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
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
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
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
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
our selues with a priâ—at a speculative life but to ioyn our selues also with Leah in imploying our selues in an actiue and a practicke kind of life for though Rachel which as the Fathers say signifies the contemplatiue life be bewtifull faire Aliâ—â—d est quod 〈◊〉 latificat cor bominis aliud quod adificat multos Bern. in Cant. ser 9 yet Leah which signifieth the actiue life is more fruitful and profitable the one reioysing the heart but of one the other reioysing and comforting the hearts of many The 2. reason why Christ vseth his tong in healing this Leper was to shew he would heale him after a decent and a seemely fashion not doing his miracles and his other workes by dumbe shewes and apish gestures and by muttering and mumbling as inchaunters and sorcerers vse to doe but by an expresse and significant voyce ioyned with an outward signe or action signifying his wil and pleasure for the doing of it To which end it is obserued he seldome or neuer doth any miracle but he vseth his tongue and his speech when hee doth it So long as hee refused to heale the Caananite to make triall of hir faith Mat. 15. Mat. 15. he would not aunswere one word vnto her but afterward purposing to heale her hee opened his sacred mouth and speaketh vnto her O woman great is thy faith bee it vnto thee as thou hast sayd So did he to the woman of Syrophonissa that woulde haue stolne an healing from him Mat. Mat. 9 9. by comming closely behinde him and touching the hemme of his garment but Christ knowing it and not willing to haue her healed by touching only hee turneth about and speaketh vnto her saying Daughter be of good comfort thy faith hath made thee whole Mar. 7 So did he to the deafe man Mark 7. in putting his fingers into his eares and saying Ephata be opened Luke 18 to the blind man Luke 18. in touching his eyes and saying Receiue thy sight Luke 7 to the widowes sonne Luke 7. in touching the coffin and saying Young man Ioh. 11. I say to thee arise to Lazarus Ioh. 11. in groning and saying vnto him Lazarus come forth to the woman that was possessed with a diuell Mat. 8. Mat. 8 I charge thee thou vnclean spirit that thou come out of him and to the Leper here in touching him and saying Volo mundare I will be thou clean Which it is very credible that our Sauiour Christ did to discouer the vanitie and to condemn the impiety of coniurers and forcerers who will take vpon them to doe great matters by outwarde and visible signes onelie as characters figures framing of circles hanging of amulets about the necke and such like trumperie things which in nature haue no power nor vertue to produce such effectes or if they doe vse words they are either such as haue no signification with vs or else such as are superstitiously abused out of the Scripture and mumbled vp after a strange and ridiculous manner beeing for the most part not vnderstood of them that vse them nor anie wayes employed to that end to which God hath ordained appointed them whereas our blessed Sauiour in dooing this great worke vpon the Leper vseth not onely his hand in touching him as a most fit instrumeÌ„t to heale him withall there beeing such vertue and power therein by reason of the fulnesse of the God-head Col. 2. which did dwell bodily in him but also his tong his speech too vttered after an expresse and a significant manner declating his will and his pleasure to haue the thing done and not voyde of vertue and power also for the effecting and performing of it With whome wee may also ioyne our Romish Exorcists who doe fable and boaste of diuers straunge woonders donne among them viz. of diuers myracles that haue beene donne at the Sepulchers of Saints departed of diuers images which haue wept and swet and spoken and mooued from place to place and of a verie strange one of late yeares viz. of Garnets picture who was not long before executed for treason represented seen in the length and bredth of a straw a miracle certainly much about the worth of a strawe all which of both sorts are lying wonders both in regarde of the forme being but meere illusions and verie legerdemaines and in regard of the end of them beeing onely to deceiue and to obscure the truth and the glorie of God Remoueantur ista vel figmenta mendaciuÌ„ hominum vel portenta fallaciuÌ„ spirituum Aut enim noÌ„ sunt vera quae dicuÌ„tur aut si haereticorum aliqua mira facta sunt mag is cauere debemus Aug. de vnit Eccles cap. 16. Contra mirabiliarios istos cautum me fecit Dominus meus dicens In novissimis teÌ„porib c. Aug. in Ioh. tr 13. Concerning which Saint Austen doth aduise vs not to gine any heed vnto them but rather to refuse to reiect them for either sayth he these wonders and miracles which they tell vs of are not true or if they bee true we ought the rather to beware of them because Christ hath forewarned vs that in the latter times there shall arise false Prophets which shall do manie signes and wonders insomuch that if it were possible they should deceiue the verie Elect with them I doe not deny but that there was great neede and vse of miracles in former times when as the Church was first to bee planted to the end that men might repent and beleeue the Gospell but now the doctrine of the Gospell beeing confirmed and the whole world beleeuing in it there is no neede of miracles anie longer for as Nazianzen sayes Signa infidelib us Nazian in laudem Basilij non fidelibus dantur signes and miracles are not giuen for those that doe beleeue but for those that do not beleeue neither would God haue them still to continew after that the Church is dispersed ouer the whole world Miracula in nostra tempora durare per missa noÌ„ sunt ne animus semper visibilia quaereret eorum consuetudine frigesceret genus humanum quorum nouitate flagrauit Aug. de vera relig cap. 25. least seeking too much after visible things wee should neglect those things which are inuisible and grow colde in faith by a dayly custome of them whereas wee were inflamed before with the newnes and strangenesse of them And therefore all Exorcists and sorcerers all impostors and iugglers all mirabiliarij and workers of wonders may now put vp their pipes and hang vp their harpes vpon the willowes as they sit by the riuers of Babylon and bee ashamed and blush at their owne follie and impietie who to the end that they may with Simon Magus their master seeme to bee some great men able to doe great feats delude the World with a deale of baggage and trumperie and with a companie of ridiculous and apish toyes as if