GOD as beeing eternall and nothing greater then it as beeing omnipotent Aug. lib. 1. contra Man cap. 2. lib. 83. quaest Quaest 28 as Saint AVSTEN sayes hence it followeth necessarily that there can be no cause eyâ—her of it or before it but this is as it were the cause of all causes and the first moouer of euery thing Voluntas Dei est causa causarum extra vel vltra illam ratio non qua renda immò vltrà nihil est The truth wherof will more cleerely appeare vnto our senses by a particular view and consideration of the workes of God of all which you shall finde no cause to bee aboue or before the will of God but contrariwise this to be both the prime and principall cause of all Quare hos eligat in gloriam illos reprobauit noÌ„ habet rationem nisi diuinam voluntatem Thom. sum par 2. q. 23. To begin with one of the greatest of Gods vvorkes vvhich is his eternall decree of predestination what is the cause that God doth elect choose som in making them vessels of mercy to manifest his goodnes bounty in theÌ„ contrarily that he doth reiect refuse others Rom. 9.22 in making them vessells of wrath to shew his iustice and his power in them Diuersitas seruandorum a damnandis prouenit a principali intentione primi agentis Thom. ibid. but onely the will and pleasure of God as the first immediate cause of it whereof if there be any other causes they are all in relation vnto it and haue a certaine kinde of dependency vpon it as vpon the first and principall cause of all Let the case be if you please of Peter and Iudas I demaund what the cause was that God had mercie vpon Peter in sauing him and not vpon Iudas in damning him will you say because Peter repented and Iudas despayred It is true indeede this was a secondarie and a mediate cause but I demaund then againe why did Peter repent and Iudas despaire but because it pleased God to giue repentance to the one and woulde not giue it vnto the other in regarde hee had in his eternall decree elected the one and reiected the other For if God would haue giuen repentance and faith to Iudas as well as he did to Peter Iudas had been saued as well as Peter and therefore the will of God was the first maine cause of the saluatioÌ„ of the one reprobatioÌ„ of the other according to the conclusioÌ„ which the Apostle maketh Rom. 9.18 Rom. 9.18 God will haue mercie on whom hee will haue mercie and whom he will he hardneth Come to an other case of Gods gifts and of his blessings as well spiritual as temporal which as we all know he bestoweth diuersly giuing to diuers men diuers gifts to some more to some lesse wee shall finde that the chiefe and principall cause hereof is ascribed vnto his will 1. Cor. 12.7 To one is giuen sayth the Apostle the word of faith to an other the word of wisdome to an other the gift of healing to an other the operatioÌ„ of great workes to an other prophesie to an other the diuersitie of tongues c. All which are giuen by one and the selfe-same spirit distributing to euery one seuerally euen as he will 1. Cor. 12.7 This is the cause why God dooth reueale his mysteries to babes and children and doth hide them from the wise and prudent because it is the will and pleasure of God as CHRIST sayth Mat 11.27 I giue thee thankes O Father maker of heauen and earth because thou hast hid these things from the wise and men of vnder standing and hast opened them vnto babes it is so O Father because thy good will and pleasure was such Mat. 11.27 Insomuch that in the parable of the housholder Mat. 20 who hired Labourers into his Vineyard when hee came at Euen to pay them their wages and found one murmuring because he gaue as much to them that came at the last houre as to them that came at the first he giueth no other reason hereof but his wil Volo huic nouissimo dare sicut tibi I wil giue to this last as much as to thee making his will a sufficient a iust cause of his deede Of whose will there is that iustice that GOD is not sayde to will a thing to bee done because it is good but rather to make it good because GOD will haue it to bee done like as wee see in the creation where it is first sayde that GOD created all things and then afterwardes it is sayd that hee sawe that they were all good to shewe that euerie thing is therefore good because it is created not therefore created because it is good The which doth most notably cleare Gods will from the least stayn or spot of iniustice because that albeit his will be the first and chiefe cause of euery thing dooing euery thing because hee will do it yet notwithstanding it is not like to the will of Tyrants whose will is commonlie without reason or rather against all right and reason as the Poet sayth but it is most iust and holy too as the Prophet DAVID sayth Psalm Psal 145 145. The Lord is righteous in all his wayes and holy in all his works Wherupon that thrice learned ZANCHIVS maketh a difference and a distinction betweene the cause of Gods will and the reason of his will Zanch. de natura dei lib. 3 cap. 4. that although there bee no superiour cause of Gods will yet notwithstanding there is a iust reason and a most right end and purpose in it because that cannot bee without reason which is done vvith great wisdome Psal 104 Psal 104 in regarde whereof it is not simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of God Ephes 1.11 Eph. 1.11 Insomuch that it may as truly be say de to be good in God Deus bonus est in beneficio certorum iustus est in supplicio caeterorum Et bonus in omnib quoniam bonum est cum debitum redditur et iustus in omnib â—aoniam iustum est cum debitum sine cuiusquaÌ„ fraude donatur Aug. de Bono perseu to reiect and to cast away Iudas for the declaration of his iustice and power as to elect saue Peter for the manifestation of his loue mercy both of them concurring alike to the manifestation of his glory which is the chiefest good and the last end of all things Prou. 16.4 The brightnesse and sun shine as it were of which truth doth after a maruellous manner dispell and scatter that thick fogge and impure mist of the Pelagian heresie fancying and dreaming of certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry
ceremonies of the lawe and that all things are to yeeld vnto pietie and charitie Wherein is shewed how far charitie is to be extended in a time of famine pag. 69 25 The reasons why Christ vseth his tongue in healing the Leper being able to haue healed him without speaking pag. 79 26 The first reason which was to manifest the miracle to haue beene done by him and no other wherein is shewed the necessarie vse of a more publike life with a comparison betweene it that which is priuate occupied for the most part in speculation pag 79 80 27 The second reason which was to heale him after a decent manner not by dumb shewes or apish gestures but by an expresse significant voice ioyned with an outward signe or action Against the practise of coniurers iugglers and all impostors pag. 84 28 The third reasoÌ„ which was to shew the vertue and power of his speech hauing as much vertue and efficacie in his words as in his workes Wherein is shewed the mightie power and efficacy of Gods word pag. 90 29 The particular wordes which Christ vseth in healing viz. volo mundare declaring his mercy and goodnesse to the Leper with his willingnes and readines to heale him in saying volo I will and his actuall operation and performance of it in saying muÌ„dare be thou cleane pag 98 30 The former shewed in being willing to help vs not only when we pray but also before we pray with the reason why God doth not somtimes grant our praiers nor extend his mercy generally to al. pag. 99 31 The latter shewed in the performance of his promises in doing actually and really whatsoeuer he will haue done Wherein is manifested the stabilitie and certainty of Gods will and decree concerning election and reprobation and all other things being most immutable and inuiolable pag. 104. 32 Diuers mysteries signified in Christs touching the Leper and in saying volo mundare I will be thou cleane pag 112 33 The cure insuing hereupon wrought by so small meanes viz. by the word of his mouth and by the touch of his hand only shewing the wonderfull power of Christ able to doo so great things by so weake meanes pag. 116 34 That it is not in the strength and vertue of the meanes but in the might and power of Gods will whereby hee worketh pag. 119. 120. 35 Why God vseth any meanes being able to work without them and vsing meanes why he vseth commonly weak and contemptible means pag. 121 36 Two reasons why God vseth some means being as well able to haue wrought without them one to keep a decent order in things the other to honor the creatures making them coworkers with himselfe pag. 122. 123 37 Against diuers loyterers who laying all vpon God they themselues become altogether idle in doing and working nothing at al with him These of three sorts pag. 126 28 The first of such as depend so much vpon Gods predestination that they neglect altogether the second causes and subordinate means of their saluation pag. 127 39 The second of such as depend so much vpon Gods prouidence in prouiding for them that they neglect and refuse all labour and other meanes of prouiding for themselues pag. 132 40 The third of such as depend so much vpon Gods protection and care ouer them that in times of daunger they neglect all meanes of their preseruation pag. 136 41 Two reasons also why God vseth so small weake meanes being able to haue vsed both greater and mightier meanes pag. 140 42 The first that wee should not ascribe that to the second cause and the meanes which is wholly due vnto God pag. 140. 141 43 The second that wee should not trust in the greatnes of the meanes nor despaire in the weaknes therof but to depend vpon Gods power who is able to work by small as wel as by great means pag. 142 44 That the Leper is not only healed by small meanes but also after a wonderfull and straunge manner viz. both presently and suddainly whereof no other reason can bee giuen but only Gods power pag. 145 45 The benefit and comfort that comes vnto vs by the present and ready helpe that God doth send vs in our greatest neede pag. 149 46 Christs charge vnto the Leper cleared from the imputation of in ciuilitie and ingratitude and his wisedome and louing affection commended for our instruction and imitation pag. 152 47 The morall respects which Christ had in willing the Leper to tell no man of his cleansing pag. 160 48 The first in regard of modestie not caring to haue his good deedes to be proclaymed to teach vs not to publish our good deeds in boasting of theÌ„ Also how farre wee may manifest them vnto the world pag. 161 49 The second in regard of humilitie flying vain glory and to teach vs not to seeke the vaine applause and commendation of men To which there are foure motiues with a limitation how farre and with what respects wee may receiue the prayse of men pag. 165 50 The third in regard of pietie willing to giue all the glory vnto God and to teach vs not to ascribe any thing vnto our selues but to giue all the prayse and honour vnto God for all the good that either we haue or doo pag. 176 51 Christs charge vnto the Leper to shew himselfe vnto the Priest which was to discerne iudge of his healing and to pronounce him cleane Wherin is a three folde regard first of the Leper secondly of himselfe thirdly of the Priest pag. 180 52 The reason concerning the Leper to perform obedience vnto the lawe With the streight bond and obligatorie power not only in the morall lawe of God but also in the politicke lawes of men pag. 181 53 Against the Anabaptists and Papists who resist and oppose themselues against ciuill gouernmeÌ„t vnder a pretence of Christian libertie or some speciall immunitie pag. 183 54 Against Schismatickes disordered persons who spurne and kicke against the ecclesiasticall regiment the ceremonies of the Church vnder a colour of the puritie sinceritie of Gods word Wherin is shewed how far nature reason custom humane constitutions c. without expresse scripture are to sway in matters of ecclesiasticall gouernmet pa. 187 55 The reason concerning Christ himself Which was to auoyd offence that would haue been taken at him and how to carrie our selues towards others in the case of scandals pag. 194 56 The nature and kindes of scandals whereof some actiue and some passiue c. pag. 195 57 That a speciall care is to bee had of the actiue scandall in giuing no iust offence which proceedeth of two especiall causes either of corrupt doctrine or corrupt life pag. 196 58 The passiue scandall considered according to the conditions of two sorts of persons the one maliâ—ious taking offence at good things the other weak â—aking offence at indifferent things pag. 202 59 That of the scandall of malicious men wee
THE CLEANSING of the Leper DISCOVRSED AND OPENED FIRST in certaine Lectures within the Cathedrall Church of Saint Paul in London vpon occasion of that great visitation of the Plague in the yeare of our Lord 1603. And now thought meet to be published for our present instruction and comfort as being fitted both to this time of pestilence and of famine amongst vs. Beholde thou art now made whole sinne no more least a worse thing come vnto thee Ioh. 5. By HENRY MORLEY Bachelour of Diuinitie Imprinted at London by H. L. for Clement Knight and are to be sould at the signe of the holy Lambe in Paules Churchyarde 1609. TO THE MOST Reuerend Father in GOD RICHARD the Lord Archbishop of Canterburie his Grace Primate and Metropolitane of all England one of his Maiesties most Honorable priuie Councell and Chancelor of the Vniuersitie of Oxford RIght Honorable and my gratious good Lord the common Apologie that is made for the publishing of bookes viz. the intreatie importunitie of friēds with a complaint notwithstanding of the excessiue number thereof already I take to bemuch like that formal speech vsed by guests at great feasts who will seeme to finde fault with the excesse of cheere and superfluitie of dishes yet taste and eate of euerie one that is before them The best Apologie I suppose my self and others can make herein for so many Criticks haue we in these daies that nothing can well passe without an Apologie is the necessitie or rather iniquitie of this age wherein the manifold opposition to Trueth and the most shamefull dishonour to Pietie the one by Papists and Schismatickes the other by Atheists and Libertines do seeme to call as Moses somtimes did to the tribe of Leui to put euerie man his sword by his side that hath skill to handle it and to consecrate his hands vnto God in the zeale and defence of them In performance of which dutie if there bee any thing in this simple Work worthy of regard I humbly cōsecrate the same next vnto God to the honour of your Grace to whome it doth most iustly belong both in regard of my bounden duetie as your seruant and of your Graces sundry fauours and benefittes towardes mee To which please it you to adde your honourable patronage of this small Treatise against the calumnies of such Aduersaries as it hath to incounter with I shall thinke my selfe yet more deepely ingaged in any possible seruice to your good Lordshippe Thus crauing your Honorable acceptance of my poore endeauors I humbly take my leaue with hartie and earnest prayer to God for your Graces health and happinesse to the prosperous and good estate of this our Church long to continue Your Graces humble Chaplaine and Seruant HENRIE MORLEY The Matters contayned in this Booke 1 THe combining of Christs preaching and his working of miracles together with the reasons thereof pag. 1 2 The particular miracle of the healing of the Leper and the seuerall points obserued in it pag. 5. 3 A description of the nature and qualitie of the Leprosie and of the contagion and difficulty of the curing thereof pag. 6 4 The Lepers faith in comming vnto Christ in making a petition to be healed of him commēding faith without diffidence in prayer pag. 8 5 The Lepers humility reuerence vnto Christ in worshipping him and falling downe before him commending humilitie and reuerence in prayer pag. 11 6 The honor that the Leper giueth vnto Christ stiling him with the name of a Lord acknowledging him to be Lord God Almightie the soueraine Lord of heauen and earth pag. 17 7 The forme of the Lepers petition in saying Si vis potes if thou wilt thou canst make me cleane cleared from imputation of distrust and diffidence of Christs goodnes towards him pag. 24 8 The matter of the Lepers petition in praying for the health of his body shewing the lawfulnesse of praying for temporall things and how farre and in what sort wee ought to pray for them pag. 26 9 The ground of the Lepers petition which is the acknowledgement of Christs will and the confident assurance of his power in saying Si vis potes if thou wilt thou canst pag. 32 10 Two propositions diduced from thence the one that the will of God is the prime and principall cause of Gods workes the other that the will of God is omnipotent able to doo whatsoeuer it will Ibid. 5 11 The former point proued in diuers cases both of election reprobation c. of all which the will of God is shewed to bee the first immediate principall cause pag. 33 12 That the will of God is alwayes iust though many times secret and hid from vs and that there is alwayes a iust reason though not a superiour cause of it pag. 36 13 Against the heresie of the Pelagians and some of the Papists affirming election and reprobation to be of a preuision and foreknowledge in God the one of faith and good workes the other of infidelitie and the abuse of his grace pag. 38 14 Notwithstanding the will of God is not the sole cause of most of his workes and particularly of mans saluation but the will of man worketh with the will of God in the accomplishment therof pag. 43 15 Neither is the meere will of God the only cause or any cause of the damnation of the wicked without the malice and wickednes proceeding from mans owne will pag 47 16 The difference of reprobation and damnation or of negatiue and positiue reprobation the one depending vpon the will of God only the other hauing respect vnto the wickednesse of man pag. 48 17 The conclusion of the first point together with the right vse to be made of it pag. 49 18 The second point concerning the omnipotency of Gods will that nothing is able to resist or to hinder the fulfilling of it pag. 51 19 Of diuers manners whereby God willeth many things although there bee but one will in h m properly and indeede viz. his absolute will or the will of his good pleasure which is alwayes fulfilled pag. 53 20 Against the doctrine of vniuersall grace as it is held by some as being not able to confist nor to stand with the absolute will of God and the powerfull and effectuall working thereof pag. 54 21 The order of Christs healing the Leper by his hand and by his tongue with diuers reasons of both pag. 56 22 The first reason why Christ vseth his hand in healing the Leper being able to haue healed him without touching him viz. to shewe that he was not subiect to the law as others but was Lord of it pa. 57 23 The second reason to shew that hee did not feare to take the infection nor refuse to do a work of pietie vpon any nicenesse and squeamishnesse wherin is shewed how farre charitie is to bee extended in times of infection pag. 61 24 The third reason to shewe that hee esteemed more of charity then of the
â—eed not to be verie sollicitous exemplified in two â—articular cases pag. 203 60 That of the scandall of weake ones wee ought â—o haue some care in condescending somthing vnto â—â—eir weakenes wherein is shewed how far and how â—ong pag. 206 61 The reason concerning the Priest to giue him his due and the honor that belonged vnto him whose office was to iudge of the Leprosie to pronounce sentence of the cleansing thereof pag. 212 62 The great honour that God hath vouchsafed to the Priests of the Law from time to time specified in foure particulars pag. 213 63 The honour that God hath vouchsafed to the ministers of the Gospell shewed in the honour of their office and of their person pag. 216. 64 The contempt of Gods ministers in these dayes and the haynousnes of the sin with the causes of this contempt pag. 221. 224 65 Reuerence and obedience to be yeelded vnto theÌ„ notwithstanding their vnworthines many times due in regard of the dignitie of their office though not in regard of the merit of their person pag. 230 66 The third charge to offer his gift with the reason thereof which was to testifie his thankfulnes vnto God pag. 232 67 That for the same cause God commanded the first fruits sacrifices tenthes oblations c. to be offred vnto him which he hath giuen from himself vnto the Priests for their seruice and maintenance pag. 233 68 That the law of tithes and oblations is not 〈◊〉 meere ceremoniall and iudiciall law but also moralâ— in the substance and proportion and equity thereof pag. 23â— 69 That although the law of tithes doe not binde Christians as they were due to the Leuitical priests yet the Church hath libertie to retaine the same and to ordaine it againe as it doth pag. 237 70 Foure propositions arising froÌ„ the right which God hath transferred from himselfe and hath made ouer vnto his ministers for their seruice pag. 241 71 The first that the maintenance of ministers is not a meere humane constitution but a diuine ordinance due vnto them iure diuino by a diuine right or by the law of God pag. 241. 242. 72 Also that it is not a voluntarie and beggerly almes giuen in charitie but an honourable tribute due in iustice and that God did not see it fitte that ministers should liue vpon meere beneuolence and the voluntarie contributions of the people with the reasons thereof pag. 242. 243 73 The second that the maintenance of ministers ought to bee a liberall and a bountifull maintenance proued by the law of nature of nations of Christ and of Christian Princes pag. 246 74 The third that tenthes and oblations and other reuenewes of the Church doe properly belong to Ecclesiasticall and not to any temporall persons pag. 254 75 That to alienate the goods of the Church either by diuerting them without iust cause to ciuill vses or by conuerting them fraudulently and vniustly to our owne vses cannot be without iniurie vnto God and to the Church pag. 256 76 Of the great daunger heereof and the greeuous punishments that haue followed after it with an exhortatioÌ„ a Caueatto beware of it p. 258. 267 77 The fourth that tithes and oblations with other duties belonging to the Church are to be tendered willingly and cheerefully without grudging and murmuring and without contesting and cauilling about them against the wicked practise in these dayes pag. 271 78 The ground and reason of the charge which is the law and commandement of Moses and why Christ would haue the Leper to performe obedidience vnto it being shortly after to bee abolished which was to honour Moses and his law pag. 279 79 Of the honour dewe to the lawes and ceremonies of our Church in regard of the first authors and obseruers of them the which are cleared of the imputation of poperie and superstition pag. 284 80 Another speciall end of the Lepers oblation which besides the testification of his thankfulnesse was to be a testimony against the priests pag. 290 81 How God keepeth records and witnesses to leaue vs without excuse and therefore to seeke for the testimonie of Gods spirit and the testimonie of a good conscience to secure vs against all witnesses that come against vs. 291 82 The allegorie of the whole text applyed to the cleansing of sinne which is the leprosie of the soule wrought by Christ Iesus the PhysitioÌ„ that cleanseth and the high Priest that doth pronounce vs to bee cleane with the testifying of our thankfulnesse for it pag. 295 THE CLEANsing of the Leper Matth. 8. Verse 2.3.4 And lo there came a Leper and worshipped him saying Lord if thou wilt thou canst make me cleane And Iesus stretching forth his hand touched him saying I will be thou cleane and immediately his leprosie was cleansed Then Iesus sayd vnto him See thou tell no man but goe and shewe thy selfe vnto the Priest offer the gifte that Moses commanded for a witnesse to them IT is obseru'd by the fathers that the creation of the World was not performed vvith such labour difficultie as the redemption of it In the creation God vsed his word only for dixit facta sunt hee spake the word and they were made Psal 33.9 Psalm 33.9 But in the redemption of it Christ vsed both words and deeds too Bern. incant ser 20 for multa dixit multa fecit multa pertulit sayth S. Bernard hee spake many things hee did manie things and hee suffered manie things Which was the cause that in performing the office of his mediation hee did not onely preach the word but also wrought many workes and wonders with it ioyning vnto his sayings his doings to his words his deeds and to his doctrine his works miracles which he wrought And this not without most wise and iust consideration Partly 〈◊〉 winne credite authoritie vnto his preaching and to confirme his doctrine by signes and wonders that followed after Mark 16.20 that as his doctrine was supernaturall farre aboue the apprehension of reason so the confirmation thereof might bee supernaturall farre aboue the order and course of nature Cant. 2.12 It is the song of the Church in the booke of the Canticles The flowers appeare in the earth and the voice of the Turtle is heard in our land that is sayth Bernard the truth is founde by hearing and by seeing the voice being heard and the flowers beeing seene Rom. 10.17 Et visu veritas coÌ„perta auditu Etsi fides ex auditu ex visâ— confirmatio est Audita visa confirmant Bern. in Cant. ser 59. Mat. 3.16 For though faith commeth by hearing as the Apostle sayth yet notwithstanding the confirmation of it is by seeing according to that which Christ saith Go shewe Iohn what things yee haue heard seene the things which we heare being confirmed by those things which we see Therfore is Christ not onely testified by a voice but also demonstrated by a Doue and is
ought to haue by somthat are appointed for their keeping and making of necessarie prouision for them what is this else but a desperate boldnesse and a presumptuous tempting of God And therfore howsoeuer Christ toucheth this Leper to shewe that all things ought to yeelde to charitie yet to touch an vncleane person with some godly and charitable end and purpose Tangere hominem immuÌ„ dum nullae sancta causa c. homo pius non faciet nec Christus docuit Pelli in hunc locuÌ„ with the daunger of those that we liue and conuerse withal or with contempt neglect of publick order prescribed by those that are in authority for the generall good benefire of men neyther ought a godly man to doe it neither did Christ euer teach vs for to doe it Which maketh me many times to pitie and to lament the desperate boldnes of diuers among vs who in a vanity and a foolish hardinesse and in the confidence of their faith as they imagine will contrarie to all good order and good discretion run into howses that are visited as if the plague could not be infectious in such sort as the leprosie was nor infect anie but onely such as want faith nor were to bee feared nor shunned anie more then an ordinary ague is The which I verelie perswade my selfe not to bee the least cause that the contagion resteth and continueth so long amongst vs both because wee doe not feare and tremble at Gods iudgements as wee ought to doe making a light account of them and because wee doe not yeelde obedience vnto our Rulers and Gouernours who in great care and wisedom do prouide for the common good and safetie of vs if wee woulde submit our selues vnto them and because wee will not vse that care and prouidence which in a time of danger wee ought to vse for our preseruation and deliuerance But I leaue this vnto them to whom the reformation herof of belongeth and come now to examine the causes why our Sauiour Christ doth not onely vse his hand but also his tongue in healing this Leper beeing able to haue healed him both without touching and without speaking anie one word vnto him The first reason wherof I suppose with Chrysostom to be this that all the people that was present might knowe that hee was healed by him that sayde hee would heale him or rather commanded him to be healed in saying Volo mundare I wil be thou clean For had CHRIST healed him secretly without speaking among so great a multitude as was about him how coulde anie haue discerned whether hee was healed by him or by some other And therfore to the end that this might certainely bee knowen he doth not onely vse his hand in touching him but his tongue also in speaking and saying Volo mundare I will be thou clean So that our blessed Sauiour who otherwise did not desire to be popular nor seeke in anie vain glorie to bee famous in the world Ioh. 7.3 yet notwithstanding to make himselfe knowen to be the Messias that was to com Mat. 11.4 and to the ende that by his workes the world might beleeue in him hee doth not onely worke great miracles but hee would also haue the miracles knowen to be done by himselfe and not by any other Wherein is propounded vnto vs a matter worthy of our consideration viz. how farre forth we are to desire and seek after a priuate and a close kind of life which is to be determined and to be measurd by a due regard of Gods honour the aduauncement wherof we ought carefully to seeke after and oâ— the profit and benefit of our brethren to whome we owe a dutie of loue being debtors one vnto another that 〈◊〉 by a more practicke and publicke kind of life we may better 〈◊〉 God anâ— profit others wee are 〈…〉 to content our selues with a priuate and a contemplatiue life but rather to come aâ— broade into the world and to liue a more publickeand a conspicuous kinde of life For though a priuate and retiring kind of life be more sweet and delightfull vnto our selues Bern. in Cant. ser 85. for as Bernard saith Aliter afficitur mens fructificans verbo fruens verbo the mind â—s otherwise affected in bringing forth fruite with the word and otherwise in enioying meditating of the word euen as a mother is more ioyfull in the arms of her husband then in the birth of her children yet notwithstanding a publick and an actiue life is more profitable and beneficiall vnto others there being more profit as the same Father sayth in the breasts of the mother then â—hen in the embracing and kissing of â—he husband according to that in the Canticles meliora sunt vbera tua vino â—hy breasts are better then wine Cant. â— 2 Saint Austen discoursing of 3. Aug. de Ciuit Dei lib. 19. cap. 19 â—inds of life viz. the contemplatiue â—he actiue and that which is mixt of both sayth that although a man may with a sound faith liue in any of al these may come to heauen in any of them yet notwithstanding hee is to consider what hee is to holde in regarde of veritie and what he is to bestowe in regard of charitie affirming that no man ought to bee so giuen to contemplation that hee neglect to edifie and to do good vnto others neyther ought anie to bee so in continuall action that he forget and neglect to thinke vpon God In our action and practice wee are not to rest in our employments and our necessarie businesse but to looke vp higher vnto contemplation for the good and benefit of our selues In our contemplation wee are not to rest in our owne delight and comfort but to bethinke our selues of some businesse wee are to doe for the profit and benefit of others Ociumsanctum quaerit charitas nego tium iustum suscipit necessitas charitatis Aug. ibid. For as the same Father sayth the loue of the truth requireth a holie rest and the necessitie of loue taketh a necessarie and a iust businesse vpon it selfe The Spouse in the Canticles desiring to knowe where hir beloued fedde at noone saying Shew me O thou whome my soule loueth where thou feedest where thou lyest at noone receiued this aunswere againe If thou knowest not O thou fairest among women get thee forth by the steppes of the flocke and feede thy kiddes by the tents of the Shepheardes Bern. in Cant ser 41. telling the Church that shee must not feede her selfe only by studie and contemplation but shee must feede the kiddes and the flockes also by labour and practice Whereof there was a mysticall signification as it may seem in Iacob who desirous to enioy Rachel for whom he serued seauen yeares vnwittingly and vnwillingly lay with Leah instead of Rachel not the faire one but the fruitfull one teaching vs heereby that wee should not dote too much vpon faire Rachel in contenting delighting
they did worke wonders with them wheras it is a thing impossible for them by such causes to produce such effectes there being so great disparitie and disproportion betweene them vnlesse it bee by a diabolicall operation that worketh together with them By whose power and helpe I doe verely beleeue such things to bee wrought if they be really and truely done rather then by anie vertue or power in the causes and meanes or by anie knowledge and skill in those impostours coseners which pretende and would at the least seem to doe them The third cause why our Sauiour vseth his tongue in healing the Leper was to shewe the exceeding great power and vertue that is in his speech and in his words insomuch that when hee woulde haue gone to the Centurions house to haue healed his seruant the Centurion desired only his word for the doing of it Dic verbuÌ„ tantùm Mat. 8.9 say but the word onely and my seruant shall be whole Concerning the vertue power of whose word if we shall enter into a view and consideration wee shall find it not like the words of other men which are commonly vaine and idle but full of waight and power hauing as much vertue and efficacie in them as his workes haue For as God speaketh in his workes Aug. ad Deogratias ep 49 as Saint Austen sayes so likewise hee worketh in his speech working as mightily by his wordes as by his deedes When our Sauiour Christ taught preached vnto the people they were al amazed and wondred at the gracious wordes that came from him Luke 4. Luke 4.22 When he disputed with the Sadduces and the Pharises hee put them all to silence with his words so as they durst not meddle any more with him Mat. 22. Mat. 22.46 When the officers wersent to lay hold on him they were so moued with his words that they had not the power to lay hands on him saying to those that sent them Nemo sicut hic locutus est Ioh. 7.46 neuer any man spake as this man doth Ioh. 7. Againe being sent the second time to apprehend him he doth but say Ego sum I am he and they went backward and fell to the ground presently Ioh. 18.5 Ioh. 18. The power and efficacie of whose words is such and so great that it produceth most strange and wonderfull effectes in the hearts of men But as the Sunne hath a seuerall operation in seuerall subiects hardning clay and softning waxe so the word of Christ hath one operation in the harts of the wicked and an other in the harts of the godly For the wicked it doth greatly trouble and astonish them Dan. 5 as it did Belshazzar Dan. 5. It humbleth and bringeth them downe as it did Achab. 1. King 21 1. King 21. It maketh them to feare and tremble as it did Felix Act. 24 Act. 5 Act. 24. Yea it striketh them dead as it did Ananias and Saphira Acts 5. For the godly it quickneth giueth life vnto them Ioh. 6 The words which I speake saith Christ are spirit and life Ioh. 6. It giueth light knowledge vnto them Thy Word sayth DAVID is a lanterne vnto my feet and a light vnto my steps Psalm 119. Psal 119. It mollifieth softneth their hearts he sendeth forth his word sayth the Prophet and melteth them Psalm Psalm 147 147. It sanctifieth and maketh them pure and holy Now are you clean saith Christ by the word which I haue spoken vnto you Ioh. 15. Ioa. 15.3 It feedeth and nourisheth the soule Man shall not liue by bread only sayth Christ but by euery word that proceedeth out of the mouth of God Mat. 4. It resisteth Mat. 4.4 and defendeth vs against our enemies Put on the whole armour of God saith the Apostle and among the rest take the sworde of the spirit which is the word of God that yee may be able to resist and to stand in the euill day Ephes 6. Eph. 6.16 Where if wee happen to be wounded sometimes hee sendeth forth his word again and healeth vs fulfilling that in vs that the Centurion sayd Dic verbum tantùm sanabitur do but speake the word only my seruant shall be made whole Mat. 8 Lactantius speaking of the efficacy and power of Gods word Lactaut de falsa sapien cap. 26 maketh as it were a challenge in the praise of it Giue me saith he a man that is full of wrath and reuenge with the word of God I will make him as meeke and as gentle as a lamb giue me one that is couetous griping with the word of God I will make him liberall and bountifull giuing his mony with a ful hand giue me one that is timorous and fearefull of death and of euerie danger with the word of God I will make him bolde and hardie and to conâ—emne Phalaris his bull and all kind of torments giue mee one that is giuen to lust and pleasure and to incontinencie with the word of God I will make him as sober chaste and continent as a pure Virgin Such is the power of the diuine wisedome that it will presently driue awaie all folly the mother of all wickednesse vno lauacro omnis malitia abolebitur with one lauer of Gods word al wickednes wil be washed away A thing which Philosophers could never do with their wisdom who although they haue spent al their life in the study of it they could neuer make themselues nor others the better if nature withstood never so little the most that it could do was Sapientia corum vt plurimum efficiat non exscindit vitia sed obscondit Lact. ibid. that it did somwhat restraine their wickedness and couer it but it did not altogether correct and reforme it If you desire to haue an instance hereof in some example doe but examine thy self how thou art affected in thy soule when thou hearest one of Dauids psalms how when thou hearest one of the diuells songs how when thou art in the Church hearing of a Sermon and how in a Theater or Play-house hearing of a plaie and thou shalt easily see what great difference there is though there bee but one soule in the diuers motions affections and dispositions of it that it may manifestly and most euidently appeare hereby to men of the least vnderstanding in what price and estimation wee ought to haue this word and with how much reuerence we are to entertaine it whenas there is such power vertue efficacie in it being like vnto that Manna which God did feed his people withall in the wilderness Mannae haec fuit natura saporem sui pro desiderio rescentium subministrans Chrysost in hom Quod nemo laeditur nisi â—â— se Psal 51 whose nature was as Chrysostome sayes to taste and relish according to the appetite and desire of euerie one that did eate of it If we be sorrowfull and grone vnder the
both these not without a most wise reason and consideration Aquin part 1. quaest 23. art 8. First hee vseth some means viz. the ministerie of his creatures with the seueral powers operations thereof to keepe a decent and a comely order in things making as it were a scries or a concatenation of causes linked and fowlded one with in an other as in a golden chain where euery link hangeth vpon an other wherein all the subordinate and secondarie causes depend vpon the first primary cause and that sendeth his influence into the secondary causes giuing them power and ability to worke to effect seuerall things withall As for example God promising to shewe his mercy to bestow his blessing vpon Israel his people he doth it by no less then three or foure secondary subordinate causes hanging one vpon an other and all of them depending vpon the first and primarie cause of all which is himselfe saying I will heare the heauens Ose 2.15 and they shall heare the earth and the earth shal heare the corne the wine and the oyle and they shall heare Israel that is he himselfe giueth vertue and power to the heauens the heauens send their influēce vnto the earth the earth giueth norishmēt to the corn wine oyle and the corn wine and oyle giue their strength and vertue vnto vs all this God doth being able to haue done it otherwise to maintain a decent and a comly order in the world Secondly hee dooth it as the same Doctor saith to honour his creatures in vouchsafing to make them coworkers with himselfe that as he is the first and principall Agent in euery thing so the creatures worke together with him as meanes and instruments to performe the will of the first agent not that God hath anie neede of them for the effecting of his workes but to vouchsafe an honour vnto them it being altogether a matter of dignation and not of necessity Thus we read that although God had promised Iacob to preserue him Gen. 28.15 and to defend him saying Lo I am with thee wil keep thee whithersoeuer thou goest Gen. 28. Yet when it was told him that his brother Esau cam towardes him to meete him with 400. men Gen. 32 hee does not lay all vpon God but he himselfe also falls to worke and prouideth as wel as he can for the time to defende both him and his from violence by diuiding the people that was with him into two companies commanding some to go before and others to follow after that if the first company were assaulted the second might rescue and ayde them Iosephus Anti lib. 1 cap. 19. as Iosephus discourseth vpon the story by which example hee would giue vs to vnderstand sayth Austen August in quaest super Gen. quaest 102. writing vpon the same scripture that although wee ought to looke for helpe of God as the first and principall worker that worketh all in all yet notwithstanding as coworkers to labour and worke together with God in doing such things as men ought to doe for their owne preseruation and safety least otherwise wee incurre that iust reproofe of those idle loyterers quid statis hic tota die otiosi Mat. 20. Why stand ye heare all the day idle The like wee reade of Pauls dangerous voiage of the companie that sayled with him vnto Rome to whom though God had promised safety by a speciall reuelation saying Feare not Paul for thou must appeare before Caesar and God hath giuen vnto thee all that saile with thee Act. 27.31 yet notwithstanding when hee saw the ship in danger the marriners who were to gouern the ship ready to depart out of it hee doth not hold his peace but begins to bestir himselfe and tel them plainely that vnlesse those men abide in the ship they cannot be safe so that although hee knew that none of them should perish yet he knew withal that the way to escape the daunger was not to lay all vpon God but to labour with God and to gouerne the ship which otherwise was like to perish with all the companie that was in it The consideration wherof doth iustly reproue and condemne the extreame folly and presumption of diuers who like vnto the Scribes and Pharises that would laie heauie burdens vpon other mens shoulders Mat. 23.4 not touch thē with one of their own fingers will lay all vpon God to worke his owne will while they themselues do loyter and are altogether idle dealing herein as the diuel dealt with Christ who hauing set him vpon the pinnacle of the Temple goes about to perswade him to cast himselfe down headlong Math. 4 because God had giuen his Angells charge ouer him leauing out most subtilly and cunningly that which Christ was to do on his own part Numquid in praecipitijs qualis est haec via Non est haec via sed ruina et si via tua est nō illius Bern. in psa Qui hab sor 14 which was not to cast himselfe downe but to come downe the right waie as it followeth in the text and they shall keepe thee in all thy wayes not in the diuells downe falls saies Bernard but in his owne wayes Now what manner of way call you this for a man to cast himselfe downe from the top of a pinnacle this is no way but a a downefall or if it be a waie it is the diuells waie not Christs waie and therfore he refuseth it giuing no eare at all to his perswasion Which notwithstanding is a great fault wherein diuers doe offend both in diuers maners and in diuers cases which I purpose to specifie in three especially The first is a spirituall case in the matter of our saluation wherein there are many that doe rely so much vppon the first and chiefe cause thereof which is Gods eternall and immutable decree of predestination that they do altogether neglect the secondary causes and the subordinate meanes thereof which is an effectuall vocation by the preaching of the word and the inward working of the spirit and an effectual iustification by a true and a liuely faith with the fruits of a holy and godly conuersation vsing a most diuelish speech inuented at the first by no other then the diuell himselfe in saying if God hath predestinated me to saluation let mee liue as I will I am sure to he saued because his predestination is immutable on the other side if God hath ordained mee to reprobation or damnation howsoeuer I liue I am sure to be damned because his decree cannot be altered Dolosi vel im periti medici est vtile medicamentum sic alligare vt aut non prosit aut obsit Aug. de bono perseuer cap. 21 To whom I might answer as S. Austen somtimes did in the like case to certaine men that did abuse the doctrine of predestination as these do that it is the property either
of a deceitful or of an vnskilfull physitiō so to apply an wholesome medicine that eyther it shall do hurt or at the least no good whenas these men that doe thus reason ought to consider this with themselues that whom God hath predestinated to saluation hee hath also predestinated to the secondarie causes and meanes that doe bring vs vnto it which is our effectuall vocation and iustification as the Apostle sheweth in that golden chaine both of the first second causes of saluation Rom. 8. Rom. 8.30 Whom God hath predestinated hee hath called whom he hath called he iustified whom he iustified he hath glorified So that in the matter of predestination we are not to reason a priori from the first and highest cause thereof in saying If I am predestinated I am sure to bee saued if not I am sure to be damned but we are to reason a posteriori from the lowest of the subordinate and second causes to the first and highest cause of all in reasoning thus My faith and good workes doe shew that I am iustified being iustified it shewes that I am called beeing called it shewes that I am elected being elected it is most sure and certaine that I shall bee saued Otherwise to set all vpon Gods predestination not looking to the second means which God hath ordained to com vnto it what is this else but as if a man that trauelles should thinke to come to the end of his iourney without stirring one foote or vsing the waie that brings him to it or as if a man should think to get vp to the top of a house without a paire of stayres or a ladder to ascend withal whereas in Iacobs sision there was a ladder that reached vp vnto heauen Gen. 28.12 the Angells of God ascended and descended by it but as for these men they think to fly vp to heauen with the wings of predestination without the staires or ladder of a faithfull and holy conuersation I haue read of one Ludouicus an Italian who neuer considering the order and the causes of our saluation grew to that desperat conclusion which many Atheists and profane wretches in these daies seem to haue learned of him in hauing this speech commonly in his mouth If I be predestinated I am sure to be saued if not doe what I can I am sure to bee damned In which his wicked assertion he continued a long time till at the length hee grew dangerously sicke whereupon he sent for a learned and a cunning Physicion to request and to vse his help The Physicion beeing made acquainted with his former lewd assertiō in his health time how he wold vsually say If I am saued I am saued he likewise directed his speech to the same purpose said vnto him Sir it shall be needlesse to minister any physicke vnto you or to vse meanes for your recouery neither do I purpose to take any such course for if the time of your death be not com you have no cause to feare you shall liue and do well enough without physick if the time of your death be now come all the Physick in the world wil not help you because it is impossible to auoid it Ludouicus musing in his bed of the strange speech which the Physicion vsed hauing cōsidered a while aduisedly of it began to see his own folly to find by reason that as meanes was to be vsed for the health of the bodie so God had also ordained meanes for the health of the soule wherupō he reuersed his former opinion took physick and so was cured both in his body and soule at one time which I wish were seriosly cōsidered of diuers irreligious and profane beastes who neglecting all the meanes of their saluation by liuing a most wicked a licentious kind of life venturing all their estate vpon Gods predestination without regarde or respect of a holy conuersation doe runne headlong to eternall destruction and damnation whereas contrariwise they and onely they which vse the meanes of saluation shall obtaine the ende of predestination which is eternall glorification The second case that I will propound is a temporall case in the preseruing and maintaining of this temporall life wherein there are many that do depend so much vpon Gods prouidence in sustayning and keeping them that they doe altogether neglect the means and the second causes of it Som in relying and resting so much vppon Gods prouidence which is the first and the principle cause that they will vse no labour nor take anie paines in anie honest vocation to get their liuing withall like vnto certaine idle Monks Augaretract lib. 2. cap. 21 of whom S. Austen complayneth in his time who liued so well vpon the almes and beneuolence of well disposed people that they would not labour nor take the least paines for their liuing saying that they did heerein fulfill the precept of our Sauiour Christ where he saith Looke vpon the fowles of the ayre Mat. 6 and the Lillies of the fielde they neither labour nor spin nor sowe nor reape nor carry into the barnes and yet God feedeth them Whereas they should not regarde so much what these senselesse and vnreasonable creatures do as what sensible and reasonable creatures ought to doe who are borne vnto labour Iob. 7 as Iob sayth God prouiding in the first beginning of all that man should not be idle Gen. 2 and therefore put him into the garden of Eden to dresse and to keepe it God doth not feede vs ordinarily as he did the Israelites miraculously by rayning downe Manna from heauen Exod. 1◠by sending quailes among vs Num. 16. nor yet by Angells and Rauens which bring meat drink vnto vs 1. King 17 as they did vnto Elias but by labour and industry Philo Iud. de sacr Cain Abel which Philo calls the beginning of all vertue happiness without which no good nor honest thing is to be found among men For euen as the eye of the bodie is not able to see without light so the eye of the soule is not able to see to do any action of vertue without the helpe of labour as it were with the helpe of light Look vpon Students and Artists who study the liberall arts sciences looke vpon husband men artificers handicraftsmen and such as get their liuing by any manner of means you shall see that they doe not cease to labour with their hands and with their feete with all the strength both of their bodies and of their minds It is the saying of a heathen man that the gods do sell all things for labour Verely our God is but one and hee doth not sell but giue but yet he giues all things for labour it beeing the roote as Philo sayes from whence all good things doe spring and growe Philo ibid. For though God himselfe doth giue all things on his part without labour and difficulty yet notwithstanding he
ascribing all to the meanes of our prosperitie but to ascribe all to the Authour of it as Dauid and his people did when they made an oblation to God for the building of the Temple saying Thine O Lord is greatness and power for all that is in heauen and in earth is thine both riches and honour come of thee thou raignnest ouer al now therfore our God we thanke thee and prayse thy glorious name Quod dedit gratis tulit ingratis Au. in Ioh. tr 14 least otherwise giuing that to the creature which is due to the Creator God take away that from vs for our vnthankfulnesse which before he did bestowe vpon vs in his great goodnesse 2. He vseth small weak means to the end that wee should not trust in any means whatsoeuer but to depend vpon Gods power goodnes onely For as Ionathan said to his armour bearer 1. Saw 14.6 It is not hard for the Lord to saue with many or with few so neither is it hard for him to saue by great meanes or by small means In which perswasion and confidence Dauid being but a child and not expert in feats of warre ventured to encounter with great Goliah with a staffe and a sling only 1. Sam. 17 who came against him with sword spear shield onely vpon this resolution It is the Lords battell saith he who saueth not with sword and with speare but by his own power 1. Sā 17. But most worthy memorable is that which we read of K. Asa 2. Chr. 2. Chron. 14 11 14 who being to fight with Zerah the K. of Ethiopia who came against him with an hoast of 1000000. 300. chariots praied vnto God after this maner Lord it is nothing for thee to help with many or with no power helpe O Lord our God for we rest in thee and in thy name are we come against this multitude O Lord thou art God let not man preuail against thee who also according to that faith which hee had of Gods power wherein he did repose himself did ouercome and vanquish him beeing in power much inferiour vnto him If I should but call to your remembrance those 2. great wonderful deliuerances worthy to be written in a piller of marble that they might neuer be forgotten which God hath vouchsafed to this our land by most small and weake meanes if I may so speake the one in deliuering vs from the furie of the Spaniardes who came against vs with an invincible nauie as they called it and not possible to bee resisted as they supposed making the sea and the windes to fight for vs when as our preparation was not able to match theirs the other in deliuering vs from the danger of the powder treason into which we were readie to haue fallen had not God of his mercie most miraculously saued vs and that by most vnlikely meanes only by an enigmaticall Letter written most darkly interpreted as strangely and yet withall most effectually for the discouering and finding of it by our most wise Soueraigne who like an other Oedipus dissolued the riddle and brake the snare in peeces I say if I should but call to your rembrance these two they might easily moue you not only to acknowledge how God worketh by small meanes and yet bringeth mightie things to passe by them but also moue you to put your trust in God and not in meanes 2. Chro. 16.12 as Asa did afterwardes in seeking to Physicions and not to the Lord 2. Chron. 16. assuring our selues that it is not so much the meanes whether great or small as the omnipotent power of God that worketh and and bringeth euery thing to passe And therefore lette vs bee of Dauids mind and say with him Psal 20. Some put their trust in Horses and some in Chariots Psal 20.7 but wee will remember the name of the Lord our God saue Lorde let the King heare in the day that wee call Thus doe you see how the weake and small meanes is not any waies a let or hinderance vnto the cure but there is yet a greater matter then this viz. That he is not only healed hereby but also healed suddainly and presently for immediatly vpon this the leprosy departed from him The Philosophers haue a saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no greate matter can bee doone vpon a suddaine but there must be a good time a good space for the producing and bringing forth of it It is reported of the Elephant that shee is ten yeeres in bringing foorth an other Elephant and that the Lionesse is her whole life time in bringing foorth of a Lyon If it bee but a matter of building you shall see that a faire house is not set vp on a suddain but there must bee a good time for the erecting of it Salomons house which hee builded for himselfe was 13 yeeres in building 1. King 7.11 1. Kings 7. And the Temple of Ierusalem though som◠perhaps will thinke that Salomon should haue bestowed more time in building Gods house then in building his own yet it was no lesse then seaue◠yeeres in building ◠Kin. 6.38 1. Kings 6. and the Temple which was builded also after this was no lesse then fortie six yeeres in building Iohn 2.20 But to come a little neerer vnto the point in a matter of Physicke wee see that an ordinary disease is not by and by cured but there must be a sufficient time for the doing of it The woman of Sirophonisse that was diseased with an issue of bloude Mar. 5.25 was twelue yeeres in the Physicions hands of whome shee suffered many things and spent all her substance on them and yet was neuer the better for them but rather the worse And Naaman the Sirian when hee was healed of his leprosie though it was after an extraordinary manner 2. Kin. 5 yet hee was not heared presently but the Prophet bids him to wash himselfe seauen times in the riuer Iordan and then his flesh came againe like the flesh of a young child which was by little and little but heere our Sauiour Christ doth but touch the Leper commands him to be healed and the leprosie immediatly departed from him Doe not aske how this could possibly be that amāful of leprosie should be healed by touching and speaking only vnto him and that presently immediatly too as soone as euer the worde was passed from him Aug. epist 3. ad Volusian for as Austen saies Si ratio quaeritur nō erit mirabile si exemplum poscitur non erit singulare if you seek for a reason of it it were no miracle if you would haue an example of it it were not singular in talibus ratio facti potestas facientis in all such cases the reason and cause of the thing done is the power of him that doth it If you will needes haue a reason of it Saint Ambrose will tell you Nihil medium
our works there were some cause then to seeke the testimony praise of men but because wee are not to bee presented before the iudgement seat of men but before the iudgement seate of Christ 2. Cor. 5.10 How great vanity and folly is it to reioice and glorie in their testimony where God himselfe is the iudge before whose eyes all things are naked hauing no neede that any man should giue witness vnto him The vanitie wherof appeareth yet further in this that when a man hath gotten all the praise and glorie that he can possbly haue of men in beeing called Rabbi and hauing a great name here in the world yet what remains after death of all this but only a name a memory here vpon earth according to that which Dauid sayes Psalm 76.5 Psal 76.5 They haue slept their sleepe and all the men whose hands were mighty haue found nothing If this bee the end of all our good deeds and if we do make this our happinesse Born ep 104 what hath a man more then a beast hath for as Bernard saies when a mans palfry is dead euen his very palfry shall be praised commended too Therefore if we will needs haue praise let vs seeke for the praise of God and not the praise of men for as hee that praiseth himselfe is not allowed as the Apostle saith so neither he whom men do praise 2. Cor. 10.18 but he whom the Lord prayseth 2. Cor. 10.18 Besides it is not onely a vaine and a fond thing but also a very vncertaine and vnsure thing to commit a mans praise and his glorie to the custodie of an other man whose lippes are like vnto a chest as Bernard saies without either locke or key vnto it Bern. ep 42â— which we can neither shut nor open when wee our selues will Yea it is not only verie vnsafe but also very ridiculous to lay vp our treasure there whither wee cannot come to take it and to vse it when wee our selues will For if thou layest vp thy praise and commendation in my mouth it is not henceforth in thy power but in my power beeing in my free choice either to praise thee or to dispraise thee Therefore the safest place to lay vp our praise is with God and in our owne conscience whatsoeuer we lay vp there we are sure to find and to vse it when we will it will keepe it for vs while we liue and will restore it againe vnto vs when we are dead for whithersoeuer we goe that goeth with vs carrying with it our depositum viz. that which it receiued to keep for vs. Againe who sees not how vnprofitable and gainelesse a thing it is to seek the praise of men for our good works when as hereby wee loose our rewarde with God by receiuing the praise of men as a reward of them that as Abraham sayd vnto the rich man Luke 16 Sonne remember that thou receiuedst thy good things in thy life time so God will tell these men that they haue receiued their reward already here in this world in which regarde S. Chrysostome saith Chrysost hom 24. ad pop Antioch â—hat those that doe anie good thing for â—aineglory to be praised of men do as â—t were suffer shipwracke in the hauen â—osing their rewarde there where they â—hould receiue it and therfore he would â—ot haue vs to seeke and receiue the praise of men for our good works that â—e may haue God our debtor who is â—ot only able to pay his own debts him selfe without our running vnto men for â—hem but also to pay vs more liberally more bountifully by giuing vs a rewarde of eternall blisse and glorie in heauen then all the men in the world are by giuing vs a rewarde of a vaine and transitorie praise glory here vppon earth But the greatest matter of all is that it is not onely vnprofitable but also verie daungerous and hurtfull vnto vs this same vaine glorie beeing like vnto the arrowe that flyeth by day whereof DAVID speaketh Psal 91 Psalm 91. Which flyeth lightly and pierceth lightly as Bernard sayth Bern. in psal Qui habit ser 14 but dooth not wound lightly It is sayde of the Basiliske that hee killeth with his verie sight onely Now surely if I bee not deceiued sayth the same Father this Basiliske is vaine glory according to that which Christ sayth Take heede that you giue not your almes to bee seene of men Math 6.1 Mat. 6.1 as if hee should saie Beware oâ— the eyes of the Basiliske whose nature and propertie it is to kill with his sight those whom he sees first and contrariwise to bee killed of those that doe first see him so also vaine glorie killeth those that it first seeth and doe not see it in marking how vaine vnprofitable and hurtfull it is but contrariwise it is killed of them that doe first set their eyes vppon it in considering the nature and qualitie thereof thereby to auoide the hurt and the danger of it So then for the conclusion of all let â—rs follow the counsell which S. Chrysost hom 5. in Gen. Chrysostome giues viz. to imitate those that run at tilt who do not greatly heed the acclamations and shoutings of the beholders but look chiefly to the Iudge to the price for which they do striue so let vs also in ruÌ„ning the race that is set before vs not regard the praise commendatioÌ„ of men but look only to that crown of righteousnes which christ the iust Iudge wil giue to all those that run lawfully coÌ„tinue vnto the end Howbeit we do not coÌ„demn it as a thing simply altogether vnlawful to receiue the praise of men Bern. in paru ser ser 47. ther being a time wheÌ„ we may to very good purpose receiue the same not for vaine glorie but for the profit and benefit of some who by this meanes will the more easily be perswaded in all honest and good things to yeeld obedience vnto vs. For as a good conscience is necessarie for euery good Christian in regarde of himselfe so a good name and a good testimony among men is necessary in regarde of others to profit and to doe good vnto them being greatly induced with the good opinion and commendation of a mans person The godly are fitly resembled vnto Vines which as Salomon sayes Can. 2.14 haue a good sauour with them Vineae dederunt odorem the Vines haue cast a sauour Bern. in cant serm 60 Cant. 2. Now what is this good fauour sayth Bernard but a good testimony of those that are without with which they beeing moued who as yet haue not beleeued do glorifie God themselues also by our good report beeing the sauour of life vnto life vnto them according to that which the Apostle sayth 2. Cor. 2 Wee are the sweete sauour of Christ vnto all them that are saued 2. Cor. 2. So then as the wiseman dooth not
vnderstanding and performance whereof we are to remember and call to minde an olde but yet a necessarie and a trewe distinction of scandalles with the different natures and qualities of sundrie distinct persons whom these scandals do concerne The first kinde of scandall is called by the Schoolemen scandalum actiuum an actiue scandall Scandalum malae rei exemplum aedificans ad delictum Tert. de Virg. velandis Scandalum ost dictum vel factum minus rectum praebens alteri occasionem ruinae Thom. 2. 2. quaest 43. art 1. or an offence giuen which is nothing else as Tertullian sayes but an euill example that maketh others to offende and to sinne by it or as Aquinas the great Schooleman dooth define it it is a word not rightly spoken or a thing not rightly done giuing others occasion to fall thereby or if it doth not preuaile so farre yet at the least it doth greatly offend grieue the mind of a godly and a zealous man The other is scandalum passiuum a passiue scandall or an offence not giuen but taken when as a thing being good or at the least not euill in it selfe yet notwithstanding a person not well disposed falleth into sin by it or at the least is offended and grieued For the former we ought to haue an especiall care that we giue no offence vnto anie according to the Apostles direction 1. Cor. 10. 1. Cor. 32 Giue no offence neither to the Iewes nor to the Grecians nor to the Church of God because the actiue scandall is most properly said to be the cause of sin and therefore hath a most fearefull woe against the authours of it Mat. 18. Woe vnto the world because of offences Necessarie it is that offences come but woe be vnto the man by whom the offence commeth Mat. 16 Of this kind was the offence that Peter gaue vnto Christ when as he went about to disswade him from his blessed passion the soueraigne salue and medicine to heale all our diseases withall which made him to reprooue and rebuke him so sharply as he did Get thee behinde me Sathan thou art an offence vnto me And such also is the offence of manie men now who do greatly offend and hurt others by such scandales as they giue vnto them The which doe commonly proceede from two especiall causes either from som hereticall doctrine erronious opinion which they doe disseminate and sowe in the hearts and minds of such as are ignorant and vnstable beeing not altogether setled nor rooted in the truth or else from an euill example of a wicked and vngodly conuersation whereby they infect and poison the soules of others drawing thē on by their euill example to the like excesse of wickednesse Of the first sort are not only our Iesuits and popish recusants and the rest of that rabble who lie lurking secretly in corners like foxes in their holes or like Lions in their dennes teaching most impious blasphemous doctrine and disswading subiects from their loyalty and allegeance vnto their Soueraigne but also diuers Schismatickes the seeds-men of sedition and dissension in our Church 2. Tim. 3 who creepe priuily into houses and hold priuate conuenticles seducing and mis-leading them with strange fancies and idle conceits withdrawing them frō performance of that dewty and obedience which they ought to yeeld vnto the Church Of the other sort are all sorts of persons whatsoeuer that giue anie kinde of scandall by the sinnes and offences which they commit whether it bee whoredom or drunkenness swearing and blaspheming fraude and oppression or any other sin whatsoeuer wherby they cause others to cōmit the like or at the least do greatly grieue vexe their righteous soules as the wicked Sodomites vexed the righteous soule of that iust man Lot 2. Pet. 2.7 by their vncleane conuersation but especially rich and mighty men that are in high place and authoritie and are more eminent then others who by their euill example and wicked practises doe cause a great manie to sinne as Ieroboam did 1. King 12 by setting vp his golden calues because that men of lower ranke are readie to imitate without any dew examination the dealings and practises of those that are of higher degree thinking that they may lawefully doe whatsoeuer they see them to doe like as wee see in the heauens where the heauenlie bodies which are contayned within the first sphere are mooued according to the motion of the first moouer Our Sauiour Christ saith Mat. 6.22 that the light of the bodie is the eye and if the eye be single the whole bodie will be light and if the eye be wicked the whole bodie wil be darke so surely if great men be good others will learne to be good also but if they be euill others will learne to bee euill by them for wheresoeuer there is darknesse vpon the mountaines there is darknesse vpon the vallies also 1. King 12 If Ieroboam makes golden calues the people will quickly fall to idolatrie and worship them Dan. 3.7 If Nabuchadnezzar sets vp a golden image all the people will forthwith at the sound of the trumpet and other instruments of musicke fall downe and worship it Iudg. 16.30 Sampson cannot pull downe the house vpon himself but many thousands of the people will be slaine with it Therfore for the conclusion of both let all sorts of persons take heede how they giue any offence either by erronious doctrine and wicked perswasions or by an euill example of a lewde life because as Saint Austen saies August de Temp. ser 104. So many as a man shall edifie by a good example for so many hee shall receiue a reward of a blessed life and contrariwise so many as he shall hurt by example of an euill life hee shall giue an account vnto God and receiue a iust recompence and a punishment of a wretched and a damnable life this being a sinne that is not permanent and residing in a mans person onely but transient and passing from our selues vnto others like vnto a leprosie that infecteth others with the contagion of it that as our sauiour Christ sayth of the Scribes and Pharisees Mat. 23 who deuoured widdowes houses vnder a colour of long prayer that they should receiue the greater damnation so the like also may be said of these men that doe not onely sinne themselues but also cause others to sin that they shall receiue a double damnation one for the sin which they committed in themselues the other for the sins which they caused others to commit So as Arrius and Iulian and all such miscreants and monsters shall not only be punished for their owne impieties and blasphemies but also for the impietie and wickednesse wherewith they haue caused others to blaspheme the holy name of God Now for the second kinde of scandall Scandalum Pharisaeorū pusillorum which is the passiue scandall or the offence taken not giuen that is to be
considered according to the condition and quality of two sorts of persons Bern. de praecep dispeÌ„ the one is of malitious and wicked men which take offence at good things which both Saint Bernard the Schoolemen call scandalum Pharisaeorum the scandall of the Pharises the other is of men not malitious but yet weak who either of ignorance or infirmitie do take offence not at euil but indifferent things which hee calleth scandalum pusilloruÌ„ the scandall of weake ones For the first sort wee ought not to bee ouercarefull or sollicitous as Bernard sayes because it proceedeth of malice as may appeare by Christs dealing with the Pharises Math. 15. Who whenas the Disciples tolde him how the Pharises were offended at his doctrine Mat. 15.14 hee seemeth to make no reckoning nor regarde of it aunswering them with Sinite illos let them alone they are blinde leaders of the blinde Whereupon the same Father hath a worthy saying which is often vsed by the Schoolemen Bern. ep 34 Melius est vt scandalum oriatur quà m vt veritas relinquatur it is better that a scandall should be taken then that the truth shoulde bee forsaken According to which rule and direction the Preachers and Ministers of Gods word are not to be greatly carefull of their offence who are offended with them for speaking the truth either by improving of errors or reproofe of sin because there are som spirituall things saith Aquinas which are of the necessitie of saluation Thom. 2. secuÌ„dae quaest 43. art 7 which cannot bee omitted nor concealed without the danger of sinne and therefore ought not to be omitted for anie scandall that may be taken at them or if they be not of so high a nature yet the scandall ariseth of malice in them who woulde hinder good things by raising and stirring vp of scandals which is iust the Pharisees scandall and therfore ought not be regarded because they will not be healed vnlesse others be made sick by them Non magnopere eorum curandum est scandalum qui non sanantur nisi vos infirmemini Bern. epist 90. as Bernard saith very elegantly Neither neede they to bee greatly mooued with their offence who are offended with them for reprouing the sinnes and abuses of these times because it is the Preachers dutie not only to speake but also to cry out loude against them and besides that also hee is not the cause of the scandal that doth reprooue but he himselfe rather who hath done that which is meete to be reprooued The Preachers dutie is to seeke to profit not to please Satius ipforuÌ„ profectib quaÌ„ voluntatib prouidetis Bern. ibid. which hee shall the better do by speaking sometimes against the wills of men then by leauing them wholly and altogether to their owne wills An other case though not in a matter meerely spirituall as the other are yet in a matter annexed vnto spirituall as the Schoolemen speake is concerning the patrimonie and reuenue of the Church whether a Minister or a Pastor finding some wolues in his flocke that are ready to spoile and deuoure the lands and demeanes the tenths and oblations which are the patrimony inheritance of the Church ought quietly to permit suffer them so to doe least otherwise offence may bee taken against the Minister and an imputation of couetousnesse and concontention he laid vpon him Thom. 2 2. quaest 43 art 8 To which it is answered by Aquinas that the temporall goods of the Church are not to be suffered either to bee spoiled or to bee embeselled for any scandall that may bee taken thereat especially when-as the scandall ariseth of malice in some that intende onely fraude and rapine do seek altogether the wrack and ruine of the Church The reason whereof is this because the sufferance hereof would prooue hurtfull not onely vnto the Church by giuing occasion and animating wicked and sacrilegious persons to robbe the Church but also vnto wicked men themselues by suffering them to detaine vniustlie the goods thereof without controlement and to liue and die in their sinne without remorse and making restitution and satisfaction vnto the Church For the second sort which take offence vniustly at things indifferent and not euill in themselues Illorum scandalum de malitia istorum de ignorantia descendit Illi scandalizaÌ„tur quod oderunt isti quia veritatem nesciunt Ber. de praec disp either of ignorance or of weakenesse we are to haue some care and regarde of them in yielding and condiscending something to their weaknesse because that as the scandal of the other proceedeth of malice in hating the truth so the scandall of these men proceedeth of weaknesse in beeing ignorant of the truth who being of a good and honest mind but not of anie great knowledge as Bernard saies haue the zeale of God but not according to knowledge the scandall of which men dooth prouoke Talium scandala curam non iram prouocare solent Bern. ibid. not anger but a care in those that are spiritually minded Of this kinde of scandall was that which our Sauiour CHRIST did yeeld and condiscend vnto who Mat. 17.24 whenas the officers came to demaund tribute or poll monie of him his Disciples though they needed not to haue payed it as being free yet that weake ones might not bee offended hee caused PETER to cast an Angle into the sea and with that which hee shoulde take to paie the tribute money for both of them And of this it is that the Apostle Saint Paul speaketh in diuers places wherin hee sheweth how we are to yeelde vnto the weakness of others Rom. 15.1 Wee that are strong sayth the Apostle ought to beare the infirmities of the weake and not to please our selues Rom. 15. Againe let vs not iudge one another â—om 14.13 but vse your iudgement rather in this that no man put an occasion to fall or a stumbling blocke before his brother Rom. 14. Furthermore Take heed least this power of yours be an occasion of falling to them that are weake 1. Cor. 8.9 The reason whereof is Laesio proximi nullatenus excusatur à culpa si solus defuerit in causa Deus Bern. de prae disp as Bernard saith because the hurt of our brethren is no way excused from sin vnlesse there bee a respect of a higher cause which is our seruice and obedience vnto God to which all things must yeelde and giue place In such a case it is most true that the Prophet sayth 1. Sam. 2.25 If one man sinne against another that is in defence of Gods cause the Iudge shall iudge it 1. Sam. 2. But otherwise 1. Cor. 8.12 the Apostle sayth that when wee sin against the brethren and wound their weak conscience we sinne against Christ And therefore he doth greatly terrifie them that haue knowledge and want charitie not knowing how to condescend vnto the weake saying
him Sozom. ecel hist li. 7. cap. 13. The people of Mediolanus were so far from despising S. Ambrose their Bishop for the troubles and vexations which he suffred of the Arrians that when-as Valentinian by the perswasion of his mother Iustina sent a band of souldiers into the Temple to say hands vpon him and to carrie him into exile the whole people that was in the Church hearing him preach resisted the souldiers and would not suffer them to offer him the least violēce saying that they would all of thē lose their liues there before they would lose their Bishop And Constantine the great was so farre from despising Paphnutius for his outward condition Socr. hist eccl lib. 1. cap. 8 and for the persecution which hee suffred of the heathē that as Socrates reporteth hee had him in great honour and would many times send for him to his court in the presēce of his courtiers kiss the place of his right eye which hee had lost in the persecution Wherefore to conclude this point as our Sauiour Christ saith in another case Quos Deus coniunxit homo non separet Those whom God hath ioyned together let no man put asunder so those whome God hath honoured let no man presume to dishonour by contemning and despising them for anie cause Bern. de Adnen domini ser 3. but rather as Saint Bernard doth aduise and exhort to giue all reuerence and obedience vnto them as vnto Christ whose deputies and vicegerents they are whereof the one to weet our reuerence is inwarde and of the heart the other to weet our obedience is outwarde and of the bodie because it is not sufficient outwardely to honour them vnlesse inwardly wee haue a reuerent opinion and estimation of them And if the life and conuersation happely of any shall be so criminous and notorious that it cannot admit any excuse or defence yet notwithstanding to reuerence and to respect him for his sake who hath giuen this power vnto him giuing it not to the merit of his person but to the ordinance of God and to the dignity of his office Thom. 2. socunda quast 25. who as hee is a Minister ought to be loued and to bee reuerenced for that which is of God in him that is for his diuine ministerie which he hath receiued of God Like as we reade of Alexander the great who going to besiege Ierusalem Ioseph Anti lib. 11. cap. 8 and seeing the high Priest in his pontificall attire to come towards him lighted from his horse saluted the high Priest whereat Parmenio one of his followers disdaigning asked him why hee did reuerence to the Priest of the Iewes when-as the whole world almost did reuerence and adoration vnto Him to whom hee answred that he did not the reuerence so much vnto him as vnto God whose Priest he was who appeared vnto me saith he in this very form of attire being in Macedonia and promised that by his conduct and helpe I should conquere and subdue all Asia Which if heathen by the light of Nature could see and performe what a shame is it to Christians who haue a far greater light which is the light of grace shining in them if they shall not bee able to discerne and to do as much And therfore the conclusion of this shall be the aduertisement which our Sauiour Christ giueth vnto the Lawyer Luke 10.37 Luke 10. Vade fac tu similiter goe and do thou also the like Thus much for the second dutie in the charge viz. to shew himselfe vnto the Priest The third is to offer his gift in the next words And offer thy gift as Moses commaunded c. It was a law among the Iewes as we may read in the Leuitical law that such persons as were clensed of the leprosie should offer 2. Leuit. 14 pigeons or 2. sparrowes for their cleansing with a certaine measure of fine flowre a pint of oyle and the priest to perform certaine rites and ceremonies withall after which the Leper being pronoūced clean by the sentence of the Priest was to bee receiued to be reputed as a clean person The reason whereof was that the leper might giue thanks vnto God might testifie his thankfulnesse by his gift that he offred vnto him Which was the cause that God cōmanded in the law the first born and the first fruits and the tenth part of all their increase to be offred giuen vnto him For seeing the earth is the Lords and all the fulnesse thereof Psalm 24 therfore God to put vs in remembrance of his vniuersall dominion and to acknowledge him to be the author giuer of all hee hath ordained and appointed vs to offer a part vnto him that so wee might acknowledge his bountie and testifie our homage and thankefulnesse towards him Not that God hath neede hereof for as hee himselfe sayth Psal 50.10 All the beasts of the forrest are mine and so are the cattell vpon a thousand hilles If I bee hungrie I will not tell thee for the whole world is mine and all that is therein Deu◠qui dignatus est totū dare decimā a nobis dignatur accipere non sibi sed nobis profuturā Aug. de Temp. ser 219. Philo de pram sacerdotum Psalm 50 but for the vse of his seruice and worship and for the maintenance of the Priests and Leuites who were emploied and laboured in his seruice it being a thing most iust and meet as Philo faies that some testimonie of thankefulnesse should bee shewed out of our temporall goods for the most large and manifolde benefits that God hath bestowed vpon vs wherof forasmuch as the authour and giuer of all hath no neede Psal 16. for as Dauid sayth Psalm 16. My goods doe not extende vnto thee or thou hast no neede of my goods they ought to redound to the Ministers of the Temple and to those that are the Curators and haue the charge of holy things And therfore God accordingly after such time as hee had separated the tribe of Leui from the other tribes had made the Priests office an office of seruice Num. 18.17 as it is called Numb 18 that which hee reserued vnto himselfe commanded to be offered vnto him in recognition of his dominion hee bestowed the vse and profit thereof vpon the Priests and Leuites for their maintenance seruice in the tabernacle so as the first fruits tenths oblations and the sacrifices that were offered became dewe to the Priests and Leuites for their vse and benefit hauing that interest and propertie in the tenth part of their goods at the least Nahum 10 which they themselues had in the other nine parts The which I suppose to be a law not meerly ceremoniall or iudiciall as som do thinke belonging to the Iewes only but also in some respects naturall and morall belonging vnto Christians For howsoeuer certain accidents and circumstances thereof doe
priuate vses as many couetous Patrons doe in reseruing their own tithes vnto thēselues 1. Sam. 8.15 in giuing nothing at al vnto God partly by embezeling diminishing some part therof by fraude and cunning as many both in the Country and the Citie vse to doe by concealements Act. 5.2 and by diuers couenous trickes and deuises which they haue and so not giuing all but a part of that which is dewe vnto him For which cause he telleth them that they are cursed with a curse and doth straightly charge them to bring all manner of tithes into his storehouse Mal. 3.10 that there may be meat in his house that is into the Temple to maintaine the Priests and the poore with it not into their owne barnes and their houses to maintayne them and their brauerie withall 1. Sam. 21 The shewe-bread was not for euery man to eat of but for the Priests neither is the meate of Gods house for the vse of euery man but for the vse of the Priests It is a sure maxime in diuinitie that those things that are dedicated and consecrated vnto God cannot be alienated nor conuerted to ciuil vses afterwards but doe from thenceforth become the proper possession of God of those to whom God doth make an assignation thereof and therfore whosoeuer shall profane holy things either by offring violence vnto them or by employing them to their owne priuate vses they do cast themselues headlong into very eminent danger doe bring a feareful destruction vpon themselues for as Salomon saies Laqueus est homini deuorare sancta it is destructiō vnto a man to deuoure that which is sanctified Prou. 20.25 Pro. 20. The very heathen obserued Virgil. lib. 2. Aeneid that after such time as the Greciās once offred violence to the Temple of Pallas Lactant. de origine err cap. 4 that they lost all their hope and neuer thriued nor prospred after it Lactantius writing against the errour and profanenesse of the heathen reporteth of diuers who haue bin grieuously punished among thē for offring violence vnto holy things as namely of Fuluius the Censor who for taking away certaine marmoreas tegulas tiles of marble out of the Temple of Iuno Lacinia Lact. de orig err cap. 8. was within a short time after distraught of his wittes and had two of his sonnes slayne for griefe whereof hee himselfe dyed also of Appius Claudius who for translating and alienating onely those things that were consecrated to Hercules within a while after lost the vse of both of his eyes And although Dionysius made but a rest of sacriledge in taking a golden cloake that was vppon the image of Iupiter Olympius and putting a wollen cloake vpon it insteade thereof saying that a golden cloak was too heauy in summer too cold in winter but a linsie wolsy cloak was fit for both also in cutting off a golden beard that Aesculapius did weare saying that i◠was no reason that the sonne shoulde haue a beard when as Apollo his Father had none furthermore in taking away certaine golden cups which they held forth in their hands saying that it were great folly and madnesse not to take them being so kindly offered although I say Dionysius did al this without present punishment for afterward hee was driuen out of his kingdome laughing and scoffing to his companions who feared that hee would haue suffred shipwrack for his sacriledge do you not see sayth he how prosperous a voiage the gods do giue to those that commit sacriledge yet notwithstanding Pirrhus for robbing the treasurie of Proserpina suffred shipwracke not farre from the shore where himselfe his men his other goods were drowned nothing found again of all but onely the mony that hee had taken out of the tresury What should I tel you of Zerxes who sending 400. Iustin hist◠lib. 2. of his souldiers to Delphos to spoile the Temple of Apollo they were euery one of them destroyed and burnt with thunder and lightning Of Marcus Crassus Ioseph Ant. li. 14. cap. 12 who for taking a great summe of money out of the Temple of Ierusalē which Pompey in a kind of piety would not touch nor meddle withall which sum amounted to ten thousand talents within a while after making an inuasion vpon the Parthians he perished there with his whole armie Let these passe let vs cast our eyes a while vpon diuine histories and the histories of the Church there shal you see Baltazar for profaning abusing the holy vessells which Nabuchadnezzar had taken in the spoile of Ierusalem Dan. 5.23 and had laide vp in the Temple of his owne god fearing to conuert them to his owne vse as Iosephus in his antiquities discourseth vpon that historie Ioseph Ant. li. 10. cap. 12 and for drinking and carowsing in them among his Princes his Courtiers and his Concubines with certain blasphemous words which hee vttered against the euer-liuing God receiued presently a fearefull doome sentence by a hand-writing vpon the wall which did wonderfully affright and astonish him making his ioynts to loose and his knees to knock together Mene Mene Tekel Vpharsin The interpretation whereof is that God had numbred his kingdome and had finished it and that God had diuided it and giuen it to the Medes and Persians There may wee see also Antiochus Epiphanes 1. Mac. 6.12 who perceiuing the time of his death not to be farre off called his friends vnto him sheweth them both the grieuousnesse of his disease the cause of it viz. that he suffered all his pain misery for taking the vessels of gold and siluer out of the Temple of Ierusalem and for destroying the inhabitants thereof without cause 1. Mac. 6.12 There may we likewise see Herod Ioseph Ant. li. 16. cap. 11 surnamed the great who hauing opened Dauids sepulchre to take mony out of it as Hircanus had done before who tooke from thence 3000. talents of siluer lost two of his souldiers or of his guarde there who were consumed by a flash of fire that brake forth of a secret place so as hee was glad to depart thēce for very feare after which time his house decayed and fell to ruine which was a iust rewarde and punishment of his wickednesse Looke vnto the age that succeeded and followed after I meane the time of the Gospel before the Church was altogether established beholde Ananias and Saphira for withholding secretly part of that Act. 5.5 which they had voluntarily giuen to the vse of the church most seuerely punished with suddaine death After this when the Church was established and indued with great riches and possessions by the bountifull donations of godlie Emperours and other deuout Christians Iulian the Apostata and Felix his companion Theodoret. eccl hist lib. 3. cap. 11 12 as Theodoret reporteth for taking away the holy vesselles of the Temple where one of them pissed against the Communion table
to bee healed in his body also it being a thing not vnlawful to pray for the health of the one as wel as for the health of the other For though we ought first and principally to pray for spirituall and heauenly things as our Sauiour Christ vvilleth vs first to seeke the kingdome of heauen Mat. 7 Thom. 2.2 quaest 83. art 4. and the righteousnesse thereof yet secondarily wee praye also for corporall and temporall things as certaine helpes and meanes to attaine vnto better things And therefore our Sauiour in that holy praier which he hath taught vs after 3. petitions for spirituall graces hee addeth one for temporall blessings to shewe that in a decent order Debemus ista ae deo petere sed secundo tertio leco vt primas partes orationis nostrae animae aemor defideriuÌ„ vitae eternae obtiueat Aug. de Temp. ser 60. and in their dew place wee may praie for the one as well as for the other Onely this wee are to bee carefull of that we be not too forward nor too greedie in praying for them but to pray with sobrietie and moderation and with submission to the will of God as the Leper doth here Si vis potes if thou wilt thou canst As if hee should say Lord I doe not doubt but thou art able to heale mee heale me I beseech thee if it bee thy will and if thou seest it to bee good for mee VVhich is the true difference wee are to make in praying for spirituall and temporall blessings for the one wee may pray absolutely if wee will for the other we are to pray conditionally and with submission to the will of God as the Leper doth Lord if thou wilt thou canst make mee cleane It is not to bee doubted but that the Leper had hee prayed for the health of his soule as he doth for the health of his body desiring remission of his sins iustification by faith reconciliation with God his grace here in this life and glory and blessednesse in the life to come all which are spirituall blessings and cannot choose but be alwaies good for vs then he needed not to haue prayed eyther couertly or coÌ„ditionally Si vis potes if thou wilt thou canst but he might haue prayed both directly absolutely with the Prophet Dauid Sana animaÌ„ meam Domine heale my soule O Lord Psal 41.4 But because he praies for the health of his body which is a temporall benefit such an one as God in his wisdome many times doth see not to be good for vs for manie men are better in sicknesse then they are in health therefore hee prayes conditionally and with submission to the will of God Domine si vis potes mundare me Lord if thou wilt thou canst make mee cleane To teach vs also no doubt how to stand affected in praying for these outwarde and temporall blessings whether it bee health wealth peace plenty liberty and deliuerance from dangers and calamities as the sword the famine the pestilence to which wee are and haue beene a long time subiect the Lord giue vs grace to turne vnto him that so hee may turne away both these all other his iudgements from vs viz to bee affected and like minded aâ— Dauid was 2. Sam. 15.25 when hee was in danger and fled from his sonne Absolon that rebelled against him to say with him If I shall finde fauour in the eyes of the Lord he will bring me againe if not heere I am let him doe to me as seemeth good in his eies so likewise if we shall find fauour in the eyes of the Lord or if he sees it to be a fauour to giue it vnto vs for some things God doth giue vs in his great displeasure Quaedam Deus negat propitius quedam concedit iratus Aug. Multis propitius Deus non tribuit quod volunt vt quod vtile est tribuat Aug. de vnit Eccle. and some things he doth denie vs in his great loue and mercy denying to many that which they desire that he may giue them that which is good for them I say if God sees it to be a fauour indeede to giue these things vnto vs hee will giue vs health wealth peace plentie liberty prosperity and will preserue deliuer vs both from the famine and the pestilence which doe lie now at our gates as Hanniball sometimes did at the gates of Rome threatning calamitie and destruction vnto vs if not let him do to vs as seemeth good in his eies here we are readie to obey his will eyther by doing or suffering of it This ought to be the affection of euery good Christian touching these outward and temporall things to pray with moderation and submission vnto the will of God according to the direction that S. Bernard giueth Temporalia si defuerint Bern. de 4. modis orandi petenda quidem sunt sed non sunt nimium requirenda if we want teÌ„porall things necessarie for this life it is not vnlawfull to pray for them but wee may not praie too carefully nor too earnestly for them not onely by the example of this Leper but also by an example without all exception euen of Christ himself who praying for outward deliuerance which was a teÌ„poral benefit prayes both with condition and submission too Mat. 26.39 Father if it be possible let this cup pass away from me yet not my will but thy will be done Which was the cause that mooued the Leper to pray so closely and so submissiuely as he doth acknowledging Christs power but submitting himselfe vnto his will in saving Si vis potes mundare me if thou wilt thou canst make me cleane Which petition like vnto those Cherubins which looked towarde the Mercy-seate Exod. 37.9 Exod. 37.9 seemeth to haue an eye vnto two things in Christ vnto his wil and vnto his power to his will in saying Si vis if thou vvilt to his power in saying potes mundare me thou canst make me cleane in the one insinuating and acknowledging that both his cleansing and all things else doe proceed from his will as the first and chiefe cause of all and therefore hee sayth first Si vis if thou wilt In the other signifying plainely that his power is omnipotent able to doe whatsoeuer hee will and therefore vpon the graunt of his will hee inferreth his power Si vis potes if thou wilt thou canst For the first Voluntas dei omnium quae sunt ipsa est causa Aug. viz. that the will of God is the first and principall efficient cause of all those workes which God doth externally out of himselfe as the Schooleâ—en speake Voluntatis dei quae omnium causa nulla causa Hugo de S. Vict. so as there is no superior nor â—recedent cause mouing the same it doth â—uidently and manifestly appeare by the â—ternitie and omnipotencie of Gods wil. For seeing that nothing is before the will of