A LEARNED AND PROFITABLE TREATISE OF GOD'S Providence. Written for the instruction and comfort of the Godly: for the winning and conversion of Sinners: and for a terror to the obstinate and profane: Divided into six parts. By RALPH WALKER Preacher of the Word. DEVT. 2.7. The Lord thy God hath been with thee this forty years, and thou hast lacked nothing. AT LONDON Imprinted by Felix Kyngston for Thomas Man. 1608. TO THE WORTHY, ANCIENT, AND most virtuous two houses of the Right Honourable the Lord Harington Baron of Exton in the County of Rutland, and Sir William Fitzwilliam of Milkton in the County of Northampton Knight; grace and peace be multiplied from God the Father, and from our Lord jesus Christ. RIght Honourable, and right Worshipful, finding you always hand in hand, nearly united, with those firm combining bonds of nature, virtue, love, and pure religion, I have presumed, (hoping without offence to any) humbly to crave you joint-patrons of these my indigested labours: which being accepted, as they are presented, signs of my humble love and duty, and may further seem worthy the judicious reading, I have my desire, and the labour (I trust) will prove lost on neither side. The subject is very divine, answering your affections: exceeding high, not unbefitting your personages: most necessary, and therefore not unworthy your studies. Touching my own meanness, the Heathen man pleads for me: Non quis, sed quid dicit attendito: Sencca. Not who saith, but what is said, aught to be considered. Christ is that good Sower, his Ministers but as baskets containing the seed; Christus seminat, nos Cophini seminantis. amongst which, since it hath pleased him to account me as one, (of all other though most unsufficient) my hope is, that I may inclusively say with Augustine; Aug. de Doct. Christi. Etiam in nobis aliquandò ponere dignatur quod velit spargere: Even into us silly ones doth Christ sometimes vouchsafe to put that, which he purposeth to sow amongst his children. But the phrase is rude: I wish (Right Honourable) that I could play the Rhetorician, docendo, delectando, flectendo; Aug. de Doctr. Christ. lib. 4. in teaching, delighting, persuading: yet since the first is a work of necessity, the latter of victory, and that other but of mere delight, it shall rejoice me to perform the two chief, leaving the less necessary to those that excel therein. Seneca. Non delectent verba vestra, sed prosint: Our words must rather bring profit, then procure delight. The sick man respects the good potions, and not the eloquence of the Physician: and it is a rule in Ambrose, Melius est ut nos inteliigant populi, quàm ut commendent Grammatici. Ambros. rather to speak that the meanest may conceive, then that the Grammarian may commend. But above all, the precept of the Apostle, Let all things be done to edification, is most to be respected. In grave and divine sentences, it often proves, ut dum numerus addatur, pondus detrahatur, that whilst men add an eloquent form of words, they detract from the substance of the matter: August. where we only desire that that which is shut may be opened, what good doth the golden key if it will not open, and what hurt doth the wooden key if it doth open? If the method seem preposterous, Bern. ad Eug. I appeal as Bernard to Eugenius; Confusa disterminat consideratio: If due considerations will reduce all into order. Wherein my hope is the greater, in that experience doth teach, that the most worthy, and best affected, verum magis amant in verbis, August. quàm verba, do rather look to the truth delivered, then respect the manner of delivery. If nothing is said but what was heard before, yet facilis est oblivio boni; Hieron. A good thing (saith Hierome) is soon forgotten, and therefore not unprofitable to recall things to mind, that we may not be unmindful. The end of all, Sunt qui scire volunt, eo tantùm fine ut sciant, & turpis curiositas est: alij, ut sciantur. & turpis vanitas est: alij, ut scientiam suam vendant, & turpis quaestus est: aly, ut aedificent, & prudentia est. Bern. whether it be only to know, which is but curiosity; or that I may be known, which is but vanity; or that I may sell my knowledge, which is but avarice; or that I may help others, which is Christian prudency, I leave to God that can judge the truth, and to you his dear children that have learned to think the best. And thus committing your Honourable estates to the Almighty's saving protection, my labours to your favourable censures, and myself to your due command, I rest, Ever bound in all duty, always devoted in pure love, Ralph Walker. To the Reader. COnsidering (Christian Reader) the precept of our Saviour Christ, Matth. 6.33. the practice of all God's children, Luk. 12.31. In Cant. Ea prius ampliusque curare quae sunt viciniora saluti: First and chiefly (as Bernard saith) to respect those things which are most available to salvation: I cannot but wonder at the common course of the world, that whereas the knowledge of the Providence of God, is most requisite to this purpose, being both an introduction to the rest, and also simply necessary in itself; and that the whole world being a school of the same, every creature a Tutor, Quocunque te vertis, veritas vestigijs quihusdam quae operibus suis impressit, tibi loquitur. Aug. de lib. Arbit. every action a proof, and every motion a plain Demonstration; that yet notwithstanding (as lamentable experience doth teach) most men, if not in all, yet in some points are wholly ignorant of the same. Whether this doth proceed from shame to inquire, sloth to learn, neglect to know, scorn to be taught, or from a persuasion that we see well already, Multa nesciuntur, aut sciendi incuria, aut discendi desidia, aut verecundia inquirendi; & quidem huiusmodi ignorantia non habet excusationem. Bern. in Epist. Ad Valent. In Moral. like the fool in Seneca, who though her eyes were quite out, yet would sooner believe the house was dark at noon day, then that she had lost her seeing; this ignorance thus far growing, or thus arising, can plead no excuse. Aliud est nescire, aliud nolle scire: It is one thing (saith Augustine) not to know, and another thing to refuse to know: Gregory notes the difference, Nescire ignorantia est, scire noluisse, superbia est: Not to know is ignorance, but to refuse to know, is arrogancy. And who do refuse? Chrysostome tells thee; Quibus fuit inveniendi facultas, si fuisset quaerendi voluntas: Those which had means to know, if they had had wills to seek. Augustine tells me there are two persons commendable in Religion: De utilit. credendi. the one, he which hath found the truth, the other, he which would find it. If therefore the consideration of the precept of Christ, of the practice of the Church, of the necessity of this doctrine, of the dangerous estate of those that are ignorant of it, shall move to a desire to be instructed therein, this person I would help a little; of that former I would be helped myself: and therefore dare not offer this my simple Treatise, (like an unskilful Empirick,) to inform a Doctor: but seeing the contagion of sin very extreme, and every good Physician to have more then enough to do to cure the same, I have presumed to minister those approved receipt, which of great and good Physicians I have long ago learned. God sends the more excellent, sometimes to the less excellent, as man to the aunt, the swallow, the stork, the crane, the ox, the ass, to learn understanding: my hope is then, Modus dicendi apertus, est omnibus accessibilis, licèt paucissimis penetrabilis. Aug. ad Volusianum. that the best may get some good from hence; if it be but from a sight of the small gifts in me, to consider of the great in themselves, and so to be stirred up to more thankfulness to God, and greater care to use them, they shall not lose their labour. All true members though not in the same place, nor of the same dignity, yet do labour the preservation of the whole. Every man cannot bring gold and silver to the Temple: every one hath not the skill of carving, and working curiously: if I may bring base metals, so they be necessary, or by working plainly, may help in the building, it shall be my comfort, and I shall heartily praise God for it: neither distrust I, but that by diligent reading, and faithful prayers to God for a blessing, it shall be effected. Quod credimus, debemus authoritati: quod intelligimus, rationi. quod ceramus, opinioni. Aug. de util. cred. And so leaving the errors of the wilful to their opinions which begat them, but wishing that thy understanding (gentle Reader) may lean to reason, and thy belief to the surest authority: I commit thee to God's protection. Thine in the Lord, RALPH WALKER. THE ANALYSIS, OR sum of the whole Book. 1. That all things are maintained, governed, PART. 1. and effected by God's Providence: wherein, 1. That this Providence extends, 1. Generally to all. proved 1. By the word of God. 2. Especially to his Church. proved 2. By the consent of the Fathers. 3. To the wicked. proved 3. By Heathen writers. 4. To the meanest things. proved 4. By mere reason. 2. What this Providence of God is, PART. 2. and the order he useth in governing by the same: wherein, 1. The definition. 2. The difference between Providence & Predestination. 3. False opinions, 1. Of those which think there is no virtue of working in second causes, but that God being in them, works all immediately of himself? confuted. 2. Of those which affirm, God governs all things by a general influence only. confuted. 4. God's order of governing: 1. Sometimes without means. 2. Sometimes against means. 3. Usually by means. 5. Questions, 1. Why sometimes without means. answered. 2. Why sometimes against means? answered. 3. Why commonly by means? answered. 4. What these means are? answered. 5. Whether superior creatures work upon inferior? answered. 6. Whether their operation extends unto men: and in what things? answered. 3. PART. 3. Whether God's Providence is immutable or not: and if it be, whether it imposeth a necessity upon all things: wherein, 1. That all things fall out immutable in respect of God. 2. Objections to the contrary propounded, and answered. 3. That this immutability infers a necessity upon all things. 4. What is meant by necessary. 4. What is meant by contingent. 5. That every necessity ariseth from causes, 1. Jnternall, 3. external, or, 3. From both jointly considered. 6. That causes are Definite, Their effects, Neccessary, how both true. 6. That causes are Jndefinite, Their effects, Contingent, how both true. 7. Reason's confirming a necessity over all things. 8. That no necessity takes away the liberty of the will. 9 Objections against the distinctions propounded, answered. 4. That notwithstanding God effects all, PART. 4. and that there is an immutability and necessity in all things, yet that he cannot be the author of sin: wherein, 1. divers opinions touching the Author of sin. 2. That to will, is taken Properly. 2. That to will, is taken Jmproperly. 3. That God willeth the evil of the punishment: that is, the natúrall evil. 4. That God willeth sin, as a punishment of former sins. 5. That God willeth sin as it is an action, Inward, or, Outward. 6. That God doth will sin as it is a guilt or bond. 7. That he doth not will sin as it is a transgression, but only willingly permits it. 8. The difference between God's effectual willing, and and his willing permission. 9 That God can by no means be the Author of sin: proved 1. By his word. 2. By mere reason. Amongst many the last concluding that by no means possible, neither his 1. Knowledge, 1. Contemplative. 2. Active. 2. Decree, 1. Within himself. 2. Without himself. 3. Will, 1. Efficient. 2. Commanding. 3. Permissive. 4. Neither because he could hinder sin, and doth not. 5. Neither because he might have made man immutable, but would not: can make him to be Author of sin. 10. That God. Common Nature, The will are sole causes of our actions: wherein is showed, 1. Their virtue and manner of working. 2. That they work that which is good. 3. How (yet notwithstanding) our actions become evil. 11. How sin is attributed in the word of God, to 1. God, 2. Man, 3. Satan. 12. A rule to know when our actions are Good, what causeth either. 12. A rule to know when our actions are Evil, what causeth either. 1 Answers to the objections made against this main position: PART. 5. God governs all things: therein, Showing further That the righteous. 1. Overcome all afflictions. 2. Have comfort in all troubles. 3. Gain by all adversities. 4. Are indeed rich. 5. Have true honour and blessedness. That the wicked, 1. Are swallowed up of their miseries. 2. Have true comfort in nothing. 3. Lose by all things. 4. Are very poor. 5. Are base and miserable. And therefore no disorder in God's government. 2. Objections against the manner of God's government, with answers unto them: as, 1. To those against Gods using of second means. 2. To the absurdities inferred from a grant of the use of means. 3. To the absurdities inferred from his sometimes using no means. 4. To the absurdities inferred from the immutability of his government. 3. Answers to objections falsely inferred upon this doctrine: That God is Author of the evil of the punishment. 4. Objections to prove God the Author of the evil of the sin: with answers unto them. 6. The uses of the doctrines delivered: PART. 6. amongst which, these especially. 1. From his effecting of all things: 1. To abandon fortune, and to acknowledge God's government. 2. Especially to labour, to be of Christ's Church. 3. To love God above all. 4. To fear him in his works. 5. To pray to him for a blessing on all things. 6. The rich not to insult over the poor. 7. The poor not to repine at the rick. 8. None to deprave God's government. 9 Thankfulness to God, and not to sacrifice to our own nets. 10. To be patiented in all troubles. 11. To seek to God, and not unto witches. 2. From his manner of governing: 12. To use means both for saving of souls and bodies. 13. Not to despair when means are wanting. 3. In that it belongs to him to punish sin: 14. To fear the committing of the least sin. FINIS. A LEARNED AND PROFITABLE treatise of God's Providence. That all things in the World, whether they live, move, or have a being, are maintained and governed by God's Providence. IT is a main infirmity crept into all, and never clean cured in any, to be (as the Apostle saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtenebratum, Ephes. 4.18. darkened in the understanding. Experience teacheth the blind man to be incident to many miseries: though the way be plain, yet he will stumble: though the path be strait, yet he will wander: though the day be clear, yet he sees nothing, and if any thing, yet very darkly. Tit. 3.3. Sin hath blind folded all: none can see but those whom God doth enlighten; and none are so enlightened, but that they see obscurely. Hence it is, that although the Providence of God, is that plain way, that strait path, that clear light, yet some stumble at it, some wander from it, some see it not at al. Democritus thought God made not the world, divers opinions touching God's Providence. and therefore could not govern it. Averroes, that although he made it, yet he is ignorant of what is done in it. Protagoras (worse then both) that it hath neither Governor nor Maker. Some think, that God respecteth the heavens, but hath no regard to that which is done upon Earth. Some, that he cares for all, but yet commits the dealing in mean matters unto the sons of men; as kings overburdened with weighty affairs, put over inferior causes to their magistrates under them. Some, that God governs all things, but without the use of second causes. Others attribute so much to their working, thinking all things to be carried away with such a violent necessity, as that God cannot alter their working when he would, nor hinder their effects when it seems good unto him. This being so, I hold it convenient, first to prove God's Government: and then in the second place to define, and show the manner of the same. And as we see nature hath received of God, that a master should have a general care of all that is under him, and from this, in the chiefest place to respect his children, in the second, his hired servants, and in the third and last, his cattle and base necessaries: so (undoubtedly) it is originally in that great Master of the whole families of the Earth, generally to provide for all, yet chiefly for his children, less for his disobedient servants, and least for other things subjecteth unto them. Unto the proving whereof in order: First by God's word, whose authority cannot be rejected: Secondly from the consent of the holy fathers, whose judgements are much to be reverenced: Thirdly, from the opinions of Heathen writers, whose light of nature is not to be contemned: lastly, from mere reason, by men of least reason, not to be denied. God's general Providence proved by his word. WHen God that rejoiceth in mercy, was constrained to open the doors of his judgement house upon the whole world, Genes. 6. because their great and their crying sins were still multiplied against him: whereas the punishment might justly have redounded unto all both reasonable, and unreasonable, (in as much as the reasonable had most grievously sinned, and the unreasonable with the contagion of that sin, were wonderfully corrupted) yet God would have Noah to make an Ark, wherein not only some of mankind, but of all other creatures also, should be preserved. A sure precedent of his infinite love to his Church, and great care over other things. God (saith job) is wise in heart, job 9.4.5.6.7.8. and mighty in strength: He ruleth the earth, he walks upon the sea, he spreadeth the heavens, he commandeth the sun and it riseth not, he closeth up Orion, Arcturus, the Pleyades and all the stars as under a signet: He alone (saith David) numbereth them, Psalm. 147. and calleth them by their names: He covereth the heavens, prepareth rain, and maketh grass to grow upon the mountains. jerem. 23.24. He is present (as himself saith by jeremy) to all his creatures: not as an idle beholder, (as some foolishly have imagined) but as a powerful Governor (as Paul teacheth the men of Athens) giving life and breath unto all 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 several times appointed, and also the bounds of their habitations. Yea, (as it follows) in him we live, we move, and have our being. But what more clear than the words of Christ, joh. 5.17. As yet the father workth, & I also work. But what worketh he? and how worketh he? the latter Paul shows, Ephes. 1.11. According to the purpose of his will: to the former David answers: Psalm. 113.5. He dwelleth in the highest, and beholdeth the base things upon earth. Psalm. 136.25 He feedeth all flesh both man and beasis. He maketh the earth to bring forth fruit for the use of man. Psalm. 138.6. Psal. 145.16. Psalm. 147. And who is like unto the Lord that dwelleth in the highest, and yet beholdeth the base things upon the earth? He giveth life unto all creatures, Deut. 30. Deut. 28. prolonging or shortening the same, as best seemeth good unto him. He bestoweth his blessings upon the righteous, and punisheth the sins of transgressors. Wherefore, since God thus ordereth the heavens, the earth and the sea, feedeth all creatures, sendeth rain in his appointed seasons, openeth the fountains of rivers, causeth the Sun to arise on good and bad, worketh all in all according to the purpose of his will, feedeth the little sparrows, and clotheth the very lilies of the field, let us conclude with job, The Lord looketh upon the ends of the world, job 28.24.25.26. etc. and hath a regard unto all things. God special Providence over his Church, proved his Word. THe Church of God, and the wonderful love our most gracious Father beareth unto it, being the cause why all other things were created, and being created, why they are maintained, it seemeth fit to fall with Paul and Peter into an admiration of God's great mercy and goodness unto us, Ephes. 1.3.1. Pet. 1.3. then to go about to prove the same. Yet since it will move to that Angelical work of thankfulness, Good uses of Gods special providence. teach patience in adversity, minister comfort in affliction, encourage the godly in their well-doing, and be at least a corrosive unto the consciences of the wicked, if not a means to stay their malice and evil against Gods chosen, the truth of this his great goodness shall be proved unto us. Before the foundations of the world were laid, The impulsive cause of God, special care over his Church. Ephes. 1. Rom. 8.2. it pleased God, moved through the riches of his grace and mercy alone, to elect unto himself, and select from others, the whole number of his Church unto eternal glory and felicity. Secondly, from this work of Election within himself, he proceeded unto the means of accomplishing. He created them by his power, yea holy & righteous: Our captivity by nature threefold. but by our own inventions we fell into a threefold captivity: The first of error, blindness and ignorance of heaven and heavenly things, Ephes. 4.18. Tit. 3.3. The second, unto sin, and by consequence unto Satan, death and destruction eternal: Rom. 6.20. 2. Pet. 2.19. joh. 8.34. The third, unto corruption, and dissolution of the soul from the body: 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 mercy follows us: He sent his Son in an accptable time, who by his most precious blood, and offering himself once upon the cross, effected our deliverance, and reconciled us to God the father again: First from error and ignorance, The manner and order of our redemption. when he calls by his Gospel, and enlighteneth the eyes of our understandings by his holy Spirit. Secondly, from our servitude to sin, 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 work of his word and Spirit, he worketh faith within us to take hold on Christ ●nd on his saving promise; the sole means of our deliverance from eternal destruction, whereunto our sins had made us subject. Thirdly, from our servitude to corruption by the virtue and power of his resurrection, working this assurance, 2. a price of wonderful value: first, because our Redeemer is the Son of God: secondly most righteous. 1. Pet. 1.18. 1. Cor 6.20. Heb. 9.12.13.14. that as our head Christ jesus could not be kept under the grave, nor detained by death, but is certainly risen to eternal glory; so we his members unseparably united, shall rise to felicity with him. Thus the Church being elected by God of his free grace and mercy, (a work without repentance) redeemed by the blood of his Son, when it was utterly lost, revived by his word and Spirit, when it was dead in trespasses and sins, gathered when it was dispersed, and so brought again unto Christ the Shepheard, Bishop of our souls, and now by the bond of his Spirit unseparably united unto him; how can it be denied, that being thus blessed with all heavenly blessings, Ephel. 1.3. in heavenvly places in Christ jesus, it should not be in a most special manner, guided, and preserved by him? Hath he done the greater, and will he not do the less? Rom. 5.9. Hath he when we were sinners, justified us by his blood, and now being justified, shall he not much more look unto us? If when we were enemies, then much more being friends: If when we were wicked servants, then much more being blessed sons: If when we were abjects, then much more being his best beloved. The natural head provides especially for the members of the body, the husband for his wife, the deliverer for his delivered: and shall not Christ, our head, the husband to his Church, the Redeemer of his people, especial maintain, bless, and preserve his Church, his members, his Spouse, his redeemed? Our virtues are mixed with imperfections, our love with some dislike, our care with want of providing; yet what we have, we receive from God, who is love itself: Doth not he then love his Church abundantly, and from this love, especially bless and keep it? Cast back thine eyes to the time past, behold the present, and conclude of the future. For the first, look unto Noah, when the wicked should perish, he being a figure of Christ's Church, must have his Ark of deliverance. How miraculously did the Lord preserve his people in the land of Egypt, even four hundred and thirty years from the promise made unto Abraham? A figure of our deliucrance from Satan. How wonderfully (by the hand of his servant Moses) did he deliver them from the bondage of Pharaoh? first, without munition, secondly, with a mighty overthrow to the Enemy: and having freed them from that slavery, how strangely did the Lord restore them safe into their promised Country? The Ark to assure them of God's continual presence, the heavens (contrary to nature) to yield them food, the rock to be enforced to send forth her streams, the pillar of a cloud to protect them from heat, the shining fire to give them light from heaven, the nations to be cast forth before them, and what not for the good of his children? Esay. 43.1. etc. Therefore Esay 43.1. Fear not, saith the Lord that created thee O jacob, and he that framed thee O Israel, fear not; I have redeemed thee, I have called thee by thy name, thou art mine: When thou passest thorough the waters, I will be with thee, and thorough the floods that they do not overflow thee. When thou walkest thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy one of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee; because thou wast precious in my sight & waste honourable, and I loved thee, therefore will I give man for thee, and people for thy sake: fear not, for I am with thee, I will bring thy seed from the East, and gather thee from the West: I will say unto the North, give, and unto the South, keep not back, bring my sons from far, 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 every tongue that shall rise in judgement against thee, thou shalt destroy and condemn: For this is the heritage of the Lords servants, and their righteousness is of me saith the Lord. Neither hath the Church of God had experience of the performance of this Gods special Providence in former ages only, but even we also in a most gracious manner have been especially blessed and delinered by the same. How could this little Island, Apply. in quantity a handful, in number few, enjoy so many, so great, such wonderful deliverances, from the hands of Infidels, Tyrants, Heretics, bloody Papists, in number infinite, some by open force abroad, some by secret conspiracies at home, did not our merciful God most carefully look unto us? Whence is it, that our dread Sovereign holds the crown of government in peace? whence his miraculous deliverances from the hands of his enemies? Even from God's especial mercy and Providence over him. And why from his mercy? wherefore from his special Providence? not only because he is the Lords anointed, but especially, because he is his elected: A comparatis. for if wicked kings have a special privilege, in regard they are Kings, how much more our King, being a resolute josiah, a religious David, a wise Solomon, and a zealous Ezechias? How are the tender lambs amidst the ravening wolves preserved from them? how the silly chickens from the greedy kite, weighting continually to pray upon them? The eause of our deliverances from bloody traitors, and that they fall into the pit which they digged for us. must they nor both go to wreck, unless there be a careful Shepherd, and a loving hen? No less can the flock of Christ defend itself against tyrants (those greedy wolves) unless Christ jesus that good shepherd did most carefully look unto it. No less can his tender chickens keep themselves from being devoured by those ravening kites, the devil himself, the Pope of Rome that Antichrist, with all his sworn and vowed Allegeants among us, did not Christ jesus (as a most loving hen) preserve and keep them under the wings of his mercy. O thou beloved, consider then the cause of thy deliverances: It is because God loveth thee, and thus loving thee, appoints his Angels to attend upon thee: Heb. 1.11. Heb. 1.11. It is because he so respects thee, that an hair of thine head cannot perish: Matth. 10.30. Matth. 10.30. It is because of his never failing love, therein exceeding the love of a mother to the child of her own womb. 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 he respecteth us, as that which is dearest unto him: Zach. 2.8. Zach. 2.8. He that toucheth you, toucheth the apple of mine eye. This being so, who seeing Gods wonderful love to his Church, in electing it, in being elected, to redeem it with the most precious blood of his only begotten Son, and being thus redeemed, thus to respect, to love, and bless it, that can deny his especial care and Providence over the same? God's Providence over the wicked. IT is our merciful God, saith job, chap. 28.24. that beholdeth the ends of the world, and hath a regard unto all things that are under the heavens. Which cannot be understood of a careless beholding, as some would have it, but of a careful providing for them, as all must needs confess it. Is it likely that God, who looketh forth of the heavens, and beholdeth all the sons of men, Psalm. 33.13. should look upon them to no end, or behold them to no purpose? Surely no, he fashioneth as well the wicked as the godly in the wombs of their parents: Eccles. 11.5. He governeth their words, Prou. 16.1. He appointeth out their ways they shall walk in: Pro. 5.21. He exalteth one, he casteth down another, Psal. 75.7. He giveth, and all men gather, he openeth his hands, and all ceatures (both good and bad) are filled with his goodness: Psalm. 104.28. So that who is he that hath not tasted how gracious the Lord is? yea, we see it by experience, that the godly are often as the sheep feeding on bare commons; whilst the wicked are as fat bulls of Bashan grazing to the full in goodly green meadows; the sun shining upon them, the rain making their grounds fertile, their flocks of sheep and kine multiplied, having children at their pleasure, and so increasing, that they call their Lands by their own names: Nay, if there were not a resurrection, a reward reserved for the godly, and plagues for impenitent sinners, of all 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 living at their heart's ease, lying in their beds of ivory, carousing wine in their full viols, inventing to themselves instruments of music, Heb. 11.35.36.37. the Church of God (poor souls) in love corrected, are oftentimes nipped with cold, pinched with famine, racked by tortures, tried by mockings, scourge, bonds, imprisonment, yea tempted, stoned, hewn asunder, slain with the sword: All things working still for the best to those that love and fear his name. Rom. 8. This prosperity of the wicked, and afflictions of the godly, (both proceeding from God; on them, a judgement, upon us, an assurance of his mercy) have astonished the dearest and wisest children of God, until going into the house of God, they beheld their miserable end and sudden subversion. Now whence ariseth this flourishing (yet fading) estate of the wicked? from their own wisdom, from their own endeavours? Surely no, it is in vain to rise up early, to go to bed late, to eat the bread of carefulness, except the Lord gives a blessing: and therefore whatsoever the wicked enjoy, proceedeth wholly from God's Providence. As he increased the storehouse of godly Abraham; so he filled the barns of the wicked rich man: Luk. 16. Luk. 16.19. As he made David King over his people; so he gave Saul the Sceptre of government, and therefore he was called the Anointed of the Lord. As God was merciful unto job, in not suffering Satan to take away his life; job 4.12. so he was long suffering unto Pharaoh, in that the first plague consumed him not, for not letting his people go. As it came to pass by God's Providence, that joseph should be preserved from death, Gen. 45.8. and made Ruler over Pharaohs household: so the same God effected that Naaman the Syrian, should be rich, mighty and honourable in the sight of his Lord the King of Aram. 2. Kings 5.1. And therefore our gracious God whose mercy rejoiceth against judgement, extendeth his Providence to the wicked and reprobate. That those things which seem meanest in our eyes, are maintained and kept by God's Providence. NEither doth our merciful God sit in the highest, regarding only his most excellent creatures, as Angels, men and women, the heavens, the Sun, the Moon, the number of the Stars, and such like; but, as David saith, he beholdeth all things: as comprehending his meanest creatures upon earth. Whatsoever hath life, motion or being is governed by God's Providence: Act. 17.28. But the basest things may be referred to all or one of these: And therefore things most mean are ruled by his Providence. The Psalmist using the like generality, Psalm. 145.15. saith, that the eyes of all things do look up unto God, and he giveth them their meat in due season: in the one part of the sentence showing God's mercy in giving, Some read, (look unto,) some, (hope in) in the other, his creatures acknowledgement of the same, by their hope of receiving. The Lions are strong, yet of themselves not able to provide meat for their young: for they crying seek it at the Lord, Psalm. 104.21. Psalm. 104.21 and thus seeking it, find it at his hands. Look to the meanest things in the heavens, Math. 6.26. the blowing of the winds, the motion of the clouds, job 39.3. the rain dropping from them: the flying of the birds, all are ruled by God: Psalm. 147. Matth. 10.30. Look to the smallest things upon earth: the grass upon the Mountains, fodder for cattle, herbs for the use of man, lilies to adorn the field, all have their being, Psalm. 147.8.9. and increase from God. Look unto the things under the earth: Matth. 6.21. They also have their being (saith job) from God, and there is a place in which they are preserved. Yea, God ordereth the silly worms for his glory, as appears in making them instruments of plaguing Pharaoh for his hardness of heart; and means, to gnaw asunder the gourd wherewith his Prophet jonah was covered. jonah 4.7. Since then the meanest things in the heavens, on the earth, and under the earth are upholden by God and guided by his Providence, and that this his goodness declares the greatness of his mercy, and secondly Minister's comfort to his children, (for if God thus governeth them, how much more will he be present to those, that love & fear his name) let us not diminishing his mercy, or depriving ourselves of such comforable assurance, once call into question his Providence over his meanest creatures, but with hearty thanksgiving acknowledge the same. God's Providence proved by the testimonies of the holy Fathers. Wisdom teacheth, that it is good to build upon a firm foundation: the word of God then being the ground work of this doctrine, we may with safety settle our judgements thereon. When the Sun shines clearly, what needs the candle to be lighted? when the word is evident, what needs authority of fathers? To add light to the sun, or a spark to the flame seems small discretion; yet since experience doth teach, that the nature of man, is not only hard to be drawn to the acknowledgement of an evident truth, but also mere repugnant to that, whereby the eyes of his understanding being enlightened, he might glorify God: It shall not be amiss to allege their confessions, that the wavering in judgement may confess the truth with them. Cyrill writing against julian, Lib. secundo, & quinto. affirmeth that God doth not only direct all things to the behoof and full harmony of the whole universally; but also is the Cherisher, Maintainer, and Preserver of every thing in particular. Augustine saith, De Trinit. lib. 3. cap. 4. that there is no creature, which is not governed by God's Providence: and in another place, he descends unto the particular, saying: In Psal. 148. Tom. 8. Who disposed the members of the gnat, and other small creatures, that they should have their life, their goodly order, and moving? Propound unto thyself one of the meanest of God's creatures: consider the excellent disposition of his members, his life, whereby he is moved to eschew death, and to use means to preserve him: he desires pleasures, he flieth troubles, he hath his senses, and an excellent motion beseeming himself, wherein he delighteth. And in another place: He which made the Angels in heaven, made also the worms in the earth. Hath God made the Angels to creep in the dirt, and the worms to remain in the heavens? No, he hath given to every 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 truly said, that fortune and chance are Heathen men's words, Homil. 19 wherewith the minds of the godly ought not to be busied. Chrysostome upon the Ephesians: If a ship though well rigged and sound every where, cannot brook the seas without a good governor; Lib. 1. cap. 16. how much less can the whole world without the care and government of God? Caluin in his Institutions: Whatsoever changes of things fall out in the world, they come to pass, by the secret stirring of the hand of God. Beza in his Confessions: All things are governed by God's Providence. The consideration whereof, made the ancient Philosophers, as Empedocles, Heraclites and such like, to affirm that all things fell out by a certain necessity, although they could not determine the manner how. But what should I stand upon more allegations? He which will inquire further into them, I refer him to August. de Providentia Dei, Tom. 1. lib. 1. Tom. 5. to the same Author de Civit. dei, lib. 12. cap. 4. to Origen in Romanos, cap. 1. to Chrysostome, in tribus de Providentia lib. ad Stargirium: to Naziazene de Paupertate curanda: with infinite others. All which omitted, I proceed unto the third way of proving this truth unto us. God's Providence proved by testimonies of Heathen Writers. WHen as men darkened in their understandings, Ephes. 4.18. wanting the light of the Gospel, guided only by the rules of reason, shall by manifold observations, gather undoubted conclusions of the Providence of God over all his creatures; how shall Christians living in the glorious sunshine of the Gospel, and professing themselves not only naturally to be ruled by the same rules of reason, but supernaturally by God's holy Spirit, call that into question, whereof they never doubted? The truth whereof appears thus unto us. Plotin the Platoniste, affirms that God's Providence is manifested unto us even from the highest things to the very lilies of the field. Lib. 3. Enne ad. 4. And for further confirmation of the same, hath written three books to that purpose. Porphyrius demanded this question of Nemetrius: Shall we (saith he) suffer a King to dispose of his matters as he listeth, and shall we deny the same unto God? Sinesius the Platoniste confidently affirmeth, that such as do doubt of the Providence of God by inconveniences which happen, are fools: but the wise are confirmed in the truth by them. Alexander of Aphrod, in his book of Providence, hath this excellent saying: It is too far disagreeing from God's nature, that he should have no care of the things below, (for that is the part of an envious man:) and to say he is unable, is too unseemly, because he is able to do whatsoever pleaseth him. Iwenall hath a saying, thus translated: There wants no God at all, where wisdom doth advise: But fools have fortune deified, and placd' above the skies. Amonius writing against Porphyrius, attributeth a double power unto God: the one whereby he knows all things; the other whereby he rules all things. But if any list to hear the judgements of these men more at large, let him read Theod. de affect: Graecorum curandis, entitled, Of the Providence of God. Also the first book of johannes Franciscus Picus Comes Mirandulanus, de Providentia dei: wherein this truth is proved by the testimonies of many Heathen writers, as of Orphaeus, Homer, Plutarch, Euripides, Sophocles, Menander, Diphilus, Virgil, Phocilides, Hipocrates, Pythagoras, Plato, Plotin, Atticus, Platonicus Avicen, Algazilus, Aristotle, and many others: all which I pass over, and come unto the fourth and last way of proving this truth unto us. God's Providence proved by mere reason. IN this latter age, wherein iniquity hath almost gotten the upper hand: and wickedness approached very near the seat of judgement, some (I fear me) there are, The reply of Atheists. (I would to God not many) which dare affirm that the word of God, is but a rule of policy, and that we yield unto it rather because it prescribes a goodly order, then sets down a certain truth: though these are self-made Idols, having eyes, but will not see, ears, but will not hear, hearts, but will not understand, evicting consciences, but will not subscribe unto them. For the confuting of whom, let me deal with them and others by mere reason, after this manner. Reasons to prove God's Providence. And first with such as acknowledge the Godhead, but cannot see his Providence in all things. Reas. 1 Since it is granted that all things are made by God, it must needs follow, that every thing is governed by him. For if we confess him God, we together withal infer that he is most wise, yea wisdom itself, most mighty, yea power & strength itself, most good, yea goodness itself; for to be God & to be almighty, wisdom, and goodness itself, are all one. How then can God be wisdom, if ignorant how to govern? how Almighty, if not able to rule every thing? How goodness itself, if being both wisdom, and Almighty, he should not after his creation of the world govern and preserve the same? Beasts (though without reason) care for that which proceeds from them. Silly birds look to their nests they have framed, and carefully hatch up their young that nature sent forth. And wilt thou grant thus much in creatures unreasonable, and deny the same in God the Creator of them? Reas. 2 Secondly, if God doth not govern the world, I would demand of thee what should be the reason: Whether because he would but cannot; or can, but will not? If thou shalt say, he would but cannot; thine eyes can tell thee thou art deceived: because it is harder to make all things of nothing, then being made, to guide and govern them. Again, how should God be almighty, if there were any thing which he could not do? and how infinite; if thou diddest 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 mercy, and wisdom: for mercy ever extends aid unto others, and wisdom directs all things to a certain end. And therefore God being almighty, goodness, and wisdom itself, it must needs follow that all things are governed by him. Reas. 3 Thirdly, we count Providence in man an excellent thing, (for the more provident, the more in that respect commended.) Now whatsoever is good in ourselves, (which yet notwithstanding is in us, but by measure and in part) the same is originally and infinitely in God. Therefore since experience doth teach us, that he hath given every thing a natural instinct of caring and providing for things under them; how can we bereave God of this honour due unto his name? Reas. 4 Observe the goodly order and harmony of every thing: one ruling, another ruled; one in authority, another subject unto it; they not so excellent, to those that are more excellent; those which have no life, to those that have life; the unreasonable to the reasonable; the earthly to the heavenly; the heavenly host to the glorious Creator, ever in subjection. First, the day, than the night, the Sun continually running his race like a giant in the one, the Moon enlightening the other, never continuing in the full, but always increasing, or decreasing. After darkness comes light, after a shower, the sunshine, after heat, cold weather, after a storm, a calm. The days do make the weeks, the weeks the months, the months the year: In the year, the spring follows the winter, the summer the spring, the Autumn the summer, the winter the Autumn, and then comes the spring again. These (we see) keep their perpetual succession and order. And therefore it must needs follow that God by his Providence is maintainer of the same. Reas. 5 Fifthly, we know that the Globe of the earth and the sea, being compared with the heavens, are but as a prick with a pen, or as the appearance of one of the least stars: and yet the earth not to be measured, nor the sea to be compassed: the Sun causing the seasons of the one, and the Moon ruling the tides of the other: Now both these are guided by the course of the heavens, and the heavens (as we all acknowledge) by God alone; and therefore by good consequence, the sea & earth, with all things therein contained, are governed by him. Reas. 6 Sixtly, we see that Towns standing by the sea, are not swallowed: many Islands compassed with the same, are not overflowed: yea, Towns, Islands, and the whole world, with the swellings of the Seas are continually threatened; and whence is it, that they are not overflowed? surely from God's Providence, who commands it, that it shall not pass his bounds, but running thorough the channels of the Earth, to comfort the bowels thereof, afterward to return to his place again. Reas. 7 seventhly, we see that such beasts as might hurt man, do (notwithstanding their rebellion caused by the sin of man) go single by themselves and haunt the coverts and caves of the earth, making but small increase. But such beasts as might benefit man (how huge, how strong soever) come home unto him, submitting themselves by whole flocks and herds even to little children, and so increase abundantly. And therefore since such things as might hurt us, fly from us, and such as bring profit, and by whose lives, our lives are maintained, come home unto us, it must needs be, that God's Providence, (directing all things to our good) doth cause the same. Reas. 8 Eightly, suppose, as it often falls out, two sons to be begotten by one man, borne of one woman, brought forth at one time, under one and the same motion of the heavens, Esau and jacob. commonly called Twins. The one of these lives in a civil and honest manner, and brings his hoary head in peace unto the grave. The other set on fire with the vehement heat of envy, thirsteth after blood, murdereth his neighbour, and and so receives death, the just 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 diversity of seed, for both were begotten by one man, and both borne of one woman: not diversity of the planets, for they were both borne under one, and the same motion of the heavens: both at one time, both in one place. So that it must needs be, that God of the tiches of his mercy by his special Providence blessed the one, and for the declaration of his justice, by a voluntary permission, suffered the other. Reas. 9 Ninthly, admit two men purpose a journey to a certain place; by the way there ariseth a tempest of thunder and lightning, both take to a tree for shelter, but the one with the lightning is scorched to death, near unto Waternewton, County of Huntingdon. the other hath neither member hurt nor hair burnt. Who hindered their journey, who sent the storm, who caused the death of the one, who so wonderfully delivered the other, both standing close together? Surely God by his Providence was effecter of al. Whence was it, Done in France. that Steven Brune, that godly Martyr, could not be consumed with a fire of faggots twice made about him? Whence that the vessels of oil twice powered upon them, were rather means of quenching, than increasing the flame? Whence, that these things denied their natural operation, so that the Hangman was compelled to thrust him thorough with a sword? surely from God's overruling Providence. The Philosophers, observing the course of the heavens, and excellent order of all things, and that amongst them many consisted of contraries, gathered an undoubted conclusion, that there must needs be a chief Governor, whom they indifferently called God or Providence, because the one cannot be without the other. For it is as great wickedness to say that there is a God without Providence, as it is mere folly to affirm God to have eyes without sight, ears without hearing, might without mind, mind without reason, will without wisdom, wisdom without a wise government, yea a Godhead without properties belonging unto it. Wherefore (as experience teacheth) if the Counsel of a commonwealh cannot cease without the confusion thereof; if the soul of man cannot forbear working without the death of the party; neither the soul vegetative in plants, without their withering; if the sun cannot go down without procuring darkness, nor suffer eclipse; without some notable exchange much more ought we believe, that if the whole world, with all things therein contained, were not guided and governed by God's Providence, all would fall from order to disorder, from an excellent harmony of all things, to a confusion of every thing, and from a confusion of every thing, to a not being of any thing. The contrary whereof in wonderful manner appearing unto us, we ought to be so far from doubting of God's Providence, as that upon a steadfast persuasion of the certainty thereof, we ought in thoughts, These three seen especially in his government. words, and deeds, continually bless, magnify, & praise his wonderful wisdom, power and goodness for the same. And thus much for the proving that all things are governed by God's Providence. THE SECOND PART, The second part. wherein is especially contained, What Gods Providence is, and the order which God useth in governing by the same. THe Providence of God is a work of God, God's Providence defined. by the which he doth most wisely, freely, mightily, and excellently well govern all things for the manifestation of his great goodness and glory. In which respect he is called, a King, jehovah Zebaoth. a God of Armies. The truth of this appears: first, that it is a wise government, because he is Wisdom itself, and nothing can be hid from his eyes: Heb. 4. Secondly, wrought freely, because he is not forced to any such government: Ephes. 1.12. thirdly, mightily, because he doth not labour to bring that to pass which he willeth, neither can any hinder the same: Esay 50.2. fourthly, excellently well, because the Lord doth always govern well, yea, even then when his creatures rebel against him: Psal. 119.64. Fiftly, all things, as excluding none, because there is not any thing which is not governed by him: jerem. 23.24. Lastly, the end is the manifestation of his goodness and glory: because all things were created to that purpose, yea, the very wicked man, which is prepared for the evil day, or day of wrath: Prou. 16.4. Quest. But you will say; If this be the end and manner of God's government, how then doth it differ from Predestination? Ans. The answer is, that in some things they agree, in some they differ. Providence agreeth with Predestination in three things. Their agreement is, in that both of them require knowledge, both are referred to the will, and both have respect unto things to come. Their difference is, Differeth in two. in that Providence respecteth all creatures, Predestination only the reasonable: Secondly, Providence guideth things to their natural ends, but Predestination to an end above nature. As for example, to be the adopted son of God, to be regenerate, to be endued with grace, to live holily, and to come to eternal glory. So that it cannot properly be said, that brute beasts, or the good Angels are now predestinate, the one being not capable of a supernatural end, the other possessed of this excellent glory. And thus much for the definition, and difference between Providence and Predestination: God's order in governing follows. For the understanding of God's order in governing the world; it is needful that we call to mind the three things contained in the word Providence. Three things contained in the word Prodence. As first a knowledge of all things. Secondly, a will and purpose of bringing them to pass. Thirdly, the very act of governing, answerable to this foreknowledge and purpose. The two former are, and have been in God from everlasting. And of both of them doth Providence consist, as it is a work of God within himself not manifested unto us. But the execution of his eternal decree & purpose, which is actual government, and the third thing contained in the word Providence, is temporary, that is, Two parts of God's Providence. in his appointed time made manifest unto us. Hence we collect two parts of God's Providence, the one, an eternal ordination or decree of directing all things to a certain end; the other the act of bringing them to pass in a time convenient, in manner and form as they were decreed. Of the first part, A position touching the first part. thus much may be affirmed: That Providence, as it is in God, is immediately from God, and therefore most certain, that of his great mercy and goodness, he hath an everlasting care of, and in himself, over all his Creatures, which he hath not received of any other, or by the use or means of any thing whatsoever. Touching the second part, Diversity of opinions, touching the second part. God's order in governing, tied to his actual government. namely, God's Actual government of all things (whereunto the order to be entreated of is wholly tied) some think he governeth all things immediately by himself, in manner and order, as the light proceeds from the sun, the heat from the fire, and nourishment from bread. Wherein, if they mean, that God being the efficient principal cause of all things, doth preserve and move that natural force of working, which he gave unto them at their creation, or that God useth the virtue of the fire to warm, and of bread to nourish, they think well: but if they understand, that there is no virtue of nourishing in the bread, nor of warming in the fire, but that God being in the bread, and in the fire, warmeth and nourisheth immediately by himself, and by neither of them (as some have fond thought, and some more fondly written) their opinion is in no wise to be approved. For not only the Philosopher (guided by mere rules of reason) but especially the word of God, (a truth that never deceiveth) teacheth thus much unto us, that the Creator at the time of his creating of all things, gave together with their life and being, a certain natural power and virtue of working: as the sun to expel darkness, the fire to yield a heat, living creatures to be apt for procreation; and so in particular: Gen. 1.11. Those confuted who think that God worketh in, but not by his creatures. Let the earth (saith the Lord) bud forth the bud of the herb that seedeth seed: the fruitful tree that beareth fruit, according to his kind: Also the tree which beareth fruit, which hath his seed in itself, according to his kind. By the same commander, the sun naturally rules the day, the moon guides the night, the waters bring forth in abundance every thing that hath life. The natural place for fish, is not to fly in the heavens, but to swim in the sea; for the fowls of the air, not to swim in the sea, but to fly in the Heavens: for man, neither to swim in the sea, nor fly in the heavens, but to walk upon the earth. Now as God hath allotted to every creature his proper place of abode, according to his nature and kind, so he hath given to every of them at their creation, a certain power to work, and virtue in working, according as their place and kind doth require. Man walks naturally, fishes swim naturally, fowl fly naturally. The earth doth yield her fruit, the waters bring forth in abundance: yet so, as that God doth not work in them, without their natural working, but they by God, he blessing and moving that natural power and virtue in working, which at their creation he infused into them. When the Lord threatened, that he would take from his people the staff of bread, doth he not plainly teach that there is a virtue of nourishing in the bread? else, why should it be called a staff? and wherefore should the taking away of that be a punishment, rather than our being deprived of other things? This the enemies of Christ had learned, and therefore chose rather to give him vinegar for his drink then any other thing. Indeed oftentimes for our sins, the Lord doth take away that natural force of working in his creatures that should do us good, & sometimes the virtue of those that would hurt his children: the one is evident, in that Physic ministered doth often lose his working; Dan. 3.25. Sadrach and his fellows not burnt in she furnace. the other apparent, in that fire doth sometimes lose his strength of burning. Yet this only shows his divine power, but abridgeth not his heavenly ordinance. So that this appeareth untrue, that God should govern all things immediately in his creatures, but nothing by them. Others again (falling into a second extreme) have affirmed, that God doth work all in all immediately by himself, but yet influxu quodam duntaxat (ut vocant) generali, by a certain general influence (as they term it), the which he gave to every creature in their creation, and doth now no more but still keep and preserve the same: So that now they will have every creature, by virtue of that influence received, to work of their own proper nature only, God having no other stroke, but only to maintain that influence, which at first in their creation he gave unto them. As the sun to shine, the fire to warm, the heavens to be carried circular wise, living creatures to beget, to eat, to sleep, men to understand to choose, to speak of their own proper nature only, without any work of God within them. To prove this their opinion, they allege that in the Acts: In God we live, we move, and have our being. Also that to the Hebrews, Chap. 1. upholding all things by the virtue of his word. So that since some effects do arise from necessary causes, some from less necessary, some from contingent, and that they often fall out, praeter scopum operantis, beyond the expectation of him that worketh, therefore they infer, that with this Providence of God, doth very well agree, man's free will, fortune, chance and such like. But the ground work being taken away, that which they build upon it, Those confuted which affirm that God governs all things by a general influence only. will quickly fall. That of the Acts, and the other to the Hebrews, although they both teach, that nothing can continue without Gods upholding, yet neither doth infer that God doth not in a special manner govern all things upholden by him: yea, the one cannot be affirmed of God, but the other must be concluded, unless we will say there is a Godhead, without properties belonging to it. For it is evident, that God hath not only a general working in every thing, (which Divines call his general Providence) but that he doth bring every thing in particular to a certain end, very well agreeing with his justice and glory: sometimes overruling, sometimes willingly permitting, sometimes moderating, sometimes inclining, sometimes working contrary to the nature of the things he worketh by; and this is called by Divines his particular Providence, which our eyes do tell us hath a special work in all things. We know (as it hath been at large confirmed) that God dealeth otherwise with the elect, then with the reprobate; otherwise with one elect, then with another. He willingly permitted Peter to deny Christ; yet of his special grace moved Paul to chide Peter, lest he should offend in not reprehending. Yea, in one and the same elect, God doth work diversly at divers times according to the good pleasure of his will: sometimes God withholdeth his grace, and then he falls, sometimes maketh a special supply of the same, and then he riseth again. At sometimes we only see the rod of correction, and then we tremble for the least affliction: sometimes God shows us the staff of his spirit that goes with the same, and then with courage we undergo the greatest troubles. Psalm. 23. But let us come to a special instance. If an axe fall forth of the hand of him that cutteth wood, and shall slay him that passeth by, I the Lord (saith God, speaking of himself) haaes slain that man. In which effect, can we say that God had only a general motion, and not a particular stroke according to the good pleasure of his will? Who moved the man to cut the wood? who directed the traveler to pass that way? at that same time, under that same tree? who caused the axe to fall at that very instant of his passing by, and by the falling to give him his death's wound? Was it not a particular work of God in plaguing Herod, Pharaoh, Manasses, Nabuchadnezzar and the rest his enemies? Who caused that mighty wind to arise upon the ship in which jonah was flying from God's presence? was it not a special work of God in afflicting job, in suffering the Chaldeans to spoil him of his goods? In that the seed of Abraham went into Egypt, and so long continued captive to Pharaoh; was it not a special work in causing their deliverance, in giving them bread from heaven, water forth of the rock, apparel that should not wear, the cloud to keep them from heat of the day, the pillar of fire to enlighten them by night, to make the sea stand on heaps for their deliverance, to cause it to return upon Pharaoh and his host, to cast out the nations before his people, and thus miraculously to bring them safe to the promised Country? Was it not a special work of God in causing joseph to dream such dreams, Genes. 37. in suffering his brethren to take occasion thereby to slay him, in preventing their purpose by the counsel of judah, in sending the Ishmaelites to whom they might sell him, in moving Potiphar chief steward of Pharaohs house to buy him: Genes. 39.1. and lastly being bought, in making him chief Ruler over Pharaohs house? Surely this was a work of God's wonderful love and exceeding mercy to his Church, accomplishing that comfortable promise, that in the time of dearth his children shall have enough. Yea it was a work of God manifesting his especial and particular Providence over joseph, and by consequence over every of his children. And that both these are true, it evidently appears in that joseph's brethren being astonished at the sight of joseph and his dignity, and upon consideration of their former demeanour of themselves unto him, wonderfully grieved joseph, Aspeciall work of God's grace, and an evident mark of his children. Gen. 45.5. hating revenge, and resolved to bless where he was cursed, and to do good unto those that had done evil unto him, saith unto them; Be not sad, neither grieved with yourselves that ye sold me hither: for God did send me before you for your preservation. First, using words of comfort: secondly, showing his deliverer, and causer of his preferment (God himself of his especial Providence) and last, the end of all, namely, the good of his Church. Therefore if the axe of God's judgement fall upon us, if thou art afflicted in thy body, rob of thy goods, tossed in thy passage, exiled thy country, hated of thy brethren, delivered by God, findest favour with the Prince, art advanced to honour; in all these (being either fatherly corrections, to withdraw us from sin, or pleasing blessings to move us to holiness) let us acknowledge Gods especial working for the declaration of his mercy and justice. But these men's opinions being declared, and in brief confuted, I proceed unto the certain order of Gods governing all things. God's order of governing may be said to be after a threefold manner. First, God's order of governing by his Providence threefold. sometimes without means. Secondly, sometimes contrary to the nature of second causes and means. Thirdly, most usually by them according as their nature requireth. And first of all of his governing without means. 1. Without means. A King that is Governor of a large and ample kingdom, doth not only rule himself, but hath also under him Counsellors, and Magistrates for the same purpose. These are means of governing which Princes must needs have, because one cannot see all abuses, hear all causes, punish all offences: but with God, whose wisdom and power is infinite, from whom nothing is hid, and unto whom, to will and perform are both alike, there is no such inability, no such necessity. And therefore to show his might & power, he will sometimes work without the use of second means. Instances are plentiful. By whom did God create Adam & Eve? Genes. 1.27. by whose ministery did he give them a law, Genes. 3.8. whose voice did he use in reproving their disobedience, who called Abraham forth of his native country, Genes. 12. & brought him into Canaan? By whom doth God sanctify, Ephes. 2.22. and regenerate the elect; is it not by his holy Spirit, which is one with himself? Exod. 34. Who stepped between God and the jews, to put the vail of ignorance before their eyes? and to pluck it from the eyes of the Apostles? 2. Cor. 3. By what secondary means was that blessed conception in the womb of the Virgin Mary? Matth. 1.23. Surely these were effected by God without the use of second causes. Neither is this true in the things of a better life only, but also in things concerning this life. Genes. 1.2. After the Lord had created the Seas, Moses saith that the Spirit of the Lord did move upon them, not only making them goodly in proportion, but also blessing and maintaining them. By what second means did God maintain Noah, his family, Genes. 7.23. and other his creatures so long in the Ark together? Where were the birds that hatched the Quails in the evening, and the ground that yielded Manna in the morning for God's people? Exod. 16.13. Deut. 29.5. What second means were there of preserving the children's shoes from corruption in the wilderness? who kept Elias, 1. King. 19.8. who preserved Moses in the Mount forty days together? Exod. 2.18. Surely all these and sundry other are effected by God's immediate power. And therefore this is an evident truth, that God doth sometimes work without the use of second causes. Touching the second manner of Gods governing, namely, 2. Contrary to the nature of second causes. sometimes against and contrary to the nature of subordinate means: sundry instances may be given forth of God's word. The red Sea, Exod. 10.19. contrary to nature, Ios. 3.1. at God's commandment stood on heaps, and Iorden against his course was divided in the midst, that God's people might pass thorough them. It is against the nature of the Sun to have his course stayed, and to be caused to retire back again. It is against the nature of the fire in that God by his special Providence preserved Sadrach, Mesech, and Abednego: for whereas they being matter subject unto burning were cast into it, yet no part of them were consumed. It is against the nature of a corruptible body bound with ropes, joh. 11.4.44. and lying dead in the grave to become sweet again, to arise, to have the ropes fall off, and to be as lively a body as it was before. These with many other we know that God in his government hath effected; whence we conclude that he is not so tied to second causes, as that when they fail, his Providence ceaseth unto us: for sometimes he worketh without means, and sometimes contrary to their nature, for the declaration of his mighty power, and wonderful goodness. But it is to be observed, that when God worketh either of these two ways, he useth an incomprehensible and innisible virtue of working, proper to his Deity only: thereby teaching us not to put any confidence in second means, but even then when they wholly fail, assuredly to hope for deliverance from God, who at the very time of greatest distress is always nearest unto his children. The third and usual way of Gods governing, 3. Usually by means. is by second means appointed in his heavenly wisdom for that purpose. As by the heat of the Sun and dropping of the clouds, the earth to yield her fruit, the grass of the mountains to nourish the beasts, man to be maintained by the sweat of his brows, to be fed by bread, to be warmed by the fire, to be kept from cold by his clothes, by study to get learning, Foolish conclusions from the immutability of God's decree, are here condemned. by learning to come to preferment, by foresight to eschew dangers, and so usually in all other things. So that the neglect of ordinary means is a contempt of God's ordinance, and a sin of presumption. This the Lord giveth us to understand when he saith, Hosea 2.21. I will hear the heavens, the heavens shall hear the earth, the earth shall hear the corn, wine, and oil, and the corn, wine, and oil, they shall hear Israel. And thus much for these two: first, what Gods Providence is: secondly, the order he useth in governing by the same. Now to the answering of certain questions, which offer themselves after this manner. Quest. 1 The first: Why God doth sometimes work without means, and sometimes against means, that is, contrary to their natural working? Ans. By one godly meditation the mind is led unto another, and by a divine contemplation of God's wonderful working, the soul is moved to take joy and comfort, and to stay itself on the Creator alone. Therefore, although God's children are not curiously to search into the reasons of their heavenly Father's government, yet the rules of godly humility being observed, we will inquire somewhat into them. Reasons of Gods working, sometimes without, sometimes against means. The first whereof may seem to be this: that we should learn and know that he doth not always govern by means, because he cannot rule without them, but that he will at his pleasure manifest his infinite power over his creatures, and his exceeding great mercy to those which love and fear his name. Secondly, whereas it is the nature of men, where they see no ordinary means of effecting, there to attribute the events unto chance and fortune, the Lord therefore declareth this his wonderful power, to show himself the sole effecter of all things. Lastly, God showeth this his power in governing, to the end we should put no confidence in second causes, but wholly rely upon his power and goodness, begetting in us this double assurance, the first that he is able; the second, ever ready to help in our greatest miseries. Quest. 2 The second question is, why God doth govern the world usually by means; whereas he is able to govern it without them. Ans. The answer is: first, Reasons of Gods governing usually by means, whereas be is able to govern without them. to show his wonderful love and goodness to his creatures, in that by the use of them he approves of what he hath created, and further gives this honour unto them, to be (if I may so say) coworkers with him in his wonderful government. Secondly, whereas we are naturally subject to blindness, error and ignorance, God useth means in his government, to be as certain steps to bring us to the knowledge and acknowledgement of him. A third reason is, to manifest that he is the Creator of all things: appearing in this, in that he hath the command and use of all things for the accomplishing of that which in his heavenly wisdom he had decreed. A fourth reason is, to excite us to hearty thanksgiving, If they prove otherwise, it is because of our bad using them. in that all creatures are means of our good, and ordained by God to be helps and furtherances both of souls and bodies unto eternal glory. Indeed they often turn to our greater condemnation; but this is by accident, in respect of us, not of the creatures. Simile. As wholesome meat in a good stomach is well digested, but in a bad stomach, and a diseased body, turns into crudity. The cause is not in the meat, (for then it would work the like effect in all) but in the stomach of the body that is evil affected. Fiftly, whereas God useth all his creatures as means in his government, it is to teach us, that none of them are in their kind to be contemned or despised, because they are the creatures of God, and instruments of his glory. Lastly, God doth commonly use means in his government, because we should not presume of his power or Providence, either by neglecting the means appointed by himself for the saving of our souls, or by rejecting the helps ordained for the preservation of the body. For in all things we must have respect unto Gods will revealed in his word, and not unto his secret will, whereof we are ignorant. Now the revealed will of God, teaching by his own ordinance, at first in the person of Adam, Gen. 3. as also ever since both by precept and practice, that we must use the means appointed, 1. Tim. 4. Not the want, but the contempt of means doth abridge us of help from God. being sanctified unto us by his word and prayer, we shall not only tempt God in the neglect of them, but also become unnatural unto ourselves, in that we regard not the means whereby our safety is procured. Lest therefore we should be guilty of the one, or faulty in the other, it hath pleased God for our example commonly to use them, who otherwise (because his power is infinite) could as easily govern without them. Quest. 3 The 3. question is, what these means are which God useth in his government? Ans. As God's power is infinite, and his creatures not to be numbered, so (because GOD rules by all) the means are not to be counted. They may be reduced into two sorts, heavenly, or earthly: concerning this life, or concerning a better: yet none can (in very deed) be so properly said to concern this life, as that they do not after a certain manner concern a better also. But I will only recite a few, and those especially which concern Gods children. As the Law, the Gospel, the Administration of Sacraments, the ministery of men, prosperity, adversity, good Angels, and the heavenly host, as the Sun, the Moon, the stars and such like. The Law to be a schoolmaster to lead us to Christ. The Gospel to work a lively faith, and true repentance. The Sacraments to strengthen our faith, that we should not backslide. The ministry of men, because man by man may be moved, but the voice of God is terrible, and who may abide it? Prosperity, that feeling how gracious the Lord is, we may be alured to serve him who otherwise being always fed with the bread of affliction, would easily think that God had forgotten to be gracious. Adversity, that we should not (being fed unto the full) forget God and ourselves also, but tasting now and then on the cup of affliction, may see our own misery, seek his mercy, feel his love, and learn to keep his statutes. Therefore sometimes God will let lose Satan to try thy faith: sometimes set up a tyrant to prove thy patience: sometimes deprive thee of his word in native country, to see whether thy love unto it be so great, as that thou wilt sell lands and living, to buy it in another. Yet all these are means of thy good, according to that of Paul, Rom. 8.28. We know that all things work together for the best unto them that love God: even unto them that are called of his purpose. Other means whereby God exerciseth his wonderful government, (and those especial) are his heavenly Angels. By these (as the overthrow of Saneherib doth testify) armies are discomfited, 2 King. 19.35 Exod. 14.19. hosts delivered kingdoms preserved, Provinces defended, cities environed, as God's word at large doth manifest unto us. But their especial charge is to attend God's children, Luk. 2.10. Matth. 18.10. Act. 12.15. Matth. 4.11. Luk. 22.43. as Zacharie and the Author to the Hebrews plainly declareth: Heb. 1.14. They are all ministering Spirits, sent forth to minister for their sakes, who are heirs unto salvation. The fathers of the Church have not only acknowledged this truth, God's mercy in bestowing a double benefit: 1. honour: 2. a special means of deliverance. but the Philosophers also, and especially the Platonists. unicuique homini simul ac natus est, adest suus Angelus inquit Menander: Menander saith, Quest. 4 that every man as soon as he is borne, hath his Angel appointed to attend upon him. the same affirms Seneca Epist. 3. To these may be added the heavenly host, with all things in the world contained. For as God's power is infinite, and his works innumerable, so the means by which he doth effect and govern all things, are not to be numbered. Quest. 4 Whether do the Angels and other superior bodies, work (by an instinct given them from God) upon such things as are inferior or not? Ans. It is certain that they have a virtue and power of working upon them, not only in causing their motion, As the ebbing and flowing of the sea, is ruled by the Moon. (which is most apparent) but also by the concurrences and divers operations of the heavens; the Sun, the Moon and such like, they cause sundry qualities: as by that of Hos. chap. 2. vers. 21. doth easily appear. Augustine saith, De Trin. lib. 3. Witness. 1. The divers seasons. 2. The increase and decrease of marrow, blood, etc. 3. The ebbing and flowing of the sea. 4. The effects of the Sun upon plants. that the weaker and inferior bodies, are governed (after a certain manner) by those which are stronger and superior. Dionysius affirmeth, that the sunbeams have a great working in the generation of things visible. According to that old saying: Sol & homo generant hominem, the Sun & a man do beget another man. Yet these cannot properly be said, to work of their own power and virtue, but God in and by them. Quest. 5 Whether are men's actions governed by heavenly and superior bodies or not? Ans. Man's actions being considered in general, that is, as he is a living creature, and no farther than as they are actions pertaining to the faculty of a vegetive and sensitive soul, are in like manner subject to the working of spiritual and heavenly substances, as other earthly and inferior bodies are, Tamen hae potius sunt vegetativae facultates quam humanae, yet these actions (saith Zanchius) may more properly be said to be the actions of a living creature having no reason, then of a man that hath life and reason. From the heat of the Sun cometh the inflammation of blood; by the moving and shining of the Moon, the abundance of phlegm, & so in other things. But for those which are proper unto man, of which sort are his understanding, and his will, we must thus conceive of them: Angels do enlighten the minds of men, for they are Gods messengers, and have the office of revealing the will of God unto us. Angels enlighten the minds, move to deliberation, but incline not the wills. But as touching the will which follows the examination of the understanding, they cannot be said properly to move it, but by accident. Indeed they move somewhat unto deliberation, but that our wills should be inclined to choose any thing, this proceedeth immediately from God. And therefore Solomon saith, that the heart of man is in the Lord's hand, and as he pleaseth, he will incline the same. To this agreeth Augustine and sundry other. Wherefore I take it a certain truth, De Civit. Tom. 5. lib. 5. and in his book, De Gen. ad literam: about the end of it. that men's actions generally considered, as they are the actions of a living creature, are in some measure disposed and wrought upon by the heavenly Angels, and celestial bodies: but yet so, as that their government is wholly at Gods wil Also, that those Actions which concern the understanding, The error of Priscillianus. that man's actions are governed by the Stars, is very foolish. Aug. de haeres. are in some measure ordered by the Angels: but the Actions of the will, are wholly moved and governed by God: not by compelling the will, but only by moving it forward, as best seemeth good to his heavenly wisdom: which moving, is not an enforcing, but a gentle inclining. And therefore Augustine saith, that when God doth move the wills of men, he doth but only incline them from an unwillingness, to obey him, unto a willingness to do that which doth please him. Whence is confuted the vain opinions of the Astrologians, with the fond dreams of destiny Setters, concerning the virtue of Stars, and the force of the heavens over the wills and the minds of men. And thus much shall suffice for the showing what Gods Providence is, and the order which he useth in governing by the same. THE THIRD PART, wherein is especially contained, Whether God's Providence is immutable or not; and if it be, whether it imposeth a necessity upon all things governed by it. That God's Providence is immutable. THe greatest difference between God and his creatures, First, that God's Providence is immutable. consisteth in this, Ipse quòd immutabilis est, nos quòd mutabiles sumus, In that he is immutable, but we subject to alteration & changing. The one proper to the Creator, because he is God, (for to be God and immutable, are both one) the other peculiar unto us, in that we are creatures. If any thing should be left undone, or done otherwise, than God in his infinite wisdom at first determined, then must it needs be either for want of wisdom, (for why should it be altered, but upon better consideration?) or else for want of power to bring it so to pass, as he had before decreed, for (God still holding his determination,) how could it be otherwise hindered? Now it is the greatest injury, either to suspect God of inconsideration, who is wisdom itself, or of inability to perform, to whom to will and to do, are both one. What other thing is Providence in God, than an everlasting decree of bringing all things so to pass, as before he had determined? Therefore since this Providence in God is everlastingly the same, that is, immutable, as God himself is immutable, it must needs follow, that God's actual Providence, which is the execution of his Providence within himself, is also immutable and unchangeable 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 Lord's hand is stretched forth, and who can turn it back? In the former the Prophet hath relation to the decree of God within himself: In the latter, to the execution of the same, Isai. 40. My counsel shall stand, Isai. 40. james 1.17. and my will shall be done. jam. 1.17. Every good giving, and every perfect gift, is from above, and cometh down from the Father of lights, in whom is no variableness, nor shadow of turning. Where it is plainly taught, that although there is alteration in God's creatures, yet that with God himself is no such thing, Prou. 19.21. Prou. 19.21. Many devices are in man's heart, but the counsel of the Lord shall stand. In which words there is an opposition between man's purposes, and God's decree: God teacheth us, that ours are many and divers. In one and the same thing, our minds are diversly affected, with sundry doubtings troubled: sometimes we will have it done, sometimes not done. If it be not done, the not doing it, often discontenteth us: If it be done, the manner of effecting it, commonly disliketh us. Then in doing, we do not, namely, please ourselves: Thus in not doing, we do, namely, displease ourselves. Our seeking to please shows our desires, but our not being pleased, declares they are variable. But God's decrees are always one. What he hath determined, that he will have done. As he hath determined, so it shall be done: and when he pleaseth to have it done, even than 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 any time dislike him. And thus Gods pleasing of himself at all times, admits of no discontent at any time: his discontent in nothing, shows his immutability in all things. And therefore a certain truth, that God's Providence is always immutable. Object. But it may be objected, that the Lord said unto Hezekias, Isai. 38. Thou shalt die, and not live: and yet Hezechias lived fifteen yeeresafter. Also that Nineveh should be destroyed within forty days: jonah 3.14. and yet their destruction followed not within the time prefixed. We must always understand, Solution. the denouncing of God's judgements against sinners, not to be absolute, but with this condition, unless we repent: for God willeth both alike: that is, if we turn unto him, his judgements shall not befall us; if we persist in our wickedness, they shall certainly be accomplished. But admit that of Isaiah against Hezechiah, Isai. 38. jonah 3.14. and this of jonah against Nineveh, are to be understood without condition, can it therefore be inferred that God's decree, and by consequence his Providence, is mutable and subject to changing? Surely no: for there is a difference between his decrees, and his threatenings. The decree of God, and his heavenly will, not depending upon second causes, but upon his infinite wisdom, foreknowledge, and counsel, must needs be immutable. But his threatenings which are ever denounced upon the consideration of second causes, namely our sins, are according to their increase or decrease, As well mercy, if we repent, as judgements if we do not. altered and changed, for God willing the one, willeth the other also. More plainly thus: God doth sometimes denounce his judgements against sinners, according as their dangerous estate doth require, and not that he hath so decreed them in his everlasting counsel, and from thence so willed them; but because second causes, namely, our sins, do cry for vengeance against us; the which God willeth shall befall us, if we persist in our sins, but if by the work of his spirit we forsake our wickedness, Gods will is, his judgements shall be turned to mercy. So then his will is not altered, though his judgements are not executed: because with his threatenings doth evermore go the condition of repenting, always understood, though not ever expressed. It is true, (the grievousness of Hezechiah his disease being considered, and secondly, that he was not likely to be cured by the help of man) that he could by no ordinary means live long: upon which (the Lord purposing to show his mercy and power) the Prophet might say unto him: Thou shalt die and not live. And yet for the declaration of God's glory it came to pass that his life was prolonged. So likewise, if we consider the grievous sins of the Ninevites, crying for the full vial of God's wrath to be powered down upon them, it must needs be, that the destruction of their city was even at the doors: but God who is rich in mercy, and faithful in all his promises, did upon their true repentance, keep back his judgements, and saved their city from subversion: a work not mutable, but agreeing with his mercy and justice. Object. God would at first that legal ceremonies should be 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 drawn from the changes of things, to the change of the causes of those things working by free will, (as God ever doth) much less can it be a good reason to prove that his will is mutable: for it was Gods will, that ceremonies should be kept at one time, and abolished at another; kept before Christ's coming, abolished after. In this therefore is Gods will one and the same. In an Epistle to Marcellus. Augustine maketh this plain by an example after this manner. Simile. The husbandman's works (saith he) are divers: At one time he soweth, at another time moweth, at another he ploweth his ground, at another carrieth forth his compass; is therefore his Art changed, or his mind altered? surely no. Therefore to reason from the change of the effect, to the change of the cause, is no argument to make a man doubt of the immutability of God's Providence. Quest. Hence it may be demanded in the second place, whether God's Providence being immutable, doth impose a necessity upon all things, or not? that is, whether it grants a liberty of being, or not being, of falling out, or not falling out, according to the will of him which worketh, and the nature of the thing he worketh by. If the one be granted, then shall the Stoics destiny seem to be established: If the other admitted, then shall we seem to imagine such a decree in God as is oppositely contrary to his word. For that there should be heresies, that there should be offences, that Christ should be betrayed by judas, condemned by Herod, crucified by the Scribes and pharisees, together with all other things which befell him in his course of finishing our redemption, although to men, they were contingent, such as might fall out, or not fall out; yet with God they were simply necessary, such as could not but so come to pass. Therefore the question is thus answered. Ans. The Providence of God being the first immutable cause of all things, doth impose such a necessity upon all second causes, that their effects cannot be hindered, their manner of working altered, nor their time of coming to pass any whit deferred: yet because God's Providence doth not take away the nature of second causes, (of the which, some are ordained to work certain effects, God's Providence doth impose a necessity upon all things. others appointed to no such certain ends) but doth continually preserve them, hence it is evident, that in respect of the first cause, namely, God, (beholding all things clearly, and governing certainly,) all things fall out by an immutable necessity, not possible to be prevented. But in respect of the nature of second causes, working not by compulsion, but according to their own nature, some things may be said to fall out necessarily, One and the same thing, may be said to fall out necessarily, and contingently. others contingently, having a liberty of falling out, or not falling out, yet so, as that the Lord doth continually guide and dispose them from their first beginning, to their last end, as best may be for the manifestation of his glory, for which they were ordained. For the understanding of this aright, What is meant by necessary. we must know what is meant by necessary, and what by contingent. That is said to be necessary, which can consist no otherwise than it doth consist, and which can work no otherwise than it doth work. As a man to be endued with reason, the Sun to shine and such like. From whence this conclusion follows: Every thing that is, as long as it is, hath his being necessarily: because it cannot but be, as long as it hath a being. Now because all things to come, are present with God, all one with him, as if they were already effected, therefore with God all things fall out necessarily, so as that they can neither be hindered nor altered: whence it is, that a cause cannot but work that which it doth work, and therefore, that it worketh necessarily: as it cannot be but the Sun as long as it is the Sun, must needs shine: and therefore that his shining is a necessary work which must needs be performed. Now Necessary, and Contingent, being directly contrary, since we perceive what is the one, we may easily conceive what is the other. We call that thing contingent, What is meant by contingent. which before it had any being, may be said to be hereafter done, or not to be done, to have his being, or not to have his being: I say before it was done, because being done, it is now no more contingent, but necessary: according to that old saying, Omne quod est, dum est, necessariò est: Every thing that is as long as it is, hath his being necessarily. For it is impossible, that that which is already done, should not be done, or that now having a being, it should have no being. But before it was done, it might have been said to be contingent. An effect may may be said to be contingent in two respects. So that the effect of a cause may be said to be contingent, when it is in the power of the cause to work that effect, or not to work it. Secondly, when (the natures of the causes simply considered) their effects may be said to fall out, or not to fall out. Quest. But it may be demanded, whence it doth arise that effects are necessary: and whence that they are contingent? Ans. Touching the first: The necessity of things proceedeth either from internal causes, Whence the necessity of things ariseth. that is, from the natures of things, or else from an external cause, (impossible to be eschewed) or else from both of these jointly together. A necessity ariseth from internal causes after this manner: 1. A rebus interuis. The Sun is said to shine necessarily, because it is of such a nature that it cannot but shine: for it is ordained by God to shine naturally. The fire burneth necessarily; because God hath given it such a nature that it must needs burn. Every creature must needs be dissolved, because their natures consist of corruptible contraries, and therefore they cannot always live. Now this necessity ariseth from inward causes, whether it be from the form, (as in the Sun and the fire) or from that whereof they consist, as in every living creature. So a man not regenerate doth necessarily sin: but this necessity doth not arise so much from any external cause, as from his inward natural corruption moving thereunto. Secondly, 2. A rebus externis. a necessity ariseth sometimes from external causes: So the elect are said to be saved necessarily: but this proceeds not from any inward cause arising from themselves, but from an external cause, namely God, of the exceeding riches of his grace & mercy freely electing them: upon which, all other blessings and graces bestowed, do wholly depend. So likewise it was necessary that Christ should die at the age whereat he did die, neither could he live any longer. Whence ariseth this necessity? Not from any inward cause in Christ's nature: for in that respect he was likely to live long: but hence it was (as Peter teacheth) because God of his determinate counsel and foreknowledge had delivered him, Act. 2.23. and therefore appointed the time of his death, and special manner of the same. Of his time, Christ saith on this wise: My hour is not yet come: teaching us that there was a certain term which could not be exceeded. Of the manner he also saith: Behold, we go to jerusalem, and the Son of man shall be crucified. Thus the necessity of things doth arise sometimes from causes external. Thirdly, 3. A causis internis, & externis coniunctim consideratis. this necessity doth arise, partly from internal causes, and partly from external jointly considered. As in the Sun and the fire (with infinite other) though the shining of the one and heat of the other are from internal causes, namely, their natures: yet both these effects come to pass by God's decree, and actual power of continual working, which are external. And so in all other things in particular. But for the understanding of these things aright, Causes are either definite, or indefinite. we must know that causes are either definite, or indefinite: and what is meant by either of them. Definite causes, Causes definite are causes ordained by God to work certain effects necessarily. In this sense the Sun is ordained to give light, not so much by nature, (as Philosophers say) but by the will of God (as Divines say). Causes indefinite. Causes indefinite are such as are not ordained to work certain effects, but have it naturally in their power, either to work or not to work. As for example: It agreeth with the nature of man to write, yet that he should not write, doth not disagree from his nature. So that (after that skill gotten) he may be said to write, or not to write naturally. Whence it is that the Sun and the Moon (with such like) are called necessary causes of their effects: but living creatures (with others serving to their use) are not necessary, but contingent. But yet we must understand, that causes are thus distinguished in regard of their natures and virtue of working, given them by God in their creation: for if we respect Gods everlasting decree, and his divine government of every thing in particular, than all causes are ordained to their certain effects, and every thing appointed to his certain end. judas was not of his own nature ordained to betray Christ: for as he was naturally man, it lay in his power to do it, or not to do it. But if you respect Gods eternal will and counsel, then is he truly said to be a cause ordained for that purpose. And therefore that which judas did unto Christ, was foretold long before by the Prophets of the Almighty: as Peter (in the Acts) plainly teacheth. Cyrus (in his own nature considered) was not a definite cause of delivering the jews: yet if you respect Gods eternal decree, he was ordained (as Isaiah saith) for that excellent end. Therefore in regard of God's decree Cyrus delivered the jews necessarily, and judas betrayed his master necessarily: yet neither by compulsion, but willingly and freely. For it is as hard for the will to be forced, as it is impossible that it should will contraries at one and the same time. One and the same effect may be said to be both contingent and necessary. Hence it is evident, that one and the same effect may be both contingent and necessary. Contingent, in respect of the nature and inward causes: Why effects are called necessary. necessary, in regrad of God's immutable decree, and Divine Providence. Which necessity is in two respects: first, because the creature of itself, (being so ordained by God,) cannot but naturally yield such an effect. Secondly, because the chief efficient in all things, hath determined in his heavenly counsel, that so it shall work. An act not to be reclaimed. As for example: the Sun doth shine of a twofold necessity; the one, because the nature of it is such, that it cannot but shine (unless Gods overruling power doth hinder it,) the other, because it is Gods will, that in his ordinary course, it should give light unto us. There was a twofold necessity that Christ should rise from the dead, and ascend into heaven: the one, the will of God, the other, because he was without sin, and therefore could not be swallowed up of the grave, nor detained by death. In which respects, (as Peter saith) it was impossible he should be overcome. Adam's sin was committed freely, and by consequence was contingent: for his nature was of that sort, that he could either sin, or not sin, either will a thing, or not will it, according as seemed good unto him. If therefore you shall merely respect Adam's nature, than his sin was contingent: but if God's eternal counsel, and immutable will, than was his sin necessary, for God had decreed, that by his fall, (as thorough a pinching narrow door) we should pass to receive a certain assurance in, O foolix culpa, quae talem & tantum habere meruit Redemptorem. & through Christ jesus, of a far more excellent estate of glory. Christ died freely, Isai. 53. He was offered, because it was his will to be offered: joh. 10.11. I have power to lay down my life: yet if you respect God's decree, Christ died necessarily, both concerning the time, and manner of the same. It must needs be that Jerusalem should be destroyed by the Romans; yet not simply in regard of the city, or matter whereof it did consist, nor yet from any necessity in the persons of the Romans, for they freely besieged it, and willingly subverted it: and therefore it may be said, the it lay in their power to spare it. But if you respect Gods eternal decree, them they were necessary means of the subversion thereof, because God (for their sins) had so ordained it, as himself had long before declared. Wherefore we conclude, that although God's Providence doth impose a necessity upon all things, yet that it doth not take away their natural working. And therefore in respect of God, all things are done necessarily: but in respect of second Causes, some necessarily, and some contingently. Yet we must observe, that whereas some causes are definite, some indefinite; some effects necessary, some contingent, that this wholly proceeds from God's Providence: for he ordained them such natures, prescribed them such an order, & appointed their manner and ends of working. Therefore this necessity doth not impugn this doctrine of God's Providence, but rather confirms the same. This may suffice to prove this necessity; yet for confirming thereof, I will add some reasons: Those things which God hath foreknown, Reasons to prove that God's Providence imposeth a necessity upon all things. Reas. 1. by his certain and infallible knowledge, those things fall out necessarily. But all things are thus foreknown: Therefore all things fall out necessarily. That it must needs be, Si praescierat Deus quod non est, praescientia iam non est. Aug. de Praedest. lib. 1.15. that those things fall out necessarily, which God hath certainly foreknown, it is evident, because otherwise his knowledge should be deceived, which is impossible. And that there is nothing which he hath not certainly foreknown, it is likewise apparent: because he is an All-seeing God, to whom all times are present: and therefore the conclusion is good. Reas. 2 The second reason: All things are in all respects so effected, as God in his eternal decree and counsel hath determined: But God's eternal decree and counsel, (appointing all things) are unchangeable: 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. them he should alter his determination, or be hindered of the same: but neither of these are possible, because he is omnipotent, and his works without repentance. Of the consequence, there can be no doubt, (as hath been proved at large). And therefore the conclusion directly follows. A third reason: Where all things are excellently disposed and ordered, Reas. 3 there all things fall out necessarily. But such is God's disposing and ordering of all things: Therefore all things fall out necessarily. That all things fall out necessarily, where there is a perfect government, it is plain by reason, which teacheth, that if things should come to pass by chance, as having a liberty of falling out, or of not falling out, than this order could not be preserved, because (being not thus disposed), they would as often fall out preposterously, as directly. The consequence is evident: Psalm. 104.22. Thou Lord hast founded all things in great wisdom. Now it is the property of wisdom, to govern all things in a good order, and to direct them to a certain end, which being performed by God, in which respect he cannot be the author of confusion, as Paul teacheth: 1. Cor. 14.33. it must needs be an evident truth, That all things fall out necessarily. Reas. 4 A fourth reason: If there is an excellent order where there seemeth greatest disorder, and an absolute necessity in things seeming most contingent: Then all things fall out necessarily: But both these are true: For the first, There is an excellent order, where there seemeth greatest disorder. view the history of joseph: Contrary to justice, the righteous is punished by the wicked: contrary to nature, the death of a brother conspired by his other brethren: contrary both to the Law of God and nature, children do agree to dishonour God, and grieve the aged head and relenting heart of their father: herein are the rules of humanity neglected, the Law of nature violated, the commandments of God rejected, than which, what more odious to men, what more punished by God? And therefore in this there seems more than disorder. Genes. 37. Yet consider the history, and you shall find an excellent order in regard of God, though the fact most vile and wicked in respect of joseph's brethren: First, God cast joseph into two dreams, and gave him the knowledge of revealing their meaning. From the certain declaration of them, ariseth an hatred in his brethren towards him: this malice begetteth a determination of killing him: this determination is prevented by an advice of casting him into a pit: this purpose of his perishing in the pit, is likewise prevented by the coming of the Ismaelites at that very instant: their coming giveth opportunity of selling him: from his being sold unto them, ariseth his passage into Egypt, and a second selling him to Pharaohs chief Steward: Genes. 39.1. from his buying him, ariseth a blessing upon his household: from this blessing, a committing of all government into his hand: from this Authority, an often recourse into his mistress her presence: from this recourse, her beholding him: from her wanton gazing on his beauty, a wicked lust: from this lust, an impudent petition of sleeping with him: from this petition, his denial: from his denial, her false accusation: from this accusation, his being cast into prison: this imprisonment is a means of revealing his gift of expounding dreams: which brings him to the King's presence, procures his favour, and makes poor joseph ruler over his whole Kingdom. Now to the intent that we may see that this is no disorder in God's government, but that of his infinite mercy and compassion unto his Church, he effected the same; the famine being great and general, Genes. 41.57. God did put it into jacob's mind to send his sons into Egypt for corn: where all things being at joseph's disposing, Genes. 37.5. (whereof good jacob and his sons never dreamt) according to Gods purpose revealed in joseph's dream of the sheaves, they do homage unto him, Genes. 42.6. are kindly used by him, who was most vilely entreated of them (a precedent of our wicked using of Christ, and of his gracious dealing with us) and lastly receive corn sufficient for their relief, with other preferment at his hands. Therefore, though in regard of the purposes of joseph's brethren, this may seem disordered: yet in regard of the end purposed by God in exceeding mercy, and directed by his wonderful wisdom, all came to pass excellently well: because God sent joseph before hand into Egypt for the preservation of his Church. Genes. 45.5. And therefore where things seem unto us most disordered, there God governeth excellently well. Touching the second, namely, That there is a necessity in things seeming mere contingent. that those things are necessary which seem most contingent, it is in like manner evident. What seemeth to have less necessity of falling out, then that joseph should be sold into Egypt, and made chief Governor under the King? that he should be a means of relieving his kindred, and through his favour to be kindly entertained? What more strange than that Abraham's seed should be there increased as the stars of heaven? that this seed of Abraham after the death of Pharaoh the first, should be kept in bondage the term of an hundred and forty years, yet afterward (the Egyptians being spoiled) to return to the promised land, there to serve the Lord their God? These things in respect of us, may seem contingent, but with God they were absolutely necessary. And therefore they were foretold by the Lord himself unto Abraham: Gen. 15.14.15. according to which prediction they came to pass in all respects. What seems more contingent, then that Christ should be carried into Egypt by reason of Herod's persecution, that he should be called from thence by the mouth of an Angel, that he should be betrayed by one of his Disciples, that he should be sold for thirty pieces of silver, that Peter before the third crowing of the cock should deny his Master, that the soldiers should cast lots for his vesture, that he should be arraigned, condemned, crucified, dead, buried, rise again, and ascend into glory? yet all these were foretold in God's word, and came to pass (as Peter saith) by the determinate counsel of God. Act. 2.23. And therefore were simply necessary. Lastly, even lottery, where chance seems to have greatest stroke, and reason and advice lest to prevail, and therefore is called of the Poets, Blind lottery, and unlooked chance, even this is ruled by God's Providence: Proverbs 16. The lot is cast into the lap, but the event proceeds from the Lord. jonas by casting of lots was found out to be the party for whose sake God sent the storm upon the Seas: which could not be done by chance, nor yet undone, because (being thereby cast into the Sea, swallowed of a Whale, and remained in his belly three days & three nights, but afterward cast upon the land again) he was therein a figure of Christ's lying in the earth, and of the time it should contain him. In the election of a new Apostle, the Lot fell unto Mathias, but not as having a liberty of falling upon the other, for it was to show that he which knew all things (as the text saith) had chosen him. Act. 1.24. Therefore if these things seeming mere contingent, fall out necessarily in respect of GOD, though unto us (to whom future events are unknown) far otherwise, how can we deny the same necessity in all other things, to which the like liberty is not granted? Further, it is to be observed, that although causes in their own natures not definite, may incline unto either part, (as the will to choose or refuse) yet these by God's decree, incline to one part only: According to that of Solomon; Mans heart is in the hand of the Lord, as the rivers of waters, and whither he pleaseth he turneth the same: yet so, as that which we do, that we think for that instant best to be done. But you must understand me of things propounded to our choice, whereof there is in us a liberty of choosing or refusing either. In which case, every of us may say by experience, that we are moved to incline rather to the one, then to the other. Otherwise we cannot be said to make a choice of any. Now this inclining of the will comes from God: Psalm. 105. Prou. 16.1. & 20.24. he worketh in us both the will and the deed, according to his good pleasure, Philipp. 2.13. The Lord, August. de Gratia & Arbitrio. Tom. 7. cap. 21. saith Augustine, doth incline the wills of men whither it pleaseth him, but yet so, as that he doth not disturb their natures, neither violently work upon them, but doth it by a pleasing inclining and gentle moving them forward. According as Boaethius in his Topics, Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (taken by him for destiny, or Providence indifferently) very well noteth. Thus we see that men will freely, yet necessarily: freely, because they are only inclined and moved; never forced nor compelled: necessarily, because GOD doth move them to one part only, according to his act of decreeing, which cannot be altered. Object. If such things as are of their own natures appointed to no certain ends, but may fall out this way or that way, in regard of themselves, are so governed by God, as that they can fall out no otherwise, and therefore are necessary; then we cannot call this cause definite, that indefinite; this effect necessary, that contingent: but must needs agree with the Stoics, that there is no liberty of working granted unto them. Every thing doth take his name from his own nature, Solution. the matter whereof it consists, and the manner of subsisting; and not from the external cause of the same. Adam was not called God from the external cause of his being, from whom he received the breath of life; but he was called Adam of the earth, being the matter whereof he was framed. We do not call such things as we do against God's law, good works, from the external cause, farthest removed from their working, but we call them transgressions of God's law, sins, and such like, from a defect within our selves, and from our own corrupted natures; Even so, when we consider the natures of causes within themselves, we call some definite, some indefinite, some effects necessary, some contingent. Yea in this sense we say that our wills have some freedom. But if we look unto God's certain foreknowledge, his immutable will, and act of governing, then hath his infallible knowledge taken away chance, his heavenly will, limited our wills, and his act of governing imposed a necessity that cannot be eschewed. And thus much touching the immutability of God's Providence, and the necessity it imposeth on all things. THE FOURTH PART, wherein is especially contained; That although God doth govern all things, and that so, as his government can neither be altered nor hindered, yet that he cannot be the author of sin, although he is the principal cause of every action, with the which the sin concurreth. Sundry are the opinions concerning this point. divers opinions thouch the author of sin. The Libertines affirm, that God so willeth sin, as that he is the cause thereof. The opinion of the Libertines. And therefore that sins should not be reproved, because they are the works of God. For (say they) it is not man which sinneth, but the Lord by man. If you contradict them, their answer is, You are not regenerate by God's Spirit, and therefore cannot judge aright of his works. But this opinion tendeth wholly to the liberty of the flesh, and therefore is devilish and damnable. The Manichees have thought, The opinion of the Manichees that God cannot so suffer sin, as that he should any way will it, and therefore concluded, that there are two only Authors of all things: the one the chiefest Good, the principal Efficient of all goodness: the other, the chiefest Evil, the sole Effecter of all wickedness; as well the sin, as the punishment for the same. And so they will have sins to be committed, whether the Author of all goodness will or not. Others there are, which neither consenting to these, nor agreeing with the former, would have God to will sin, and that he is the cause thereof; yet that no fault can be imputed unto him, but unto men, who commit it. Their reason is, Gods will is a rule of equity, and therefore whatsoever he willeth, the same is just and right. Thus you see the diversity of judgements: whence ariseth the necessity of handling this doctrine. In the entreating whereof, it is necessary to touch these three points: How far forth God doth will sin. That he can in no respect be Author of any thing as it is simply sin. That the devil is the setter, and we the effecters of it. For the understanding, How God doth will sin. how far forth God doth will sin, we must observe that there is a double evil: The one the evil of the offence, 1. Malum culpae. which is the sin: the other the evil of the punishment, which is the reward of sin: 2. Malum poenae. called evil, in respect it is hurtful to him which suffers it. The Evil of the offence, Sin is to be considered three ways. which is the sin, is to be considered three ways. The first, as it is simply contrary to God's law, in which respect only it is called a sin. The second, as it is a punishment of sins before committed: for God doth usually punish one sin with another, Rom. 1.21. Because when the Gentiles knew God, they glorified him not as God, neither were thankful, but became vain in their thoughts, and their foolish hearts were full of darkness, therefore the Lord gave them up unto their hearts lusts, and unto uncleanness. Thirdly, as it is a cause of sins afterward committed. Such was the ignorance of the Gentiles, Ephes. 4.18. Such the blindness, and hardness of hearts in the jews, whereof Isai. chap. 6. and Paul, Rom. 12. For these sins of theirs, were punishments of their former sins: secondly, sins of themselves: thirdly, causes of their infinite other sins, as Augustine in his Treatise against julian teacheth excellently well. Lib. 5. cap. 3. Thus we see that God may will a sin, as it is a punishment, and yet not be the Author of sin, as it is simply sin. Note further, Three things concurring in sin. that three things concorre in sins: The first, the deed, or action: and that is either inward or outward: inward are those, which are either of the mind, Actions, inward, or outward. as evil thoughts, or of the heart, as wicked affections; or of the will, as an evil choice, and an agreement to that which is wicked. Outward are those, which are actions of the senses, wrought by the external instruments of the body. Secondly, the breach of God's law going with this action, which is an absence of the purity commanded, and a presence of a defect, and corruption forbidden; noted by the Heathen man, Tull. in his Parad. when he saith, Peccare, est transilire lineas praefixas, & à scopo aberrare, to sin, is to pass the bounds prescribed, and to wander from the mark; expressed by the Grecians, when they call it, What sin is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and defined by the holy Ghost, to be the Transgression of the law, 1 joh. 3.4. Thirdly, there is in every sin a guilt, and an obligation, wherein we stand most firmly bound unto God, to undergo the punishment, which our breach of his law hath deserved. This guilt hath his ground in sin: Rom. 6.23. Death is the reward of sin: this death is from God's justice, which wills that every one shall have his due: this death is our due, because the soul that sins, (by God's law,) shall die the death: this law is given in equity, for he hath the right of commanding, we of obeying, he our Creator, we his creatures, and therefore by the law of equity and right of creation, have entered a statute both of souls and bodies, to be obedient unto him. Now all are guilty, in as much s all have sinned: and this guilt is the bond, whereby in justice we are tied through the committing of our sins, to undergo the punishment they have deserved. And so is the third things considered in sin. Concerning the first of these three, God is the Author of the first thing considered in sin, viz. the Action. which is the Action: It is true that God is the principal Efficient, and Author thereof: for in him we live, we move, and have our being. Touching the third thing considered in sin, namely the guilt, God is author of the third, namely, the Gild. whereby we stand bound to undergo the punishment our sins have deserved, there is no question, but that God doth in like manner will the same. But the second, namely the transgressing of God's Law, which expelles the purity in the action, and makes it wicked, breeds a doubt, whether God doth will it or not. For the satisfying whereof, I will first show, what it is to wil secondly, how far forth God doth will the same. To will is taken two ways: To will, taken two ways: 1. Properly. properly, or improperly: properly, when we will a thing in respect of itself, because we judge it good indeed, or at least, in appearance seems to be so. Improperly, when we will a thing, 2. improperly. in respect of another thing, that is, because of some good that will ensue the same and not in respect the thing we desire, is of the one nature good. In which sense, men do often wish a natural evil. A man often desireth the cutting offan infected member: Simile. he doth not properly will the want of that member (for every creature aims at his perfection,) but the good he hopes will follow the same, namely, the health of his body. So that there is an improper willling of the one, because we wholly desire the other. So that the cutting away of that member, may rather be called a voluntary permission, than an effectual willing, because the will according to the own nature willeth that which is good either in truth, or at least in appearance: and if at any time it is carried to the contrary, this cometh from a certain disturbing of the mind, whereunto none can say that God is subject. Further, those things which we properly will, those we like, love, and take pleasure in; but a known evil is never thus affected, and therefore at no time we properly desire the same. Since this than is thus with men, much more is it so with God: Whence it necessarily follows, that he doth willingly suffer sin, and that he doth will that which follows the same, namely, his own glory, but is no cause of sin, as it is simply a transgression of his law, as shall be more at large declared. But care is to be had, lest in going about to set down the mean, we fall into the extreme, or labouring to eschew some danger, we slip into a greater. He that shall say God doth will sin, as it is a transgression of his law, shall not go unpunished: neither may he which affirmeth that sin is committed against his will, or without his knowledge, go unreproved; the former is to rob God of his goodness, the latter of his infinite power and knowledge. In showing how far forth God doth will sin, seven things to be observed. Therefore that we may escape the danger, keep the mean, and obtain our desires, these things are to be observed. That God doth will his own glory principally as the sole end, wherefore all other things are effected. Secondly, that he willeth the evil of the punishment: and that so as he is the sole effecter and inflicter thereof. Thirdly, that he willeth sin as it is a punishment of sins, before committed. Fourthly, that he doth will sin as it is an action either inward or outward. fiftly, that he doth will sin as it is a guilt or obligation, wherein we stand bound unto God to undergo the punishments which our sins have deserved. Sixtly, that God doth not will sin, as it is a transgression of his Law, but doth only willingly permit it. Lastly, that there is a difference between his willing of that which is good and that which is evil. Before we enter the several handling of these, it is to be marked, that to will and to do with God are all one. He doth not any thing, which he willeth not, neither willeth any thing, which by the virtue of his willing it, is not presently effected. Therefore in showing how far forth God willeth these things, is also declared how far forth he is the Author and Effecter of them. To which in order. That God willeth his own glory principally, Position 1 as the sole end wherefore he willeth all other things. IF a known good thing, (as reason teacheth) is properly the object of the will, then doth God will his own glory 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 heaven, and men upon earth. 1. Cor. 10.22. Deut. 6.5. Exod. 2.3. Isai. 48.11. Prou. 16.4. To this tended his precepts, his mighty power, and charge of sanctifying his name: to this end, is the execution of his justice upon the wicked both in this life, and in the life to come: to this tendeth the shutting up of all under sin, the sending of his Son, the redemption of his Church, their salvation in heaven, with all other mercies forth of the exceeding riches of his grace for the accomplishing thereof, bestowed upon them. Yea in a word, (for this is a known and confessed truth) to this tended the Law and the Prophets, Christ and his Gospel, the Apostles and Ministers of our Lord and Saviour with all God's works of wisdom, power, justice and mercy. Therefote I conclude this with Paul: 1. Cor. 10.22. Do all things to his glory: Rom. 11.33. To him be glory for ever, Amen. That God so willeth the evil of the punishment, Position 2 as that he is the principal cause and inflicter thereof. THere is no evil in the city 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 justice which sets forth God's glory, and therefore befitting him who is goodness itself. Hence it is that Adam's high presuming hand, was punished by God himself. Hence it is, that he provided a Law for his Successors and promised punishment by his own person upon 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 authority to himself with an abridgement of the like unto others: not only saying, I, but, I and none others, forming the light and creating darkness, making peace and creating evil. Surely he is the inflicter of punishment in whom is the right and power of punishing: but these two belong both unto God. And therefore he alone the inflicter of the same. That the right belongs unto God it is plain, because he alone gives the law, and takes an account of the breach thereof: that this power is proper unto him, it is in like manner evident, because experience teacheth, that man by strength or policy, doth often escape from man. But if he be never so strong, he cannot resist the Al-omnipotent. If he go down into the sea, or fly to the uttermost parts of the earth, even there will the All-seeing God find him out, and his power seize upon him. If having this right and power, he should not punish accordingly, there should be a disorder, and continual neglect of his glory, because of an usurpation and challenging of that by the creature, which so wonderfully sets forth the glory and justice of the Creator. Therefore without doubt God is sole inflicter of punishment. But it is objected: Object. The Magistrates of the earth do punish, and to this end God hath put the sword of authority into their hands, and therefore not God alone. God doth punish sometimes by himself, Solution. sometimes by others, yet always it is he which punisheth. He exalts men to that honour, gives knowledge to judge, wisdom to distribute, power to execute. The chair of Authority is his, the sword is his, and he gives strength to use them: And therefore we cannot properly say that Magistrates do punish, but God by the. In this respect they are called his Vicegerents, Kings, yea Gods upon earth: to this end that we might know that he which is the King of all Kings, and God of all Gods, hath given them this honour, and that he will both rule and punish the world by them, & also give them some names of exceeding dignity and honour, whereby we might see it, and acknowledge his Majesty in them. Yet all this while, the names, the authority, the power and wisdom being given, and upholden by God, and that so, as that we cannot say that they execute punishment, but God by them: (without question) men are but second means, and the Angels ordained ministers, God only is principal efficient in executing justice and judgement. And therefore both the good and bad Angel is still at his command: the one must into the King of ashur's army when he is commanded: the other may not touch his servant till leave be granted. job 1 And thus much to the objection. It is further to be observed 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 justice and declaration of his glory: for being a perfect goodness, he would never inflict a natural evil, unless it had respect to a moral good. And thus it appears that God is the author of all punishment, and wherefore he inflicteth the same. Hence is confuted the vain imaginations of such as would have two Gods; The opinion of the Manichees confuted. the one sole efficient of all goodness, the other of all evil, as well the sin as the punishment, and the punishment as the sin itself. But sin is no other thing then a privation and absence of the good, neither (being considered only in itself) 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 barrenness? an absence of fruitfulness: So what is sin? An absence of that uprightness and equity which ought to be in every action. Now this privation or absence cannot arise whence they would have it, for it must needs be in some subject: the disease hangs not in the air, but in the body of a living creature, capable of health. Blindness, which is an absence of sight, must needs be in eyes capable of seeing. Now the subject of any privation is good, because it hath his being and is upholden by God: neither indeed (as Philosophers teach) can evil be in any other as his subject, then that which is good. And therefore nothing so evil (be it substance or action) which is not good: One and the same thing, good and evil, in of 〈◊〉 spects. evil in regard of the privation and absence of the good: good, in regard of the subject wherein it is. Therefore, since every evil is in some subject, and every subject hath his being and is upholden by God, therefore the opinion of the Manachees (proved by mere reason) is fond and foolish. The third point followeth. That God willeth sin as it is a punishment of sins before committed. Position 3 IT is usual with God (and this is a most grievous kind of punishment) to punish one sin with another. Such was the hardening of the heart of Pharaoh, and the blinding of the eyes of the jews: which were not effected by God as they were simply sins, but (as Tertullian saith against Martion) as they were punishments of their former iniquities. Lib. 2. pag. 180. God sent the devil to deceive Achab with a lie, put the spirit of error into the lying Prophets: their lying was a sin, but God willed it as punishment, and not as it was merely a sin of itself. The like appears, 2. Thess. 2.10.11. Rom. 1. Isai. 19 Isai. 29. Because the Thessalonians received not the love of the truth, that they might be saved, therefore God sent them strong delusions, that they should believe lies. Tim. 7. lib. 5. cap. 3. Augustine against julian, showeth that a desire to sin, is a sin, a punishment, and a cause of sin: but yet in respect of God a punishment only. This shall suffice touching this point. If any one list to hear more, I refer him to that of Tertullian, before alleged: Contra Martion. lib. 2. p. 180. That God doth will sin as it is an action in ward or outward. Position 4 ALthough sin cannot in very deed be separated from the action with the which it goeth, because every privation is in some subject, yet in mind there may be a distinction, and in the understanding a separation of the one from the other. Wherein we conceive the one to be good, the other evil: the evil proceeding from our own corruption, How sin 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 he saith, all things, he comprehendeth substances and actions jointly together. For since in God we live, we move, and have our being, Act. 17.28. there is no question, but by the virtue of the same power, all substances are maintained, and actions effected. Tyrants persecuted the children of Israel: their malice proceeded from themselves, 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 work in the heart of man, and doth move the motions of the will, that by them he may bring to pass, whatsoever he hath decreed: according to that of Solomon, Prou. 21.1. The king's heart is in the Lord's hand, as the rivers of waters; he turneth it whither soever it pleaseth him. all God's creatures are his instruments of glory: we cannot properly say that an instrument worketh, but the user of the same. The axe is not the squarer of the timber, but the Carpenter with the axe: so man doth not work of himself, but God by man. Thus much we acknowledge in the Confession of our faith, saying, I believe in God the Father Almighty, maker of heaven and earth. When we call him Almighty, we acknowledge an effectual power, working all in all, according to the good pleasure of his will: and when we confess him Greator of heaven and earth, we likewise acknowledge that he is the Maintainer, Mover, and Effecter of all things. And thus is God the effecter of actions, though not of the sins which usually go with them. The fifth point followeth. That God doth will sin as it is a guilt, Position 5 or obligation, wherein we stand bound unto him, to undergo the punishment our sins have deserved. AVgustine against julian, Tom. 7. lib. 6. cap. 8. disputing of the guilt of original sin, saith, that it is an obligation, wherein every one that is in the flesh, borne carnally of the flesh, is bound unto God, to undergo the reward of sin, namely, eternal destruction. This obligation hath his seat in the laws of God: made in his just judgement, his will setting down the matter, and his justice ruling the form, and therefore must needs be good: and being good, that the Lord doth will the same. For since it is proper unto God, to love justice, and hate iniquity (as the Psalmist saith) it must needs be, that God willeth our being tied to undergo the punishment our sins have deserved, because therein is his justice exalted, God's promises conditional: namely, if we by true faith take hold, upon them. joh. 3.16. 1. joh. 4.9. and our iniquities beaten down. Now this bond is canceled by our gracious Redeemer, the benefit whereof redoundeth only to such, as by a sledfast faith exercised in the works of true godliness, take hold upon him: I mean such as are grown to the years of discretion, and therefore capable of instruction, of whom a holy life is necessarily required; not infants, who by God's order of creation, cannot perform the same, yet by reason of the promise, are within the Covenant, & by a powerful and admirable work of his Spirit, (as Peter Martyr saith) are converted unto him. Object. If any object the conversion of a sinner at the last gasp, as the thief on the cross: I answer, Ans. the instance is of one, that none should despair: & but of one, that none should presume. Late repentance is better than none: yet remember a good lesson, Vix benè moritur, qui malè vixit. That man doth seldom die well, that ever lived ill. Thus much by the way, Prou. 1 though it seems from the purpose. And thus much of this guilt, because I have spoken before of the same. The sixth point followeth. Position 6 That God doth not will sin, as it is simply a transgression of his law, but doth only willingly permit it. FOr the understanding of this, A permission is taken three ways. we must know, that to permit, or to suffer, is taken three ways. The first, when of two good things, we must against our wills yield unto the worst. As for example: A man rather desireth his son should apply his studies, and so prove learned, then that he should be a soldier, delight in warfare, or that base 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 soldier, or to follow some occupation, thou dost yield unto him; which kind of yielding is called a suffering against our wills. According to that old saying: When we cannot that which we would, than we must that which we can. But God willeth not after this manner, for he is omnipotent, and by consequence his will can neither be forced, nor restrained. Secondly, to permit, is often taken for a suffering of the one of two evils, that a greater evil should not ensue. After this manner do Princes oftentimes in wisdom suffer a traitor to rest in his conspiracy, that it may be the more evidently proved against him, and that other his complices may more apparently be known. As also, when they suffer the wickedness of some to go unpunished, lest by cutting them off, the land should be weakened, or by some sinister means the country brought to ruin. In which cases, Princes do not approve of the wickedness of their subjects, but in great wisdom do suffer them a while, that by apparent justice they might suppress them, or by virtuous lenity, at length conform them. The third way of suffering, is when we do not prevent the evil which we could hinder, but do at our pleasure suffer the same. As when by our skill in advising, we could free a ship from being swallowed up of the seas; by our strength, we could pluck our neighbour or his cattle forth of the ditch; by our abundance we could relieve the distressed, cloth the naked, feed the hungry, and such like; yet in these cases it is our purpose to yield no help at all, and therefore do willingly suffer them to perish. After this manner doth God permit sin: and is excellent good in him, because he is above the law, & yet doth it to an excellent end, mixed with no manner of ataxy or disorder at all: but is evil in us, in regard we are under a law, which command's we should do unto others, as we would others should do unto us. God seethe that man being naturally evil, cannot but sin, unless he be prevented with the special assistance of his holy Spirit; he cannot but fall, Psalm. 23 unless the staff of his Spirit doth hold him up. God knoweth this, and can by his all-sufficient grace stay him up; yet it pleaseth him sometimes to suffer him to sin, and to permit him (being of himself not able to stand) sometimes to fall, but this is upon great consideration and in wonderful wisdom: namely, A threefold cause of Gods suffering of sin: 1. The declaration of his just judgement: either for the declaration of his just judgement, by punishing his sins, or for the manifestation of the riches of his grace, 2. The manifestation of his exceeding mercy: by pardoning his iniquities, Rom. 9.22. Neither doth God permit sins (as certain men imagine) unwillingly, or at lest no way willing them: for this doth not agree with his omnipotency: 3. That we might know our own weakness, and wholly rely 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 think that God suffered any thing, the which he did not will, which is impossible, because omnipotent. Neither doth God willingly permit sin in such sort as that he doth like of it in that respect that it is simply sin, (for his laws are to prevent it, and his justice takes hold upon it) much less than doth he put it into their minds, or is in the least measure, Author of the same: so that it follows, that his permission is voluntary, and we sole effecters of our own misery: Psalm. 81.13. I gave them over (saith the Lord) unto the lusts of their hearts, and they walked in their own ways: Act. 14.16. God suffered the Gentiles (saith the text) to walk in their own ways. That this permission was in all respects voluntary, Matth. 10.29. it is plain, in that a sparrow shall not fall on the top of the house without the will of our heavenly father: much less than shall greater matters be effected without his voluntary 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. we may safely conclude with Augustine, that the same is the principal cause of every thing, as well of the substance as of the several motions, nothing being done, which hath not either his commandment, or permission, forth of the court of the great Emperor of heaven and earth, from the riches of his grace and mercy in bestowing of rewards, or from the rule of his justice in inflicting punishment: to which opinion of Saint Augustine's, the learned of this age do easily agree. That there is a difference between God's willing of that which is good, Position 7 and that which is evil. GOd is properly said to will those things which are good, because he doth both approve, and also love them in that respect that they are good, and so doth effect them immediately himself, or mediately by others: But he doth condemn & hate those which are evil, much less doth he approve and love them, yet he doth willingly suffer them, and that in wonderful wisdom, and for excellent ends. So that the difference between the one and the other is, in that the good is powerfully effected, the evil willingly permitted. The first thus wrought, because of itself it tends to the end ordained: 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 strictness of his just judgement more declared upon others: both jointly tending to his own glory and good of his Church, Note three wonderful things in Gods effecting of this: 1. His infinite wisdom. 2. Power. 3. Goodness. in that his power, knowledge, and will concur, to make sin being simply evil, to tend unto another end, than the nature thereof will admit, or was in the purposes of such as did commit it, once imagined. And thus much briefly, for the difference between God's willing of that which is good, and that which is evil. Thus having touched these several positions, wherein is especially showed, first, the proper object of God's will, and secondly, in what sense he willeth sin: now it remains to prove the consequence of all, namely, that God is principal Efficient of all goodness, but never Author of sin, as it is simply considered. That God can by no means be the Author of sin, as it is simply a transgression of his law. THe truth of this position appears, Two ways of proving that God cannot be Author of sin: 1. By his Word. 2. By mere reason. first, from God's word, secondly, from mere reason. From his word afthiss manner: Psalm. 5.4. Thou art not a God (saith David) that lovest wickedness: neither shall any evil dwell with thee. As though he should say; Thou God shall free me from Saul and his conspirators, because thou art a God which neither willest, nor any way approvest of wicked dealing: Habac. 1.15. Thou art of pure eyes, and canst not see evil: Thou canst not behold wickedness. In which place the Prophet doth teach that the nature of God is such, that he cannot abide (in contented manner,) to look upon sin, or behold iniquity in another, much less doth he will it himself. But we will reduce the Arguments after this manner. This is impossible that there should proceed any evil, from a cause which is simply, and absolutely good: But God is a cause in all respects simply and absolutely good: And therefore no evil can proceed from him. That it is impossible that there should proceed evil from a cause which is simply, The proposition proved. and absolutely good, who so wilful, that will not conceive it, who so blind, that cannot see it? How can that be absolutely good, from whence proceeds some evil? Wherein should an absolute good cause, differ from an evil cause, if evil did proceed as well from the one as the other? Whence is it called absolutely good, if it be mixed with evil? Is it because there is more goodness in it, then evil? then is it no more absolutely good, but partly good and partly evil. Can a compound be a simple, or a colour obscured with dark, perfectly white? No more can a cause partly evil, be said to be absolutely good. Therefore being proved that GOD is a cause absolutely good, it must needs be that no evil can proceed from him. Therefore in the next place to the proving of this truth unto us. We call that sincere friendship, The assumption proved. which is neither mixed with the gall of harred, nor coloured with the gloss of dissimulation. We hold that true faith, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincere, and without dissimulation, and therefore shall never fail. These, though never so perfect, yet have their imperfections, and what goodness is in them, or in us from them, proceeds from another: but God is goodness absolutely perfect, his perfection is of himself, his goodness his essence, and his essence goodness itself, from whence the goodness of all other things proceeds: he of himself, every thing from him; he infinite, without time or measure, we in part & for the time appointed by him. Thus is God such a goodness as is perfectly absolute, and absolutely perfect in all things. Therefore when Moses desired of the Lord to show him his glory, Exod. 33.18.19. the answer was, I will make all my goodness go before thee: that is, I will show unto thee a certain semblance of that my goodness which is infinite: I will manifest myself gracious and good, so that, so far forth as the shallowness of thy understanding will attain unto, thou shalt perceive the same. God's goodness, and himself are all one: It is no idle quality, whereby he is good only unto himself, but his goodness is such as doth continually by sundry and infinite means, communicate itself unto others. Upon this ground David excites unto thankfulness, Psal. 117.22. saying, Praise ye the Lord all ye nations. All ye people praise him: for his loving kindness is great toward us, the truth of the Lord endureth for ever: that is, the testimonies of his fatherly grace and goodness never have end. Where the heavenvly Prophet describeth no idle goodness, but such a one as is ever taking pity, ever working for the best, ever doing good: and therefore having his mind busied with this consideration, and his heart full fraught with the sense of what his mind did meditate, he breaks forth into a most thankful admiration, The earth, O Lord, is full of thy goodness. So that God is not such a goodness as sometimes ceaseth, but ever worketh that which is good, and is never wearied in his well-doing. But what needs long prose? since God and his goodness are all one, it must needs be that himself being infinite, his goodness is infinite, and therefore extends unto all; and so impossible is it that himself should not be himself, as it is possible for evil to proceed from his goodness which is himself: for such as is the fountain, such are the streams that flow from it. God hath left a certain impression of this his goodness in his works of creation. And therefore Moses saith, that all things which God had made were very good. If the goodness of the creatures was such, how great is the goodness of the Creator? The blasphemy of Martion confuted. Most blasphemously therefore did Martion affirm, that God which created heaven and earth was not a good God. If he is not good, how should he create so many good things? Nay, if his goodness was not infinite, how could the earth, which our sins had caused to bring forth nothing but brambles, yield so many divers and excellent fruits? This wonderful goodness of God, is most evidently seen in his work of maintaining, governing, and blessing all things, which we call his divine Providence. Is not he good which maintaineth, governeth and blesseth the world with every particular therein contained? Is not he good, which gives life, motion and being? He which beautifies the heavens with the stars, the day with the Sun, the night with the Moon; he, whose Spirit, by the virtue of the Sun, the operation of the Moon, the influence of the stars, the motions of the heavens, gives life unto all things? Who made Martion of such corruptible matter to be an excellent creature? who gave him a divine mind, an understanding soul, with other admirable gifts of nature? O blind and unnatural man, that could not see, or durst deny him to be good, of whom he himself had received so many good things! this goodness of God is so much more manifest, in that he never ceaseth to do good unto his enemies; of which sort was Martion and others as yet (I fear me) innumerable, who resisting this goodness of God by their open wickedness, recompense his long suffering with carnal security, turn his blessings into wantonness, and harden their hearts at his deferring of judgements: which men never think that his mercies are to work a loving obedience, his judgements to cause a godly fear, 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 sins, yet he defers it: he could show the tokens of his fury and wrath, as upon Sodom and Gomorrha: but his mercy breeds delays. Why so? because it rejoiceth against judgement, testifying his goodness exceeds our iniquities. This is that goodness which Christ persuades to imitate as near as we may, saying, Be ye perfect as your heavenly Father is perfect; who suffers the Sun to shine, and the rain to fall both on the good and the bad. But this goodness of God is seen in nothing so much, Ephes. 2.4.5. as in the manifestation thereof to his Church. Therein consists infinite and perfect goodness: hence it is that he calls it home when it wandered, gathers it when it was dispersed, awakes it when it was in the slumber of sin, Rom. 5. revives it being dead in transgressions, yea redeems it being utterly lost, 1. Pet. 1. not with corruptible things as silver, gold, and such like, but with the most pure and precious blood of his dear and only begotten Son. And now thus called home, keeps it to the Shepherd of the flock and Bishop of their souls; thus gathered, preserves it lovingly under the wings of his mercy; thus a wakened, still sounds by the trumpet of his word that it should not be lulled asleep in the cradle of security; Rom. 10. thus revived, gives still life unto it by the power of his Spirit: and thus of the exceeding riches of his grace and mercy hath delivered us from the captivity of error, sin, Satan, corruption and eternal destruction; and so by the same word and Spirit, Rom. 8. conducts us through the boisterous seas of this troublesome world, until he hath brought us to his haven of everlasting rest and blessedness. O the wonderful and incomprehensible goodness of this our most gracious God and merciful Father! The Arguments drawn from reason, Arguments drawn from reason, to prove God such an absolute Goodness, from whom proceeds no evil. whereby those which are unreasonable, may be farther convinced, are very many. The Philosophers defining that which we call, Good, say, Bonum est quod omnia expetunt: That is good, which all do desire. But all desire God, Reas. 1 and are by a certain affection carried unto him; as unto one in whom all perfection doth consist, and from whom all goodness proceeds, (for every one desires his perfection, and longeth in a certain manner after the chief good, which all conclude to be in God, though some having their understandings darkened; and the vail of ignorance as yet before their eyes, framed unto themselves an unknown God, and so could not attain the goodness they hoped for from him) & therefore God is an absolute goodns. Reas. 2 Their second reason is taken from the nature of that which is good, after this manner: The property of that which is good, is to extend and communicate itself. And by how much the better it is, so much the more doth it participate unto others: for thereby do men know and say that it is good. The Sun is therefore more excellent than the rest of the stars, because it is more beneficial in extending his light and virtue. The like we may see in other God's creatures, and especially in man: the more he loveth, the more he exerciseth the duties which love requireth: the more righteous he is, the more he executeth justice and judgement: the wiser he is, the better he disposeth of several matters: the more merciful he is, the more he visits the sick, feeds the hungry, clothes the naked, relieves the oppressed, and shows compassion with cheerfulness, and so in other things particularly: to which tendeth that heavenly saying of Christ: It is a better thing to give then to receive. Now if the goodness of creatures is so much the better, by how much the more they communicate unto others, than the Creator himself who communicates all unto all, must needs be goodness itself: that is, one from whom proceedeth no iniquity. Reas. 3 Their third reason is taken from God's absolute perfection. There is nothing wanting in him, nothing to be more desired: therefore he is perfect goodness. We say that virtue makes the owner good, and his works good: for the virtue of every thing, is the perfection of that thing: Therefore since God is absolutely perfect, it must needs follow, that he is also perfectly good. Neither is he so fitly said to be good, as he is properly said to be goodness itself: that is, of himself good, and of his own essence perfect goodness: for he receives not his perfection from any other: neither is it added to his divine essence as an accident, for than it should follow, that he should be good by the participation of another goodness, which is impossible. First, because, if God's essence and goodness be two distinct things, than he should not be simple, but subject to composition. secondly, if he was not of himself perfectly and essentially good, than he should be good by the participation of another goodness, which is good of itself: and therefore should not be eternal, because he should have another goodness before him. For that thing which is good of itself, is in nature and order before that which it doth participate his goodness unto. But God is a most simple and eternal goodness, absolutely perfect, and therefore of himself essentially good: so that this absolute perfection is proper to the Deity only, in regard of which, all other things are merely imperfect. The water made warm by the fire, is imperfectly warm, because it receives heat from another: so the goodness of all other creatures is imperfect, because whatsoever spark of goodness they have, they receive it from God. So that the most righteous, is imperfectly just, the most prudent, imperfectly wise, because both the righteousness of the one, and wisdom of the other, are jointly received from God, who is wisdom and holiness itself. Yea, what is the righteousness of the most holy, and wisdom of the most wise, being compared with God? Surely filthy pollution, and palpable folly in his sight. As impossible therefore as it is for God not to be God, or being God to lose the properties belonging to the Godhead; so impossible is it for God being of himself, an essential, absolute and perfect Goodness, to do any thing which should not be good, that is, simply a sin and transgression of his law. honey, in that respect that it is honey, hath neither sourness nor bitterness in it: The Sun of the own nature is light, and therefore cannot admit of darkness: The good tree by his natural virtue, yields forth good fruits, and the bad, those which are evil. If these creatures by the ordinance of God, cannot in their natures admit of contraries, how much less can the Creator, that most perfect sweetness, most glorious light, most blessed tree of life, admit of the gall of sin, effect the works of darkness, or yield the bitter fruits of lust and concupiscence? Therefore as john saith: 1. joh. 1.4. God is light, and in him is no darkness: so we conclude, God is a perfect goodness, and in him is no iniquity. Reas. 4 Fourthly, every Agent worketh an effect like unto himself, much less, contrary to himself. Psalm. 1. The godly man sits not in the chair of the scorners, nor walks in the ways of the wicked, but his delight in the law of the Lord, and therein doth exercise himself day and night: The wicked on the contrary, reject God's laws, and effect the works of darkness, and herein they take pleasure and delight, as the fish to bathe in the sea: If these are carried this way, or that way, according to their several conditions, how can God be moved to any other then to good, being a most perfect essential goodness? Reas. 5 fiftly, he which knoweth evil, as it is evil, & doth no way conceive of it to be good, that man doth not at any time will that evil: for the will is naturally carried to that which is good, and when it wills the contrary, it is from the corruption of the natural instinct of willing, and because man is deceived, through his corrupted nature, and by the false show set thereon by Satan, to take that for good which indeed is evil. Yea to those whose consciences tell them they refuse the good, and choose the evil, even to them, doth the good for that instant seem less beneficial, and the evil more commodious & pleasing. But God being an absolute pure goodness, can will nothing corruptly: he knoweth evil in all respects, it cannot deceive him: he is not deluded with a false show, to whom all things are apparent: the outward painting hides not the inward corruption from him, to whom all things are naked: the nature of his own effects cannot deceive him, to whom the very secrets of all men's hearts are evident: Satan may lead the blind awry, but he cannot seduce the All-seeing: though his first assault overcame Adam and Eve, yet many attempts could not prevail against Christ. Therefore if good be the proper object of the will in the corrupted creature, how much more doth the pure Creator, the All-seeing God, will only that which is good? Reas. 6 sixtly, those things which God willeth, those he both liketh and loveth: for it is the property of the will to be carried with a certain affection unto that which it doth will. But God doth no way affect sin, but both hateth and condemneth it: Psal. 44. Thou Lord hast hated iniquity, and loved righteousness. And Zacharie, after he had persuaded the people to eschew sin, adds the reason wherefore they should obey, namely. For these are the things which the Lord of Armies hath hated. And therefore the will being carried with a certain affection to the thing willed, how can God, hating sin and iniquity, merely will the same? Reas. 7 Seventhly, if God was the effecter of sin in his own person, or did work it by others, than he would not use means for the preventing thereof, for therein he should cross his own works. But hitherto tend all his works of creation, the whole Law and the Gospel, namely, unto obedience unto God, and avoiding of sin: and for this purpose, (as john saith) that he might take away the sins of the world, and destroy the works of the devil, joh. 1.30. 1. joh. 3.6. he gave the greatest price, even his only begotten Son, that which was most near and dear unto him. Now what wisdom can we hold it, to labour continually to prevent that which we purpose continually to effect: and why should we do that, for which we would give the greatest price to have it abolished? Since we hold this to be folly in ourselves, how dare we impute it to God, being wisdom itself? Reas. 8 Eighty, every sin is committed, either by leaving that undone, which ought to be done: or by doing that which ought not to be done. Sins are either of omnission, or commission. But God is tied to neither of these: and therefore can fail in neither. If he should be bound to any thing, how should he be ruler of all things? for to be bound to a thing, and yet to have authority over that thing, agrees not with reason. Now since all of us acknowledge God to be Almighty, which is to rule all, and have authority over all, we must needs confess he is not tied to any law, and therefore cannot offend against the law. Reas. 9 Ninthly, every sin is properly a sin from the next cause of the same, and not from another cause further removed. A tree blown down by the wind, is called a windfall, as attributing the cause of the fall unto the winds, and not unto the heavens, which drew up the vapours, whereby the winds were caused. When a man is scald with hot water, it is called a scalding, as attributing the cause to the water, and not a burning, as having relation to the fire, by whose virtue the water was heated. As these effects are properly imputed to their next causes, so is sin unto us, and not unto God, being the cause farthest removed in our actions, whereunto our sins are joined. Though the devil was the setter, deciver, and instigator in the sin of eating the forbidden fruit, yet the transgression was properly Adam's, else how could Gods justice have taken hold upon him, and his whole posterity for the same? Reas. 10 Tenthly, what God punisheth in all, that he cannot in justice effect in any: Either in the person of Christ, or on these which commit it. But God punisheth sin in all: And therefore being justice, cannot effect it in any. Reas. 11 The eleventh reason: If God be the author of sin, it must needs be as he doth either foreknow it, decree it, or will it. But God cannot be the author of sin any of these ways. And therefore not at all. The former part of the Argument is evident. It remains to proceed to the proof of the latter part. Touching the first, namely, that God's foreknowledge cannot be the cause of sin: God is said either to know things, or to foreknow them. we must note, that God is said either to know things, or to foreknow them: between his knowledge & foreknowledge, there is this difference. The difference between God's knowledge, and foreknowledge. Knowledge is general of all things both done, and to be done; but his foreknowledge is restrained to things that are to be done hereafter. Secondly, God's knowledge extends to that within himself, as well as to that without himself; but his foreknowledge is only of outward things, and cannot be said to be of any thing within himself: because whatsoever is in God, is his essence, which being from everlasting, in reason he cannot be said to foreknow the same. We must further observe, Knowledge is either contemplative, or active. that this his knowledge is to be considered two ways. The one absolutely and simply, as it is only in himself; the other secundùm quid, respectively, as when an Artificer maketh that, whose manner & form he doth foreknow. The former is a contemplative knowledge, that is, a knowledge without practice or effecting the thing foreknown. The latter is an active knowledge, that is, a knowledge joined with practice, or a working the thing foreknown. Contemplative knowledge no cause of sin. Out of which division, this Argument ariseth: If God's knowledge is the cause of sin, it is either as it is contemplative, or active: But it is not a cause of sin either of these ways: And therefore not at all. That Gods bore foreknowing a thing will come to pass, God's foreknowledge cannot be a cause of sin. cannot be the cause of the thing foreknown; it appears: first, by the natural signification of Theorica, contemplative, which is a mere conceiving and understanding of a thing, without any working upon that thing, for than it should cease to be contemplative, and should become active. Secondly, the understanding, as it is in itself considered, cannot properly be said to work any thing, for it is proper to the understanding to conccive of those things which are without, and it is peculiar to the will, to be moved from the understanding, to the working of those things, which the understanding conceiveth. Now knowledge doth belong to the understanding, and not to the will; therefore of itself cannot work any thing outwardly: and if it work nothing, it cannot be the cause of any thing, Causa enim est cuius vires est: For that is the cause of a thing, by whose force or virtue that thing is effected. The Physician knows his patient will die shortly: Simile. The Carpenter knows his neighbour's house will fall quickly: the Mariner knows a leak not stopped in a passengers ship, will drown him presently. Is therefore the Physician the cause of his patient's death: the Carpenter the cause of the fall of his Neighbour's house; or the Mariner the cause of the sinking of the Passengers ship? Surely no: Therefore we conclude that Gods foreknowing of sins, cannot be a cause of them. Secondly, God's active knowledge cannot be a cause of sin. active knowledge cannot be a cause of sin: for it is not simple, but is joined with the will: neither doth knowledge work upon outward things, but the will only. Simile. A Shipwright from his knowledge prescribes the form of a ship, and directs the way of making it: but his will going with his knowledge is active, and only worketh in the same: because it is from his will that he worketh himself, and from thence also that he commandeth others; for a man doth not make a ship, because he knows the way of framing it, but because he desires and wills a ship, therefore he labours to have it. Indeed with God there is neither time past nor to come, yet by that order which we see he hath set down in the course of things, which is usually called a natural order, we may say, that knowledge goeth before the will, and the will before the effecting of the work; for we work nothing but that which we first will, neither will we any thing properly, but that which our understanding doth first conceive, and our judgement approve. Now I hold it lawful by the consideration of this natural course infused into the creatures, Though not strictly in all, yet in this we now entreats of. to ascend unto the knowledge of the divine order of working in the Creator, and so in humility to reason from things natural to supernatural. And this seems Paul to warrant, when he saith: Rom. 1.20. The invisible things of God, that is, his eternal power and his Godhead, are seen by the creation of the world: the heavens declaring the glory of God, and the earth showing his handiwork. Therefore it is certain that God's knowledge is not a cause of any thing, but that his knowledge and will conjoined, effect all things. Wherefore we conclude this truth with Augustine: Lib. 7. de Anima. Deus nos peccatores pranoscit, non facit: God foreknows we will sin, but makes us not sin: according to that of Hierome: Non ideò peccavit Adamus quia Deus hoc futurum noverat, sedpraescivit Deus, Dial. 3. adversus Pelag. quasi deus, quidille erat propria voluntate facturus: Adam did not therefore sin because Godknew he would sin: but God, as he was God, did know what Adam of his own will and accord was about to do. And thus much for the proving that God's knowledge cannot properly be the cause of any thing. I come to the second. Before I enter the proving that God's decree cannot be the cause of sin, God's decree is not a cause of sin. we must observe that it is to be considered two ways: God's decree considered two ways. First, as it is in himself before all beginnings, not manifested unto any: secondly, as it is put in execution, and so made apparent to others. The former is called an Act of decreeing within himself, the latter, the execution of this decree effected without himself. Ephes. 1.4. The first is that whereby God hath necessarily, yet freely from all eternity decreed all things: the second is an Action of God, by which all things in their appointed time are so accomplished, as in his heavenly wisdom, they were foreknown and in his eternal counsel decreed. Now Gods decree considered either of these ways, cannot be an absolute cause of any action, but only so far forth as God hath willed that action. True it is, that God willeth not any thing but that which in great wisdom he had decreed: yet he cannot so properly be said to be the cause of any thing in that he decreed it, as in that respect that he willed it, because his will effecteth what his decree appointeth: whence this argument ariseth: If Gods will is not a cause of any sin, then much less his decree: But Gods will is not at any time a cause of sin: And therefore not his decree. Of the proposition there is no question. God's will is not a cause of sin. It resteth to prove the assumption: being the third and last part of the disjunction. The will of God, Rom. 8.19. Ephes. 1. God's will is either efficient, commanding, or permissive. being that whereby he most freely and powerfully willeth all things, and that with one and the same Act of willing, is distinguished into efficient, commanding, and permissive. 1. Efficient. His efficient will is that whereby he either worketh absolutely of himself without the means of any other; or if by others, yet so as that they do not properly work, but God in and by them. 2. Commanding. His commanding will is that, whereby he worketh by commanding and setting of others to work. 3. Permissive. His permissive will is that whereby he doth willingly suffer sin to be committed for the manifestation of his justice and glory. The two former ways do so comprehend Gods working, as that (the thing being effected according to the manner and end prescribed,) he is made the principal cause and author thereof. But his latter way of willing, namely, his voluntary suffering, can by no means make him the cause of the evil he doth so permit. But all is reduced after this manner: If Gods will is the cause of any sin, than it is either as he doth effect it himself, command others to commit it, or because he doth willingly suffer it: But Gods will is not a cause of sin any of these ways: And therefore not at all. Touching the former two, because from a cause simply good cannot proceed any evil, neither can he which is justice itself, punish that in another which he commandeth that party to commit; by reason of these and many more already alleged, there is no doubt to be made of them. The question is about the third, namely God's voluntary suffering of sin, which although I have proved that it cannot be a cause of the thing so suffered; yet because the adversaries of this truth do draw most of their arguments from hence, Satan cunningly raising many doubts of his goodness, who indeed is an infinite goodness in, and of himself, and is also infinitely good and gracious unto others, I will by way of confirming the latter part of this Argument, stand somewhat more upon opening this truth unto us. What Gods permissive will is, I have showed immediately before. The fountain from which it proceeds is his foreknowledge, as that from which all his actions, (quoad extra, as Divines call them) which are effected without him, have their beginning: and is thus distinguished, either it is absolute and simple, Permission is either simple or respective. as the suffering of Adam to eat the forbidden fruit, or it is respective and hath regard and consideration to the parties suffered. God determining thereby to keep his law of justice unspotted, and yet to give a general rule to all Magistrates how to use a wise moderation. As when God permitted the Israelites to sell their children into bondage, and Moses for the hardness of the people's hearts granted a bill of divorcement, Matth. 19.8. though from the beginning it was not so. Touching this permission thus considered, In God permitting of sin, four things to be observed. these things are to be observed: First, that Gods suffering of sin is voluntary: for being almighty, he cannot be constrained to any thing. Secondly, that this suffering, is for a set purpose and end agreeing with his justice and glory: as that the exceeding riches of his grace and mercy might more appear in saving the elect, and his justice and power be more evident in condemning the wicked. Thirdly, that this permission is not idle, proceeding either of negligence, inability, or ignorance, (common causes of man's permitting) but is from the determinate counsel of God, knowing, and decreeing a voluntary suffering. Lastly, that this permission is with a limitation of the natures of sins, of their number, with the times, places and persons committing them. So that men are often restrained in their wicked purposes, neither can the devil prevail always in what he most desireth, no not with the most wicked, much less with the unregenerate in the secret counsel of God elected to eternal glory, though not as yet called home to Christ jesus the Shepherd of the flock and Bishop of our souls. For if God's divine power and rich grace, should not concur in this, than (alas) men should never cease sinning, yea then their least transgressions should be peccata clamantia, crying sins, sins of presumption, blasphemies & sins against the holy Ghost; that so the committers might perish finally. Whereto then should serve the gracious promises of God in Christ jesus upon true repentance by a lively faith apprehended? Alas to no end: Ephes. 2.2.3. for without the bars of God's grace and mighty power, we inclining, the world alluring, and Satan continually tempting; how should we eschew that great & seareful sin, for which the grace of repentance is never granted? If this was not true even in the wicked, most lamentable misery should befall all true hearted Christians. We have experience of the truth of this doctrine in the most grievous persecutions of the Church of Christ, and especially in that most fearful conspiracy and infernal treason, devised, plotted, and prosecuted by that Antichristian sect and devil incarriate Papists, against the Church of Christ, his chief Anointed, and all other the most religious, wise, and honourable Peers of this Commonwealth, whom, had not the hand of the Lord (of his especial grace to the Nursefathers of his Church) miraculously delivered, they, (cursed be the souls that shall once intend it) as innocent lambs had been delivered to the bloody slaughter-house of devilish Tyrants, the walls of our Jerusalem had been broken down, the honour of our Zion laid in the dust, yea, the many Pillars and sole Maintainers of our welfare being taken away, (far be it from us O Lord: for this is most fearful to think of, how fearful then O Lord to endure it?) we thewhole bodies of his highness dominions had come to a most lamentable subversion and overthrow. A comfortable instance of Gods reslrayving the sins of the wicked. But (to the everlasting praise of our most gracious God be it spoken) they have digged a pit, and have fallen into the midst of it themselves: the Lord of the riches of his mercy hath broken their nets, & our souls are delivered from the bloody hands of these infernal, insatiate fowlers. O that men would therefore praise the Lord for his goodness, Psalm. 107. and declare the wonders he hath wrought for the children of men! Surely the policy of man prevented it not: they stood affected to us, (and holding the grounds of their profession will always so stand) even as Satan unto job, job 1. desiring (if the Lord would permit) to plague both souls and bodies: yet as the Lord said, he would not suffer Abimelech to sin against him, Genes. 10.6. by coming near virtuous Sarah; so let us all with one heart & voice confess, that our merciful God would not suffer these devilish Papists to proceed to the height of their horrible sins, by coming nearer his Anointed, and honourable chosen ones, to extinguish the blessed light of Christ's Gospel, and that admired happiness, which by their most religious, just, wise, and careful government, we have enjoyed amongst us. Further, In every permission, two Agents. it is to be observed, that in every permission there are two Agents: the person permitting, and the person permitted. The former hath power to hinder, & when he pleaseth doth use the same. The latter hath an ability of working, and when he is permitted, doth put the same in execution. In both of these there is a voluntary action, as well in the suffered, as in the suffer: but herein is the difference, the action of his will which suffereth is only inward, and worketh nothing in him whom it suffereth: the party suffered worketh of his own proper will, his end of working being not prevented, nor his means of accomplishing hindered by the other: so that although in both of these there is a voluntary action, yet one of them only is author of the fact: And by consequence, God only suffering, and we wholly executing, he is most pure and holy, and we only guilty of our sins committed. For although, as Augustine saith, Nothing is done in the world which the Lord would not to be done, Enchir. cap. 95. Vel ipse faciendo, vel voluntariè sinendo, either by doing it himself, or by a willing suffering of it to be done, yet he is altogether free from the guilt of the transgression, though for the manifestation of his iuflice and glory, he doth suffer the same. Simile. Admit there is a gap open into my neighbour's orchard, I see it, (yet not bound to stop it) leave it open; if afterward another man's cartel go in and spoil the fruits, shall I be liable to the trespass? surely no. The Lord sees there is a gap broken into his vineyard, by our fall in Adam: The heresy of the Secentians Aug. de hares. and of Florinus and Blastus, (Euseb. lib. 5. cap. 13. & 28.) teaching the contrary, is very damnable. he sees we will play the wild bores, break down his vines, spoil 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, altars not our affections, nor prevents our purposes, and thereupon we work all this villainy against his Divine Majesty; is he therefore a trespasser in his own wrong? It cannot be: for he doth not the hurt in his own person, nor is any way tied to prevent it in others: which being granted, he can no ways be blamed for what we commit. Quest. 1 But some not contented with this, demand why God doth suffer the sin, which he could so easily hinder? Ans. Paul answers: In that he suffers with long patience the vessels of wrath prepared to destruction, Rom. 9.22.23 it is to show his wrath, De pradest. l. 1. and make his power known over the wicked; and that he might declare the riches of his glory upon the vessels of mercy. In which (as Augustine saith) the Lord doth well, for he doth not suffer sin, but by his just judgement, and whatsoever is just is good. For although sins are not good, in that respect that they are simply sins: yet it is good that there should be sins, otherwise God (to whom it is as easy to hinder evil from being done, as when it is done, to cause good to arise from the same) would never have suffered it to be committed: Fulgentius. for how can we imagine that he who is goodness itself, and also Al-omnipotent, jerem. 23. would suffer any evil to be done, unless by that evil he effected some good? Clemens Alexandrinus. the sins of the reprobate declare his just justice and judgement, upon the vessels of reprobation; the fall of the godly, his exceeding riches of grace upon the vessels of mercy. Rom. 9.17.32.33. And thus in the depth of his wisdom he hath shut up all under sin, Gal. 3.22. Rom. 11.31. that his justice and mercy might appear unto all men. Secondly, note, that before this suffering of sin, there doth ever go an offering of mercy, to prevent the sin: so that if we are not stayed from our iniquities, the cause is not the want of God's mercy, in not offering grace, but in the hardness of our hearts, in not receiving 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 keep them from sin, not because God doth not offer it, but because when it is offered, they have not hearts to receive it. Christ is the way to the wanderer, but he seeketh by-paths, & will not follow him: A light to them in darkness, but they wink with their eyes and will not behold him: An inviter to his blessed Supper, Luk. 14.24. joh. 6.35. but men will not taste it: He knocks at the doors of our hearts, but we will not let him enter: He brings the bread of life, but we will needs starve in our sins: Prou. 1. He makes proclamation that all may freely have it, yet men must be drawn or none will receive it: Per totum ubique jacet agrotus: Aug. in Matth. 9.11. Every soul is sick of sin, ideoque magnus de coelo venit Medicus, and therefore that great and gracious Physician is come from heaven to cure us: he seeks unto us, knocks at our doors and offers his heavenly potions, imò pharmaca benedicta, immensique valoris, yea blessed potions, and of an exceeding great value: Simile. but such are our wayward natures, such our affections mere repugnant to that which is good, that we will not be healed. So that, meritò perit aegrotus qui medicum ulerò venientem respuit, the sick patient doth deservedly perish, which perversely refuseth the good Physician when he willingly offers his help unto him. Musculus. The lame in the ditch doth wilfully perish, whilst he rejects his neighbour's hand when it is offered unto him: so if men darkened in their understandings, and having the vail of ignorance as yet before their eyes, do tread the paths of sin till they stumble at the threshold of hell, and so fall into the pit of eternal destruction; the cause is not the want of God's gracy that would not enlighten them, but their wilful blindness that would not be enlightened. joh. 3.19. For herein is their condemnation, in that (as S. john saith) that light is come into the world: but men love darkness more than light, because their deeds are enil. Quest. 2 Others demand, why God gave m a nature mutable and subject to sinning. Ans. To these lunius answers, that it may as well be demanded, why he made him not God; because immutability is proper to the Deity only: neither is it (in the judgement of the learned) as praise worthy to have a nature not subject to temptation, as having a nature subject unto it, to resist the same when we are tempted. Thus it is evident that God can by no means be the Author of sin, Delapsu Adami. neither because he foreknows 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 subject to commit it. It rests in the next place to show, first, that Satan and ourselves are the causes of the sins we commit. Secondly, that although in every of our actions there are three caudes, and that every of these work that which is good, yet notwithstanding the action may be evil, and that this evil proceeds from ourselves. Thirdly, that two things must be observed to make our actions pleasing to God, and that a failing in either makes them abominable. That Satan and ourselves are the sole causes of the sins we commit. FIrst, touching Satan, that he is primitiws peccator, joh. 6. the first and original offender, from whom sin flowing as out of a main sea, conveyeth itself into the whole posterity of all mankind, the Scriptures are very copious in proving the same. joh. 8.44. When the devil speaketh a lie (saith john) then speaketh he of his own, for he is a liar and the father thereof. 1. joh. 3.8. So that he which committeth sin, is of the devil, because the devil sinneth from the beginning. To this end therefore is the Son of man made manifest, that he might dissolve the works of the devil. Secondly, man is the cause of sin: for after that it was conucied from Satan into Adam, Maxey in his golden chain. in him it ariseth as out of a spring, from this spring it is reserved in nature as in a conduit, Rom. 5.12. from nature conveyed to concupiscence as by a pipe, which working in our corrupted natures, causeth sin and iniquity to be effected: so that now, because every action hath his quality from the root of the affection, and from the intention of the next author, therefore is sin properly attributed unto ourselves, as the causes thereof. And therefore the Lord for the disobedience of his people Israel in not hearkening unto him, saith that he gave them up unto their own hearts lusts, Psalm. 81. Genes. 6.5. and they walked in their own ways. And what are these ways of men? Surely to have all the thoughts of their hearts set upon wickedness at all times: Genes. 8.21. To be inclined to evil from our youth: job 15.16. To drink in iniquity as it were water: To love darkness more than light: Tit. 3.3. To be unwise, disobedient, deceived, serving the lusts and divers pleasures, 1. Cor. 6.11. living in maliciousness and envy, hateful, and hating one another. Rom. 3.4. Rom. 8.7. So that the wisdom of our flesh is enmity to God: for it is not subject to the law of God, neither indeed can be. Hence it is that every man is tempted to evil of his own concupiscence: jam. 1.14. that Pharaoh hardens his own heart: Genes. 8.16. that Israel, and not the Lord, jerem. 5.3. Hos. 13.9. make their faces harder than brass: that what help they have is from the Lord, but their destruction from themselves: for, Deus est prior in amore; God first offers grace, Matth. 23.37. Luk. 13.34. he would gather them under the wings of his mercy: but in that they are not gathered, it is because themselves would not. Therefore I conclude this truth with Paul, In that men are the children of wrath, it is from their corrupted natures: for in that they transgress Gods laws, they are moved and ruled therein by the Prince of the air, Ephes. 2.2.3.4. yet so as that they follow the course of the world, and are led by the lusts of their own flesh, which carry them as directly in the paths of sin, as it is natural to the birds to fly in the air, and to the fishes to swim in the seas. And thus it is manifest, that sin is justly attributed wholly to Satan & ourselves: to him, as the original and mover: to us, as naturally and desirously effecting, what we are moved unto: for he propounds a deceivable price, posteáque currentibus velocitatem addit, and afterward helps us forward in the race of sin, wherein we are running as fast as we may. The second point followeth. That although in every of our actions there are three causes, and that every of these work that which is good, yet that it is from ourselves, that our actions are evil. THat it may appear how far forth God worketh in every of our actions, and wherein the committing of sin doth consist, I hold the handling of this point very needful. Touching the first part, Three causes of every Action. (which may be propounded by way of objection against the truth of the former position) we acknowledge it a certain truth, that of every of our actions there are three causes: the first, God; the second, common nature; the third, our will. The first cause is of himself: the second and the third proceed from the first, God working by them, ●nd they by a certain virtue & strength received from him. The first, being an ●bsolute good cause, must needs work only the which is good both in heaven and earth. The second (considered as it proceeds from the first, namely, God working by it, & it by a virtue received from God) is also good, and so worketh naturally in itself, and in the parties under the same contained. The third cause, namely, our will, considered as the second, works of the one nature (as I have already proved) that which is good: for Paul saith, Rom. 2.14. The Gentiles which have not the Law do by nature the things contained in the Law. So that it is truth, that these are the causes of every action, Object. and that these causes work that which is good, Ephes. 2.3. Rom. 3.4. and yet notwithstanding that we are by nature the children of wrath, the wisdom of the flesh being enmity to God. Solution. Man's estate to be considered two ways. Natural is twofold. For the understanding of this, we must know that man's estate is to be considered two ways. First, as it was in Paradise, pure and holy. secondly, as it is since our fall, wicked and sinful: so that natural, is now twofold, vel innatum, vel agnatum: either borne in us, as naturally proceeding from common nature; Common nature good. or else borne with us over and above nature: the first is good, being that which God created. The second evil, because it is a corruption and wicked inclination added unto nature by the fall of Adam, The corruption of nature evil. How corruption is become natural. How our actions are good: How evil. which by reason of the general infection of every part, and impossibility to have it removed, is now become in us as natural as the former. Yet those things which are naturally in us as proceeding from common nature, are good: but as our actions are considered to come from this corrupted nature, they are evil. Common nature considered in itself as it proceeds from God, doth only cause, that from a man should proceed a man, from a sheep, a sheep, from a Lion, a Lion, and so in particular. But if you shall consider nature according to the next means it worketh by, and as it is by that means stained and corrupted, then doth it cause, that from a leper should proceed a leper, from one troubled with the palsy, one subject to the palsy: from a nature corrupted with sin, a creature defiled with iniquity. Genes. 2.3. Adam at first was free from this corruption of sin, and had he not tasted on the forbidden fruit, no doubt his posterity had remained in the same condition: but after his disobedience he was infected with this corruption, and so in that respect that he was the next means of him which succeeded him, and his son the next means of him which came from his loins, and so all considered as they come from their next parents, even from Adam unto themselves by an ordinary succession, as Adam begat Sheth, Sheth begat Enoch, Enoch begat Kenan, Kenan begat Mahalaleel: and so in particular, till thou comest to the next cause of thyself, namely, thine own parents, hence it is thou art corrupted: for in that respect thou wast begotten by a man, thou also art a man, but in that respect that man which begat thee was corrupted, thou also art corrupted. Admit a leper beget another leper: Simile. the son is not a leper in respect his father was a man, but because he was a leprous man. So mankind is not defiled with sin, in that respect we proceed from common nature, or because we are begotten by man, in that he is a man, but because all from Adam to thy self are defiled with sin, hence it is, that thou thyself art polluted with iniquity. So that since the corruption of our first parent Adam, we may now cry out with the Psalmist: Psalm. 14.3. There is none that doth good, no not one. Thus you see, how man may be said to do naturally that which is good; and naturally that which is evil: and therefore that our actions in divers respects may be both good and evil: good, in that respect God, common nature, and the will not disturbed, doth work, in, and upon them: bad, in that respect they proceed from a nature corrupted, and from wills, (not directed by the good Spirit of God) ever since the fall of Adam wonderfully disturbed, which corruption and disturbing; since it proceeds not from the three former causes, but from a defect of purity, and a privation of good, crept into Adam by his disobedience, and from him derived to his whole posterity (for though it is a defect yet it is properly said to be in us, Simile. as blindness is said to be in the eyes, which is no more but a defect and want of the sight) hence it is, that God working in and by these causes, is yet notwithstanding free from all sin, and we ourselves the Authors of the evils going with our actions: I say, going with them, for we must conceive a difference between our actions and the sin, which is nothing but a privation and want of the good. The actions are effected by God, but the evil going with them, wrought by ourselves: God gives strength to work, and a faculty to will; but in that the action is evil, it is because we work indirectly, and will preposterously. As for an instance: judas betrayed his Master: In this action, God gave strength and a faculty of willing to judas as his creature, yea & wrought in, and by that power, and those faculties which he had given him in his creation; but when judas thus maintained, and moved by the hand of God's power, came to the adding of his own covetous desire, and malicious mind, to this work of God, therein he made the action evil, and himself the Author of it. Simile. As for example: the heavens give moving to the Planets by a direct motion: but the Planets (though thus moved,) take an indirect and overthwart course: Whence is it? not from the motion of the heavens, which is ever direct, but from the natural inclination of the Planets, to be cartied indirectly from a direct motion. Simile. A man spurs forward a lame horse; if in his going he halteth, the cause is not in the man which put him forward, but in the horse which wanted soundness. Simile. The soul in a lame man moves a halting body: if this party halt, the fault is not in the soul (for it only moves such a body as it is,) but in the party halting, because he was lame: and therefore being moved, could not but halt. God is this soul of the world; he gives life and motion to all: if they halt in their motion; (that is, if man moved by his Creator, doth sin against his Maker,) it is because he doth (as it were) spur a lame horse, and move an halting body: wherein there can be no fault in the Mover, but in the parties moved. When the Sun sendeth his beams upon a dead corpse, Simile. the stinch will come the sooner, and be the stronger: the fault is not in the Sun, (for then it would yield the like effect in all, whereas shining upon flowers it causeth them smell sweeter,) but in the corruption of the corpses inclined upon the shining of the Sun, Simile. to yield such a savour. The Earth gives life and nourishment unto all plants alike: yet some trees yield sour fruits, as well as others pleasant: the fault than is not in the earth, but in the stock which bore them. Good wine put into a tainted vessel, looseth quickly his natural sweetness: so good faculties put by God into a corrupted soul, and good motions into a bad disposed mind, alas, how soon they are perverted, and become evil within them! Simile. A barren and dry soil makes seed which is good when it is sowed, to be often pinked when it is reaped: other ground again, is often so barren, that it will yeed no fruit at all: Christ is the good Sower, his word the seed, our hearts the ground, which are either so extreme hard that they will yield no fruit, (as the hearts of the unregenerate) or if watered by the sweet continued dews of Gods holy spirit, the seed takes root and yields forth some fruit, (as in the hearts of the godly) yet alas the kernels are pinked, that is, their best actions mingled with many imperfections. The fault is neither in the sour, nor in the seed, but in the ground, that is, the hearts of such as should receive it. For, Vunum quodque recipitur secundum modum recipientis: Every thing is received according to the measure, quality, and disposition of the thing receiving. Good meat conveyed into a bad stomach, Simile. turns rather into choler, then to wholesome nourishment: but as the cause is not in the meat, but in the stomach that is evil affected, so in that life and motion are abused, the cause is not in God which giveth both, but in such (as from God's blessing enjoying them) do wickedly use them. Simile. The word of God, of the one nature, is the savour of life unto life, and therefore is truly called the glad tidings of salvation: but when it is not received by faith in those that hear it, (as it was not by the Scribes and pharisees in the days of Christ, nor as yet is by wicked livers, in the happy continued time of his holy Ministers,) than it proves the savour of death unto condemnation. Surely so the case stands between God and us: Actions in that respect they are maintained, disposed, and receive a power of being effected from God, they are good; but in that they become evil, and witness (with other his good blessings) against us in the day of his great visitation, this is from our own corrupted natures: for in that men turn from God (as Augustine saith) it is of themselves. De peccatorum meritis. lib. 2. cap. 5. Quest. But it may be demanded: since God is free and ourselves culpable, how then doth the holy writ sometimes attribute sin unto God? Psalm. 105. as the Lord turned the hearts of the Egyptians that they should hate his people. The Lord hardened the heart of Eglon, judg. 3. with many such phrases in his holy word. Ans. For the answering of this demand, we must observe, that hardening is sometimes attributed to God, sometimes to Satan, sometimes to man. To God, in that respect he purposing to permit the sin, doth withhold his grace, by which the heart of man is mollified: And therefore, Augustine. saith Augustine, God doth harden, Non malum obtrudendo, sed gratiam non concedendo, not by causing us to sin; but by not granting us his grace to prevent our sins. To Satan, in that he is primitiws peccator, the first offender, john 6. lays the deceivable bait of sin, and is evermore enticing and persuading to take it. To man, in that he doth vilely put that in execution, which the Prince of the air, and the corruption of his own nature doth lead him unto: and so he is the Author of the sin, and justly liable to the punishment thereof, because every action hath his quality from the root of the affection, and from the intention of the next Author. Thus it is said, Exod. 7.3. That the Lord hardened the heart of Pharaoh: yet in the 22. verse of the same chapter: and chap. 8.16. that Pharaoh hardened his own heart. But Paul saith, 2. Cor. 4. that the God of this world (that is, Satan) doth blindfold the eyes of Infidels. And therefore it is said of him, that he filled the heart of Ananias, though the Lord had as great a stroke in that, as in hardening the heart of Pharaoh. Again, 2. Sam. 24. I it is said, The Lord moved David to number Israel: but 1. Chron. 21.1. that Satan moved David to number the people: yet it is evident in the same chapter, that David himself was the offender, because he sustained punishment, and upon repentance confessed his sin to the Lord, saying in his own person, 1. Chron. 21.8. I have done very foolishly, but I beseech thee O Lord, remove the iniquity of thy servant. Which places must needs be understood in manner and form aforesaid. And thus much touching the former position, and the answering of this demand arising from the same. The next point followeth. A rule to know when our actions are good, and when evil: and what causeth either. TO the performance of an action in a direct and beseeming order, In every well disposed action, the knowledge and the will must go together. two things must concur: The knowledge, and the will: knowledge worketh nothing without the will, nor the will any thing aright without knowledge. Therefore in every good action, a direct will and a good understanding (whereunto is adjoined a conscionable practice) must go together: the will working, What is the property of the will. What of knowledge. knowledge ordering, the will causing, knowledge disposing, the will moving us to work, but knowledge directing us to work so as the Lord commandeth. Therefore above all we must labour and seek to God for spiritual wisdom and heavenly understanding: for although thy will which sets thee a work is natural in thee, yet this knowledge which is the director of thy will, is supernatural and comes from above. As the Mariner hoisting up the sails in a gale of wind, Simile. shall soon dash the ship against the rocks, run her on the sands, or fall upon an unhoped for shore, unless knowledge (by the rules of the Card and Compass) directs the Rudder: Even so, when the sails of our headstrong wills are hoist, and that there wants a knowledge in the Card and Compass of God's holy word, which is a lantern at the stern in the stormy nights, and the fool director through the seas of this troublesome world to the haven of eternal rest: alas, how soon do we spoil ourselves against the rocks of offences, run with the multitude into the sands of sins, and so falling upon the cross shore of an unlooked for event, Act. 8.3. 1. Cor. 15.9. Philip. 3.6. Galath. 1.13. 1. Tim. 1.13. lose the hope of our best actions. Thus was Pavi led by a violent will, and a blind zeal, and so in that wherein he thought he did God greatest service, he most of all wronged his heavenly Majesty. Prou. 1. Therefore we must above all follow the advice of Solomon in seeking for knowledge: the chiefest means of attaining thereto, being to pray continually with David from the ground of the heart: Psalm. 119. O Lord teach me thy statutes. And, O Lord open mine eyes that I may see the wonderful things contained in thy law. Two things required to make the action good: 1. That the means. 2. That the end be lawful and expedient. Now this understanding teacheth, that in the performance of every good action there must be this double assurance: first, that the end be good, lawful, & expedient. Secondly, that the means of accomplishing be squared by the same rule. If thy purpose be good, and the means evil, thou sinnest in the manner of effecting. If the means be good, but yet thy intent evil, thou sinnest in the end of having it effected. It is a good end to purpose the hearing of God's word, to be thereby taught our duty: but to steal a horse to ride to hear it, makes the action evil, because thou sinnest in the means. The fasting, giving alms, and long supplications of the Scribes and pharisees, seemed to be good actions, (for such duties are both strictly commanded, and largely commended): but because they were done of vain ostentation, and to be seen of men, they failed in the end, and so made the whole action evil. Therefore if thou wouldst have thy actions good, both the means of effecting, and the end of accomplishing must be good, lawful, and expedient; ever remembering, Modus & finis constituunt actionem. modum & finem constituere actionem; that from the means and end of effecting, the action is well or ill disposed: well, if both be lawful and expedient: evil, if there be but a failing in either. For whereas all circumstances must concur to make the action good; the failing but in one, doth make it evil. Hag. 2.12, 13, 14. Thus saith the Lord of hosts, Hag. 2.12, 13, 14 Ask now the Priests concerning the law, and say: If any one bear holy flesh in the skirt of his coat, and with the skirt do touch the bread, or the pottage, or the wine or any meat, shall it be holy? And the Priests answered & said no. Then said Haggai, if a polluted person touch any of these things, shall it be unclean? And the Priest answered, and said, it shall be unclean. Thus you see the truth of that before delivered. It tests then as a good use of this doctrine, that we carry a narrow examination over all our thoughts, words and ways: the want whereof causeth (as james saith) that not only in many, james 2.3. but in most things, we sin all. Note lastly, that thou mayest sin, when thou dost neither determine an end, nor use any means of effecting: for sins are as well of omission as commission: as a man may sin in the manner or end of praying, fasting, giving of alms, and hearing God's word: so if thou wilt not perform them at all, being duties which God requires at thy hands, thou shalt grievously sin also. 1. Sam. 2. Elie offended in omitting that he should have done: his sons by committing that they should not have done. So that it is not enough, either not to do good at all, or if thou hast begun yet to give over, because thou wilt neither fail in the manner nor end, but thou must carefully seek into God's word to know what he hath commanded, & then with all diligence perform the same: assuring thyself, that the neglect hereof, doth not only deprive thee of a blessing at God's hand (for none receive a reward but such as labour in his vineyard, neither knoweth he any at the day of judgement, but such as first know him here in his members, and acknowledge him in their lives) but further make thee subject to the deserved wrath and just judgement of the great, & fearful master of heaven and earth, in that thou receivedst talents at his hands, whether of knowledge, policy, strength, honour, riches & such like, but hadst not the heart to employ them to the honour and praise of his name, who for that end did give them unto thee. And thus much for the proving, that Although God governs all things immutably, yet that he cannot in that or any other respect be the author of sin. As also for the brief handling of other necessary points thereon depending. THE FIFTH PART, wherein are especially contained, Several answers unto all such objections, Falsa veritatis coloretincta, tanto acquiora sunt, quantò & esse falsa minimè cognoscuntur. as either directly, or by consequence, seem to contradict and gainsay the doctrine of God's Providence: As also unto such, as upon a grant thereof, or otherwise from any pretended show of reason, Nullae sunt occultiores insidiae, quam hae quae latent in similitudine officij. Cicero. Cautio, apparens bonum interitus inspicit, & malitiam ibi perpendit. Quae decipiunt nihil habent solidi, tenue est mendacium, prolucet si inspexeris: Seneca. are alleged to prove God the author of sin. First, an answer unto all such objections as are made against this main and firm position: viz. God governs all things by his heavenly Providence. Opinio sola veri similitudinese tuetur. Bern. Prudentia est in praecavendis infidijs. August. Woo be to you rebellious sons, because you take counsel which is not of me: Isai. 30.1. Isai. 30. Object. If this work be of men, 1. Act. 5. it shall be brought to nought, Act. 5. Therefore there are some works which are not wrought by God, and some counsels which are not directed by him. Solution. 1 The counsels and works of men, are properly said to be of themselves, in regard of their evil manner and end of working: but in regard they have their strength of working, and faculties of deliberating from God alone, and that he turns their works and counsels to the glory of his name, and good of his Church, in this respect they are governed by God's Providence. Secondly, to that of the Act. 5.38. and to these words (are of men:) We answer that Gamaliel meant by them, that if the doctrine of the Apostles was sergeant, it would come to nought; and not that there were some counsels wherein God had no stroke: neither if it was his meaning, are we to rely thereon, unless it were agreeing to the Canon of God's holy word. Object. 2 Where there is no wisdom, there can be no Providence: But (some are so impudent to say) there is no wisdom in God: And therefore that he cannot govern by a wise providence: That there is no wisdom in God, they would thus prove it: Wisdom (as the Philosopher saith) cannot consist without discoursing, Arist. Ethic. 6. reasoning, & comparing one matter with another: But there is no such thing in God: Because it should infer an imperfection: And therefore they hold the Assumption true. God is absolute and complete in all, Solution. without the least imperfection: And (to speak to our capacities) virtues are another thing, and after another manner in God, then in us: As they are in him, they are his divine essence, most perfect and simple: for his wisdom is his essence, and his essence goodness and wisdom itself. And therefore must needs be most sufficiently wise, to govern all things. Neither can this wisdom, being this eternal Essence, be attained in succession of time, by reasoning, discoutsing, or comparing one matter with another. For than should that which is without beginning, be subject unto time. And secondly, we should attribute doubting and ignorance unto God, (for in whom are such imperfections, their reasoning, discoursing, and comparing of matters are necessary) where as it is impossible he should have any such thing in him, since he is Wisdom to judge, and an All-seeing God, to whom the very secrets of the hearts are manifest. Thus the holy Scriptures do attribute counsel unto God, but without consultation: wisdom, but without reasoning: knowledge, but without discoursing: a decree, but without deliberation; because there is neither doubting nor ignorance in him. So that the Philosopher meaneth in men subject to suchwants, such means are necessary to the attaining of wisdom: but in God, who is wisdom itself, from all eternities, there is need of no such thing; and therefore can govern all things most wisely without them. Object. 3 Where there is a great disorder and confusion of many things, there all things are not governed excellently well: But in this inferior world, Qui importunè radios solis aspicit, tenebrescit, & indè nihil videre compellitur. Greg. there is a great disorder and confusion of many things: And therefore all things in the world are not governed excellently well. The assumption is proved by several instances (as they take them) main and firm; As: In that Satan tempted mankind, prevailed with him, made him, and his posterity subject to death and destruction: In that the wicked are commonly in greatest honour and prosperity, but the godly ever and anon in some adversity or other. Instances of disorder and confusion falsely pretended. In that the way to destruction is broad, but to heaven narrow and straight, so that many are condemned, but few saved. This Argument hath not only been available with the Ethincks, Solution. to make them think there is no Providence, but also hath moved many other unto Epicurism, and made them scoffers at God's promises: Who (as Peter saith) say with themselves: Where is the promise of his coming, etc.: yea, the experience of some of these instances, hath much troubled the minds of the godly, Psal. 73.74.75 jerem. 13. as David, jeremy, job and many others, and therefore may crave a larger answering. First therefore, it is answered: that there is no confusion nor disorder in these things: for the confusion is only in respect of man, and not of God, or the things governed by him, which are evermore excellently well disposed, though (the vail of ignorance being before man's eyes) we are not able to discern this excellent order. The fleshly man perceiveth not those things which are to be discerned with a spiritual eye: My ways (saith the Lord) are not as your ways, neither are my thoughts, as your thoughts: so that until these men go with David into the house of God, well may these things seerne confused unto them: but when they are enlightened by his holy Spirit, they appear otherwise. A man that that is blind, or hath sore eyes, thinks it is dark when the Sun shineth, or at least thinks her beclipsed with divers coloured mists, when she is in her perfect beauty: Simile. the cause is the imperfection in his eyes, and not any obscurity or confusion in the Sun: So is it with him that shall look with a fleshly eye into God's works, be they never so excellently disposed, yet through his inabilities to discern they seem confused. That which in the night, or a far off we judge a tree, proves when we come nearer, or when the day appeareth, a more excellent creature. So in the night time of our ignorance, and when we are strangers from God's Law; we judge preposterously of his works, but when this mist is dispersed, or that we come to look more nearly upon them in the glass of his word, they seem so excellent that we are constrained to say, O Lord how wonderful art thou in all thy ways, and holy in all thy works! In great wisdom hast thou made them all. But let us come unto the instances. Thou sayest, JJnstance 1. in that Stan tempted Adam, and made him and his posterity subject to sin. Ans. It is answered, and already proved, that herein no fault can be imputed unto God, Eccle. 28. for Adam was created righteous, but his own inventions made him evil. secondly, if God willed a declaration of his just judgement upon the vessels of wrath, and the manifestation of the exceeding riches of his grace, upon such as are ordained unto mercy, what right hath the clay herein to reason against the Potter. Thirdly, God's children have now more cause to rejoice by an infinite deal in regard of that blessedness received from the last Adam, then to be sorry for their dignity lost in the first Adam. To which tendeth that of Paul concerning the sin of our first Parents which is spread over all, and the righteousness of Christ which is much more abundant to the salvation of the Elect. And therefore we may say with Gregory, O foelix culpa, quae talem & tantum habere meruit Redemptorem: O happy diseasewhich could not be cured but by such a divine and heavenly Physician! That the wicked line in greatest honour, prosperity, and abundance: Jnstant. 2. but the god'y in poverty, 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. In serm. But, as Bernard saith of Peter: nowm itr, sic novi modi itineris: Triplex est vita, naturae, gratiae, gloriae. A new journey must have new ways of journeying: so we say of the godly, when they begin to enter the new life, (that is, the life of grace) than they must have new coutses of living. Afflictions come by God's decree. And what are these? That in following Christ, we should take up his cross: that in living holily, we should suffer persecution; that in our journey to heaven, we should pass thorough many tribulations. Therefore saith Augustine in the person of christ: August. in persona Domini. Venale habeo: quid Domine? regnum coelorum: quo emitur? paupertate divitiae, dolore gaudium, labour requies, vilitate gloria, morte vita: I have a thing to sell, saith Christ: what is it, O Lord, saith Augustine? The kingdom of heaven: but wherewith is it bought? for poverty true riches, for grief joy, for labour rest, for baseness glory, for life death. So that poverty, grief, labour, baseness, and loss of life, are the new paths that lead to new Hietusalem, and the narrow ways that tend to ample blessedness. Now this being the decree of God the Creator, who is wisdom itself, why should it seem preposterous in the eyes of the creature who is but mere foolishness? Quid obsit vel prosit, medicus novit non agrotus: Augustine. God's decree of afflicting, groüded upon great reason. What is profitable or hurtful to us that are patients, that wise Physician knows, not we that are grieved. Secondly, this decree of God is grounded upon great reason: both in respect of him afflicting, and of us afflicted. What sets forth more the wisdom of God, than his ministering several potions of affliction, according to the several conditions of his children, as well in preventing the diseases of sin, whereunto they are subject, as in curing them, when they are grieved with them? What more declares his mercy, than the giving of the staff of his Spirit with the rod of correction, than the comforting us in our distiesse, than the putting our tears in his bottle, than the making our bed in our sickness, than the pitching his Angels about s, than the not suffering the floods to overflow us, though they come near us; then the causing that although heaviness continue for a while, yet joy shall come in the morning? Wherein is the power of God more evident, then in giving us strength to undergo so many troubles, then in casting us down unto the grave, and raising us up again? These things have caused admiration in the very enemies of God, and that amidst their tyrannies. Is there not good reason then, why those things should be effected, whereby God's wisdom, mercy, and power are made evident, and not only to his children, but even to his enemies, whereby they are left inexcusable in the day of the Lord? if there were no persecutions, how should Martyrs glorify God by their sufferings? If no trials, how should patience have been left for a virtue to be imitated? If Satan had not been let lose to buffet job, where had been his words of praise? The Lord hath given, and the Lord hath taken away, and blessed be the name of the Lord. Secondly, the afflictions of the godly are grounded upon good causes, 2. God's decree of afflictiong, is good and just in regard of us, as it appears: 1. By our own reason. in regard of ourselves: as it appears, first by our own reason: secondly, by our own practice: thirdly, by the profit we reap from them. In reason, heaven could not be our sole place of bliss, if here we had no sorrow: if here our happiness, that could not be a place of all joy. 2. By our practice. The palm of victory is not due without fight, the price without running, nor the wages without labouring. This is reason, and therefore thus we practise: an instance of one for all. Julius sextus lib. 1. cap. 11. Cyrus' King of Persir encouraging his soldiers against the Medes, brought them to a great wood, where he set them to labour all the day long in cutting down the same: but the second day prepared a dainty banquet for them, at their eating whereof, he passed thorough the several bands, demanding which of those two days were best: the soldiers answered, the second, because then was the banquet: but how came you by this days pleasures, saith Cyrus? they answered: by yesterdays labour's. So (saith he) by your pains in fight against the Medes, you shall obtain the victory, and after enjoy the banquet of the spoil: So first we must conquer afflictions, and after be crowned with glory. 3. By the commodities. But the excellency of the cross is seen in nothing more, then in the wonderful commodity it brings to those which are exercised therein. The body is a stinking house, and infects the soul: a bad servant, and deceives the master: an untamed horse, and hurts the rider: a false friend, and often prevails: a bad counsellor, and is sometimes heard. Hence it is that Christians have their spiritual maladies: some troubled with the burning fever of malice, hating where they should love: some with a dead palsy, not feeling God's mercies: some with a spiritual frenzy, rejoicing when they should weep: some with an insatiate thirst, ever seeking after pleasures: some crookt-shoulders, that they cannot look up unto heaven: some stark mad, counting godliness loss, and earthly treasures, of greatest value: for these, (whether crept into the godly, and so must be removed, or incident unto them, and so must be prevented) God hath his several potions of heavenly physic, which according to our natures, and grievousness of our diseases, for days, months, or years, God's potions to cure our spiritual maladies, are, 1. Diseases, imprisanment, b Inishment, etc. Profitable. he doth minister he doth minister unto us. The first and principal of these which by the instance, seems most bitter and hardest to be digested, are the diseases of the body, imprisonment, banishment, loss of life and such like: touching which though we hold them, being natural evils, to be gall in the mouth, yet being received, we shall find them honey in the belly. They keep a man in the paths of God's commandments. Hebr. 12.11. Exod. 1.22. 2. Chro. 32.20. Greg. in moral. It is good for me (saith David) that I have been in trouble, that I might learn to keep thy commandments. Mala quae nos hic premunt ad Deum ire compellunt: The afflictions which God lays on his children, compel them to go unto him. They show us our sins: Matth. 7.13. joh. 12.25. Before I was corrected, I went wrong (saith the Psalmist,) but now I have learned to keep thy commandments. So that, Cum non potest disciplina verborum, percommodè vititur disciplina verberum: Gregor. in Moral. Philip. 28. Hebr. 2.9.10. When words will not prevail, then is the rod very profitably used. By fanning, the wheat is separated from the chaff: by threshing, the corn is reserved that the beast doth not eat the straw and it together, Chrysost opere imperf. hom. 4. whereas otherwise both would be devoured. So in that satan that ravenous beast, 2. Cor. 11.22. swallows not up the godly with the wicked, it is because God (reserving them for his garner of glory) wills that they should be separated from the wicked by the flail of affliction. They humble the high mind: move to repentance for our sins: Luke 24.19. and stir us up to faithful and earnest prayer to God for forgiveness of them: and thus prepare us for Christ's coming, Act. 14.19. and reserve us till his coming. To this end (saith Moses) God sent the forty years troubles to the Israelites: 2. Thess. 1.5. Prou. 17.3. 1. Pet. 1 7 9 Deut. 8.2. so that the hardened heart by afflictions is oftentimes driven to God whether it will or no: as it appears by the stiff-necked Israclites, Exod 8. Pharaoh, and divers others. And therefore the tenor of Salmon's prayer at the dedicating of the Temple, is after this manner: if thy people in their captivity and distress shall remember their sins, humble themselves, and by fervent prayer forth of this place call to thee, O Lord, for mercy, then be thou merciful unto their sins, and hearken unto their prayers. Apopyni avis. Some birds are taught to speak (as some have observed) by beating them on the head with an iron rod: some Mariners will not be wakened, till the water come into the ship: so some men lie so sound asleep in the cradle of security, jud. 10.13. that the cool water of affliction must be powered upon them before they will waken. Some men will neither praise God for his blessings received, nor pray for more unto him; so that the iron rod must teach them to praise him for what they have, and never to cease praying for what they want. Oculos quos culpa claudit, poena aperit: Gregor. in Moral. The eyes which before through corruption of nature were bend to the earth, are now by correction fixed on the Lord, as the eyes of a handmaid upon her mistress. Afflictions quicken up God's graces within us: Hieren. Adiutrix virtutum tribulatio, saith Hierome; Virtue is upholden holden by afflictions. Simile. The fire flameth most when the wind blows hardest upon it: Silver is best discerned in a dark vessel when it is full of water: so the silver graces of God are most apparent, when the water of affliction is distilled from heaven into our earthen vessels: so the sparks of graces within us are never so near the flaming, as when adversity blows strong upon us. David was never carried away with so fervent a zeal of God's glory, with such divine meditations, with such heavenly praises, with such fervent prayers. as when the tempestuous blasts of Saul and his Counsellors blew strong and sharp upon him. Lastly, affliction show us to be high in God's favour, they conform us to Christ, they frame that golden ladder whereby we climb to heaven, they assure us silly men and women, that although we lament, Prou. 3.12. weep, and mourn, the tears distill from our eyes, suffer imprisonment, hebr. 11.40. bear the marks of Christ, live in the vale of many miseries, Hebr. 12.6. and are continually tossed in the troublesome seas of this world by the tempestuous blasts of furious Tyrants; yet we shall laugh, rejoice, and sing, the tears shall be wiped from our eyes, Apoc. 3.19. our feet shall be set in a large and ample room, the hill of Zion shall be our rest, yea, because we have borne part of the storm with Christ, we shall arrive at the haven of eternal rest and happiness with him. This is the lambs mark, the wedding ring, the seal of his love: This assures us of an infinite deliverance, this is a sign we are espoused to Christ: This seals it in our hearts, that we are heirs of a kingdom. Whom the Lord will strengthen (saith Luther) him he first maketh weak: whom he will quicken, him he first casteth into the jaws of death: whom he will exalt to heaven, him he will first (as it were) cast down into hell. Si exceptus es à passione flagellorum, exceptus és à numero filiorum, saith Augustine: If thou art excepted from suffering of stripes, thou art also excepted from the number of God's children. So that Luther and Augustine conclude plainly, that a poor estate, persecutions, stripes, and loss of life, are infallible marks, that we are in the way to eternal blessedness. Nisi correctis, Daus haereditatem dare disponeret, eos per mult as molestias erudire non curaret: Unless God did allot out unto his corrected children an everlasting inheritance, he would not be so careful to instruct them by so many chastisements. But hear the truth of this from him who is truth itself: Matth 5.9. Blessed are ye (saith Christ) When ye suffer persecutions for righteousness sake, for yours is the kingdom of heaven: & therefore Paul saith, Hebr. 12.10 11. that God doth chasten us for our profit, that we might be partakers of his holiness. For though at first it is not joyous, but grievous, yet afterward it bringeth the quiet fruit of righteousness to those that arethereby exercised. Another thing that often troubleth us, poverty must not trouble us. is the poverty of the godly. But why should this grieve us? The commodity it brings, is exceeding great: we may say of it, Plato de juslitia. as Plato doth of justice, Pauperum beatitudo si inspiceretur, miros spectantibus incitaret amores: Poverty at the first view seems base, but if we looked thoroughly into it, it would excite an exceeding love in us toward the same: Gradus perfectionis paupertas, Matth. 19 saith one upon thewords of Christ. poverty is a main step to perfection. Men are unwilling to go a journey which carry a heanie burden on their shoulders, Sed liberiùs ad viam tendit, qui in via onere caret, saith Gregory: Gregor. in Moral. but they go willingly, when the burden is taken away. This burden is riches, and therefore saith Hierome: Sihabes, vend omnia; Hieronym. in Epist. Si non habes, grandi onere liberatus es: If thou hast store of wealth, sell all: If thou hast nothing, thou art freed from a heavy burden. This provocation to a willing mind is poverty, the spur to set on our dull natures in our race to heaven, is want of riches: and therefore, Quimihi onus divitiarum abstulit, me ad currendum citiùs expedivit: He which took the burden of riches from me, made me to run both more willing lie and more swiftly. He which is down laden, seldom gets to the end of a long journey, or if he doth, yet exceeding hardly. And therefore saith Christ, how hardly do they which are rich enter into the kingdom of heaven? The more riches increase the sooner do we wax cold in our love to God, and the more fervent in our affection to them, noted by Moses caveat, salomon's prayer, Dcut. 6.10.11.12. and Paul's preservative: If riches increase set not thy heart upon them. Those which will be rich fall into many snares, and grievous lusts; which will drown their souls in perdition. Blessed then be poverty, that unites my heart to God: blessed be want, that keeps me from these snares and grievous lusts: blessed be a poor estate, that preserves my soul from the pit of perdition. Simile. The fowler when he would take the silly bird in his net, doth pitch his siale to allure her. This bird is the godly man: this fowler Satan: this net destruction: this stolen, richer: Matth. 4.1. jesus was ledaside (here's the bird) to be tempted of Satan, (here's the fowler) fall down and worship me, (here's the net) The kingdom of the world and the glory thereof will I give thee, (here's the stolen.) But as the bird is safe from the fowler, so long as she stoops not to his stale, but keeps in the heavens: Glossa in Prou. 1. Sic facilè laqueos evadit in terris, qui oculos habet in caelis: so men do easily escape the hands of Satan, whhich have their eyes fixed upon God inheaven, and not upon these stales of riches and honour upon the earth. poverty avoids contention: men will not go to law for it: job 15. Qui nihil babet in mundo quod diligat, nibil est quod pertimescat. Gregor. it frees from fear: the heeves will not break thy house for it; the tempests will not shake thy high buildings: but Lord what contentions, what malice, what long suits, what fear and horror is among the mighty! Men in abundance, want the means of being stirred up to God by prayer for things necessary: and thus they want that which should benefit them: O munera nondum intellecta, domi paupertas, angustique lares! men by abundance, become high minded, strong to revenge, forgetful of God, stiff-necked, hard hearted, yea committers of such sins, which the light of nature and mere civility doth detest and abhor. Note Moses advice to the Js. raelites. And thus they enjoy the means of that which brings destruction and misery: yea, in a word, when men lie in their beds of down, carouse wine in their full bowls, and invent to themselves instruments of music, oh then, even then, (alas) are they most subject to those great and grievous sins, for which the wrath of God is most fierce upon the children of disobedience. Is it not needful then, paupertas medicina sanet, quos divitiarum cumulus sic vulnerat? that that heavenvly balm of poverty should cure those, whom the abundance of riches doth thus wound? Bern. in ferm. To conclude, let the jew which rests in earthly promises, seek for riches, not we which are pilgtims, and look for a kingdom: let the Pagan, which lives without a God, rejoice in worldly wealth, not we that have Christ and all heavenly riches with him: let the riotous rejoice in their superfluities, not we which know the miseries they bring with them, & have learned from Christ, that the poor are blessed: for howsoever the world is bewitched with these things, Bern. in Epist. yet, possessa onerant, amata inquinant, amissa cruciant: when we have them they load us: when we love them, they defile us: when we lose them, they vex us. And therefore happy is he which is not troubled with them. This being thus, it agrees excellently well with God's Providence, that the godly should live in want, and the wicked in abundance. A third thing which much troubleth us, The small account had of the godly, must not trouble us. is, that the godly live in disgrace, are reviled, and often prevailed against, by such as have no fear of God before their eyes. That this is thus, experience proves it true: but all this turns to God's glory and the good of his children. The godly have oftentimes their grievous falls; sometimes secure in their sins, lulled asleep in the cradle of iniquity: is it not good then that God should use his trumpet to awake them? Shemei cursed David, called him murderer, or man of blood: but David says: 2. Sam. 16.7. It may be the Lord will look on mine affliction, 2. Sam. 16.12. or tears, and do me good by his cursing this day. And howsoever God's children are reviled, yet surely the blessing doth thereby redound unto them; in as much as Christ hath said: Blessed are ye when men revile you, and speak all manner of evil against you for my name's sake falsely, etc. And howsoever they are in disgrace with the world, yet they are very gracious with God: for if they were of the world, the world would love his own. but because they are not of the world, but God hath chosen forth of the world, therefore the world hates them. And howsoever they are prevailed against, yet God's honour is thereby exalted, and their own good procured. joseph's brethren prevailed against him: but greater was God's glory, Genes. 45. greater his honour, and greater the good of the Church. Satan was let lose to vex job; and the Chaldeans suffered to spoil him of his goods: but thereby God was glorified by his words of praise; The Lord hath given, and the Lord hath taken away, and blessed be the name of the Lord. Thereby the Church received a good: for his patience is alleged, and left for an example to all posterities: and thereby jobs good was greatly procured: for, first, (now God had tried him & found him faithful) he is more gracious in his sight, job 42.7.8. and therefore Eliphaz the Temanite and his two friends that before so much condemned job, must now entreat him to pray to God for them, because he is found faithful, and therefore shall be accepted. Secondly, job in losing, gained, for the Lord that suffered others to take his goods away, gave him afterward twice as much as he had before. And thus in all these things there is no confusion, job 42.10.11.12. but an excellent harmony, all things considered. For as the bodies, so the souls of men and women have their diseases: Some troubled with the burning fever of malice, hating when they should love: some with melancholy, mourning for the world: Some with a dead palsy, that they cannot tread the paths that lead unto Zion: Some with a spiritual slumber, that the sound of the Gospel entereth not their ears: Some senseless, not feeling God's mercies: Some frantic, rejoicing when they should weep: Some have their dropsy of thirsting after pleasures: Some blind in judgement, counting godliness loss, and earthly riches of greatest value. So that wonderful need is there of healing potions: and what these shall be, and when ministered, the fond affection of the patiented is not to be respected, but the receipts of the wise Physician Christ jesus, willingly received: because, Quid obsit, vel prosit, Augustine. magnus hic & divinus Medicus nonit, non agrotus: What doth hurt or profit a man, this great and divine Physician knows very well, and not he that is grieved. The body is a smoking house, and must be perfumed: an evil servant, and must be corrected: an untamed horse, and must be brought under: a false friend, and must be tried: a domestical enemy, and must be weakened: an evil counsellor, and must be disclosed. If God which is wisdom and mercy, will do this, can there be any disorder in his most wise and merciful effecting it? But to bring under the vain rejoicing of the wicked, and for the settling of the minds of the godly, in a grounded assurance of God's justice and exceeding rich mercy unto them, howsoever afflictions befall them, 5. Things to he respected in the persons of afflicted Christians. besides the forenamed commodities which adversity (of what sort soever) bringeth with it, let us observe these things in the persons of the godly, which do endure them. First, 1. That they are conquerors in all. that they overcome all afflictions and miseries whatsoever. Many (saith the Psalmist) are the troubles of the righteous, Psalm. 34.19. but the Lord delivereth them forth of all. And though the floods came near his soul, Psalm. 32.8 yet they did not overwhelm him. May not every one of God's children from the experience of this truth, Nahum 1.7. say of himself, as David said of himself? Psalm. 71.20. How great troubles and adversities hast thou showed unto me, but yet thou hast returned and revived me again. Yea the poor Christian contemned in the eyes of the world, 1. Cor. 10.13. cries unto the Lord, and the Lord hears him, Psalm. 46.7. and saves him from all his troubles. And how can it be otherwise? Psalm. 59.19. The Lord is with us, and the God of jacob is our refuge, he is our helper & deliverer. Psalm. 40.17. Luke 21.18. Matt. 10.13. Though we be poor and needy, yet he thinketh on us, he numbereth our hairs, he puts our tears in his bottle, we are as dear unto him as the apple of his eye, he hath loved us with an everlasting love, and therefore we are conquerors in all through him that loved us. And though the righteous bear the wrath of the Lord, because they sin against him, yet he will plead their cause, Micah 7.9. Edod. 14.13.14. he will execute judgement for them, he will bring them forth to the light, and they shall see his righteousness. 2. Cor. 4.8.9. So that although we are afflicted on every side, yet we are not in distress; though we often doubt, yet we never despair; though we are persecuted, yet we are not forsaken; Rom. 8.36. though we are cast down, Nulla nocebit adversitas si nulla dominetur iniquitas. Gregor. yet we perish not. Afflictio arguit, non interficit: angit, non frang it: extollit, non deijcit, Affliction corrects a man, it doth not cause him to perish: it bends him, it breaks him not in pieces: it lifts him up to heaven, it buries him not in the pit of forgetfulness. For as the fire in the bush consumed it not, Exod. 3.2. Simile. Gen. 32. but made it shine brighter: so the fire of affliction consumes not the godly, but makes them more glorious. jacob strove all night with the Angel, but in the morning got the victory: so in the nighttime of our pilgrimage, we strive with many troubles, but when the morning of God's grace and mighty power appeareth, we triumph over them. Miea. 7.8. Rejoice not therefore against the righteous, O thou enemy, for though they fall, yet they shall rise again. Say not we have devoured them: for God is on their side, and though here they lament, weep & mourn, yet this finite sorrow shall be turned into infinite joy. And if the godly amidst their persecutions, joh. 16.20. see not means of victory, let them pray unto God, and he will perform it, and give them grace to see it. When the King of Syria sent horses, chariots, and a mighty host to compass Dothan in the night, that they might take Elisha for disclosing his mind to the King of Israel, 2. King. 6.14.15.16, 17. and that the servant of this man of God, arising early to go out, espied them, he cried, alas master, how shall we do? but when Elisha had prayed to the Lord to open his eyes, and the Lord had opened them, than the servant looked, and behold the mountain was full of horses and chariots of fire to defend them; and then, (according to Elishaes' advice) no reason he should fear, because they were more that fought for them, than those which were against them. Even so, many in their troubles, cry alas what shall we do; until by prayer their eyes are opened to see God's armies of deliverance about them. Act. 4.30. Who although a while they seem to have their feet in the stocks, fast bound with misery and iron, yet the Angel of God comes at the last, & bids them arise like strong men, 1. Cor. 10.13. & then the chains of their miseries fall presently from them. Therefore, O verè tuta pro Christo, & cum Christo pugna, in qua (modò nè fugias) nec vulneratus, nec prostratus, nec conculcatus, nec millies (si fieri possit) occisus, fraudaberis à victoria: O happy fight (saith Bernard) for Christ to fight under Christ, Bern. in Epist. in which (if we valiantly hold out) though we be wounded, beaten to the ground, spurned with feet, slain a thousand times (if possible it could be,) yet we could not but have the victory: because, 2. Tim. 2.11. Licèt pugnando moriamur, tamen mortui mox coronabimur: though in fight we lose this miserable life, yet presently after we shall be crowned with the Diadem of everlasting glory. Secondly, 2. The godly have true comfort in all troubles. the godly have exceeding comfort in all their troubles. And how can it be otherwise? They have the Spirit of God dwelling within them: Ephes. 3.16. Rom 8 9 1. joh. 3.24. 2. Cor. 3.16. 1. Tim. 1.14. Galath. 5.22. Virtutas gaudium est fons gaudij in propria domo nascens. Seneca. their bodies are his temples: he is in them, and they in him. Now among infinite other blessings, whereof God's Spirit is an absolute cause, Paul accounts joy to be one. A man cannot want pleasant springs to refresh him, that hath a fountain of sweet waters in his own house: no more can the godly, having, fontem gaudij, in propria domo nascentem: the fountain of all comfort in the temples of their bodies, want means to rejoice them. If the Angel in the prison where Peter lay, Act. 4.30. caused all the house to shine, what a glorious comfortable light shall that blessed Spirit which is the light of the Angels themselves, Exod. 15.25. give to those in whom it hath his residence? 2. King. 2. This is that blessed tree, that Al-seasoning salt, that makes the bitter water of afflictions sweet and savoury unto us. Where the rod of correction strikes, Psalm. 23. the staff of the Spirit doth hold up and comfort. So that though the godly sit in darkness (as men forgotten) yet the Lord is a light unto them. Mica. 7.8. Rom. 5.5. Thus Paul speaking in the persons of the afflicted, saith, we rejoice in tribulations. And though this is not apparent to the fleshly eye, that sees nothing but grief and cause of lamentation, yet the godly have an undoubted feeling of the same. Non enim pereunt gaudia justorum, sed mutantur à corpore ad animam, à sensibus ad conscientiam: For the joys of the righteous do not perish, but are only removed from the body to the soul, from the outward senses, to the inward conscience, which is a thousand times more excellent. And thus I conclude both these with David: The voice of joy and deliverance is in the Tabernacles of the righteous. Psalm. 118.15. thirdly, 3. The godly gain by all afflictions. the godly gain by all the troubles & adversities that befall them. They sow in tears, but reap in joy: for men's cursing, they have God's blessing: for the world's hatred, God's love: for earthly riches, heavenly treasures: for fading joy, enduring comfort: fortyrants contempt, Christ's favour; for their opposing, Angels guarding: for friends forsaking, Gods receiving: for this life's losing, their souls saving. Thus teacheth Augustine: Augustine. Percutis ut sanes, & occidis nos nè moriamur: Thou dost wound us to make us perfectly whole: and thou dost kill us that we should not die finally. Thus teacheth David: When my father and mother forsaketh me, the Lord taketh me up. Thus teacheth Christ, that he that will save his life shall lose it: but he that will lose it for his sake, shall save it. And thus is Christ to the persecuted Christian, both in life and death advantage. But see more of this in the answers to the particulars objected. Fourthly, 4. The godly are truly rich. the godly are wonderfully rich, though, (in the judgement of the world) they are counted poor. The Lion's lack and suffer hunger, but those which love and fear the Lord, want nothing that is good. Is not this then to be exceeding rich? Aug. in Enchir. Ille dives, qui omnia quae vult, habet, nec aliquid vult quod non decet: He is rich which hath as much as he doth desire: and desires no more, then that which he ought: for riches consist not in the abundance, but in the manner of enjoying, so that to have a little, and yet to desire no more, is to be truly rich: and to have much, and yet still to desire, is (indeed) to be poor: or at least though outwardly rich, yet inwardly poor: because though his barns are full, his mind is empty: & so they are rich, but he poor. But it is far otherwise with the godly: they desire no more than they have, and in the possessing of that which they have, they are not disturbed. Gregory. Cui cum paupertate benè convenit, non est pauper (saith Gregory): He that in his poverty hath all things going well, that man cannot be poor. But the riches of the godly, are the ornaments of their souls, Venditis rebus nostris, nullum magis charum accipimus pretium, quàm nos metipsos. August. Augustine. & the rewards thereof: not this worldly wealth which hath his ebb, as well as his flowing; and his means of hurting, as well as benefiting: Vbicunque caro invenit refectionem, invenit defectionem; wheresoever the flesh finds a refreshing, it shall also find a want and wearing. In this, the godly are often poor in regard of the quantity; but in the other, which are true, and tried riches, very abundant. Are not they rich, which have the most precious graces of Gods holy spirit within them? which have Christ himself, who (as Bernard saith) hath all riches in his left hand, Bern. in serm. and all honour in his right? yea, who are heirs of a kingdom, in quality, rich, pure, shining, clear, gorgeous, most glorious, and fuller of all joy and happiness, than tongue can declare, or heart conceive: In quantity, exceeding spacious: in substance not subject to alteration, corruption, or malice of traitors. Revel. 21. To this of the riches of God's grace and mercy they are freely chosen, and of this, the whole world combining themselves together, can never deprive them. These are treasures not subject to the blasts of the air, to the malice of Tyrants, to the fury of the enemy, to the deceit of the flatterer, or to the plots of the robber: Nec fraud surripiuntur, nec vi eripiuntur, they are neither gotten by craft, nor taken away by force; and therefore permanent and enduring. And thus Christ for our sakes became poor, 2. Cor. 8.9. that we through his poverty might be made rich. And thus are the godly ever rich when in the sight of the wicked they are counted poor. lastly, 5. The godly ever have true honour and happiness. howsoever the godly are accounted wretched, yet they are most blessed: howsoever base and vile, yet most excellent and honourable. Prou. 22.4. The truth of this appears, in that the God of Gods, and King of Kings doth both largely reward them, & highly esteem them. For passing by many mighty Princes, 1. Thessal. 1. of the exceeding riches of his grace he elected them; being defiled with that ugly leprosy of sin, he hath cleansed them with the most precious blood of his only begotten Son: being by nature the children of wrath as well as others, he hath justified them of his free mercy, sanctified them by his Spirit, and called them by his word: thus though once they were dead, wandered and were dispersed, yet now they are revived, called home, and in the superabundance of God's mercy gathered to Christ jesus the Shepherd of the flock and Bishop of our souls. In which estate, they wear now no more the filthy rags of the old man, but by the hand of a lively faith, have the glorious rob of righteousness, that is, of the new man Christ jesus, put upon them. This was our estate in regard of ourselves. Ephes. 2.3. 1. Pet. 2.9. joh. 1.12. Galath. 3.26. Hebr. 2.11.12. So that whereas once they were enemies to God, now they are made friends unto him: whereas once cursed, now blessed: whereas once slaves to Satan, now sons to God: whereas companions and brethren of iniquity, now brethren to Christ: whereas once wedded to our lusts, now espoused to him: whereas once vassals of wrath, now vessels of glory: whereas once captives to Satan, now free denizens of a glorious city: whereas once led by the spirit that ruleth in the air, now guided and governed by the good spirit of God: whereas once bondslaves to Satan, now heirs of the kingdom of heaven. Is not this true blessedness, is not this exceeding honour and dignity? A faithful man (saith Solomon) abounds in blessings: Prou. 28.20. Prou. 28.6. Prou. 19.1. Psalm. 1.1.2.3. etc. and better is the poor Christian that walketh in his uprightness, than he that perverteth his ways, though he be (worldly) rich. Hunc habe beatum (saith Seneca) non quem vulgus vocat, Sencca. sed cui omne bonum in animo est: Account that man blessed who hath all his riches in his mind, not him whom the blind worldlings esteem blessed: Macrob. because solae virtutes faciunt beatum: the virtues of the mind make a man happy. The world having their judgements corrupted, and eyes blindfolded, are misled in censuring, and deceived in beholding the state of Christ's Church: and no marvel, Omne decus filiae Sion ad intus: The beauty of the daughter of Zion is within her: which in as much as they want the spiritual eye, it is impossible by them to be discerned. They pry into the imperfections and outward blackness of the Church, but they behold her not in Christ, and so see not her perfection and glory. Being for her pretty trimnenesse compared to a Roe: for her loveliness, to a dove: for her fruitfulness, to a vine: for her holiness, to a Priesthood: for her royalty, to a Queen: for her safety, to mount Zion: for her brightness, to the morning: for her glory, to the Sun: for her beauty, to the fairest of women: for her glittering, to an ivory tower: for qualities, called by Christ himself sweet, comely, perfect, and most blessed. Now the Church of God consisting of the number of the righteous: Lord, what do they count blessedness if these whom thou hast thus blessed are not truly blessed? If these whom thou thus honour'st are not right honourable? whose souls are enriched with thy graces, whose bodies are kept by thy Providence, and guarded by thy Angels; whose death is life, Hebr. 6.7.8. 1. Cor. 3.22. Hebr. 1.13. whose end is glory, and joy without end; whose authority is to rule all God's creatures, and this rule ended, to have a greater given them, even to be judges with Christ of the most mighty tyrants, and wicked Princes upon earth: Lo, this is the portion of the righteous, this the inheritance of the God of jacob: and therefore they are truly blessed, therefore right honourable, therefore most excellent. But on the contrary, the wicked want true comfort even when prosperity smiles, The tontrarie to the five former, observed in the wicked. much more when adversity frowns upon them. And how can it be otherwise, since they want the Spirit of God which is the sole fountain of all comfort? Secondly, they are swallowed up of the miseries that do befall them. Hence it is that David saith, though their seat be upon an high hill, yet it is slippery, & therefore they fall, & in their falling come to a perpetual destruction. As Pharaoh and his host were swallowed up of the seas; so they are detained of death, kept under of the grave, and hell hath dominion over them. Thirdly, they lose by all: view their exchange: for laughing, they have mourning: Luk. 6. Prou. 14. for a little joy, endless sorrow: for the love of the world, the hatred of God: for the saving of this life, Triplex vox creaturae: 1. Possideto. 2. Gratias habeto. 3. Rationem reddito. the losing of their souls: for earthly pleasures, they lose heavenly joys: to live at ease in this life, brings endless torments in the life to come. Yea in the enjoying of what they most desire, they frame an indictment against their own souls, and hatch up a devouring serpent in their own bosoms: noted by S. James. when he saith, james 5.2.3. The rust of their silver and gold, and moths of their garments, shall witness against them in the day of the Lord, and eat and consume their flesh, Am bros. as it were fire: Habet enim ecclesia pecuniam, non ut sornet, sed ut eroget: For whatsoever man enjoys from God, he is not to reserve it to himself, but to use it to the glotie of the giver, & to the use of the distressed. Fourthly, howsoever the wicked seem rich, yet (in very deed) they are exceeding poor. First, because they want Christ jesus, his Spirit, and the graces thereof, which being the only and true riches, are rejected by them. Secondly, Pecunia aqua salsa est. sitim provocans non sedans: Riches are as the salt sea, not quenching, but provoking a thirsting after them. Now so much as a man desires, so much he wants: and he which continually wants, how can he be rich? Thirdly, look unto those things which the world esteems chief riches; have they not their wings and do often fly from us, so that even in the possessing, there is danger of losing, and when we think ourselves most sure of them, they are ready to be gone from us? This day the rich man saith, Take thy ease, Luke 12.20. and repast at full: but the next night came a final separation. So that it seems they are servants lent, not hired, for so much as a year, a month, or a day: and therefore (at the pleasure of him that lent them whether in whole or part) must be gone again. Si quid arrisisset prosperum, taedebat apprehendere, quia penè prius quàm teneretur, avolabat: Therefore (saith Augustine) if that which is pleasing to the outward man did smile upon me, August. lib. Confess. it was a grief unto me to lay hold upon it, because it was (in a manner) gone again, before it could be gotten. Sola virtus altissimis de fixa radicibus. Tull. Seveca. Virtue hath his sure habitation (saith Tully) Quae verò extrinsecus sunt, ad alium protinus transferri possunt: But those things which are without us, may presently become another man's. Per Deum, dicimus aliena esse, Aug. lib. Solll. quae aliquandò nostra: & nostra esse quae aliquandò aliena putavimus: At God's pleasure, both that which we counted ours is presently made another's: and that which we thought other men's, Quod efficit tale, illnd magis tale. is made ours. Again, there is great want in riches themselves, and therefore cannot make others truly rich, because nothing can give more to another, than it hath itself. Totas divitias pluribus habere non licet, Seneca. nec ad quemlibet veniunt, sine caeterorum paupertate: Many men cannot have the whole number of riches: neither can one be enriched by their coming, but another must be impoverished by their going. Agustine. I conclude then with Augustine: Homo absque virtute est regio paupertatis: A man in abundance without virtue, is a region of poverty, poor, and barren, in which, though the wicked are mighty trees, Peccatum est pabulum diaboli. Lactan. yet they are not rich trees, in as much as they bear not fruit delighting the King Christ jesus, (and therefore not precious) but only mast, wherewith the infernal swine are fed and nourished. For that which is highly esteemed among men, Luke 16.15. is abomination in the sight of God. Lastly, the wicked are base and most miserable, though the honour they have in this life is never so exceeding. Is it not a base and miserable condition to be servants to their riches, subjects to their justs, captives to sin, and slaves unto Satan; to will indirectly, to judge corruptly, to understand darkly? What do riches, what do friends, what do worldly honour and pleasures help him? View their sepulchres: Their bodies remain, but the men are gone, and their trial is referred to the day of the Lord: where they shall find the judge against them, whom by their sins they crucified; the Angels against them, whom by their unseemly behaviour they disgraced; the word of God against them, which in the hardness of their hearts they contemned; his blessed Sacraments against them, which by their pollutions they defiled: All his mercies against them, in as much as by them they would not be alured; his judgements against them, because through them they would not be terrified; the righteous against them, because by them they were persecuted: lastly, Rom. 8. all God's creatures against them, because through their sins they were corrupted, and by their profane using them vilely abused. To whom shall they cry for comfort? whither shall they look for help? If above them, Christ is their angry judge; if within them, there is an accusing conscience; Revel. 6. if to the good Angels, they plead against them; if to the righteous, their blood cries for revenge; if to other God's creatures, they are armed men prepared against them; if to their companions, they are in the same condition, and cannot help them; if to the devil, he waits and labours to receive them; if to hell, it gapes to devour them. Now should it be happy if the hills could cover their infamy, whom the world thought to be famous, or that they had never been, who being the foolish judged to be happy. We confess they planted vineyards, they multiplied their possessions, they fed daintily, they were clothed gorgeously, they lay in their beds of down, caroused in bowls of ivory, invented to themselves instruments of music, and thus in their abundance they found no end, nor in their rejoicing seemed to have measure: August. de speculo bum. miseriae. but one silly moment gave an end to all these things: and of all they had, they took not any thing with them. They left their riches which they wickedly sought after, and found the torments they never dreamt of. Of all they rejoiced in, nothing is left: where is their pomp, where their banquets, where their rich attire, where their great treasures, where their servants, their subjects, their troops of followers, their multitude of clients? now they lie in the grave, their eyes behold none of these: they are turned into ashes, their sinews departed from their joints: some think their body's rest (and so it is till the day of judgement: Luk. 6. Gregor. Prou. 14. ) but in mean while their souls are plagued in hell. Extrema gaudia sequuntur perpetua lamenta: Sweet meat hath sour sauce: extreme joys great lamentations. Bern. de medit. cap. 4. Tell me (saith Bernard) where are the lovers of this world which were here of late? Tell me, what profit had they by their vain glory, their short joy, their worldly power, their carnal pleasures, una poena implicat, quos unus amor in crimine ligat. and their false riches? Where is their laughter, their joy, their boasting? their bodies are given to be worms meat, and their souls are burning in the flames of everlasting torments, whither their bodies afterward come, that those which have been companions in their vain pleasures, may be partners in most grievous pains. Quanta districtione feriat quos reprobat, si bîc cruciat quos amat? Gregor. Si Deus tam asperè percutit ubi parcit, quàm asperè percutiet ubi non parcet? For if God corrects the godly whom he spares in mercy, how grievously shall he wound the wicked, with whom he deals in the strictness of his justice? If he sometimes whip those whom he loves in this life, with what severity will he plague those whom he hates, Bernard. in the life to come? If he will beat his holy son, what shall become of his wicked servant? judge 4. Sisera gives milk unto jahel, cover him warm, and lays him to rest; but then his destruction was nearer: so the wicked are fed with sweet milk of delights, covered with rich attire, and lulled asleep in the cradle of security; but in mean while the sharp nails of God's judgements do suddenly pierce them. Gregory. Vitulus mactandus, liber ad pascua mittitur: The ox reserved for the butcher's slaughter-house, goes at his pleasure in the greenest meadows: so is it with the wicked whom the butcher of the soul must lead to his fearful shambles. I conclude then with Augustine: August. ad Marcellinum. Nihil infoelicius felicitate peccantium: Nothing is more unhappy than that which the wicked esteem their happiness: who, though they seem to flourish, (quoniam splendor tectorum attenditur, labes autem animorum non attenditur; because men behold their outward beauty, and not their inward filthiness) yet they are most miserable: Dum enim hos pollere Deus permittat, tunc indignatur gravius: si impunitos dimittat, tunc punit infestius: For whilst God doth suffer them to flourish, then doth be most set himself against them: and whilst he sends them away unpunished, therein they are punished a great deal more sharply. And thus the afflictions of the godly, & prosperity of the wicked, agree excellently well with God's Providence and justice. The third instance of confusion to prove God governs not the world, is, Jnstance 3. in that the way to destruction is broad, but to heaven narrow, and few there be that walk in it. Ans. In very deed the way to heaven is exceeding broad, in as much as the means which God hath given us to have us walk in it, are many and infinite. Coelum & terra & omnia quae in ijs sunt, August. lib. Conf. 10. eccè undique mihi clamant ut te amem domine: The heavens, the earth, and all things therein contained, behold they never cease crying unto me, to love thee O Lord, saith August. Add God's word to direct, his mercies to allure, his judgements to whip us on; and what not, to move us, help us, and strengthen us in this our journey? If then for all this we very hardly walk in it, and so it proves narrow unto us, this is by accident, namely, Simile. through our own wilful blindness, corrupt affections, and obstinate wickedness. A master makes a banquet for his servants in an inner room, and to pass into it, frames a door both large and wide. If these which are invited will load themselves with huge burdens that they cannot enter, the door is narrow in regard of the invited, and not of the inviter. So stands the case between Christ that invites to his supper of glory, Luk. 14.24. and us that load ourselves with infinite sins that we cannot go 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 give it, but because they have not grace to receive it. joh. 3.19. Herein (saith john) is their condemnation just, in that, that light is come into the world, and men love darkness more than light, because their deeds are evil. So that the way is narrow in regard of us, and not of God. Secondly, if many are called and few chosen, if few vessels of glory, and many vessels of wrath, Rom. 9 what hast thou to do herein? shall folly censure wisdom, or the clay reason against the potter? Object. God either can take away evils and will not: or would but cannot: or neither can nor will. If he can but will not, he is envious; if he would but cannot, he is impotent; if he neither will nor can, he is both weak and envious: none of which imperfections can be in God, and therefore since there are evils, all things are not governed by his Providence. God can prevent all evils, Solution. (whether of the punishment, or of the sin) and therefore is not impotent: but he doth suffer them, Qui mala tollit, prouidentiam tolleret. Plotin. yet therefore is not envious: for he doth not suffer them as they are simply evils, but as from those evils his power, mercy, and justice may appear: his power, in turning evil to good; his mercy, in cleansing and delivering the elect of the riches of his grace; his justice, in condemning the wicked and reprobate. Objection. That which doth resist God is not governed by him: But the devils and wicked men resist God: And therefore are not governed by him. Though the devils and wicked men do resist God in respect of his will revealed: Solution. yet God doth willingly suffer their resistance, limit the same, & turns it to his glory. So that he is not so resisted, but that he doth govern; nor so opposed, but that he could overcome. Therefore this neither takes away God's providence, not diminisheth his power. Objection. If all things fall out by chance, than there is no Providence: But all things fall out by chance: Eccles. 9.11. and in many other places: Therefore no providence. The holy Scripture doth use such words, in regard of us only, Solution. to whom the causes of things and secret working of God is unknown, and therefore (the events being simply considered) we say they come by fortune: but not in respect of God, to whom all causes are known, and who worketh all in all by them. If we respect the counsel, knowledge, & purpose of him that by shooting the arrow at random, wounded Achab; we say Achab was slain by chance: but if you respect the decree of God to punish the wicked, we say it came to pass by his heavenly Providence. secondly, whereas Solomon saith, that neither the race is to the swift, nor the battle to the strong, nor bread to the wise, nor riches to men of understanding, nor favour to men of knowledge, but that time and chance governs all things; we must understand Solomon to speak in the person of the wicked, who having their eyes blindfolded, and judgements corrupted, neither see perfectly, nor judge directly. For if the actions of men, Prou. 15.9. with their doings forth and come in (yea the hoppings of sparrows) are governed by God; Exod. 3.21. then (without question) he directs their races. If God be the Captain of his people, Deut. 33.29. the helmet and sword of Israel, that none can prevail against them, than he must needs be the God of Armies. If the eyes of all creatures that look up, receive a blessing, a blessing extended to the silly ravens of the field, will God detain it from the wise? If those that sear the Lord want nothing, doth he not give sufficient riches to men of understanding? Lastly, he which suffers grief wrongfully for conscience sake towards God, is counted thanks worthy in his sight, 1. Pet. 2.19. and therefore he will show favour to such as have the true knowledge of his name. If things fall out by chance in regard of us, Reply. & not of God, whose Providence extending to all things, imposeth a necessity upon their several events; than you seem to approve Stoical destiny, which the godly condemn. Ans. Destiny is observed to be fourfold: Natural, Mathematical, Stoical, Destiny fourfold. and Christian: Natural, when natural and definite causes do work their proper and certain effects: as the fire doth heat, the Sun yields light, the water doth moisten; and so in particulars. 1. Natural. This natural or physical destiny, is no other thing but nature itself, as it is noted by Alexander Aphrod. (an Interpreter of Aristotle) in his book of Destiny to Severus, and Antonius. By Tully, when he saith, Multa impendere videbantur, praeter naturam praeterque fatum: Many things hung over my head besides nature and destiny. By Aristotle himself, when he saith, Generationes quae fiunt secundum naturam, sunt fatales: Such generations as are according to nature are fatal. So that it seems, fatal is à fando, because it speaks in that order, that is, is so ordained by God to work his certain effects. Destiny or fate thus taken, is not to be blamed. Mathematical destiny, 2. Mathematical. whereby certain mathematicians do attribute particular effects to the operation of the heavens, as the Sun, the Moon, the Stars and such like: affirming no man to be borne, to die, to be rich, to be poor, to be happy, to be unhappy, but by the sole operation of the heavens, and influence of the Stars. Touching this destiny, we say with Augustine, Hoc fatum verè fatuum est, August. de Civitat. Dei. This is fools destiny: and so I leave it. Stoical destiny is noted by Tully to be an ordinary succession of causes, 3. Stoical. wherein, by a near conjunction, one cause is the cause of another cause, and that cause, the cause of that which followeth, The error of Manes, teaching fatal destiny, condemned. Eus. lib. 7. Socrat. lib. 5. and so by a perpetual succession, one cause to be an absolute cause of another cause, by virtue of their next and nearest conjunction. But herein all honour is given to the creature, none to the Creator, and therefore this destiny is most damnable, and wholly condemned by the former doctrine, wherein all effects are attributed to God, and their necessity of falling out, to his divine immutability. Christian destiny, 4. Christian. (so called, because it agreeth with the profession of Christians) is a necessary course and goodly order of all things, depending upon God's divine Providence. This differs much from the former. The difference between Stoical and Christian destiny. That separates God's power from the operation of causes: this includes it, and makes his will efficient of all things. That teacheth that the course and order of things is natural only: but this teacheth that God in wisdom framed all by his power created all, and by his Providence governs all. That teacheth, that the natural order and succession of causes is everlasting: but this, that they had a beginning, are upholden still by God; and shall have an end at his will and pleasure. That teacheth, that natural causes do by their own virtue work necessary effects: but this, that some causes are ordained necessary, and some contingent, and that both of these are thus appointed by God. Lastly, Stoical destiny (for such are the opinions of sundry of that sect) teacheth that this their natural order and succession of causes, doth enforce the wills of men: but Christian destiny teacheth, that God only moveth the will, & that not forcibly, but mildly inclining it, and gently moving it. Object. Whatsoever derogates from God's honour, that he will not do: but to govern base things, derogates from his honour, (because they are not beseeming his regard:) Therefore he doth not govern them. The more things any one is able to govern, Solution. the more is his power magnified: and the more he will govern, the more is his goodness manifested. So that for God to govern all, both great and small, therein is his glory exceedingly exalted. Secondly, none of God's creatures are base in regard of themselves, but as they are compared with others. The Angels, though base in regard of God, yet in respect of other creatures, are most excellent. A horse compared with a man, is base, but considered with a fly, is of great estimation, and so in particular: yea which of God's creatures can we behold, but upon due consideration, we shall find matter of admiration in the same? even in the gnat, and little fly, as Augustine noteth. But I proceed to the rest. Objections against the doctrine of the manner of God's government, with the answers unto them. Object. GOd hath appointed no one over the earth besides himself: he alone works all in all. 1. Against the means. As by him all things were created, so by him alone all things are maintained and preserved: job 34. Ephes. 1. Col. 1. etc. Therefore he useth no second means in governing the world. In these and such like places, Solution. God doth not exclude his creatures which he hath ordained to use for the setting forth of his glory; but only showeth that there is no other God in heaven or earth besides himself: and that he only works all in all by his mighty power, in such a manner, as that although his creatures do work, yet it is by a strength and virtue received from him. We say julius Caesar conquered many nations: yet we do not exclude his Soldiers, whereby he prevailed. Here is the only difference: julius used them because he could not subdue others without them: but God being Almighty useth his creatures, because it is his good pleasure. Objection. If God worketh by all means, Absurdities inferred. 1. From the means. Solution. and disposeth of all ends, than we are not tied to any men for kindnesses showed, or benefits bestowed. We are not bound unto any men, or any other thing, as authors of our good, but as they are Gods disposers, and ordained by him to be means of conveying it unto us. If the King send a gift, we acknowledge him the bestower: yet aught to be thankful to him that brought it. Thus David is thankful to Barzillaus the Giliadite: Paul to Priscilla and Aquila: Rom. 16.4. yet they very well knew, that God was Author of all, and they but means ordained. If God often useth no means: 2. From the want of means. Objection. then we are not to stand upon the using them. It is great impiety to reason from the Creator, Solution. to the creature: he is Almighty, and can work without them: we are weak, and cannot want them. Secondly, God hath ordained means to be helps unto man, and commanded man to use means: Matth. 4. therefore to reject them, is to contemn God's ordinance, grievously to tempt him, and wilfully to hurt ourselves. Objection. If the means whereof we are ignorant whether they will profit us or not, are to be used, then much more charms and going to witches, which we know will profit us. We must know that the doing of that which the Lord hath forbidden, Solution. will never profit any: for though it seems to help the body, yet it doth grievously hurt the soul. secondly, levit. 20.6. Esay 8.19.20. it was never known that ever any witch could enrich herself, or that any one was bettered by going unto them, as in the uses it shall further appear. Objection. 2 If all things fall out necessarily: Against the immutability of God's government. then there is no free will in men: but the Church acknowledgeth a certain free-will. And therefore this doctrine seems contrary to the judgement of the Church, that all things should fall out immutably. We acknowledge (as Caluin saith) that men have a certain freedom of their wills, that is, Solution. 1. of choosing or refusing as it seemeth good unto them: as it appears by the choice propounded by the Prophet to David, 1. King. 3.5. 2. Sam. 24. Deut. 30.19. and by Moses to the people of Israel: yet so, as that God doth always govern our wills: in that which is evil, decreeing a voluntary permission: for some good in that which is good, both strengthening our wills, Peccant per liberum arbitrium non liberatum: Aug. There is a free will, and a will freed: to sin, free: to good, freed by grace. giving the motion and inclining them forward. Otherwise we have no free will at all: for in our willing that which he commands, himself doth work both the will and the deed: and yet since it is not by a compulsion, but by a gentle inclining, we grant a certain liberty unto them. Secondly, the necessity imposed upon all events, doth arise from the immutability of God's decree of governing, and not from natural causes: and therefore in regard of these, we may be said to will, or not to will, that things shall fall out, or not fall out. Thirdly, there is a double necessity: the one of compulsion: the other of immutability. August. de Civit. Dei Tom. 5. lib. 5. cap. 10. The first may seem to take away our freedom: because we are compelled to do that which we would not do: as to be put to death by a tyrant, to be slain by our adversary: yet our bodies and not our wills are properly said to be under this necessity, because (do our adversary what he can) we may will our death, No necessity overrules the minds of men. ibid. or not will it: but this second doth not: for although it comes to pass, that that which is done, could not but be done, neither otherwise done than it is done; and that our wills are under this necessity, yet (since it is by inclining them, and not by forcing them) there is a certain liberty left unto them: Otherwise how could it be said, that Christ must needs suffer; Luk. 24. and yet that he suffered willingly, and by consequence freely: Esay 53. Object. If all things fall out necessarily, because God's decree of governing is immutable, than prayers to prevent dangers, with other means prescribed in the word of God, serve to no purpose: because not we would, but as God hath decreed, so it must be effected. The decree of GOD doth not exclude, Solution. but include the means appointed; because as he decrees the end, so the means whereby it is to be accomplished. joh. 1. Gal. 5. Rom. 10. Ephes. 1. Thus God in electing his children, gives his Gospel to work faith and repentance, his Sacraments to confirm us, and his blessed Spirit continually to direct us, and to quicken up his good graces within us: as fervent prayer, hearty thanks giving, zeal of his glory, conscience to serve him, and such like, Ephes. 2. These necessary to salvation; though not to justification. without which we cannot be saved. Thus God in his decree of electing, decrees also the means of accomplishing: as by Christ's precepts, his practice, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to predestinate, it plainly appeareth. As this is true of the soul, so of the preservation of the body: for God hath not only given it a being, but a soul, by whose faculties it should be kept from dangers: he hath given food by which it should be nourished, clothes to keep it warm, oil to make a cheerful countenance; yea and for the saving of souls and bodies, all God's blessings are given, and all still preserved. Thus Ezechias though he knew he should live fifteen years longer, yet used a plaster of figs. And Paul though he knew he should come safe to land, yet gives advice and excites the mariners to the means how it should be effected. How infinite many times did David fly from his enemies, use means of his deliverance, and prayed to God for the same, and yet knew very well he should come to the kingdom, yea and as infinite many times confessed God to be an assured defence and deliverer of his children? Secondly, the revealed will of God, commanding us to use the means appointed, must be a law to govern us, and therefore we must not dream of his hidden will, whereof we are ignorant. Objections and false conclusions inferred upon this doctrine, that God is the author of the evil of the punishment: with the Answers unto them. Objection. IF God willeth the death of none, than he hath no stroke in the punishment of sinners: But that he willeth no one's death, it appears: Ezech. 18.33. Ose 13.9. 1. Tim. 2.4. 2. Pet. 3.9. Matth. 23.37. Luk. 13.34. And therefore he punisheth not all sinners. There is a difference between the inflicting of punishment, Solution. & the willing that a man should not come to that punishment: by these places of holy Scripture, the Lord shows his desire to have men to eschew sin, The objection propounded. whereby they come to this punishmnt, and not when they have committed the same that he will not punish them for it. Thus a good judge gives his charge to prevent stealing at one Sessions; Simile. and punisheth those which have broke it, at the next Sessions. Secondly, if you respect Gods revealed will, that is, the means he useth for our conversion & keeping of his laws, in this sense, he willeth the death of none: but if you respect his secret will, that is, his decree of reprobation, Esay 1.24. Matth. 11. Luke 10. than God may be said to will the death of infinite many, and that therein he rejoiceth and taketh pleasure, in as much as his power, and justice is thereby exalted. His justice in that he punisheth sin, his mercy, in that of his grace through his son he saveth some: his power, in that he can ordain for his own service, both vessels of wrath, and vessels of glory. thirdly, 1. Tim. 4.2. whereas God is said to will the salvation of all: we must understand by All, some of every nation and degree whatsoever. Thus Paul noteth when he saith, Pray for kings, and all in Authority; because it pleaseth God that some of every country, nation and degree, should be saved. Thus the general, used by Esay 43.9. is expounded in the sixth verse, to be meant of the sons and daughters of God. But some reply, Reply. 1. Tim. 4.10. that this cannot be thus: because it is said, that although God is especially a Saviour of the faithful, yet that he is a Saviour of all, as well as of them. Ans. Saviour, hath relation to this life, not to the life to come: so that the meaning is, that although God especially preserveth and delivereth the godly, yet that he giveth food, raiment, and other things necessary for this life even unto the wicked also. In this sense speaketh David, Psalm. 33.6. Thou Lord savest both man and beast: Where (save) must needs be understood for preserve and maintain: and so in the place before alleged. Objection. The will of man agreeing with Gods will, is good: But whensoever one man doth kill another, False conclusions inserred. there is man's will agreeing with Gods will, because it was his pleasure that such a thing should fall out: In regard of the right of punishing. And therefore man, for kill man, is not to be punished, though it lies in God to punish him for it. Where man's will agreeth with Gods will in all respects, Solution. the argument doth hold: but in this and all other, there is infinite contrariety: God wills a voluntary permission; man, a wilful effecting: God often wills the death of a man if he be holy, as a blessing to give him the life of the soul for the death of the body, and for momentary troubles, eternal joys; if he be wicked, as a punishment for his sin, and to cut him off from infecting his Church: but the murderer in killing of a man respects none of these ends, but the satisfying of his malicious mind, the occasion being as often unjustly taken, as of weakness given. So that in this and all other such like, God wills his own glory in the execution of justice, and in showing mercy to his children: Rom. 12.9. but the manslayer regards neither, but wholly the satisfying of his bloody desire: whereby he multiplies his sins in approaching to the seat of judgement: 1. Thes. 4.6. for vengeance is the Lords, and to him only it belongs to repay. Objection. Our unrighteousness commends the righteousness of God: therefore though God hath the right of punishing, yet he cannot in justice punish us, because our sin sets forth his glory. Our unrighteousness doth not commend God's righteousness, Solution. as it is simply sin, but by accident, namely, because when we do sin, God doth punish us for the same; which punishment being the execution of justice, his righteousness is thereby commended: therefore let us not sin, nor sinning (without repentance,) think to go unpunished, for it is for the honour of the judge of the world to execute judgement. Gen. 25. Objections alleged to prove God the Author of sin, with the Answers unto them. Object. IF God created the wicked man against the evil day or day of wrath, Thus taught the Seleutians. Aug. de haeres. Thus taught Floring and Blastus at Rome. Euscb. lib. 5. cap 13. & 28. Solution. than it seems he is the cause of sin: But God hath done so, Prou. 16. And therefore seems to be cause of sin: God created not the evil man to sin, and therefore cannot be a cause of it: but sinning to punish him for the same: In which case none can complain, Psalm. 6. because God will give to every one according to his work. Object. If there be no evil in the city which the Lord hath not done, than it seems he is the cause of sin: But God is the cause of all evil in the city: Amos 3.6. Esay 4. and therefore of sin. There is a double evil: Solution. the moral, and the natural: the moral evil is the sin: the natural evil, is the punishment for the sin: God is the Author of this, but not of the other. And therefore the Prophet Amos theacheth in this place, that afflictions come from God and not by chance and fortune, as some were persuaded. Object. God commanded Abraham to kill his innocent son: Shemeus to curse David: Gen. 32.2. Sam. 15. But these are sins: Therefore God seems to be a cause of sins. God commanded not Abraham to sacrifice his son of superstition, Solution. as they that offered their sons and daughters to the idol Moloch; nor yet to satisfy any malice or wicked thought in Abraham toward his son, (for this was far from so holy a father) but only as it was a point of God's divine service, & to try the faith of Abraham, who thereby was to be made a father of all believers. And therefore God did well in commanding, and Abraham well in obeying: Secondly, though the commandment was given to try Abraham, yet the secret purpose of God, was to deliver Isaac, as the sequel did manifest. But on the contrary, Shemeus his railing on David, was from a malicious, mind, and to satisfy his fury against him; the which was not commanded by God, but only willingly permitted, and in the permission so ordered, as that it turned unto David to be a correction for his sin, in which sense David saith, the Lord bade him do it. And therefore by neither of these, can God seem to be the author of sin. Objection. God caused the Israelites to spoil the Egyptians of their jewels, Exod. 12.25. chap. 3.22. contrary to his own Law, Exod. 20. and therefore seems a cause of sin. What God commands to be done, Solution. the performance of that can be no sin: because sin is a transgression of God's law. Secondly, the Israelites being God's people, and having lived in great servitude in Egypt, and by their labours increased the treasures of Pharaoh very exceedingly, there was good reason why they should reap some commodity from the Egyptians at their departure. As usury permitted to God's enemies, but not among his people. Lastly, many things may be done to the professed enemies of God very lawfully, the which to enterprise toward any that profess his name, is a grievous sin: the which in no wise can be imputed to the Israelites, and that so much the less, because they took nothing away of malice, or desire of gain, but only to obey the will of God. Objection. If God punish one sin with another sin, than he is the author of sin: because he is the author of all punishment: But God often doth thus: Solution. and therefore he is often a cause of sin. Sin is to be considered either as it is simply a sin, or as it is a punishment of former sins, by reason it is a begetter of more sins, and makes the committer more miserable: as it is evident in the ignorant Gentiles, Ephes. 4.18. and in the hard hearted jews, Rom. 1.21, 22, 23, etc. God only willing lie permits the former, and in his justice inflicts the latter; Lib. 5. cap. 3. as Augustine in his Treatise against julian plainly teacheth. Objection. Whatsoever is committed the Lord doth will the same: But sins are committed: And therefore God doth will them. God's will is efficient, commanding, Solution. or permissive: the two former make God an absolute cause; the latter doth not. So that we confess that God doth will all, both good and bad: the bad, by a willing permission: the good, by his command and by a powerful effecting. Object. God commanded (or at least willed) the selling of joseph into Egypt by his brethren, which fact of theirs was a sin, and therefore God willeth some sins. God willed the selling of joseph into Egypt, Solution. as it did make for the declaration of his exceeding power and mercy to his Church: Gen. 48. for thereby joseph's deliverance was seen, his honour advanced, & the future good of the faithful procured, as it appears by his supply of the want in the time of famine, in which respect joseph was sent aforehand by the Lord into Egypt, as himself declareth: but none of these were respected by joseph's brethren, but only an intent to make him away, for the satisfying of their malicious minds toward him: therefore it was good in God, as proceeding from his infinite love to his children: but evil in joseph's brethren as proceeding of an evil mind in them. Object. God willeth the actions of the devil and of wicked men: but these actions are sins: Therefore willeth some sins. God doth not command them, Solution. nor effect them himself, as they are simply sins: but doth only willingly permit them, which permission (as I have proved) cannot make him a cause of the sin committed. Secondly, though God give strength to the actions of the devil and wicked men, and that to a purpose making for his own glory, and good of his children, he doth will the same, yet he is far from the intents of the devil and wicked men in their actions, being that which makes them to be sins: 1. Pet. 4.19. God willed the redemption of mankind, and therefore the crucifying of his son whereby it was to be effected: but the malice and hatred of the jews toward him, for which cause they did it, came of themselves. God wills the chastisement of his children for the trial of their faith and patience; but that Tyrants should imprison them, or put them to death unjustly, this proceeds from a hatred in them toward God's children: and therefore God wills only the good, but the evil that is effected comes from themselves. Objection. He which willeth the end, willeth also the means whereby it is to be accomplished: but God willeth the end of sinning, namely his glory: And therefore the means whereby it is manifested, that is, sin itself. Solution 1 God doth will a willing permission of the means, but not an effecting of them: for he only intendeth that by the suffering of such a means, his justice should take place, and so his glory be manifested. But this is clean contrary to the expectation of him which sinneth: because he doth sin only to satisfy his own lusts, and not to be punished, or to have God's glory manifested by the same. secondly, sin is not of itself a means of God's glory, but in that respect God's justice is declared in punishing it, or his mercy showed in pardoning it. So that God's permission of the sin is the means of his glory, and not the sin itself: because God respects not the purpose of man in sinning, but his own purpose in permitting. Objection. Whosoever can hinder sin, and will not, that party doth offend: But God can hinder sin, and yet often doth not: And therefore seems often to offend. The Proposition is true, Solution. being understood of those that are bound to hinder sin, or of those that do approve of sins in that respect they are simply sins: but God is above his law, and therefore not tied to it. Secondly, in suffering sin, he no way approves of it, for he punisheth him that commits it, yea rather than it should go unpunished, doth punish it in his only begotten Son: so that the argument holds in us that are his creatures, but not in God the Creator. Objection. He which doth evil that good may come thereof, doth sin, Rom. 3. But God by permitting evil, doth evil that good may come thereof: And therefore God seems sometimes to sin. The Assumption is false: Solution. because it is not God's permission which is evil, but the sin itself. Object. The want of God's grace is the cause of sin, both in the godly and in the wicked: And therefore since he doth not bestow it upon them, it seems he is the cause of the sins both of the one and the other. I confess (as Augustine saith) that men do sin Deo gratiam non concedente, Solution. in that God doth not give them his grace: yet God being not tied to give it, and secondly his detaining it, making for his justice and glory, how can he be blamed for not bestowing it? Yet further note: Non ideò non habet homo gratiam, quia Deus non dat, sed quia homo non accipit. Man is destitute of God's grace, Rom. 6.12. not because God doth not give it, but because men have not hearts to receive it when it is offered. Aug. in Matth. 9.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Magnus de caelo venit Medicus quia per ubique terrarum jacet aegrotus: That great and wise Physician is come from heaven, because the whole world lay sick of sin: if men are not cured, this only is the cause: Muscujus. Medicum ultrò venientem respuunt; they wilfully refuse him, that would willingly help them. Thus is Christ the bread of life, the light, the way, the truth: in that our souls are not nourished, our understandings enlightened, joh. 3.19. this way not walked, the truth not received, nor our souls cured: Luk. 14.24. It is because we reject the truth, joh. 6.35. refuse this way, wink with our eyes, will not taste this food; Apoc. 3.20. but shut the doors of our hearts, lest he should enter and heal us. Objection. The actions of the devil and wicked men are sins: But these are maintained by God: And therefore some sins are maintained by him. Whatsoever the wicked doth, Solution. it is evil in God's sight, because it proceeds from a person not sanctified by his spirit: yet we must make a difference between the actions and motions of evil men, and the disorder and sin which goeth with them: God is the cause of the one, but not of the other. A good Musician may give a good tuch upon a string, Simile. yet the sound may be bad, because the string is bad, or the instrument nought: so God may move the actions of the devil and wicked men, yet their actions good in respect of God, though evil in regard of them. Object. He which maintaineth nature sinning, maintaineth also the sin itself: But God doth thus: And therefore maintaineth some sins. Aliud est innatum, Solution. aliud agnatum: It is one thing to uphold common nature as a creature of God; another thing to uphold the corruption of our nature: the one is natural, as proceeding from common nature, and is good in us: the other is natural, as proceeding from the corruption of our nature, that is, our sin in Adam, and is evil in us: the former is upholden and maintained by God, and it shows his goodness, because it is his creature: the latter came first from ourselves, and is still continued by our own wicked lusts, and so is evil in us. Isai. 30. In this sense Isaiah saith unto us, Woe be to you declining sons. Object. The second cause cannot work without the first cause: But the second cause, namely man's will, is a cause of sin: And therefore the first cause, namely God, hath a stroke in it. Solution 1 Truth it is, that the first cause doth preserve, maintain and move the second cause: but in that being moved, it runs into an evil, this proceeds from a defect and corruption in the second cause only: as in the handling that Satan and ourselves are the sole causes of sin, it plainly appears. Secondly, the faculties of willing and nilling are not simply the causes of sins: but the corruption of our faculties and the diflurbance of our wills, by reason of the contagion of sin which reigneth in us. Object. The hardening of the heart of Sihon King of Heshbon, of Pharaoh King of Egypt, of the jews, and many other proceeded from God: Dent. 2. Exod. 3. But these are simply sins: And therefore God is the cause of sin. God doth harden, Solution. Augustine. non malum obtrudendo sed gratiam non concedendo, not by effecting sin in us, but by not exhibiting of his grace whereby it is prevented. For touching sin God hath no positive will, In cludere, est clausis non aperire. but only a privation of his grace, in respect of former sins committed. In this sense God is said then to shut up under sin, when he doth not open his door of mercy: Gregor. Destruit cum deserit. and then to destroy when he doth forsake. And thus much the Hebrew Dialect signifying (as the learned have observed) a permission, and not an action, doth teach unto us. This shall suffice for the answering of the objections. The uses follow. THE SIXTH PART, Containing the uses of the Doctrines delivered. The use. THe evident proof that all things are governed by God's providence, doth teach us a voluntary yielding to this certain truth, not suffering our minds foolishly to think on chance, nor our mouths fond to attribute any thing to fortune. For since it is the property of wisdom to dispose of all things, and the wiser any one is, the more he ordereth particulars; it is strange that with one consent we acknowledge God to be wisdom itself, and yet abridge him of the properties thereof, which is to govern all things. Then it necessarily follows, that every one that acknowledgeth God, should abandon fortune; and that deservedly: for whence doth she come? surely from ignorance the mother of superstition: What fortune is. her first inventors (by likelihood her best acquaintance) paint her blind, standing on a bowl, and turning with every wind. Reason teacheth, the blind cannot guide, the wavering cannot 'stablish; that which is tossed itself, cannot settle others. For how can he steer certainly which floateth himself on the waters? how should fortune then govern any thing, being more uncertain than uncertainty itself? But what is she? a word without substance, begotten by a fond conceit, brought forth with fading breath, no sooner come, but gone, no sooner heard, but forgot again. That which is fortune to the servant, Whence foreune ariseth. is none to the master; that which is fortune to the child, is none to the father; that which is fortune to the fool, is none to the wise; that which is fortune to those which are darkness, is none to those which are light in Christ. So that take away ignorance, and her daughter chance will be quite banished. The master lets a thing fall to see whether the servant will give it again, or steal it: the servant thinks it fell by chance, but his master did it to try him. So many things fall out amongst us (Gods ignorant servants) the causes and ends whereof lie hid to us, yet in all God hath his proper purpose and working. Away then with fortune, wherewith the minds of the godly ought not to be corrupted. Use 2 Secondly, whereas God's providence extendeth to all things, but especially to his Church, blessing and preserving those that fear him in a special and particular manner, it teacheth that above all things we should labour to be of the number of these privileged persons, to be one of these sheep whereof Christ is the shepherd, that careful shepherd, that always watcheth over them, that loving shepherd, that gives his life for them, that mighty shepherd, that always delivers them. And (indeed) since all blessedness doth consist in this, namely, to hear his voice, for those are of God's Church, and these are his sheep, and over them is he that careful shepherd, I will by the way (and though unfitly, yet I hope profitably) lay down some reasons to move the contemners to hear, & those which do hear to be more attentive in hearing, and forward in obeying. And knowing there is no other means then poena & praemium, the Law and the Gospel (for though this only works repentance, yet that other is a schoolmaster and leads us to Christ) these two shall be the heads from which my arguments of persuasion shall be taken. The rewards concern this life or a better. The benefits of this life, which those that hear God's voice and obey his will do abundantly enjoy, are infinite many: view their blessedness, even in the midst of their miseries, noted already in the answers to the former objections; In the answer to the second instance in the third objection against this doctrine, God governs all things. and if they are happiein those things which make them seem unhappy, how blessed are they in other things, wherein there is neither taste nor show of misery? But alas, how can they want store of blessings, who have Christ the fountain of all blessings? how shall God detain that which is dear, who hath given them his only Son, who is dearest unto him? and how shall his mercy be failing to his friends, Rom. 5. when it was so abundantly manifested when they were enemies? If we hear his voice, we are friends, we are brethren, we are sisters, we are sons unto him. If earthly parents do love their children, and labour to profit them, how should our heavenly father (whose love as far exceeds their love, as the infinite Creator doth the silly creature) fail in his love to his children, or be wanting in his blessings toward them? But I leave the privileges of the godly in the blessings of this life, and come to their happiness in the life to come. In the description whereof we may aim, but cannot attain. He which will be a certain reporter, must hear the matter himself; he which will limb perfectly, must view that he would draw; and he that would judge of harmonies, must hear the sounds: how then should silly man on earth, whose senses were never partakers of this glory, be a perfect describer thereof? It rests then (and so in the bowels of compassion as Ambassadors of Christ we entreat you) that you rather seek to be partakers thereof, then to expect a description from another: yet being the end of the hope of the faithful, it shall not be amiss to speak something thereof. That there is a place of infinite joy and blessedness for the godly, Psalm. 15. Psalm. 27. Matth. 25. 1. Cor. 19 Hebr. 4.11. & 13. none so wild, that will call it into question, for God who is truth itself, hath always both taught and promised it: therefore Peter in the behalf of himself and the Church (the sole partakers of this blessedness) breaks forth into an hearty thanksgiving unto God on this manner: Praised be God the Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of jesus Christ from death, to an inheritance immortal and undefiled, and that perisheth not, reserved in heaven for them which are kept by the power of God, through faith unto salvation. Touching the word (heaven) it hath three significations, Psalm. 14.6. as Paul noteth, when he saith, he was taken up into the third heavens: The error of Basilides, that there are 365. heavens: (Euseb. lib. 4. ca 7.) very foolish. first, it is taken for the air above us: In this sense (I take it) the Psalmist speaketh, when he saith, the Lord covereth the heaven with clouds: and thus the birds of the air are called the fowls of heaven: Secondly, it is taken for the firmament, Psal. 8.89.30. which is called the heavenly host, or beautiful apparel of the heavens: Thirdly, it is taken for the seat and habitation of God himself, which is above 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 us, that in due time he might gather us unto him: Revel. 21. The glory whereof being described so far forth, as we may conceive of the same, I leave the description, and come to the joys therein contained, whereof both souls and bodies shall be partakers. Col. 3.10. Ephes. 4.14. 1. Pet. 1.4. The soul shall be adorned with wisdom, justice, and holiness, for the good graces begun in us here, shall be perfected there: and that excellent estate wherein we were at first created like unto God, shall then be restored a thousand times more excellent: The mind shall lose her darkness, and be replenished with all light; it shall know the might, power, mercy, and justice of God, without any ministery of his word: The will shall want all evil desires, and in a sweet content rest and stay itself on God alone, The body, after the day of the Lord being joined to the soul, Matth. 22.3. shall ever remain glorious, subject to no changes, to no infirmities, not needing meat, 1. Cor. 15.3. drink, apparel, or outward means to preserve it: the agility thereof shall be such, as that it shall move itself whither it listeth: 1. Cor. 13.11.12. the proportion such, as that there shall be no defect in any member. Dan. 12. Matth. 13. And thus God having blessed both souls & bodies, shall give them a glory which shall shine as the Sun and Stars in the firmament: and this glory must needs be infinite, for that his glory which replenisheth all things, shall cause it. And whereas the pleasures of this life, john 2.3. either breed discontent in the possessing, or grief in the losing, those blessed and perfect joys in heaven shall cause neither: for our abundance shall not cause a loathing, but we shall still desire them, nor our desiring imply a want, for we shall be filled with them: and not for a time, for then there was grief in losing them, but for ever and ever; and therefore there is an endless happiness in thus possessing them. Oh blessed happiness, and happy blessedness; to have health without infirmity, Rom. 8. Philip. 3. Isai. 25. Deut. 8. Isai. 32. 1. Cor. 13. joh. 18. youth without waxing old, fullness without loathing, freedom without bondage, fairness without deformity, life without death, abundance without want, peace without trouble, security without fear, knowledge without ignorance, joy without sorrow, and light without darkness! What is salomon's wisdom, Absalon's fairness, sampson's strength, Mathusalem's long life, and Caesar's reign? surely compared with the excellency of these things in heaven, they were but folly, deformity, weakness, a point of a moment, and a servile bondage. It is excellent to know things physical, but much more excellent to know metaphysical, to have the knowledge of the blessed Trinity, the knowledge of the might of the father, of the wisdom of the Son, of the bounty of the Spirit: Bern. in Medic. O beata visio videre Deum in seipso, videre Deum in nobis, & nos in ipso: Oh blessed sight to see God in his glory, to see God in us, and us in him. What dost thou desire O thou mortal man, which may content either soul or body? if glorious sights: there you shall see the glory of heaven, of the Saints, of the Angels, yea of God himself. If melody, there is the blessed consort of praising God together: if to love God, than we shall love him more than ourselves: if friendship, there shall be no discord: if power and might, thy will shall be as it were omnipotent, for as Gods will is effected by himself, so thy will shall be effected through him: if honour, thou shalt a thousand thousand degrees exceed the honour that the mightest emperors enjoy upon earth: if riches, the largest Empire hath his limits, the mainest Ocean his bounds, Kings treasures often labour of consumptions, but the riches of heaven are every way exceeding, they have neither end nor measure. This is that glory (as Augustine saith) which the Angels admire, which obscures the Sun, yea, which, could it appear to the souls of the damned, would make (as the sweet tree in the bitter waters) even hell itself seem a paradise of pleasures. But what should I say more of this blessedness? It hath not entered into the heart of man to conceive aright thereof; needs must it then be greater than can be described: therefore blessed, and a thousand times blessed are they, whom God doth especially bless in this life, and so infinitely reward in the life to come. Plures sunt, qups corrigit timor; meliores sunt, quos dirigit amor. Gregor. Now as these are means to quicken us up in a Christian course of serving God, so his punishments prepared for the unrepentant, should then terrify from sin, when his mercies will not allure to holiness of life. For as his rewards of holiness are infinite, so his plagues ordained for the disobedient, are every way exceeding. Consider the names of the place prepared; the Torments, the diversity of torments, their contrarieties, their generality, and their continuance, and the truth of this will appear unto us. Touching the place, it is hell, Topheth, a pit, Matth. 18. a lake, utter darkness: and what not to express the horror thereof? The torments are devils, in number infinite, in countenance fearful, in malice exceeding, in strength wonderful, in nature cruel, and never satisfied with plaguing, nor wearied with punishing. If one devil seems fearful 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 appear in the ugliness of their own natures, and where they tyrannize according to their own desires? The sorts of punishments are very many: The worm vexing the conscience, Esay 66. and gnawing the strings of the heart: Matth. 25. The immercilesse fiery flame tormenting both soul and body without intermission: Luke 16. nor can there be compassion where fire and brimstone do meet together: nor can there be respite, where the flame is never extinguished: Apocal. 21. nor can it be extinguished, since the breath of the Lord doth alway kindle it. Isai. 30. Here the wicked have their dainty fare, their pleasant sights, their stately buildings, their gorgeous attire, their troops of Attendants, but (alas) there is a lamentable exchange of all things: job 21. Isai. 65. Nahum 2. joel 2. In stead of their servile Attendants, overruling devils: of gorgeous attire, ugly blackness: of stately buildings, a stinking lake: of pleasant sights, direful shapes: of sweet music, gnashing of teeth: of dainty fare, and abundance of what they desired, an extreme pinching want, with presence of that which they most abhorred. Genes. 41. Thus as the seven lean kine devoured the fat, so shall all the fading joins of the wicked be devoured of their contraries. The seven years famine consumed not all blessings: but this never ceasing famine is a devourer of all which the wicked had lent them: Dives in inferno, cogente inopia, Gloss. in Ioh 27. usque ad minima petenda perductus est, qui sua tenacitate, usque adminima neganda, pauperibus restrictus est: The rich man, that through his covetous desire, was so straight laced to the poor, that he would not grant the least thing to relieve them, is now being in hell, compelled to ask the least drop of water to ease himself. And thus is their glory turned into shame, their abundance into an extreme want, and their liberty into chains of darkness. And as the punishments are infinite in number, so are they contrary in qualities: The fire continually flaming, and yet a perpetual darkness: the heat continually boiling, 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 concremationem habet, lumen non habet: Oregor. in Moral. dum viverent discrepabant: And thus (saith Gregory) the torments in hell, in the destruction of the wicked, do disagree from their natures, because whilst the wicked lived upon earth, they would disagree from the will of their Maker. Neither are they only contrary in their qualities, but also contagious in their spreading; and therefore they sting both soul and body with every member in particular. The tortures being so general over all, and so violent in every part, mentes impiorum ad aliud dirigi non possint, nisi ad id quod vis doloris impellit: That (as Hierome saith) the mind of the ungodly can think upon nothing but that, whereunto the very force and extremity of pain doth compel 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 grieved, troubles the whole body, how shall the torturing of all be endured? Neither is it only general, but (that which is most grievous) perpetual: the torments never ending, nor the tormented at any time dying: Matth. 15. Go ye cursed (saith Christ) into everlasting fire. The portion befalling the wicked, is a death without death, an end of joys, without end of pains, a want of all delight, without want of any sorrow: this death ever lives, this end ever gins, in this want, there can be no want: Aug. de Civit. Dei lib. 13. Nunquam erit homini peius in morte, quam ubi erit mors sine morte: Most lamentable is it for that man which shall have a death without any death: whose death shall ever live in pains, because his life was ever dead in sin. De Civit. Dei lib. 19 Ibi dolor permanet ut affligat, & natura perdurat ut sentiat, quia utrumque non deficit, nec poena deficiet: Sic ibi ignis consumit, ut se semper reseruet; & sic tormenta augentur, ut semper removeantur: & sic morientur ut semper vivent: & sic vivent ut semper moriantur. Bern. in Medit. cap. 19 There (saith Augustine) doth pain remain, that it might always torment, and there doth nature endure, that it might ever feel the pain: and because neither of these can be wanting, therefore the plague can never have a ceasing. O misery of all miseries, always to be dying, and yet never dead: always to be in the consuming, and yet never consumed! what are your natures, O ye tormentors, that ye are not wearied, ye torments that ye are not ended, ye souls and bodies that ye are not consumed? Sutely you are always cruel to them, because they were so cruel to crucify to themselves the Lord of life: without doubt ye tormented, vos duri & indurati, & obdurati filii fuistis Adami: you have been hard hearted, stiff necked, and of seared consciences, your sins infinite, your iniquities malicious, and would you have God merciful to stay the tormentors? you, whose stubble of iniquity could not be consumed with the vehement flames of God's love, would you now have the infernal flames to be wanting to you, or you to them? No, no, it is just that the hearts of such as would not be mollified with the sweet continued dews of God's blessings upon earth, should at length be so hardened that they should ever endure the flames of fire in hell. And therefore the tormentors are never wearied, the torments never ended, the tormented never consumed. It would be a grievous bondage to be committed to the softest bed, to the sweetest garden, to the fairest building all the whole life time: oh, what a horrible bondage is it then, to be in an ugly, stinking, and irksome some pit of darkness, where he shall have the devils tormenting him, even for ever and ever! If life could end, if torments cease, or time could bring a period to their sufferings, that hope that once they should be delivered, would a little ease them: but when they have been tormented as many years as there are hairs on our heads, sands on the shores, and stars in the firmament, yet are they no nearer the ending their miseries then when they began: for Christ hath said they shall be everlasting. And this is justice, that as their sins were infinite and our God infinite, against whom they committed them, so they rejecting the saving promise and grace offered unto them, should at last be punished with tortures infinite, both for number and time of enduring. These are most fearful of themselves, but yet the several thoughts of the damned bring greater horror unto them, as causing a second hell in their minds. Considerations tormenting the minds of the damned. Many are the thoughts which add to their misery, but these especially: First, the consideration of their honour, riches, glory, and pleasures which once they had, but now have lost, and have found the contrary. They are gone down to the grave (saith the Psalmist) and of that they had, they have taken nothing with them: by how much more greater were liberty, abundance, dainty diet: so much the more pinching, troublesome, grievous, is scarcity, want and bondage to any: And therefore most grievous to the damned that once abundantly enjoyed all things. Secondly, the consideration of the good they have lost, doth add to the misery which there they have found. As the want of the society of the Saints, the company of the blessed Angels, the presence of that glorious God, the Father, the Son and the holy Ghost, at whose right hand there is infinite happiness, and exceeding pleasures even for ever and ever. Omnes gehennae superat cruciatus carere bonis, quibus in potestate habuerunt perfrui. This exceeds all the torments of hell (saith Chrysostome) even the thinking of that happiness, Chrysost. which (if they had received the saving promise) they might once have obtained. But now what shall become of them (saith Bernard) when that miserable condition of being in hell, shall see itself deprived of all comfort, and being shut up in utter darkness, shall undergo the censure of an everlasting excommunication from the fellowship of God's dear children? A third consideration which increaseth this misery, is, that no fears can procure release, nor any time shorten the bondage: present afflictions are short light, and profitable; but the future torments prepared for the unrepentant, are everlasting, heavy and unprofitable: let them weep as many tears as there are drops of water in the main Ocean, and continue weeping so many years as this Ocean will afford drops, yet all is in vain, the punishments are not mitigated, nor the time shortened. jerem. 8. The summer is past, the harvest inned, the wheat placed in the garner of glory, and the chaff committed to the flame of unquenchable fire. Once there was a time for repentance, but now their is none: once this misery might have been prevented * In regard of Gods revealed will. : but now neither eased nor ended. And therefore in julian the Apostata and other his associates, these words (never ended) fill up the full measure of woe and sorrow unto them. Neither (in reason) can their lamentation help them, licèt enim stimulus sit poemtudinis, non est correctio voluntatis: Aug. de fide, ad Petrum. nec unquam ab illis iniquitas ita culpatur ut justitia vel diligatur vel desideretur: For although there is in them some little fading touch of repentance, yet is there no reformation of their unruly wills: neither is there in them such a dislike of their sin, as that they can in least manner love or desire that which is good. And thus considering the place of the damned, the tormentors, the number of their torments, their contrarieties, their continuance, together with the circumstances increasing their miseries, we cry out, woe worth the sin that causeth such wretchedness, we will never commit thee hereafter: avoid Satan, come under corrupted nature, cease ye sirenical songs of deceivable pleasures, we see your deceits, the end of your vile inclinations, the world's pleasures are mere bewitchings, you all conspire to make us children of wrath, as well as others: but by the grace of God's holy Spirit, we will cleanse ourselves from all filthiness of the flesh and of the Spirit, 2. Cor. 7.1. and grow up to holiness in the fear of his name. This shall free us from that which we see to be so infinite, so grievous, so everlasting: yea more than that, this shall move our gracious God and merciful father, especially to bless, keep, and deliver us in this life, yea, and to reward us with everlasting happiness in the life to come: the dignity whereof being so excellent, as it appears by the naked description, (& yet no heart can conceive of the depth of a far more exceeding glory, to no mortal eye made manifest,) needs must the benefit of being of the number of God's Church be exceeding great and wonderful. Use 3 thirdly, whereas God plenteously rewardeth the proud doer, but blesseth his children especially, and further enricheth them with eternal glory in the life to come, the conclusion is, (as David saith) Love ye the Lord all ye Saints. Nor doth this worthy Prophet teach any more, than he doth practise himself. For finding Gods deliverances to be wonderful, Psal. 116.1.2.3. and his ears open to his petitions, when the snares of death compassed him, and the sorrows of the grave caught hold upon him, he cannot but break forth unto the acknowledgement of this duty, I love the Lord because he hath heard my voice & my prayers: That is, compassed him about (as he saith elsewhere) with songs of deliverances. Exod 21. Deut. 6.5. When the Lord would excite his people to the keeping of the first and great commandment, Thou shalt have no other Gods but me: which (as Christ expounds it in his answer to the demand of the pharisaical Lawyer,) is no other thing, but to love the Lord with all our heart, Matth. 22.37. with all our soul, and withal our mind. His arguments of persuasion are taken from his fatherly care and mercy unto them, saying that he was their God which brought them out of the Land of Egypt, and out of the house of bondage. So that this is a special use to be made of God's benefits and great care over us, that when as he doth superabound in blessings, we should abound in love, the only sacrifice which God accepts, and that only duty which we may best perform. Hoc praeceptum breve, leave, utile, est: This lesson, to love God for his benefits, is short, light and profitable. Short, that all may learn it, none can complain of length or hardness: light, that the sick man in his bed, the poor man in his want, the captive in his bondage, the prisoner in his chains, and (that which is hardest) the rich man in his wealth without selling his substance may learn to perform it. Profitable, none can complain of losing thereby; nay who ever loved the Lord which hath not thereby gained his own soul, which is more than the world, and God himself, more than a thousand souls? Nor do those benefits only, whereof we have an evident sense and feeling move us to love the Lord, but even those also whereof we are made partakers by their more remote operation, which being less sensibly felt, as causes farther removed, Provocations to make us love God. are not so easily perceived by us, and yet continually admonish us to love the Lord. Caelum & terra, & omniae quae in ijs sunt, eccè undique mihi clamant ut te amem domine. Heaven and Earth (saith Augustine) and all things therein contained, Clamant dupliciter: 1. Ostendunt dignitatem. 2. Ostendunt bonitatem. do make a continual cry round about me, that I should love thee O Lord. They show thy worthiness, and declare thy bounty; such a world, such heavens, such an ocean, such an earth, such spiritual, such earthly 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 revocat. Aug. de Arb. lib. Lord, how mighty, how wonderful, how wise art thou that made them! and therefore worthy our love: and being thus made, thus to bless, to continue, to increase, to multiply them, yea more, to fill us with them, (for thou hast said, Wherein have I grieved, or failed you? and we could not tell: thou hast said, What could I have done more to my vine than I have done? but we could not justly complain,) and therefore thy bounty, thy superabundant bounty must needs make us to love thee. Unto this love, mere nature excites us: the horse loves his keeper, the dog his master, the hawk the falconer, the servant the Lord, the son the father: Pudeat ab exiguis enimalibus nos trahere mores. Seveca. shall these follow the course of nature, and shall we degenerate? do these love that they might live here, and shall not we love our Lord, our Master, our Father that we might live eternally? Nor doth nature only teach this, but reason also: Bern. Quod nisi per ipsum valuit esse, sine ipso non potest sustineri. Quisque ita conditus est ut ipsum necessariò habeat protectorem, quem habuit conditorem: Every one is so framed, that he must necessarily have him to be his protector, whom he had to be his maker: because that which could not have his being but from him, cannot be sustained but by him. Now God being this sole protector, there is good reason why we should love him. A protector that is wise, and can dispose for our good: omnipotent, therefore able to effect it: merciful, and therefore will do it: just, and therefore will not decerue: faithful, and therefore will not forsake: if man will ever choose an absolute friend, why should not man (in reason) choose such a friend? Four things moving to love others. what can he desire that this blessed friend affords not unto him? if delight, there is pleasure at his right hand for evermore: if alliance, in Christ he is thy gracious father: if present gain, thou art filled with his benefits and compassed with his deliverances: if future glory, thou art not only attended with a guard of Angels in this life, Ama unum bonum in quo sunt omnia bona, & satis erit. August. but shalt further be crowned with everlasting glory in the life to come. And therefore reason teacheth that we should love God, such a father, so delightful, so gainful, so profitable to those that place their affections upon him. And though these do continually crave our love, yet the riches of his grace and mercy, do challenge it much more: they do move, but this compels us to love him. The consideration of this being the fountain of all Christian duties, yea giving life and taste unto them, and yet alas slenderly regarded, and less performed, it will not be unprofitably (though perhaps unfitly) annexed to this my purpose, to show God's love to us, thereby to excite ours to him again. Wherein consider the state we were in, vessels of wrath, bondslaves to sin, to our own lusts, to Satan, of ourselves castaways for ever: the state we now are in, vessels of glory, free denizens of heaven, children of God, heirs of eternal happiness: how this is accomplished, john 3.16. in that God sent his only begotten Son to redeem us from that fearful misery, and to bring us to this exceeding glory: but how? by deposing his crown of dignity, his glorious estate, his absolute honour, his perfect joys, and so to become man in the flesh to undergo hunger, nakedness, want, with other infirmities whereunto mankind is subject, sin only excepted. This is wonderful love, but behold greater: he became Asham, (as Isaiah saith) a sacrifice for sin: he drew us (as Hosea saith,) Hosea 11.4. with the chords of man, that is, (as the Septuagint expounds it,) was willingly bound with chords himself, that he might unloose the chords wherewith we were tied. Ephes. 2.18. He redeemed us (as Paul saith) with his blood shed on the cross: an ignominious death, a fearful death, in which he underwent the fury of his father, and the torments of hell both in soul and body, and all to free us that were guilty, being guiltless himself. Thus he became a loving Noah, that made an Ark of his own body to save us silly sinners, from drowning in the pit of eternal perdition: thus he became a loving Pelican, that pierced his own heart, that with his dearest blood we might be revived. It is observed, that the Pelican having made her nest, & hatched up her young departs for a little season, but in mean while, the serpent comes and poisons them all: the Pelican perceiving it at her return, strikes the place against her heart, washeth them with the blood that issueth, and after keeps them warm three days, and so they are restored again. Christ is the Pelican, we his young, Paradise the nest, Satan the Serpent, we are poisoned; Christ's heart is stricken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redemption: signifies a price given, therefore Paul, 1. Tim. 2. saith that Christ hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a price, expressed by Paul Ephes. 1.7. to be his blood, 1. Pet. 1.19. the blood issueth, we are washed; he covers us that were dying with the wings of his mercy, and so we are restored from death to life again. This bloodshedding is that price which Christ gave for our redemption, a most precious price, and of an exceeding value, to which, not silver nor gold, being things corruptible, may once be compared. For it was pure blood stained with no pollution of sin; and secondly, the blood of him that was the son of the most glorious living God; Qui multa & gessit mira & protulit dura, nec tantum dura sed etiam indigna: who (as Augustine saith) did not only endure tortures most wonderful, most grievous, but even such as were most unbeseeming, and unworthy his person: for (as Bernard saith) Habuit in dictis contradictores, in factis obseruatores, in tormentis illusores, in morte exprobatores: He had such as did contradict him in his sayings, observe him in his deeds, mock him in his sufferings, reproach him in his death: He said he was the Son of God; they said he was a blasphemer: By curing on the Sabbath, he did that which was good; but they objected, he did that which was not lawful to do: He was content as a servant to suffer for our sins; but they in the bitterness of his pains, derided him with, hail master King of the jews: He submitted himself to the death, and they in this death cried, Thou which destroyest the Temple, and buildest it again in three days, if thou be the Son of the living God, come down from the cross and save thyself. And thus in his sayings, deeds, sufferings & death, he had those which did contradict, observe, deride and cast him in the teeth. This being known, do you not now know the grace of our Lord jesus Christ, 2. Cor. 8. that he being rich, for our sakes became poor, that we through his poverty might be made rich? And do you know this price given for our redemption, this precious price, this exceeding price, in the giving whereof he underwent so many miseries, so many torments, so many gainsayings, so many observations, so many mockings, so many scorn; and shall not these, not all these move us to love him, that bought us, Bernard. and thus dearly bought us? O duri & indurati & obdurati filii Adami, quos non emollit tanta benignitas, tam ingens flamma, tam feruens amator; O hard and more than hard hearted sons of Adam, whom so great love, such flaming love, so fervent a lover will not provoke, incense, nor move to love him! Behold him on the cross, his head bowing to kiss thee, his arms to embrace thee, his blood from the very heart, through hands, sides, and feet trickling down to cleanse thee; here's a sweet kiss, an humble kiss, a blessed kiss: by which a barren ground yielding wholly weeds and brambles, is now made a garden of most savoury spices: in which heaven hath stooped to earth, a King married a beggar, yea more than all, God united to us, and we to him: through which, death and destruction is abolished, and everlasting life and happiness procured: And shall not all this move us to love him? I know all will answer, they love the Lord: and, fie on him that loves not God, that thus deserveth to be beloved. But withal, Deut. 5.6. Matth. 22.37. 1. Toto cord: 2. Tota anima: 3. Tota mente: id est: 1. Jutellectu sine errore: 2. Voluntate, sine contradictione: 3. Memoria, sine oblivione. Augustine. thou must further learn to love him with all thy heart, with all thy soul, and with all thy mind, and this is that manner of loving which God requireth. And secondly, examine this love by the effects thereof, and thou shalt find few to love him fervently, many to love him coldly, infinite to love him nothing at all. Touching the manner, (with all the heart, with all the soul, with all the mind) it is (as Augustine saith) to conceive of him in our minds without any error: to obey him in our wills without contradiction, to lay him up in our hearts without oblivion. Alias: 1. Sapienter, ne decepti: 2. Dulciter, ne illecti: 3. Fortiter, ne oppressi. Bern. Or (as Bernard saith) with the heart, that is, wisely; with the soul, that is, sweetly; with the mind, that is, strongly. Wisely, that we be not deceived with the policy of Satan, and his crafty instruments. Sweetly, that riches, pleasures, honour, by their sugared baits do not allure us. Strongly, that the mockings of the scorners of God's promises, or persecutions of Tyrants, do not overcome us. And this is to love God with all the heart, with all the soul, and with all the mind. But I come to the effects of love, which are certain and many. Verus amor si sit in affectu, necessariò ostenditur in effectu: If true love be in the affection, it ever shows itself in effecting. The fire yields heat or smoke, and if neither, thou mayst say there is fire long enough, before men will believe thee. This love is a fire, (The fire kindled, saith David, and at last I spoke with my tongue) therefore if it yield not his effects in stronger or weaker manner (say what we will) the love of God abideth not in us. Certain effects of loving God. These effects are infinite, but I touch the chief, and leave the rest to our due consideration. The first sign of our true love unto God, is, when we decrease in our love to the world: Ye cannot love God and Mammon, saith Christ. I account advantage, Philip. 3.7. loss (saith Paul) and all things dung, that I may win Christ: as if he should say, These must be rejected before Christ can be loved. Where is your love to God, you coveious earth-worms. Simile. Duplicibus desiderijs nemo incedere potest: None can halt between two desires: the eyes cast upon two things at once indifferently, behold neither perfectly. But let them forsake the viewing of the earth, and it is a sign they behold the heavens. And therefore I conclude with Gregory, Quantum frigescit quis à curis seculi, tantò surgit ardentius in amorem Dei: By how much the more a man forsakes that filthy vice of loving the world, so much the nearer he attains that blessed virtue of purely loving God. A second effect of loving God, is always to meditate and speak of him. Verborum abundantiam transmittit affectio: Philos. It is a true rule, that our hearts are upon our delights, and much love sends out many words. Christ the busband, every Christian espoused to him Consider this, ye which always speak of your own matters. In Rom. 8. If a woman love her husband, she is ever talking and meditating on him in the time of his absence: and put her by that subject upon any occasion, yet she presently returns unto it again. This is verified in the Church: Cant. 5. never satisfied but when she is talking & speaking of him. Therefore I conclude with Chrysostome; Amantium mos est, de amato semper loqui: The lover is ever meditating and speaking of the party beloved. A third effect, is to desire to be more nearly united and to be with Christ. As the loving wife is never satisfied in time of her husband's 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 never quiet till he come unto her, or she be taken to him. And therefore she saith, My soul thirsteth after thee: with my soul have I desired thee. Isai. 26 9 Rom. 8.23. Come Lord jesus, come quickly: and if thou pleasest to stay a while, yet I desire to be dissolved and to be with thee. Mark this, ye which at no time desire to die, nor Christ to come to judgement. And thus (as Bernard saith) Anima amans, fertur votis, trahitur desiderijs: The souls which love, are always wishing, and ever desiring; either that they might go where the beloved is, or that the beloved would come to them. Fourthly, to have the law of God in high estimation, to meditate upon it, Matth. 21. Intravit jesus templum: Glos. Jngressus urbem, primò adijt templum. to hear it with reverence, and to lay it up in our hearts with all diligence: to prefer it before our pleasures, before our profits: for therein is God's love known, and assured unto us; and thereby is ours incensed unto 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 God's word, such as will busy their minds about any thing save on that thing, such as will begin the day with any work, save with reading, hearing, or meditating on God's law; these show they are not his sheep, because they hear not his voice, they are not of his household, because they first run not to his home: Namque proprium boni filii est, primò currere ad domum patris: For it is the property of a good and loving son (as Chrysostome saith) it's he first place to run to the house of his father. In Matth. 21. Fiftly, it is a certain effect of our loving God, to love those which are his children, and especially his Ministers which declare God's love to his beloved, which bring glad tidings of peace, which present the favours of his love, which deliver the seals of our redemption, which offer the supplications of the Church to God, and reveal his will and intent to them again. Those which reject these, reject the Lord himself: but those which love these with other his children, show that they themselves are Gods children, because they love the brethren: for this is an undoubted mark of God's child, to make much of him that loves and fears the Lord. Sixtly, if we love God, we will willingly suffer persecutions for his sake. When a poor subject that is in all dutiful affection devoted to his Sovereign, shall have that offered wherein his love may be surely tried, and most manifested, even than is he most joyful, because the declaration of his love is the joy of his heart: much more than do Christians in the time of persecutions, when the abundance of God's love is most felt in their hearts, & when the heat of their love is most incensed unto him (for persecutions are but bellows which blow the silly sparks in us, and those strong flames in God) rejoice that they may show their little love to God, and that God may extend the riches of his love to them. And thus the Apostles having been beaten for preaching in Christ's name, departed, Act. 5. rejoicing they were counted worthy to suffer for his sake. seventhly, they which love God, take part with him: that is, when he is dishonoured by the wicked, they grieve, they show their dislike, they reprove; much less do they give the occasions of committing sin, or encourage and sooth up men in the committing of it. Yet herein they must be wise as Serpents, Necessary to be observed by noblemen's Chaplanes, and Attendants on great Personages. not casting pearls before swine, but keeping them within limits of their calling, ever considering the time, the place, the person, and the occasion offered. It is strange to see how many will be holy at home before their Minister, before their religious Landlord; but if they come to company with the wicked, if they aim at an office, if they depend upon some man's favour, whether Atheist, or Recusant, presently they suit their behaviour according to his disposition, and so strengthen him in his sin, and prove themselves to be time-pleasers, such as never can please God. But let God's children learn that they must show their love before Kings, and not be ashamed: God will have 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 servant, much less our heavenly Father in his children. Quid enim nostro Creatore dignum referrimus, cuius cibo vescimur, & dissimulamus iniurias? For what can we offer our Creator worthy his person, or fit to be accepted, whilst we professing ourselves his servants, feeding on his food, and clothed with his liveries, do yet notwithstanding dissemble the wrongs and injuries which are offered unto him? Eightly, when we so long hold a man our friend, as our friend loves God, and therefore love the poor and our enemies, because God hath commanded to love them; This is a certain effect of God's Spirit. surely then (and not until then) do such men love God: Ipse enim, Domine, amat te, qui amat amicum in te, & pauperes & inimicos propter te: For he (O Lord) doth love thee, which loves his friend in thee, and the poor and his enemies for thy sake. Ninthly, when Saints upon earth shall join with the Angels in praising God in heaven; Gratiarum actio opus Angelicum. when the heart shall be ravished with his praise, and the tongue never ceasing to laud his holy name, but that at midnight we rise up to praise him for his righteous judgements, then may we say that the love of God is shed in our hearts, and that from a sense and feeling thereof we render our love to him again. Lastly, all those which love the Lord, grieve for their own sins, and the sins of others: Psal. 119.136. Rom. 6.19. they labour a continual sanctification both of soul and body: In a word, having been partakers of his rich love, of his superabundant love, of his gracious promises, 2. Cor. 7.1. 1. Pet. 1.17. Psalm. 103.4. they forth with cleanse themselves from all filthiness of the flesh, and of the spirit, and grow up to holiness in the fear of the Lord. Can a servant love his master, A strange love in Papists, yielding neither inward affection, nor outward obedience. and yet not labour to please him? a wife her husband, and yet in all honest and lawful things cross him? A child his parents, and yet disobey them? A subject his Sovereign, and yet rebel against him? It is impossible. Can we then disobey God, reject all obedience, and cast his precepts behind our backs, and yet say we love him? no, no: our sins are the soldiers that apprehended Christ, that led him to judgement, that pleaded against him, that caused the fury of his father, the torments of his soul, the thorns on his head, the spitting in his face, the piercing of his sides, the nailing of his hands, the boring of his feet, and the scoffings of the world (for though the whole world had combined to do this against him, Hebr. 6.6. if we had not sinned, they could never have effected it:) can we then love him, and yet retain our sins against him? Remember that as many as sin, crucify to themselves the Lord of life. And shall we rebel against him, labouring to plat a new crown of thorns upon his head, to dishonour him, to rip up his wounds, and by our spears of blasphemies to pierce him thorough again, and yet say we love him? If I profess love to any never so strongly, Simile. and yet when his back is turned, break his head with my weapon, let me swear never so much that I stand affectioned to him, will you credit that I love him? so many exclaim they love God, but when we behold their delight in sin, and small care to serve him, we may undoubtedly conclude they are infestuous enemies unto him: For this is Christ's rule, If you love me, keep my commandments. Use 4 Fourthly, whereas God governs all things as a king of armies, having both small and great at his command, we learn to submit ourselves in all fear and reverence unto him. When David had ascribed unto the Lord the power of breaking the bow, Psalm. 46.9. of cutting the spear, and burning the chariots in the fire, Psalm. 115.3. presently he infers that man should be still, and know the Lord: And good reason, for if God thunders, the earth melts away: Psalm. 46.7. He is the Lord of hosts, and can make an invincible army of his weakest and basest creatures, 1. Cor. 10.22. as of flies, frogs, or lice to pluck down the high looks of the most proud and stiff-necked Pharaoh upon earth. Psalm. 52.6.7. Therefore let no man trust in the multitude of his riches, in his wisdom, in his own strength, but let every one see this and fear. Use 5 fiftly, since God so governs all things, as that he gives strength and virtue, ordereth the effects, and disposeth of the ends, so that it cannot so properly be said, that they work, as that God worketh in and by them; we are hereby taught this lesson, continually to pray to God that he would bless us and all things we take in hand: Our sins have caused a rebellion and corruption in all God's creatures, neither can they be brought under and purified unto us, but by him that is the ruler and sanctifier of all things: neither will this ruler submit them, nor this sanctifier purify them, but upon the using of the means 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. james 5.4. 1 Pet. 4 7. 1. Thess. 5.17. in & through Christ jesus made unto him. And therefore the holy Scriptures often excite to this duty of watching in prayers, of being instant in supplications, of calling upon God at all times. Cur petere, quaerere, pulsare nos compellit, etc. Why (saith Augustine) doth God enjoin us to ask, to seek, to knock, since he knows what is necessary for us? 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 give us. The enemies are many, and always giving the onset: the dangers great, the miseries infinite: but we are weak, we are fools, not able of ourselves to subdue, to prevent, to withstand: for the enemy hath entered our walls, and we have a kingdom divided amongst ourselves. Is there not good reason then, we should always stand upon our spiritual guard, having evermore recourse to him, whose wisdom must illuminate our understandings, whose mercies prevent our miseries, whose strength subdue our enemies, and whose all upholding power cause us to stand? Exod. 17.11. Hence note the strongest munition of the land, to be the prayers of God's children. As long as Moses prayed, Israel prevailed: but when he ceased, Amaleck had the better. The reason is (as the Gloss saith) Plus valet unus sanctus orando, quam innumeri peccatores praeliando, One holy man prevails more by prayer, than a thousand sinners by blows. Even so, as long as thou hast recourse to God by faithful prayer, thou shalt prevail against Satan, things shall go successively with thee; but if thou art failing in this duty, he will prevail against thee, thou shalt be crossed in thy desires, hindered in thy purposes, and find it but a lefthanded action, whatsoever thou takest in hand: for although there be no apparent resistance, yet there is evermore an inveterate corruption, and stinging poison going with the same, until there be a purifying thereof, by the word of God, and by prayers. 1. Tim. 4.8. The experience of this, that nothing goes successively without God's blessing, nor that God will bless any, but those which call upon him, (for though Bildad did falsely assume of job, job 8.5.6. 2. Chron. 20.3.4. Nehem. 1.11. Nehem. 4.9. 2. King. 4.33. yet he did truly aver of God, that if a man pray unto him, than he will make the habitation of the righteous prosperous) made God's children that they durst never take in hand any thing, until before hand they had sent up their supplications and prayers to God, for a blessing upon it. Neither was it performed slightly, but with great devotion, and a fervent desire: neither seldom, but often: Dan. 6. Luke 2.37. good Daniel prays thrice a day: David, day and night: Anna is always busied in supplications, james that servant of God is never well but when he is serving on his knees: so that (as the Ecclesiastical history reports) they were like unto camels knees in hardness. But Lord where shall we find such a Daniel, such a David, such an Anna, such a james? Surely let me only appeal to the small comfort men have in their proceed, to their unquiet rests, troubled actions, disturbed minds, and unpacified consciences, and then we shall easily conclude (without which they will not be induced to believe it) that all this comes to pass, because they rush into their businesses, as the horse into the battle, never praying to God for a blessing, by whose power they are effected, by whose wisdom they are disposed, and by whose mercy they turn to our good. Object. But prayers are not always heard: therefore since men do not always obtain (nay the prayers of most, are as the smoke dispersed with the wind before they come to the heavens) and therefore their supplications are to no purpose: and by consequence not to be used. Ans. 1 Surely since whatsoever is not of faith is sin, and that this faith cannot be in the wicked, therefore, as good to offer no sacrifice, as that which is abominable. But this shall not excuse, in as much as they are commanded to believe, and believing to use this duty of calling upon God. Secondly, no marvel if God seldom or never hear the wicked when they call upon him, Greg. in Dial. since they will never hearken unto his voice, that early and late, day and night, doth call unto them. If I shall behold iniquity (saith David) the Lord will not hear me: Greg. in Moral. Isai. 1.15. Prou. 1.28. Tunc cor nostrum fiduciam in oratione accipit, cum sibi vitae pravitas, nulla contradicit: So that then only (as Gregory saith) there is hope we shall be heard, when our lives do not plead against us, as fast as our tongues do for us. But if the cry of our sins do drown the voice of our prayers, or whilst thou pleadest for thyself, there are thousands that plead to more reason against thee; how should God which heareth not sinners, hear thy prayers, or grant thy desires? And thus the prayers of the wicked being dead in their sins, become as the stone Diocodes, which laid to the mouth of a dead man, doth then only (as it is reported) lose his virtue. Objection. But God oftentimes defers the granting of the prayers of the righteous: therefore why should they so much urge that, which he so often defers? Ans. servat tibi Deus quod non vult citò dare, ut tu discas magna magnopere desidorare: God doth all this while reserve his blessings for thee, because thou mightest crave great matters, Augustine. with great desires. In which case, non negat sed commendat: God doth not deny his mercies but commend them unto us; Diu enim desiderata, dulcius obtinentur: For that which is longest desired, is sweetest when it is possessed. Objection. But God doth not only defer the granting of the prayers of the righteous, but sometimes hears them not at all, sometimes again crosseth them in their desires: as when they ask health, sends sickness: when they ask plenty, sends want: when they ask liberty, sends imprisonment, and so in other particulars: And wherefore then should they be so tied to the calling upon him? Ans. God's eyes are evermore over the righteous, and his ears open to their prayers: when he seems not to grant, he doth but defer for their good: and when they ask one thing, & he grants another, it is but an exchange of the better for the worse, whereby his glory may be most advanced, and their good most procured: Aug. Super virtus in infirmitate perficitur. Quid obsit vel prosit, Medicus novit, non aegrotus: That wise Physician knows what will profit or hurt us, 2. Cor. 15. not we that are grieved: And therefore, Aug. serm. 54. audit suos Deus ad necessitatem, non ad voluntatem: God hears his children according as their need requires, and not as they desire. A child will often crave a knife that would hurt him, but the wise father will put a book into his hand that should profit him. The receipt of the Physician is often contrary to the requests of the patiented: Simile. yet we follow the direction of the one, and restrain the desires of the other: Shall we admit of this in the case between the Physician and us, (in as much as we know the imperfections of the sick man's desires, and hope of the skill of the Physician) and shall we not approve of the same in our supplications unto God, in the case between him and us, he being approved to be that wise and perfect Physician, and we manifested to be fools and imperfect in all things? Israel desired to have a King, and was heard; Satan to tempt job, and was heard; the devils to enter into the swine, and were heard: but when Paul desires his persecutions to be removed, God's answer is, My grace is sufficient for thee: yet herein God was a gracious father unto him, and an angry judge unto them. So that God's mercy consists not in the giving what we desire, but in the bestowing what is best for our good. And in this sense God never fails his children, if in faith from a pure heart, with a fervent desire they uncessantly call upon him. Use 6 Sixtly, since whatsoever we enjoy upon earth, is from God's Providence, for neither our wisdom nor labours can effect any thing, rise we never so early, and go we to bed never so late, except he gives the blessing, the rich are herein taught not to insult over their poor brethren, but to hold themselves, by how much the more they have received upon earth, to be so much the more engaged unto God in heaven. He is the effecter, we are but his means: he is the owner, we are but stewards: seeing than we possess nothing, but to the use of another, nor obtain any thing but by free gift, why should we be proud of that which another hath wrought, or boast of that which is not our own? yet it is strange to see how pride doth increase with riches, and arrogancy 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 down. The way to honour is to be humble in the spirit: and the strongest building, is when humility is made the foundation. wouldst thou be great? repute thyself small: Augustine. Vis magnam fabricam construere celsitudinis? de fundamento cogita humilitatis. What is it to dwell in the clefts of the rock, to keep the height of the hill, to make the nest as high as the Eagle, jer. 49.15.16. Psalm. 89.11. Isai. 2.11. if all this while the pride of thy heart shall deceive thee? shall not God that always resisteth the proud, bring down thy high looks, make thee small among the nations, and despised among the people? Augustine. Sine humilitate excelsa apprehendere, est sine radice auras petere: ruina hoc est, non incrementum. To attain an high estate without humility, is to grow to an high tree without any root, which is rather a grievous ruin, than a prosperous increase. For where pride and an high mind as mistresses go before, Prou. 16.18. destruction and downfall, their never failing attendants, do always follow after. Surely, if the mighty men would think how much they are tied unto God for their riches and honour received, and what a strict account they must render in the day of the Lord, they should think the time too short, to be thankful, too short to set forth his honour that gave them, too short for the preparing of themselves that their account might be blameless before him; much less should they find time to meditate on that which makes them upon a pretended (& not just) occasion to insult over others. But sure, howsoever men are failing in this durie (as Lord whom do not these things make proud, if thou dost not humble them by thy blessed Spirit?) Prou. 18.3. yet let them know, that contempt is the badge of the wicked, and scorning the mark of the vile man, whereby extolling himself, debasing the poor, and boasting of his wealth, they are more exalted, he is dejected, and his possessions prove dispersed: Citò divitiae dissipantur, Superbia Angelum secit Diabolum: humilitas hominem deum. August. si ventum superbiae patiantur: Riches are but dust, which are then most subject to be dispersed, when a blast of pride shall blow upon them. A wise king seeing riches or honour bestowed on his subjects to be misimploied, doth grieve that he gave them: but if they use them well, he is excited to give more: Citò benumb amittitur nisi à largiente custodiatur. Greg. so the best way to pervent the taking away of that we have, is to eschew pride, which anger's him that gave all: & the best way of increasing either riches or honour, is by humility to excite him to give more; for this is an effect of his justice to resist the proud: and a work of his mercy, to give to the humble. Use 7 Most men are discontented with their estates, and that so much the more when they view the honour and possessions of other men, so that, Jnuidia est dolor soelicitatis alievae. August. difficile est in prosperis invidia career, sola miseria caret: It is hardly seen that men should want some to envy their prosperity, but adversity hath this privilege, that none repine at her: but as the great men are taught not to insult, so the meaner not to repine; for God that gave the higher estate to the one, gives also the lower to the other: both of these agreeing with his heavenly wisdom, and that excellent order, which in all things by his divine power, is successively maintained: for where there is not the superior and inferior, the ruler and the ruled, the great and the small, the more excellent and the meaner; there can neither be good order, nor continued succession: and therefore God hath ordained in all his creatures, that some in honour and dignity should exceed other, and that some should have (being furnished from himself to that purpose) power and authority over other. Amongst the heavens, some are higher, some lower, the stars exceed in dignity, every bird cannot be a Phoenix, an Eagle, or a Falcon: all fly not alike swift, so are not alike high; as some breed in valleys, so some on mountains; as some in cedars, so some in shrubs: upon the earth, every flower cannot be a lily, every tree a stately oak, every stone a ruby, so they should be less worth, and less regarded: amongst beasts, all are not lions; amongst fishes, all are not whales. If the wisest man on earth frame a house, he will not make every room alike, every camber shall not have hangings of orize, nor every one be garnished with a cupboard of plate. If in these things we hold it an excellent order, making both for their dignity, and for their continuance; why should the poor repine at the state of the rich, the inferior at the superior, desiring to be equal with him? In the frame of a man, all members have not the like place, all the like dignity; if all were head, all eyes, all mouth, it would be a monster, no more a wonder: so in a commonwealth, (which the nearer it comes to the proportion of man, the more excellent it is,) if all were heads, all rulers, all rich, surely there would follow a confusion of all things: for the corrupt inclinations of our hearts that suffer us not to be quiet when we are mean, would without doubt stir us up to be troublesome when we are mighty: In as much as those which in their mean estates envy their superiors, when they come to be advanced will never endure their equals. But these men must know that since abundance, honour, superiority, are effects of God's Providence, therefore in no wise they must envy them: If God will make jacob most of all to respect joseph, shall his brethren therefore conspire against him? If God will be abundant in bestowing (since he gives thee more than thou deservest) shall thy eye be evil, Matth. 20. because he is good? but (alas) we are stricken with an acrisie: envy hath made us without judgement: if we saw what an excellent estate God hath given to every one, Reasons to move us not to repine. (bene enim scit coelestis Medicus quid nobis daturus sit ad consolationem, & quid subtracturus ad exercitationem: For the heavenly Physician knows very well what is to be ministered to every patiented, and whereof he is to be restrained,) if we regarded the necessity of rich and poor, of superior and inferior: if we considered the meanest estate as compared with his inferior, & balanced with our unworthiness; the silliest soul must then needs esteem his estate happy, & God infinite rich in mercy unto him. Is there not a natural fraternity, a spiritual brotherhood, a mutual participation of the faithful? wherefore then should we be sorry for that which they enjoy, and whereof we are made partakers? But what, doth our envy ease us? sure it is as the worm in the tree, devouring the mother that brought it forth: Sicut rubigo ferrum, sic invidia animam in qua nascitur corrumpit: A great folly, to make that a means of blinding us, which is ordained to enlighten us. As rust eats the iron, so doth envy the soul of him that retains it, saith Basil: Mens invidi, dum de alieno bono affligitur, de radio solis obscuratur: The mind of the envious man, (saith Gregory) whilst it is disturbed at another man's good, invidia Siculi, non invenere tyranni maius Tormentum. Horat. becomes as the eyes of him that is blinded with gazing on the Sun. So men that envy the prosperity of others, hurt not the envied, but themselves which envy them. For envy (saith Solomon) is the rotting of the bones. Prou. 14.30. The wisest course than is never to hate any, but ever to love all: Hanc virtutem habet charitas, ut sine labore nostro, aliena bona nostra facit: This virtue hath love (saith Augustine,) that it makes those things which are none of ours, without any pains to become ours. But above all, look upon true riches, view that never fading glory, labour for that heavenly inheritance which shall never be taken away from thee, nor thou from it, (if once thou hast got it,) and then there will be no time to view that which is corruptible, nor reason to envy any for their fading honour, uncertain riches, or earthly inheritance: Qui faucibus invidiae carere desiderat, illam haereditatem appetat, quam numerus possidentium non angustat: He which will be free from repining and envying, 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 necessity say, Return unto thy rest, Psalm. 116.7. O my soul, for the Lord hath been beneficial unto thee. Use 8 Eightly, since all things are ordered by God, who is justice and wisdom itself, and therefore can neither deal unjustly nor preposterously, we are taught that in any case we deprave not his government: for howsoever things may seem confused, the fault is in our slender capacity, dull understanding, and corrupt judgement; which were it better able to conceive, more apt to understand, and pure in the censuring, we would certainly conclude, that all is done in justice, in wisdom, in a goodly order, in exceeding mercy, for the declaration of God's glory and good of his Church. Thou mayst not speak evil of the Ruler of the people, much less of the Ruler of all Princes, of all the world. A fool is meddling in great matters: but a wise man will not deal with things that are too high for him. The actions of the King and Counsel, Simile. are often beyond the reach of the mean subjects capacity; that which is convenient with them, seems needless to him; and that which they find and know to be a work of necessity, therein (peradventure) he can see no reason at all. Yet are their works to be reverenced, his understanding faulted, and so himself justly silenced. So stands the case between God and us: he is wisdom, we are ignorance; he is justice, we of corrupted judgements: and therefore though we see no reason in his works, yet we must not dare to censure him of disorder in his government, nor of injustice in his dealings. job 21.22. Shall any teach God knowledge, who judgeth the highest? What if job see the wicked live, wax old, and grow in wealth? what if their houses are peaceable without fear, and the rod of God is not upon them? Gregory. Vitulus mactandus liber ad pascua mittitur: The ox that is for the butcher's shambles, hath liberty to feed fat in the meadows: and he himself concludes, that God will divide their lives in his wrath, and they shall suddenly go down to the grave. What if the ways of the wicked prosper (as jeremy saith), what if they be in wealth that rebelliously transgress? Desperato aegro omnia concedit Medicus, to him which is sick unto death the Physician will give leave to eat or drink any thing: jerem. 12. and therefore himself concludes, that such are prepared for the day of slaughter: what if they which work wickedness, are set up, and they which tempt God taste not of dangers (as Malachy saith)? Malach. 3. what if the wicked doth compass about the righteous? what if wrong judgement proceeds against them, Habak. 1. (as Habacuck saith) yet the conclusion is, that the East wind shall be before the faces of these persecutors, and they shall gather captivity as the sand. Therefore although God doth thus bestow his blessings on the wicked, defer the account, and suffer them in their sins, yet there is no disorder in as much as his mercy's 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 sheep reserved for store, must feed in bare commons: and the ox which shall live, must learn to bear the yoke. So God's children must bear the cross, infinite are the commodities it brings in this life, together with assurance of glory in the life to come. Nullus ergò de flagello murmurat, nisi qui causam percussoris ignorat: Gregor. Therefore no man murmurs 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 God's dealings, for his High Commissioners, Mercy and Truth, are ever set together, ministering true justice and judgement to his people. Ninthly, since the evils we are delivered from are infinite, & the blessings we enjoy, not to be numbered, and that both of these are effected by God's divine Providence, (not our deserts, Men must not sacrifice to their nets, that is, attribute any thing to their own wit, strength or endeavours. but his good pleasure and sole grace, moving him thereunto) we are taught continually to be thankful to the Lord, for this his wonderful care and Providence over us. Thus David making a catalogue of God's deliverances, & mercies to his people, ever and anon doth wish, Psalm. 107. that Therefore they would praise his holy name for his goodness, and declare the wonders he hath wrought for the children of men. Yea every Psalm is a Psalm of praise, Colos. 3. Colos. 4. and every verse doth declare a thanksgiving, showing that we ought continually to be exercised in praising of him, that is always in bestowing blessings upon us. And therefore Paul wisheth, Ephes. 5. that both at all times, and in all things we should be thankful. It is strange that man should be silent in praising of God, when as every work of God (as Gregory saith) doth excite thee to praise him. Do the works of God please thee? then be thankful for them, and as God hath showed his love to thee, so by praising his holy name, declare thine to him again, lest (as Augustine saith) in those things wherein he hath pleased thee, August. conf. lib. 4. thou by ingratitude shouldest displease him. This is a heavenly work to praise the Lord: this makes silly men upon earth to be saints in heaven: ●ern. in Cant. Vae tacentibus de te, (Domine) quoniam loquaces muti sunt: Conf. lib. Woe unto them (saith Augustine) whose ingratitude hath silenced them from praising of thee, for though they babble much, yet they are dumb. Sed foelix lingua quae non novit, nisi de divinis taxere sermonem: But that is a happy tongue, which (as Hierome saith) can tell how to frame itself to no thing, but to praise the Lord. August. ad Aurelium. We can carry nothing better in our minds, utter nothing better with our mouths, express nothing better with our pens: no sentence so short and pithy in speaking, none so sweet in the hearing, none so plain in the understanding, none so profitable in the uttering. It moves God to give thee blessings, which the wicked never enjoyed; and it causeth him to take from the wicked, and to give unto thee. Quod dedit gratis, tulit ingratis: That (saith Augustine) which God hath bestowed on the thankful, he hath taken away from the unthankful. Hebr. 13. Apoc. 19 This is that sacrifice that God ever approves, for it always smells sweet in his nostrils: and it is that sacrifice which Satan mislikes, for it ever is offensive unto him: I may say of that, Bern. in Cant. as Bernard of our loving of God, If thou dost watch, Satan cares not, because he never sleeps; If thou dost fast, Satan cares not, because he never eats any thing: but if thou art thankful to God for his mercies, this is it that grieves him, because thou performest that unto God, being a silly creature upon earth, which he could not perform, being an Angel in heaven. And thus you see that all God's blessings require thankfulness, it is commanded by God, pleasing in his sight, profitable to us, and troublesome to Satan: Therefore let men praise the Lord for his goodness, and declare the wonders be hath wrought for the children of men. If you ask me in what things we must praise the Lord: my answer is, in heart, in tongue, in conversation, in all things we take in hand: Praise him from the ground of the heart (saith David:) It must be begun in the heart, uttered with the tongue, and declared in the life; the tongue may praise him, and it is but babbling, while the heart thinks not on it: the mouth may bless him, but it is but abominable, if our lives shall curse him: Plus valent opera, quam verba: Deeds are of more force than words: a man may praise him with the tongue in this world, yet never 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 heavenly Angels in the life to come. If you ask with what affection: with all alacrity and joy of the heart. David's Psalms must be sung with David's spirit. If in what place? before kings and not be ashamed: If how long: always: Dignum est semper gratias agere, quia deus nunquam cessat benefacere. Gregor. Since God never leaves to multiply his blessings upon thee, thou must never cease to praise him: therefore David 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 judgements. Ingratitude is a nipping Eastwind, drying up the fountain of godliness, the dews of mercy, and sweet streams of grace: and howsoever the wicked are content to devour God's blessings, as the swine the acorns from the tree, never looking to the author of them, yet, it becometh the Saints to be thankful: howsoever our servant shall fail in thankfulness, yet we cannot endure our sons to be ungrarefull. Use 10 Tenthly, since there is no evil of the punishment in the city, Amos 3.6. which the Lord hath not wrought, since it is he that sendeth war, that casteth down, that correcteth at all times, that makes the rod great or small, and strikes the blow sharp or gentle at his pleasure, we are hereby taught patiently to endure all afflictions that ever befall us. If we endure, Rom. 2.7. Hebr. 10.36. God offers himself as a loving father unto us: but if we resist, we lose the reward, and cause him to strike the more sharply. If the body suffer, and the mind resist, we rebel in what we can, and suffer what we cannot help: Non qualia sed qualis quisque patiatur, interest: De civit. Dei. It skilleth not what we suffer, but how we suffer, saith Augustine: Gregory shows 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 shall suffer. Hebr. 6.22. Apoc. 13.10. And therefore the Scriptures bid us not to follow the sufferings of the fathers, but their faith and patience in suffering: and thus a true faith and meek patience are ever joined together: David that said, I believed, and therefore I spoke: saith also, I was dumb and opened not my mouth, because thou Lord didst it. Sicut acunabulis Ecclesiae fuit iniquitas premens, sic justitia patience, saith Hierome: As from the infancy of the Church, there was evermore iniquity oppressing, so there was a holy Patience enduring: that which he condemns in the wicked is cruelly in persecuting; that which he commends in the godly, is a meek patience in suffering. What should I urge the several reasons to induce us unto patience? The infinite 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 & comforting us, the benefits of the cross, the glory of God, the salvation of our souls? these have been partly touched, and they are subjects commonly handled, & therefore (I hope) well known unto us: Afflictiones praecedentium consideremus, & non erunt gravia quae ieleramus. Gregor. I desire only 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 us to endure afflictions with patience, shall not much more the consideration of the sufferings of Christ jesus my gracious Redeemer, who is, tam speculum patiendi, quam primium patìentis: Bern. in Cant. aswell a perfect glass to show me how to suffer, as a sure reward for those which do suffer? And though all his life was subject to many miseries, The first consideration of Christ. yet let us especially behold him on the cross, that sight is most effectual unto us: behold him then, his head crowned with thorns, his eyes blindfolded, his ears filled with reproaches, his mouth with vinegar and gall, his face polluted with spitting, his cheeks bruised with buffeting, his knees shivering, his shoulders shaking, his heart grieved, his body and soul tormented, his joints racked, his hands and feet nailed, his sides pierced. Lord will not the servant suffer willingly for his master, when his master hath patiently endured all this for him? Nihil adeò grave est, quod non aequanimiter toleretur, si Christi passio ad memoriam, reducatur. Gregor. hath not the righteous suffered for the unrighteous, and shall not the unjust for the just? hath he willingly endured all for thee, and wilt not thou patiently endure a little for him? was he content to suffer wholly for thy good, and walt not thou in patience suffer for thy own? but howsoever afflictions are hard to flesh and blood, yet nothing is so grievous which will not patiently be borne, if these torments of Christ be called to remembrance: these were non tantum mira & dura, sed otiamindigna; Gessit mira & pertulit dura, nec tantum dura, sed etiam indigna. August. not only wonderful and grievous, but (considering Christ's person) unworthy to be suffered: but that thou being a sinner, shouldest be chastised for thy sin, and corrected that thou mightest amend, it is no indignity at all. Exod. 15. Therefore if the water of affliction seem bitter, cast in that sweet tree, the cross of Christ, and it will be pleasant unto thee. The serpent lift up in the wilderness, Numb. 21.9. cured those which loockt upon it: so though men are stung with the fiery persecutions of tyrants, yet if they behold Christ jesus lift up upon the Cross for our sins, we shall not die but live & possess our souls in patience. 2. Consideratiö of ourselves. Non sine flagello exist, qutisine peccato venit, & tamen patiens erat: He which came into the world without sin, went not out of the world without the whip, and yet he patiently endured the same, showing that we which came into the world full of sin, and ever since lived vilely, should deservedly look for correction, and when it comes, endure it patiently. And this is the second consideration, namely of ourselves. A man faults not the sharpness of the chirurgeons knife, when he considers the corruption of his sore, and that it must needs be lanced: the sick patient willingly takes in the bitter potion, when he finds his disease grievous: so if we consider the corruption of our souls, we desire to be lanced with the knife of correction: if we consider how sick we are of sin, we will willing lie take in the bitter potions of affliction, that as a preparative, they may make way for that precious balm of the blood of Christ to cure us. These things considered, if the Lord should kill us, yet let us trust in him: if thy house shall be a place of correction, and that from the day of birth, to the day of death, if the yoke shall not be taken from thy neck, nor the staff from thy shoulders, yet endure patiently, willingly and gladly. Sola suga victoriam perdis: moriendo non perdis. This privilege hath Patience, that although it is always in the combat, yet it ever returns victor. And therefore Vincentius said to Datianus, that he could prevail more by being persecuted, than this other by persecuting. Nor doth it only triumph in every thing, but also gain by all things. The barrenness of the field doth fill his barns, & when there are fewest grapes, Manifested in Job. his cellars are most full: when these takes from him, he adds unto him: when the fire burns his cottage, it builds him a castle. And thus doth Patience conquer and gain in all things, and in and through him, God's children shall gain here, and triumph ever in the life to come. Use 11 Further, whereas all adversities and crosses both in us and in ours come from God, as the sole inflicter of them, we are hereby also taught, when the hand of God is upon us either of these ways, to have recourse wholly unto him for help and remedy. This is his own commandment: Psalm. 50.15. Numb. 11.1. Ios. 7.7. 1. Sam. 7.6. 2. Sam. 24.10. Call upon me in the time of thy trouble, and I will bear thee, and thou shalt glorify me. This is the practice of the Church: Moses for himself and the Israelites, joshua for himself and the people: Samuel, David, Ezechias, Asa, Esras, Nehemiah, leremias, Daniel, 2. King. 19.15. 2. Chro. 14.11. Esdr. 8.21. Nehem. 1.11. Dan. 9.3. Mark. 1.4. Matth. 8 5. Act. 9.40. Lament. 5.1. Matth. 26.39. Prou. 18.10. the Leper, the Centurion, Peter, the whole Church, and Christ himself when any afflictions befell them, evermore had recourse unto God that inflicted them. This is grounded upon reason: He maketh the wound and bindeth it up, he smiteth, and his hands make whole: therefore seek unto him: his name is a strong tower, and therefore he can help: he respects us as the father his son, as the mother her infant, and therefore when the righteous run unto him, whose mercy and power meet together, they shall be sure to be exalted. He is that wise Physician which knows our diseases, which hath a world full of potions, if he please to use them, which can help us without them, if it seem good unto him, which is as ready to come, Seekers unto witches condemned. as we are to send, which is never so detained by others, but that he can attend us, nor comes to us for his own gain, but for our profit: and therefore in all our afflictions let us seek unto him. Hence is condemned that vile and damnable practice of many, who for the curing of themselves, saving of their cattle, or finding of that which is lost, will presently forsake God, & have recourse unto the devil by his servants the Witches: which how foolish and wicked it is, may appear by that which hath been said already, as also by these reasons following: Reas. 1 First, because it is directly forbidden by the Lord: Isai. 8.19. Ask no question of the dead, but turn unto the law and the testimontes. Nor doth God only forbidden it, but also severely punish it: levit. 20.6. Manifested on Theodotus Euseb. lib. 5. cap. 14 and on Buddas: Socrat. lib. 2. cap. 17.2 If any turn after such as work with Spirits, and after Soothsayers, to go a whoring after them, then will I set my face against that person, and cut him off from among his people. Secondly, man hath in his divine reason found it abominable, and censured it very strictly: as it appears by the decrees of Constantius, Can. 26. Quest. 5. of the Extravagants, and the most commendable and worthy laws of this Commonwealth. Thirdly, from a cause simply evil can proceed no good: and therefore witchcraft proceeding from the devil (as it may it may appear in that it will endure neither light nor trial) must needs be wicked, and by consequence those also wicked which labour to have it exercised, in as much as the enticer and setter of a robbery, is as ill and as punishable as he that commits it. Fourthly, before a Witch will or can do any thing for you, you must believe and make confession that he is able to help you: and so the faith which ought wholly to be placed on God, and increase to himward, must be placed upon Satan and his instruments, and increase to themward. Fiftly, as we never knew the godly having due recourse unto God, to return destitute of aid and comfort; so did we never know the wicked seeking unto witches, to return at any time profited. Nero caused Tyridates King of Armenia to send into the East for men to instruct him in Magic. Nero and julian the Apostata were very mighty, and exceeding rich, but becoming studious that way, fell from their great abundance to exceeding want. Satan was most beholding to these of all other, and therefore if he would help any, then undoubtedly them: and if they could not profit themselves, then much less others that should seek unto them. If we find not the experience of this in some things, yet in othersome: and if not at first, yet certainly afterwards. Sixtly, witchery is a mere delusion of Satan, her remedies and revelations are both obscure and uncertain, deceiving others, and herself also: for those which can do wonders before they are called into question, can do just nothing for themselves when they come into prison, and to be arraigned for their villainy. Lastly, the devils are enemies to mankind, and will willingly, profit none, neither by themselves nor their instruments: secondly, where they would, they cannot, if God doth curse: thirdly, when they would hurt, they can do nothing, except God doth give leave: and therefore before Satan can touch job, he must ask leave, and after he had obtained it, cannot go beyond his commission: yea all the witches and devils in hell are subject to the prayers of the faithful: for though Simon Magus fly aloft, yet he falls suddenly at the prayers of Peter. Since than their works tend to destruction, and that they are tied as the bear at the stake that cannot exceed his chain, except he be loosed; nor hurt, but when he is unmuzzelled, yea he is subject to be whipped himself at the pleasure of his keeper: what extreme madness is it for people to give themselves unto witchcraft? what wonderful folly to seek unto Belzebub the god of Acaron, whereas there is an Al-omnipotent, most wise, most gracious, and merciful God in Israel? 2. King. 1.3. Sure I know no reason, except they hold themselves better acquainted with Satan, then with God, and therefore will have recourse soon unto him. But howsoever this I am sure, that because they receive not the love of the truth, therefore God sends them strong delusions. 1. Cor. 5.5. But it may be objected: Object. The former ages had their Empusae, Lamiaes, Marmolyciae, Satyri, Incubi and Succubi (as Augustine noteth). De civit. Dei. lib. 8. Eleazar made demonstrations before Vespasian and his sons Titus and Domitian: and Solomon himself, De Antiquit. lib. 8. as josephus writeth, made a book of Exorcisms, and therefore why may they not be used at this time? That which was lawful then, Solution. may be unlawful now, in regard of the circumstance of time: then was the Law, now the Gospel; then were divinations, but they ceased at the coming of Christ; then were many things suffered in much darkness, but at the coming of the light they were quite expelled. Much less reason is it than, that things which were unlawfully used in times past, should be continued now. Touching the latter part of the objection, take the answer of Peter Martyr: I dare not (saith he) deny the truth of the story, neither will I affirm it to be true: only I think that it pleased God to grant such a thing to the jews for that time, or else that Solomon writ that book when he fell from the worship of the true God, unto the adoring of the gods of the Gentiles: for that there were such Exorcisms used unto the Apostles time, it appears by the history of Sheva: Act. 19.13. but that such abominations should be detected, men alured to hate them, and to love the truth, it appears plainly by that history recited. Therefore howsoever the wicked put their trust in witches, and seek to Soothsayers, Psalm. 20. ●. yet let the righteous trust in God, and call upon his name, for he is the sole tower of defence, and they which run unto him shall be sure to be exalted. Prou. 18.10. And thus much for the uses arising from this doctrine: God by his heavenly providence, directeth, governeth and disposeth all things. I proceed unto an use or two from his means of governing, and secondly from this, that he is the inflicter of all punishment. Uses from God's manner of governing. In that God in his government of the world doth commonly use means himself, and hath also ordained that we should use them, we learn that in all humility we obey his precept, & with all diligence follow his practice. David knew he should be delivered from his enemies, and settled by God in his kingdom, yet useth means for his deliverance: Paul knew he should come safe to the shore, The rejecting of lawful means, is a tempting of God. yet adviseth the mariners to stand to their tackle: Ezechias that he should be restored, yet useth a plaster of figs: Deut. 6.16. Matth. 4.7. and yet it is strange to see how many men will foolishly omit, and presumptuously reject the means of their maintenance, and daily preservation which they are commanded to use, and wherein there is not a special revelation of Gods will & purpose: not remembering that he which labours not for his family is worse than an Infidel, and denieth the saith. The error of Alcibiades teaching the contrary, (Euseb. lib. 5. ca 3.) most vile and wicked. But men do more naturally savour of the flesh then of the spirit, and therefore in things that concern the body they will be very provident, and in this case they least offend: but in the means that concern the saving of the soul, they are too too remiss, if not wholly negligent. Witness the lamentation of the ways to Zion, their negligent hearing of God's word in the Church, their seldom reading and meditating of it at home, their not calling upon God, with the omitting of receiving the holy Communion: all which do testify that they are either worse than beasts in not respecting their souls, or that they are fools in relying on God's secret will and purpose, and in mean while reject that which is revealed unto them. These men must know that these things being means ordained by God, to beget faith, to work repentance, to mortify sin, to live holily, without which we cannot be saved, that the neglect of these, is the neglect of salvation also. And therefore as God doth predestinate to salvation, so he doth predestinate withal the using of the means whereby men shall be saved, as the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the original, plainly teacheth. And howsoever we dare not teach that the omitting of these things is the cutting us off from salvation, because God is not tied unto outward means; yet we truly affirm that the contempt of them, knowing them to be means of salvation ordained by God, doth cut men off that they cannot be saved. Now if it be an omitting of the means to have a price in our hands to buy them, and not to have the hearts to disburse it, whether our seeking of occasions to be absent from the word & blessed Communion, whether our backwardness to come when we are so often invited, whether our small regard in hearing, and less in practising, be an omission or a contempt, I leave to God and men's consciences to determine: only this I am sure, it is too nice a distinction to stand upon in matters of salvation: the failing in the one, is a sign of falling into the other; and in thee that art not able to answer an idle thought, it will be Christian wisdom to prevent so vile a deed. But let these men remember, that since the Law leads us to Christ, The Gospel is the power of God to salvation. and the Gospel begets faith and repentance, comforts us in adversity, humbles us in prosperity, declares God's love unto us, shows how we should love him, reveals his power, our weakness, his wisdom, our folly, his grace, our natural misery, enlightens our dark understandings, informs our judgements, confirms our faith, reforms our lines; that therefore these blessed means with others ordained in them, are sole declarers of the way to happiness, excite us to walk in it, who otherwise would not enter it, and being entered, do keep us in the same. And therefore as the man that desireth to be at a city, shall never come at it, if he reject the ways leading to the same: so many fools wishing after many days spent in the lusts of their flesh, to be at new jerusalem, and yet all their life time rejected the ways that God appointed for the leading unto it, will rather despair in what they desire, then have any assurance of their coming thither. Therefore howsoever the wicked and foolish desire to die the death of the righteous, and at last to be partakers of their blessedness, and yet reject the means whereby they should attain it, (like men that desire their health, and yet are never well but when they fall into surfeits) yet let the righteous have these blessed means evermore in high estimation, let them be sweeter to them then the honey and honey comb, for by them God's servants are taught, and in keeping them there is great reward. Use 2 Secondly, whereas God is not so tied to means, but that he sometimes worketh without them, and sometimes against them, we learn even them to trust in the Lord, when miseries do most beset us, and when no apparent means of delivery can appear unto us. God will divide jordan, and make the sea to stand on heaps, that his children may pass and be delivered; God can strike the stony rock, cause the heavens to rain Manna, make the walls of jericho to fall at the sound of a trumpet, put a hook in the nostrils of Zenacherib, make a little oil and meal a long time to nourish his children: he can feed them by the fowls of the heaven, he can cause the irons to fall off, and the gates of the prison to open of their own accord, he can muster an army of his meanest creatures able to subdue the mightest Prince's: therefore, since this mighty and fearful God is one and the same, whose mercy is not diminished nor his arm of power shortened, there is good cause why we should always hope in him, and then especially when we are most destitute of apparent help and comfort. Luke 15. The father will never declare his love so evidently to his son, as when others do oppose themselves most strongly against him: and shall not God both in power and mercy infinite, at such times especially regard his children? Bern. in Cant. Nihil omnipotentiam deiclariorem reddit, quàm quod omnipotentes facit omnes, qui in se sperant. Nothing more declares the omnipotency of God, than Gods making those to be conquerors in all things that put their trust in him. And therefore saith David, They trusted in thee, Psalm. 18. and were not confounded: No marvel, O Lord, for thou art the rock, the shield, the fortress, the horn, the refuge, the strength of thy people, how then can they fall? 1. john 3. thou art just in thy promises, how then can they be destitute of aid, when thou hast promised, that if they ask, thou wilt minister it unto them? thou hast elected them of thy grace, Luke 11. and redeemed them of thy rich mercy, how then since thou hast given the greatest & the dearest, shouldest thou deny the less or that which is of smaller value? Tria considero in quibus spes mea tota consistit: charitatem adoptionis, veritatem promissionis potestatem redditionis: I consider three things (saith Bernard) whereon my whole hope is stayed in the greatest troubles: In Cant. Gods love in adopting, his truth in promising, and his power in delivering: what than if the tempest grow strong, Psalm. 46.2.3. and the waves of this troublesome sea rise on high? what if sands and rocks environ thee, that thou art likely to be eaten up of the one, or broken on the other? what if the tackle break, and the mast blow over? yet trust in the Lord, this threefold cord fastened on Christ makes a strong cable, and a firm anchor, whereon whosoever relieth, shall never perish in the greatest tempest, though both the wind and the tide be against them. For if God's Providence extends to his meanest creatures, then much more to his children, as Christ himself teacheth: and if at all times, Matth. 6. sure then especially when the greatest troubles & dangers beset them. Wherefore we conclude, that since the Lord of hosts is with us, Psal. 46.1.4.7. As Shiloah that comforted Jerusalem. and the God of jacob our refuge, therefore there is a river whose stream shall ever make glad the city of God: therefore if we make him our hope and strength, he will be a help ready to be found in the greatest troubles. Lastly, In that God is Inflicter of all punishment. since it is a privilege belonging to God alone to be the inflicter of all punishment, we are taught in all Christian wisdom to repent us of our sins, to take hold on Christ, to cleanse ourselves from all filthiness of the flesh, and of the spirit, and to grow up unto holiness in the fear of the Lord, that so he may be induced not to enter into judgement with us. For surely though the world makes but a jest at sin, and a toy to commit iniquity, though they play with it, as the fish with the bait in her mouth, not regarding the hook till she see it hath caught her, yet at last they shall find that it is a fearful thing to fall into the hands of the living God, Hebr. 10. and that when his register of what is done amiss, shall be opened before them, they shall not be able to abide it. As is the means the thief can use for his delivery, and the disposition of the judge, before whom he is to be arraigned, so is he raised up to hope, or driven down to despair. Now all have sinned: if we use the means Christ jesus, the sole Redeemer of the world, by a lively faith exercised in the works of righteousness, we shall be freed from the censure of condemnation: but if thou shalt reject Christ and unrepentantly delight in the works of darkness, behold the nature of the judge, and from thence the fearfulness of his judgement, and so avoid (I beseech thee) the sins that will cause it. First therefore we consider that God is infinite in mercy here, and therefore will very severely punish in the life to come. The means of present maintenance, adds to the grievousness of the theft: and the clemency of the Prince, makes the rebellion more punishable: how then shall the wicked appear before the Lord, when the heavens and the earth, with all things therein contained, shall declare both his worthiness and bounty, when his Ministers shall object their infinite sermons, their preaching of the Gospel, their daily exhortations: when his Angels object their attendance, service, & ministery: when as Christ himself shall object his poor estate, the observations of the wicked, the contradictions of his enemies, the reproaches of the scornful, the scars in his body, the spear in his side, the nails in his feet, the bowing of his head, the spreading of his arms, the shedding of his blood, and all for to cleanse thee, how strict will God be in punishing? when thou wouldst not be cleansed? Secundum magnitudinem misericordiae in praesenti, erit magnitudo furoris in futuro: As God is most abundant in mercy now, so he will be most furious in punishing them. And therefore, saith Gregory, Greg. in Moral. how shall he endure his displeasure there, that contemned his rich mercy here? The second consideration is of the justice of God: If he 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 chains of perpetual darkness, yea if he punished his righteous Son for the sins of the elect, Eph. 2.13. Esay 53.8. rather than sins should go unpunished, how hopest thou to escape, which art by nature the child of wrath, Ephes. 2.3. which art but one, which mayest not be compared to the Angels, which art a wicked servant? what shall become of the unprofitable shrub 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 appear to the unrepentant in the strictness of his justice only, but also in the zeal and fury of the same: so that then they shall cry: Hide us from him that sitteth on the throne, and from the fury of the Lamb: Tunc nec divitiae divitibus prosunt, He that by nature is a lamb, is enforced by sin to show himself a Lion. nec paerentes parentibus intercedunt, nec Angeli pro hominibus verbum faciunt, quia natura judicij non recipit misericordiam: At that time (saith Chrysostome) riches shall not profit them, one man shall not make intercession for another, the Angels shall not plead for them, Ezech. 7.19. because the nature of the judgement admits not of mercy. Mallent omne tormentum sustinere, quàm faciem judicis irati videre: They had rather (saith Augustine) suffer any punishment, Prou. 11.23. then behold the angry countenance of that fearful judge, whom by their sins they displeased. The third consideration is, that he to whom it belongeth to punish sin, is an All seeing God. Many break the laws of the Prince, upon hope of concealing their offence, but the sins we commit against the Prince of Princes cannot be hidden: he knows the secrets of the heart, job 11.11. 1. King. 16.19. Psalm. 139.3. jerem. 16.17. searcheth the reins, and understandeth the thoughts long before: Thou compassest my paths (saith David) and my lying down, and art acoustomed to all my ways: Whereupon saith the Gloss: God doth so consider the ways, and compass the paths of every one, that every idle word and vain thought shall be judged. Lord, how shall the wicked be able to appear before thee, when not one, but all their sins shall be mustered in thy presence? how shall they be able to undergo thy censure for all, in number like the sands of the sea, when they cannot make answer for one, and that of the smallest? jerem. 29.23. Malach. 3.5. But what men have committed, that cannot be concealed: for God is both the judge and the witness: Boetius. Indicta est probationis necessitas, cum agamus coram oculis judicis cunctae cernentis: In the divine law, the necessity of proving is forbidden, because we do all things in the sight of the judge that shall try us: Sicut capillus non perit de capite, ita nec momentum de tempore: As the hair perisheth not from the head, but God takes note of it, so no time passeth (saith Bernard) but God keeps account of it. Therefore seeing our sins are so infinite, and that they are all known unto God who shall judge them, it behoveth men to fear the committing of more, because the account they are to make, is so large already. The last consideration is, that this Punisher of fin is Almighty. Isai. 14.27. Isai. 51.15. Matth. 10.18. james 4.12. Isai. 47.11. He is a God of armies, the Lord of hosts is his name: when he will save, none can destroy, and when he will destroy, none can deliver: Chrysost. Ne resistendi virtus, nec fugiendifacultas: we have neither power to resist, nor means to fly away: He which caused the mountains to shake at his Majesty in giving the law, he shall cause the proudest sinner to fear and tremble when he shall denounce his sentence of judgement upon the violaters thereof. Qui ceciderun ad unam vocem Christi monituri, quid facient sub voce indicaturi August, in Ioh 18.6. If the soldiers fell down at the voice of Christ in the form of a servant admonishing them, how shall the stoutest gallant be struck to the ground, at the voice of the Lord of life in his glory and Majesty judging them? Therefore, howsoever the world, the flesh, and the devil do deceive men, howsoever they judge the serving of God lost labour, and that they had rather live and die in their sins, then remember their Creator in the days of their youth, yet let them at last return to the truth again: the nature of their sin is a beastlike rebellion: the punishment, eternal destruction: the punisher, Almighty, thou canst not escape him: Majestical, thou canst not abide him: All-seeing, thou canst not hide thyself, nor thy sins from him: Just, for he punished his righteous Son, and therefore will not spare his vile servant: Rich in mercy now, and therefore will abound in wrath and fury in the life to come: therefore when thou art enticed to continue in thy sins, and to defer thy conversion to God: say unto thy soul, Genes. 16. as the Angel to wandering Hagar: O my soul, from whom hast thou fled? from the Lord of life a gracious God, and merciful father to all those that obey him: and what art thou doing? defiling thyself with sin and iniquity, and enfolding thyself in infinite miseries: And whither art thou going? to be punished by an Almighty, most just, and All-seeing God; now most merciful, but when he shall enter into judgement, exceeding furious: now gentle, then angry: now long suffering, than avenging: therefore O my soul, what canst thou answer when he demands an account, what wilt thou do when he shall enter into judgement with thee? peccata latere, erit impossibile: peccatorem apparere, intollerabile: That thy sins should be hid, it is impossible: that a sinner should appear, it is intolerable. Back then again, O my soul, go to the Lord thy God right humbly, confess thy sins, and acknowledge thine iniquities: say unto him, Father, I have sinned against heaven and earth, and am not worthy to be called thy servant: but O Lord rich in grace, infinite in mercy, true in thy promises, for thy dear sons sake put away my sins: instruct me, that I may strike my hand upon my thigh, and unfeignedly repent for them: Show me thy salvation, that they swallow me not up: work in me by thy holy Spirit and word, a true faith in Christ jesus my gracious Redeemer; and being thy redeemed, O my sweet Saviour stay me with thy Spirit, that I fall not from thee: uphold me with thy grace, that I be no more the servant of sin: yea, create in me a new heart, and a new spirit, that as I have been a weapon of unrighteousness ever heretofore, so I may be a member of righteousness always hereafter, that as thou hast been infinite in mercy to me I may increase in obedience to thee: then shall I no longer fear the terror of the great judge, but to the joy of my heart, say, my Redeemer liveth: then shall I desire no longer the deferring of thy coming, as the wicked servant, but as a good child, desiring always to see the face of his father; and as one in pure love espoused, wishing no thing so much, as to be with her beloved, even so will I for myself and all that love thy coming, cry, Come Lord jesus, come quickly: even so, (for thee and us all,) Amen, Amen. FINIS.