gouernment hath effected whence we conclude that hee is not so tied to second causes as that when they faile his Prouidence ceaseth vnto vs for sometimes he worketh without meanes and sometimes contrarie to their nature for the declaration of his mightie power and wonderfull goodnesse But it is to be obserued that when God worketh either of these two waies hee vseth an incomprehensible and innisible vertue of working proper to his Deitie only thereby teaching vs not to put any confidence in second meanes but euen thē when they wholly faile assuredly to hope for deliuerance from God who at the very time of greatest distresse is alwaies neerest vnto his children The third and vsuall way of Gods gouerning 3. Vsually by meanes is by second means appointed in his heauenly wisedome for that purpose As by the heate of the Sunne and dropping of the clouds the earth to yeeld her fruite the grasse of the mountaines to nourish the beasts man to bee maintained by the sweat of his browes to bee fed by bread to be warmed by the fire to bee kept from cold by his cloathes by studie to get learning Foolish conclusions from the immutabilitie of Gods decree are here condemned by learning to come to prefermēt by foresight to eschew dangers and so vsually in all other things So that the neglect of ordinarie meanes is a contempt of Gods ordinance and a sin of presumption This the Lord giueth vs to vnderstand when hee saith Hosea 2.21 I will heare the heauens the heauens shall heare the earth the earth shall heare the corne wine and oyle and the corne wine and oyle they shall heare Israel And thus much for these two first what Gods Prouidence is secondly the order hee vseth in gouerning by the same Now to the answering of certaine questions which offer themselues after this manner Quest. 1 The first Why God doth somtimes worke without meanes and sometimes against means that is contrarie to their naturall working Ans By one godly meditation the minde is led vnto another and by a diuine contemplation of Gods wonderfull working the soule is moued to take ioy and comfort and to stay it selfe on the Creator alone Therefore although Gods children are not curiously to fearch into the reasons of their heauenly Fathers gouernment yet the rules of godly humilitie being obserued we will enquire somewhat into them Reasons of Gods working sometimes without sometimes against meanes The first whereof may seeme to be this that wee should learne and know that hee doth not alwaies gouerne by meanes because hee cannot rule without them but that hee will at his pleasure manifest his infinite power ouer his creatures and his exceeding great mercie to those which loue and feare his name Secondly whereas it is the nature of men where they see no ordinarie meanes of effecting there to attribute the euents vnto chance and fortune the Lord therefore declareth this his wonderfull power to shew himselfe the sole effecter of all things Lastly God sheweth this his power in gouerning to the end wee should put no confidence in second causes but wholly relie vpon his power and goodnesse begetting in vs this double assurance the first that he is able the second euer readie to helpe in our greatest miseries Quest. 2 The second question is why God doth gouerne the world vsually by meanes whereas he is able to gouerne it without them Ans The answere is first Reasons of Gods gouerning vsually by meanes wheras be is able to gouerne without them to shew his wonderfull loue and goodnesse to his creatures in that by the vse of them he approues of what he hath created and further giues this honour vnto them to bee if I may so say coworkers with him in his wonderfull gouernment Secondly whereas we are naturally subiect to blindnes error and ignorance God vseth means in his gouernment to be as certaine steps to bring vs 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 hee hath the commaund and vse of all things for the accomplishing of that which in his heauenly wisedome he had decreed A fourth reason is to excite vs to heartie thanksgiuing If they prooue othervvise it is because of our bad vsing them in that all creatures are meanes of our good and ordained by God to bee helpes and furtherances both of soules and bodies vnto eternall glorie Indeede they often turne to our greater condemnation but this is by accident in respect of vs not of the creatures Simile As wholesome meate in a good stomacke is well digested but in a bad stomacke and a diseased bodie turnes into cruditie The cause is not in the meate for then it would worke the like effect in all but in the stomacke of the bodie that is euill affected Fiftly whereas God vseth all his creatures as meanes in his gouernment it is to teach vs that none of them are in their kinde to be contemned or despised because they are the creatures of God and instruments of his glorie Lastly God doth commonlie vse meanes in his gouernment because we should not presume of his power or Prouidence either by neglecting the meanes appointed by himselfe for the sauing of our soules or by reiecting the helpes ordained for the preseruation of the body For in all things we must haue respect vnto Gods will reuealed in his word and not vnto his secret wil wherof wee are ignorant Now the reuealed will of God teaching by his owne ordinance at first in the person of Adam Gen. 3. as also euer since both by precept and practise that wee must vse the meanes appointed 1. Tim. 4. Not the vvant but the contempt of meanes doth abridge vs of helpe from God being sanctified vnto vs by his word and prayer wee shall not only tempt God in the neglect of them but also become vnnaturall vnto our selues in that we regard not the meanes whereby our safetie is procured Lest therefore we should be guiltie of the one or faultie in the other it hath pleased God for our example commonly to vse them who otherwise because his power is infinite could as easily gouerne without them Quest 3 The 3. question is what these meanes are which God vseth in his gouernmēt Ans As Gods power is infinite and his creatures not to bee numbred so because GOD rules by all the meanes are not to bee counted They may bee reduced into two sorts heauenly or earthly concerning this life or concerning a better yet none can in very deede be so properlie said to concerne this life as that they doe not after a certaine maner concerne a better also But I will onely recite a few and those especially which concerne Gods children As the Law the Gospell the Administration of Sacraments the ministerie of men prosperitie aduersitie good Angels and the heauenly hoast as the Sunne the Moone the starres
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 leaper beget another leaper Simile the sonne is not a leaper in respect his father was a mā but because he was a leaprous man So mankind is not defiled with sinne in that respect we proceede from common nature or because we are begotten by man in that hee is a man but because all from Adam to thy selfe are defiled with sinne hence it is that thou thy self art polluted with iniquitie So that since the corruption of our first parent Adam we may now crie 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 doe naturallie that which is good and naturallie that which is euill and therefore that our actions in diuers respects may be both good and euill good in that respect God common nature and the will not disturbed doth worke in and vpon them bad in that respect they proceed from a nature corrupted and from wils not directed by the good Spirit of God euer 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 puritie and a priuation of good crept into Adam by his disobedience and from him deriued to his whole posteritie for though it is a defect yet it is properly said to bee in vs Simile as blindnesse is said to be in the eies 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 sinne and we our selues the Authors of the euils going with our actions I say going with them for we must conceiue a difference betweene our actions and the sin which is nothing but a priuation and want of the good The actions are effected by God but the euill going with them wrought by our selues God giues strength to worke and a facultie to wil but in that the action is euil it is because we worke indirectly and will preposterouslie As for an instance Iudas betraied his Master In this action God gaue strength and a facultie of willing to Iudas as his creature yea wrought in and by that power and those faculties which hee had giuen him in his creation but when Iudas thus maintained and mooued by the hand of Gods power came to the adding of his owne couetous desire and malitious mind to this worke of God therein hee made the action euill and himselfe the Author of it Simile As for example the heauens giue moouing to the Planets by a direct motion but the Planets though thus mooued take an indirect and ouerthwart course Whence is it not frō the motion of the heauens which is euer direct but from the naturall inclination of the Planets to bee cartied indirectlie from a direct motion Simile A man spurres 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 soundnesse Simile The soule in a lame man mooues a halting bodie if this partie halt the fault is not in the soule for it only mooues such a bodie as it is but in the partie halting because he was lame and therefore being mooued could not but halt God is this soule of the world hee giues life and motion to all if they halt in their motion that is if man mooued by his Creator doth sinne against his Maker it is because hee doth as it were spurre a lame horse and mooue an halting bodie wherein there can bee no fault in the Moouer but in the parties mooued When the Sunne sendeth his beames vpon a dead corps Simile the stinch will come the sooner and bee the stronger the fault is not in the Sunne for then it would yeeld the like effect in al whereas shining vpon flowers it causeth them smell sweeter but in the corruption of the corpes enclined vpon the shining of the Sunne Simile to yeeld such a sauour The Earth giues life and nourishment vnto all plants alike yet some trees yeeld sower fruits as well as others pleasant the fault then is not in the earth but in the stock which bore them Good wine put into a tainted vessell looseth quicklie his naturall sweetnesse so good faculties put by God into a corrupted soule and good motions into a bad disposed mind alas how soone they are peruerted and become euill within them Simile A barren and drie soile makes seede which is good when it is sowed to bee often pinkt when it is reaped other ground againe is often so barren that it will yeed no fruit at all Christ is the good Sower his word the seede our hearts the ground which are either so extreme hard that they will yeeld no fruit as the hearts of the vnregenerate or if watered by the sweete continued dewes of Gods holy spirit the seede takes roote and yeelds forth some fruit as in the harts of the godly yet alas the kirnels are pinkt that is their best actions mingled with many imperfections The fault is neither in the sower nor in the seede but in the ground that is the hearts of such as should receiue it For Vunum quodque recipitur secundum modum recipientis Euerie thing is receiued according to the measure qualitie and disposition of the thing receiuing Good meate conueied into a bad stomack Simile turnes rather into choler then to wholesome nourishment but as the cause is not in the meate but in the stomacke that is euill affected so in that life and motion are abused the cause is not in God which giueth both but in such as from Gods blessing enioying them doe wickedlie vse them Simile The word of God of the one nature is the sauour of life vnto life and therefore is truelie called the glad tidings of saluation but when it is not receiued by faith in those that heare it as it was not by the Scribes and Pharisies in the daies of Christ nor as yet is by wicked liuers in the happie continued time of his holy Ministers then it prooues the sauour of death vnto condemnation Surely so the case stands betweene God and vs Actions in that respect they are maintained disposed and receiue a power of being effected frō God they are good but in that they become euill and witnesse with other his good blessings against vs in the day of his great visitation this is from our owne corrupted natures for in that men turne from God as Augustine saith it is of themselues De peccatorum meritis lib. 2. cap. 5. Quest. But it may be demanded since God is free and our selues culpable how thē doth the holy writ sometimes attribute sinne vnto God Psalm 105. as the Lord turned the hearts of the Egyptians that
O thou enemie for though they fall yet they shall rise againe Say not wee haue deuoured them for God is on their side and though heere they lament weepe mourne yet this finite sorow shal be turned into infinite ioy And if the godly amiddest their persecutions Ioh. 16.20 see not meanes of victory let them pray vnto God and hee will performe it and giue them grace to see it When the King of Syria sent horses chariots and a mightie host to compasse Dothan in the night that they might take Elisha for disclosing his minde to the King of Israel 2. King 6.14.15.16 17. and that the seruant 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 then the seruant looked and behold the mountaine was full of horses and chariots of fire to defend them and then according to Elishaes aduice no reasō he should feare because they were moe that fought for them then those which were against them Euen so many in their troubles crie alas what shall wee do vntill by prayer their eyes are opened to see Gods armies of deliuerance about thē Act. 4.30 Who although a while they seeme to haue their feet in the stocks fast boūd with misery and iron yet the Angel of God comes at the last bids them arise like strōg men 1. Cor. 10.13 then the chaines of their miseries fall presently from thē 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 happie fight saith Bernard for Christ to fight vnder Christ Bern. in Epist. in which if wee valiantly hold out though we be woūded beatē to the groūd spurned with feete slaine a thousand times if possible it could be yet we could not but haue the victorie because 2. Tim. 2.11 Licèt pugnādo moriamur tamen mortui mox coronabimur though in fighting we lose this miserable life yet presently after we shal be crowned with the Diadem of euerlasting glorie Secondly 2. The godlie haue true comfort in all troubles the godly haue exceeding comfort in all their troubles And how can it be otherwise They haue the Spirit of God dwelling within them Ephes 3.16 Rom 8 9. 1. Ioh. 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 Gods Spirit is an absolute cause Paul accounts ioy to be one A man cannot want pleasant springs to refresh him that hath a fountaine of sweet waters in his own house no more can the godlie hauing fontem gaudij in propria domo nascentem the fountaine of all comfort in the temples of their bodies want meanes to reioyce them If the Angell 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 themselues Exod. 15.25 giue 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 sweete and sauourie vnto vs. Where the rod of correction strikes Psalm 23. the staffe of the Spirit doth hold vp and comfort So that though the godly sit in darknes as men forgotten yet the Lord is a light vnto them Mica 7.8 Rom. 5.5 Thus Paul speaking in the persons of the afflicted saith wee reioyce in tribulations And though this is not apparent to the fleshlie eie that sees nothing but griefe and cause of lamentation yet the godlie haue an vndoubted feeling of the same Non enim pereunt gaudia iustorum sed mutantur à corpore ad animam à sensibus ad conscientiam For the ioyes of the righteous doe not perish but are only remooued from the bodie to the soule from the outward senses to the inward conscience which is a thousand times more excellent And thus I conclude both these with Dauid The voyce of ioy and deliuerance is in the Tabernacles of the righteous Psalm 118.15 Thirdlie 3. The godlie gaine by all afflictions the godly gaine by all the troubles aduersities that befall them They sow in teares but reape in ioy for mens cursing they haue Gods blessing for the worlds hatred Gods loue for earthlie riches heauenly treasures for fading ioy enduring comfort fortyrants contempt Christs fauour for their opposing Angels guarding for friends forsaking Gods receiuing for this lifes losing their soules sauing Thus teacheth Augustine Augustine Percutis vt sanes occidis nos nè moriamur Thou dost wound vs to make vs perfectlie whole and thou dost kill vs that we should not die finallie Thus teacheth Dauid When my father and mother forsaketh mee the Lord taketh me vp Thus teacheth Christ that he that will saue his life shal lose it but he that will lose it for his sake shall saue it And thus is Christ to the persecuted Christian both in life and death aduantage But see more of this in the answeres to the particulars obiected Fourthly 4. The godlie are trulie rich the godly are wonderfully rich though in the iudgement of the world they are counted poore The Lions lacke and suffer hunger but those which loue and feare the Lord want nothing that is good Is not this then to bee exceeding rich Aug. in Enchir. Ille diues 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 enioying so that to haue a little and yet to desire no more is to be truelie rich and to haue much and yet still to desire is indeede to bee poore or at least though outwardly rich yet inwardly poore because though his barnes are full his mind is emptie so they are rich but he poore But it is far otherwise with the godlie they desire no more then they haue and in the possessing of that which they haue they are not disturbed Gregorie Cui cum paupertate benè conuenit non est pauper saith Gregorie He that in his pouertie hath all things going well that man cannot bee poore But the riches of the godly are the ornaments of their soules Venditis rebus nostris nullum magis charum accipimus pretiū quà m nos metipsos August Augustine the rewards thereof not this worldly wealth which hath his ebbe as well as his flowing and his meanes of hurting as well as benefitting
should reape some commoditie from the Egyptians at their departure As vsurie permitted to Gods 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 professe his name is a grieuous sinne the which in no wise can be imputed to the Israelites and that so much the lesse because they tooke nothing away of malice or desire of gaine but onely to obey the will of God Obiection If God punish one sinne with another sinne then he is the author of sinne because hee is the author of all punishment But God often doth thus Solution and therefore he is often a cause of sinne Sinne is to be considered either as it is simplie a sinne or as it is a punishment of former sinnes by reason it is a begetter of moe sinnes and makes the committer more miserable as it is euident in the ignorant Gentiles Ephes 4.18 and in the hard hearted Iewes Rom. 1.21 22 23 c. God onely willing lie permits the former and in his iustice inflicts the latter Lib. 5. cap. 3. as Augustine in his Treatise against Iulian plainly teacheth Obiection Whatsoeuer is committed the Lord doth will the same But sins are committed And therefore God doth will them Gods will is efficient commanding Solution or permissiue the two former make God an absolute cause the latter doth not So that we confesse that God doth will all both good and bad the bad by a willing permission the good by his command and by a powerfull effecting Obiect God commanded or at least willed the selling of Ioseph into Egypt by his brethren which fact of theirs was a sin and therfore God willeth some sinnes God willed the selling of Ioseph into Egypt Solution as it did make for the declaration of his exceeding power and mercie to his Church Gen. 48. for thereby Iosephs deliuerance was seene his honour aduanced the future good of the faithfull procured as it appeares by his supplie of the want in the time of famine in which respect Ioseph was sent aforehand by the Lord into Egypt as himselfe declareth but none of these were respected by Iosephs brethren but only an intent to make him away for the satisfying of their malitious mindes toward him therfore it was good in God as proceeding from his infinite loue to his children but euill in Iosephs brethren as proceeding of an euill minde in them Obiect God willeth the actions of the diuell and of wicked men but these actions are sinnes Therefore willeth some sins God doth not command them Solution nor effect them himselfe as they are simply sinnes but doth only willingly permit them which permission as I haue proued cannot make him a cause of the sin committed Secondly though God giue strength to the actions of the diuel and wicked men and that to a purpose making for his owne glorie and good of his children hee doth will the same yet hee is farre from the intents of the diuell and wicked men in their actions being that which makes them to bee sinnes 1. Pet. 4.19 God willed the redemption of mankinde and therefore the crucifying of his sonne whereby it was to be effected but the malice and hatred of the Iewes toward him for which cause they did it came of themselues God willes the chastisement of his children for the trial of their faith and patience but that Tyrants should imprison them or put them to death vniustly this proceedes from a hatred in them toward Gods children and therefore God wils only the good but the euill that is effected comes from themselues Obiection He which willeth the end willeth also the meanes whereby it is to bee accomplished but God willeth the end of sinning namely his glorie And therefore the meanes whereby it is manifested that is sinne it selfe Solution 1 God doth will a willing permission of the meanes but not an effecting of them for he only intendeth that by the suffering of such a meanes his iustice should take place and so his glorie bee manifested But this is cleane contrarie to the expectation of him which sinneth because he doth sinne only to satisfie his owne lusts and not to bee punished or to haue Gods glorie manifested by the same Secondlie sinne is not of it selfe a meanes of Gods glorie but in that respect Gods iustice is declared in punishing it or his mercie shewed in pardoning it So that Gods permission of the sinne is the meanes of his glorie and not the sinne it selfe because God respects not the purpose of man in sinning but his owne purpose in permitting Obiection Whosoeuer can hinder sin and will not that partie doth offend But God can hinder sinne and yet often doth not And therefore seemes often to offend The Proposition is true Solution being vnderstood of those that are bound to hinder sinne or of those that doe approue of sinnes in that respect they are simplie sinnes but God is aboue his law and therefore not tied to it Secondly in suffering sinne he no way approues of it for he punisheth him that commits it yea rather then it should goe vnpunished doth punish it in his only begotten Sonne so that the argument holds in vs that are his creatures but not in God the Creator Obiection He which doth euill that good may come thereof doth sinne Rom. 3. But God by permitting euill doth euill that good may come thereof And therefore God seemes sometimes to sinne The Assumption is false Solution because it is not Gods permission which is euill but the sinne it selfe Obiect The want of Gods grace is the cause of sinne both in the godly and in the wicked And therefore since hee doth not bestow it vpon them it seemes he is the cause of the sinnes both of the one and the other I confesse as Augustine saith that men doe sinne Deo gratiam non concedente Solution in that God doth not giue them his grace yet God being not tied to giue it and secondly his detaining it making for his iustice and glorie 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 Gods grace Rom. 6.12 not because God doth not giue it but because men haue not hearts to receiue it when it is offered Aug. in Matth. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Magnus de caelo venit Medicus quia per vbique terrarum iacet aegrotus That great and wise Physition is come from heauen because the whole world lay sicke of sinne if men are not cured this only is the cause Muscujus Medicum vltrò venientem respuunt they wilfullie refuse him that would willingly helpe them Thus is Christ the bread of life the light the way the truth in that our soules are not nourished our
stroke according to the good pleasure of his will Who moued the man to cut the wood who directed the traueller to passe that way at that same time vnder that same tree who caused the axe to fall at that very instant of his passing by and by the falling to giue him his deaths wound Was it not a particular worke of God in plaguing Herod Pharaoh Manasses Nebuchadnezzar and the rest his enemies Who caused that mightie winde to arise vpon the ship in which Ionah was flying from Gods presence was it not a speciall worke of God in afflicting Iob in suffering the Caldeans to spoile him of his goods In that the seede of Abraham went into Egypt and so long continued captiue to Pharaoh was it not a speciall worke in causing their deliuerance in giuing them bread from heauen water foorth of the rocke apparell that should not weare the cloude to keepe them from heate of the day the pillar of fire to enlightē them by night to make the sea stand on heaps for their deliuerance to cause it to returne vpon Pharaoh and his hoste to cast out the nations before his people and thus miraculously to bring them safe to the promised Countrie Was it not a speciall worke of God in causing Ioseph to dreame such dreames Genes 37. in suffering his brethren to take occasion thereby to slay him in preuenting their purpose by the counsell of Iudah in sending the Ishmaelites to whom they might sell him in mouing Potiphar chiefe steward of Pharaohs house to buy him Genes 39.1 and lastly being bought in making him chiefe Ruler ouer Pharaohs house Surely this was a worke of Gods wonderfull loue and exceeding mercie to his Church accomplishing that comfortable promise that in the time of dearth his children shall haue enough Yea it was a worke of God manifesting his especiall and particular Prouidence ouer Ioseph and by consequence ouer euery of his children And that both these are true it euidētly appeares in that Iosephs brethren being astonished at the sight of Ioseph and his dignitie and vpon consideration of their former demeanour of themselues vnto him wonderfully grieued Ioseph Aspeciall vvorke of Gods grace and an euident marke of his children Gen. 45.5 hating reuenge and resolued to blesse where hee was cursed and to do good vnto those that had done euill vnto him saith vnto them Be not sad neither grieued with your selues that yee sold me hither for God did send me before you for your preseruation First vsing words of comfort secondly shewing his deliuerer and causer of his preferment God himself of his especiall Prouidence and lastly the end of all namely the good of his Church Therefore if the axe of Gods iudgement fall vpon vs if thou art afflicted in thy bodie robbed of thy goods tost in thy passage exiled thy countrie hated of thy brethren deliuered by God findest fauour with the Prince art aduanced to honour in all these being either fatherly corrections to withdraw vs from sin or pleasing blessings to moue vs to holinesse let vs acknowledge Gods especiall working for the declaration of his mercie and iustice But these mens opinions being declared and in briefe confuted I proceede vnto the certaine order of Gods gouerning all things Gods order of gouerning may bee said to be after a threefold maner First Gods order of gouerning by his Prouidence threefold sometimes without meanes Secondly sometimes contrarie to the nature of second causes and meanes Thirdly most vsually by thē according as their nature requireth And first of all of his gouerning without meanes 1. VVithout meanes A King that is Gouernour of a large and ample kingdome doth not onely rule himselfe but hath also vnder him Counsellors and Magistrates for the same purpose These are meanes of gouerning which Princes must needes haue because one cannot see all abuses heare all causes punish all offences but with God whose wisedome and power is infinite from whom nothing is hid and vnto whom to will and performe are both alike there is no such inabilitie no such necessitie And therefore to shew his might power he will sometimes worke without the vse of second meanes Instances are plentifull By whō did God create Adam Eue Genes 1.27 by whose ministerie did he giue thē a law Genes 3.8 whose voyce did he vse in reproouing their disobediēce who called Abraham forth of his natiue country Genes 12. brought him into Canaan By whom doth God sanctifie Ephes 2.22 and regenerate the elect is it not by his holy Spirit which is one with himselfe Exod. 34. Who stepped betweene God and the Iewes to put the vaile of ignorance before their eyes and to pluck it from the eyes of the Apostles 2. Cor. 3. By what secondarie meanes was that blessed cōception in the wombe of the Virgin Mary Matth. 1.23 Surely these were effected by God without the vse 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 moue vpō them not only making them goodly in proportion but also blessing and maintaining them By what second meanes did God maintaine Noah his familie Genes 7.23 and other his creatures so long in the Arke together Where were the birds that hatched the Quailes in the euening and the ground that yeelded Manna in the morning for Gods people Exod. 16.13 Deut. 29.5 What second meanes were there of preseruing the childrens shooes from corruption in the wildernesse who kept Elias 1. King 19.8 who preserued Moses in the Mount fortie daies together Exod. 2.18 Surely all these and sundrie other are effected by Gods immediate power And therefore this is an euident truth that God doth somtimes worke without the vse of second causes Touching the second maner of Gods gouerning namely 2. Contrarie to the nature of second causes sometimes against and contrarie to the nature of subordinate meanes sundrie instances may be giuen forth of Gods word The red Sea Exod. 10.19 contrarie to nature Ios 3.1 at Gods commandement stood on heapes and Iorden against his course was diuided in the middest that Gods people might passe thorow them It is against the nature of the Sunne to haue his course staid and to be caused to retire backe againe It is against the nature of the fire in that God by his speciall Prouidence preserued Sadrach Mesech and Abednego for whereas they being matter subiect vnto burning were cast into it yet no part of them were cōsumed It is against the nature of a corruptible body bound with ropes Ioh. 11.4.44 and lying dead in the graue to become sweete againe to arise to haue the ropes fall off and to be as liuely a bodie as it was before These with many other wee know that God in his