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
things As for example in the case of election and reprobation affirming that the will of God is moued by the works which he did foresee in vs beeing eyther good or euill to elect some and to reiect others and in the case of his giftes and graces which hee bestoweth that hee imparteth his grace vnto some and denyeth it to some in regard of the good vse or abuse thereof which he did foresee in vs. A doctrine not onely repugnant to that truth which hath bin confirmed which maketh the will of God the first and chiefe cause not subiect vnto any other but also clean against the maine streame end current both of the Scriptures Fathers and all Orthodox writers who doe greatly condemne it as obscuring and extenuating the free grace of God in the matter of our saluation Ioh. 15.16 Our blessed Sauior instructing and comforting his Disciples a little before his passion with the sweet doctrine of their election telleth them Ioh. 15. Yee haue not chosen mee but I haue chosen you and ordained you that ye bring forth fruit and that you fruit remaine therefore God hath not chosen men because he did foresee that hee should bee chosen of them and that they would bring forth fruite and continew in so dooing but hee hath chosen them to make them bring forth fruit to perseuere and continue therin Vpon which words S. Aug. in Ioh. tr 86. Austen hath this obseruation of purpose as it seemeth against these kinde of men Hic certè vacat vana illorum ratiocinatio qui praescientiam Dei defendunt contra gratiam Dei here is the vain reasoning of them confuted who defende the fore-knowledge of God against the grace of God in saying that wee were elected before the foundation of the world because God did foresee and knowe before that wee would be good which is quite contrarie to that which Christ sayth here Yee haue not chosen mee but I haue chosen you For if God did therfore choose vs because he did foresee and know we would be good he did not choose vs to make vs good but rather wee choose him in purposing to be good So also the Apostle speaking of Gods election Ephes 1. hee sayth Ephes 1.4 that God hath chosen vs before the foundation of the world that we should be holy hauing predestinated vs to be adopted through Christ Iesus vnto himselfe according to the good pleasure of his wil he doth not say that he hath chosen vs because he sawe we would be holy but that we might bee holy neyther dooth hee say that hee hath predestinated vs for the good vse of our free-will but according to the good pleasure of his owne will Wherupon sayth Austen Aug. con Inlianum Pelag li. 5. cap. 3. Nullum elegit dignum sed eligendo effecit dignum Hee hath nor chosen anie beeing worthie but hee hath made them vvorthie by choosing them But most pregnant is the testimonie of the Apostle Romans 9.11 Rom. 9.11 Where speaking of election and reprobation or at least of the calling of the Gentiles and the reiecting of the Iewes he bringeth in the example of Iacob and Esau who being borne of the same Parents and at one and the same time and without any disparitie at all in their workes for as yet the children were vnborne and had done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was sayd I haue loued Iacob and hated Esau Which because it might perhaps seeme vniust he maketh this obiection vnto himselfe What shall wee say then is there vnrighteousnesse with God To which he answereth God forbid whereof hee giueth no other reason then this for hee sayth to Moses I wil haue mercy on him to whom I will shew mercy and wil haue compassion on him to whom I will shewe compassion Whereas if GOD did choose one and reiect an other for his workes fore-seene it had beene readie for the Apostle to haue sayde so and so quite to haue cleared God of the leaste suspiciō of iniustice which forasmuch as he doth not but standeth only vpon Gods will and his mercy it appeareth plainly that election and reprobation and the graces and blessings of God do not depend vpon workes forseene but first and principally vpon the good-will and pleasure of God Last of all our election which is of grace as the Apostle sayth Rom. 11.5 Rom. 11.5 could not stand if works and merits go before it for if it bee of grace it is no more of works else were grace no more c. Wherupon sayth the same Father Non est gratia si praecesserunt merita Non est gratia si praecesse runt merita Haec quippe non inueni◠merita sed facit Aug. ibid. there is no grace if workes and merits goe before it Haec quippe non inuenit merita sed facit for grace doth not finde but doth make and fashion good works in vs. And yet notwithstanding though the will of God be the prime and chiefe cause of all things before and beyond which there can bee no other moouing and inclining the same yet it is not the sole and only cause as if there were no other answere to be giuen of any thing but only because God would haue it to bee so forasmuch as there are also manie second causes concurring with the first by the mediation whereof the will of God doth effect and bring euerie thing to passe As for example in the matter of our saluation if a question should be asked why God doth saue some men is there nothing to be answered but because God would haue them to bee saued Yes verely the will and working of man concurreth also with the will and working of God For though the will and power of man is not able to doe anie thing without both the wil and the especiall grace of God Iohn 15.5 for as CHRIST sayth Without me ye can doe nothing Iohn 15. Yet notwithstanding beeing preuented and assisted by the good will of God and the powerfull and effectuall grace therof then our wil hath power to work together with the will of God and the grace of God also worketh together with our wil according as S. Paul saith I labored more then they all 1. Cor. 15.10 yet not I but the grace of God with me 1. Cor. 15.10 Else how could Dauid praie vnto God Psal 30. August de peccat mer. remis lib. 2. Aug. de gra lib. arbit to bee his helper sayth Saint Austen vnlesse hee himselfe did endeuour and worke something with him Yea else how could God commaund vs and exhort vs to doe his will vnlesse the will of man did work something in the performance of it For as therfore we pray vnto God daily because our will is not able to do anie thing without the grace of Gods will so God doth therefore commaund vs
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
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
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
will not haue any mortall creature to obtain any thing without labour and industry to the end that therby we might acknowledge and commend the eminent greatnesse and excellencie of God aboue the creatures The labour of man is like vnto meate for as the life is preserued and maintayned by meat so both life and euery good thing is maintained by labour And therefore as those that desire to preserue this naturall life do not refuse to take nourishment so they that desire to haue meate to preserue the life withall or to haue anie good thing to preserue the soule withall ought not to refuse labour it beeing both to life and to vertue and to euery thing else as meate and nourishment is vnto the body There are others also that depende so much vpon Gods prouidence in preseruing them that in a time of danger and sicknesse as this is they will not vse those meanes which not only God but euen nature reason also doth direct them vnto for their defence preseruation running headlong and desperately into places that are infected without any care and regarde eyther of themselues or of others saying that in good earnest which the Physicion spake but by way of a taunt to Ludouicus the Italian God hath set downe the terme of my life and if my time bee come do what I can I can liue no longer then God hath appointed and if it bee not come let me goe whither I will I shall liue as long as God hath determined not considering withal that Gods prouidence doth not take away the means and second causes of our preseruation but rather setteth them in a decent order as certaine helpes and instruments to accomplish the same When God made the lawe of the leprosie a disease in regard of the contagion thereof Leuit. 13 not vnlike vnto the pestilence there was no question but that all shoulde liue out that time that God had appointed vnto them and yet God to accomplish this by a secondarie meanes hee prouideth withall that the Lepers should liue a part without the campe from the societie and company of others as a necessarie and subordinate meanes to effect the same Esay 38 So also when God promised Ezechias that he should recouer his sickness liue fifteene yeares more no question there was but hee must needes liue so long because God had decreede and promised it yet notwithstanding hee prescribes him certaine meanes that he must vse for his recouery viz. to take a bunch of dryed figs and to apply it vnto the byle as a subordinate meanes to accomplish his decree For to lay all vpon the shoulders of Gods prouidence and our selues not to stirre so much as the least of our fingers in working together with his prouidence what is this else but to tempt God Si periculum quantum canere possumus non cauemus magis tentamus Deum quam speramus in Deo Aug. de Ciu. dei lib. 16 cap. 19. Zanchius in cap. 2. ep ad Philip. as S. Austen sayes if we be in any danger and bee not carefull to decline and auoide it as much as we can we do rather tempt God then put our trust in him To this purpose it is worthy of obseruation which that worthy and learned Zanchius a singular ornament of Gods Church reporteth vpon occasion of the pestilence that was verie rife among them of a certaine conference or disputation between him and a Minister of Curia whether it were lawfull for a Minister to absent himselfe from those that were sicke of the plague and to flee from those places that were dangerously infected the Minister of Curia holding that it was not lawfull and Zanchius on the other side holding that it was not vnlawfull being done with such due regard as it ought to be without dishonour vnto God neglect of our duty or fraude and iniurie vnto the people committed vnto vs. Of which point they had reasoning so long both by word of mouth by Letters till at the length the Minister of Curia by resorting daily to those that were sicke of the plague was stricken himselfe and fell sick of it At which time seeing his error and ouersight and the daunger into which hee had brought himselfe and his family hee bewayled and cryed out to his wife and children and to his friends about him Oh vtinam Zanchij consilium secutus essem Oh that I had been ruled by Zanchius who gaue me counsell so to haue care of those that were sicke that withall I shoulde haue a care of those that are sound viz. of my selfe and of my family of the Church of God whose future good and profit I ought to haue regarded expecting a better opportunitie afterwarde Which is a matter right wisely and Christianlie ordered by those that are in authoritie for the safetie and preseruation both of Mininisters and of al sorts of people but that I know not how eyther wee thinke our selues wiser and more charitable then they or else as it should seeme not to stand bound in dutie to performe obedience to the lawes and orders of our superiours Thus doe you see why God vseth some meanes in his works that he doth now we will shew why he vseth so small and weake meanes in dooing of them which is not without as iust cause reason as the other First of all that wee should not ascribe that vnto the means and to the secondarie cause which is due to the power and goodness of God that worketh all in all For such is the corruption of our nature and the grosse conceit of our reason that wee looke more to the meanes then to God the Authour and finisher of all although alas what is all the means in the world vnlesse God worketh with them and giueth power and ability therunto What is bread the ordinarie meanes to preserue life able to doe vnlesse withall God giues the staffe of breade which is a secret blessing and power to norish vs withal what is all the labour and studie and paines we take able to doe vnlesse God laie his hand to the worke and helpe vs through with it If wee builde yet Psal 127 vnlesse the Lord builde the house they labour in vaine that builde it if wee watch yet except the Lord keepe the Citie the watchman watcheth but in vaine if wee labour and take paynes rising early and lying downe late and eating the bread of carefulnes yet vnless Gods blessing be with vs as it was with Iacob whither so euer he went all our labour is lost and to no purpose without this we may sowe much reap little we may eate and not be satisfied Agg. 1.16 wee may weare cloathes and not bee warme wee may earne wages and put them into a broken bagge and bee neuer the better nor the richer for it Habac. 1.16 Therefore we ought not to sacrifice vnto our net nor burne incense vnto our yarn as the Prophet speaketh