the same branch of the same article It is he that made us which only can preserve us and whiles we professe that it is hee that made us and not wee our selves that he is the maker of all things visible invisible we include as much as the Apostle saith somewhat more then he expresseth in these words In him we move live and have our being which containe the three speciall branches of Gods power Miracles properly so called consist in some extraordinary manifestation of Gods power either adding somewhat unto or subtracting somewhat from the ordinary efficacy of instrumentall causes or observable course of nature All miracles may be reduced to such manifestation either of Gods creative or his conservative or cooperative power Sampsons strength or archievements were truely miraculous and did suppose an addition of force supernaturall to his native activity or extraordinary measure of Gods coworking power The victory which Iosuah got over the Amorites was after this manner miraculous There was a power more than naturall as well in the motion as in the making of those great stones wherewith the Amorites were beaten downe The three Children againe were preserved untoucht in the midst of the flaming furnace by true miracle or extraordinary manifestation of Gods power But this consisted not in the addition of any supernaturall forces unto it but in the meere subtraction of Gods co-working power without subtraction of his creative or conserving power for so it had ceased not only to burne but to be fire The suddaine withering of Ieroboams hand was a true miracle but did consist in the subtraction of Gods preserving power that is that branch of his power in which as the Apostle speakes all things live that are endowed with life That God hath thus wrought the safety of his servants and yet is able to worke by these or the like more miraculous meanes wee doe believe in that we believe he is the Almighty maker of heaven and earth But besides that absolute dependance which every particular creature hath on these branches of his power by which their severall efficacies may be extraordinarily increased or diminished there is an essentiall subordination of all the severall rankes of his creatures with whatsoever strength or efficacy they be endowed unto his providence as in wisdome he made them all so in wisdome he marshalleth and ordereth them all Now the contrivance of meanes or agents for their nature or kinde but ordinary may be more admirable than miracles properly so called that is than his particular workes of wonder Miracles are in their nature more apt to affect the sence but the sweet contrivances of Gods wisdome and providence doe more affect the understanding The one workes astonishment the other admiration For this reason were miracles more frequent in the infancy of the Church as an awfull kinde of discipline to inforce unbeleevers to give audience unto the word of life and to take Gods promises which would otherwise be sleighted into serious consideration But the wayes of Gods wisdome or sweet disposition of his providence are more apt to cherish the seed of life being sowen in mens hearts Miracles by continuall frequency would cease to be miracles would not be wondred at whereas the unsearchable wayes of Gods wisdome or his indissoluble contrivances of extraordinary successe by meanes ordinary will uncessantly breed in us matter of admiration His wayes and contrivances are still in one kinde or other most admirable but we want eyes or will to contemplate or observe them Yet let us see whether the greatest deliuerances which God wrought for his children of Israel besides that one in bringing them out of the land of Egypt were not wrought by meanes ordinary and usuall if we respect their particular or severall agencies and admirable and extraordinary only for their combination and contrivance When the Lord turned againe the captivity of Sion we were like them that dreame Then was our mouth fill'd with laughter and our tongues with singing Then said they among the heathen the Lord hath done great things for them yea the Lord hath done great things for us already whereof wee reioyce Psal. 120. v. 1. 2. 3. 4. 5. This was indeed a great deliverance and so to be acknowledged by all posterity For so the Prophet had foretold Ier. 23. 7. Behold the day is come saith the Lord that they shall no more sya the Lord liveth which brought forth the children of Israel out of the land of Egypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North country and from all countryes whether I had driven them and they shall dwell in their owne land Not to make comparison betwixt the mighty workes of God or not to question whether according to the literall meaning of this Prophecy the fame or fresh memory of this second deliverance out of Chaldey should eclipse the fame of the former out of Egypt This is certaine aud unquestionable that this latter deliverance was a most exact parallell to the former And yet if we could exactly calculate all the particular meanes which did concurre to the surprisall of Babylon by Cyrus or to Cyrus his setting this people free we should not finde one miraculous effect among them And yet if wee would but seriously compare all the circumstances and concurrences of second causes which Herodotus and Xenophon relate with the sacred predictions concerning Cyrus his good successe against Babylon the intire contrivance of them is most admirable and such as would give us a more pleasant view or modell of Gods infinite wisdome then miracles can doe of his infinite power Againe in that deliverance of the Iewes from Hamans conspiracy there is no extraordinary manifestation of Gods power no particular cause or agent was in it's working advanced above the ordinary pitch of nature and yet the contrivance or suiting of these ordinary agents appointed by God is more admirable then if the same end had beene effected by meanes truly miraculous For a King not to take kindly rest by night though in a bed of ease is not unusuall For a King againe to seeke to solace his waking thoughts by hearing the Annalls of his kingdome or the journalls of his owne reigne read unto him is more commendable then rare But that King Assuerus should lye awake at that time specially when Haman did watch and plot the destruction of the Iewes that causing the Chronicles of his Kingdome to be read the reader should light on the place wherein Mordecai his unrewarded good service in discovering the treason intended against the Kings person was recorded this was from the keeper of Israel who neither slumbereth nor sleepeth and who was marveilous in his peoples sight It was his doing likewise that Hester though by Mordecai's advice should conceale her nation and parentage untill she came in such high favour with the King That Queene Vashti should be displaced and she preferred
and praying Every coward is capable of the former and he is a very foole that when other meanes faile cannot practice the later Must we then decline all triall of his wisdome by the received rule of humane policy This wee might doe but this we need not doe For the depth of his wisdome and policy will appeare if wee measure it by that rule or scale of that policy which the wisemen of this world hold in greatest admiration For so a great master of the art of policy tels us that when any state or kingdome is either weakened by meanes internall as by the sloath the negligence or carelesnesse of the Governours as diseases grow in mens bodies by degrees insensible for want of exercise or good dyet or whether they be wounded by causes external the only method for recovering their former strength and dignity is ut omnia ad sua principia revocentur by giving life unto the fundamentall lawes and ancient customes As for new inventions what depth or subtilities soever they cary unlesse they suite well with the fundamentall lawes or customes of the state wherein they practice they proove in the issue but like empiricall Physick which agrees not with the naturall disposition or customary dyet of the party to whom it is ministred Of the former aphorisme you have many probatum's in the ancient Roman state So have yee of the later in the state of Italy about the time wherein Machiavel wrote if we may believe him in his owne profession Admit then the rule or method were as for ought I have to say it is without exception yet the successe of the practice how conformable soever to the rule must still depend on that measure of goodnesse which is contained in the fundamentall lawes or primevall customes of every Nation If these be but comparatively good the successe of the practice cannot be absolute If they be but seemingly good or mixed with evill the great Philosopher treating of this subiect hath foretold the successe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is either falsly or but seemingly good will in revolution of time bring forth effects truly and really evill If the fundamenmentall lawes of any state be not firme or sound whatsoever else is laid upon them there lyes a necessity of finking with their owne weight Where the basis is but narrow the fastigium or roofe cannot be high Or where the foundation is both firme and spatious yet if the structure be set awry with every degree of height it gets there growes a parallell degree of inclination to its sudden downefall Now if Hezekiah in making choice of prayer before any other meanes of policy did practice according to the former rule that is as the ancient lawes of that kingdome and rules of goverment prescribed by his Ancestors did direct him he was more politickly wise than any Prince of other Nations in these times could be than any at this day can be besides such as have the like fundamentall lawes or take his practice in like exigence for their patterne For the fundamentall lawes of his kingdome were absolutely good as being immediately given by God himselfe The best lawes of other Nations were but the inventions of men Hence saith the Psalmist Psal. 147. v. 19. Hee sheweth his word unto Iacob his statutes and ordinances unto Israel Yet Moses presumed that other Nations which had no knowledge of their lawes in particular should from the happy successe which was to attend their due observance acknowledge in generall that their lawes were more righteous and able to make this people wiser than other Nations could be For so Moses had said Deut. 4. 5. Behold I have taught you statutes and Iudgements even as the Lord my God commanded me keepe therefore and doe them For this is your wisdome and understanding in the sight of the Nations which shall heare all these statutes and say surely this great Nation is a wise and understanding people And what Nation is there so great that hath statutes and Iudgments so righteous as all this law which I set before you this day Amongst other Nations some had lawes in their kinde good for warre others for peace few or none good lawes for both none absolutely good for either No such lawes as their strict observance might secure them from their enemies They could not be so wise in projecting their owne future prosperity but their enemies might bee as subtile in contriving their adversity They could not bee so strong in battaile but their enemies and their Allies might be as strong as they They could not bee so industrious or vigilant for recovering the strength or dignity of their weakned estate but their enemies might be as vigilant to defeate their intentions Or albeit one Nation had so farre overtopped another as well in councell of peace as strength of warre as to be able to keepe them perpetually under yet no lawes no inventions of men could ever secure the most potent Nation on earth from such dangers as accrue from the host of inanimate or reasonlesse creatures albeit all Neighbour Nations were at peace with them or sworne confederates for advancing their state and dignity Against the hosts or armies of men some preparations may alwaies be made because they come not without notice or preparation but the severall hosts of the reasonlesse creatures come upon men for the most part without observation or fore-sight And one of them can execute anothers office or charge or every one accomplish that worke which the Armies of men did intend but could not execute That scarcity of bread or other calamity which sometime suddainly ariseth in some limbe or corner of a kingdome by want of trade or by shutting up too great a multitude of ships for a long time in one harbour whilst the enemy or Pirats annoy the coasts how easily might it be much increased if he that keepes the windes as in a treasure house should shut up a greater multitude of ships for a long time in the same harbour by a contrary winde albeit their enemies in the meane while become their friends albeit they were provided of an invincible navy at an houres warning Or in case they did know whence the winde commeth or whither it is going or could so covenant that it should blow where and when they listed yet if the Lord of hosts be so pleased he can bring a greater dearth and scarcity upon the most fertile provinces of the land then either the enemy or contrary windes can occasion either by withdrawing the sweet influence of the heavens or by corrupting the seed lately sowne or corne ready to be reaped with abundant moisture Or admit any people or Nation by miracle or divine dispensation might have authority not over the windes only but over the clouds the raine and dew or such a power of shutting and opening heaven as husband-men have of letting in brookes upon their medowes and taking them off againe at their pleasures so as they
ipsam cum ex antiquis tum novis exemplis agnoscere oportet confiteri omnes magnos motus quicunque aut vrbi aut regioni evenerunt vel à coniectoribus vel à revelatione aliquâ prodigijs aut coelestibus signis praedici ac praenunciari solere Matchiav disput lib. 1. cap. 56. But besides the induction made by Herodotus whose works I doubt but know not whether Matchiavel had red many other instances he brings out of his owne observations and experience But some will aske what credit is to bee given to Matchiavel or men of his temper Litle or none I must confesse in point of censure or opinion concerning matter of religion or sacred use But as the testimony of the Iew in matter of fact is the most pregnant proofe that wee Christians can use against the Iewes themselves or for confirmation of our religion so Matchiavels testimony in matter of fact of this nature whereof we treat is most authentique against the Atheists or men of no religion For this great Politician was so farre from being too superstitious or credulous in this kinde that by his writings many have suspected him to have been rather irreligious more inclining to Atheisme then either to the Christian or Iewish nation And whatsoever in this kinde he hath observed as hee himselfe confesseth was in a manner evicted or extorted from him by the evidence of truth The true cause of such prodigious signes or forewarnings he professes he did not know and we have reason to believe him in this because he was ignorant of the right end or use of them But this saith he all we of Florence know that the comming of Charles the eigth French King with a puisant army was foretold long before by Ierome Savanorola and likewise foreshewed by many other signes rife in his times throughout the Dukedome of Tuscany Now this divination of Savanorola was not gathered from any politique observation for Charles his attempt was in all politique esteeme so incredible and rash that the grave Senators of Venice would give no credence unto the first newes of his entring into Italy untill one of their ancients better acquainted it seemes with that French Kings disposition then the rest told them that he could more easily believe this rash attempt of that French King then of any of his predecessors But besides the testimony of Matchiavel for this particular wee have the undoubted testimony of Philip de Comtnes that grave and religious Historian who was then agent for the French King in Italy and relates this prediction from Savanorola his owne mouth with more particulars then Matchiavel mentions for he expresly foretold him of that unexpected successe which Charles at his first comming did finde but this hee foretold with this proviso or caution that unlesse the King his master did faithfully execute the worke whereunto the Lord of Lords and King of Kings had designed him he would quickly call in his commission and bring the French armies backe againe into their owne land with disgrace and losse The event did prove both these parts of this prediction to be most true This great alteration of state and warres in Italy as Matchiavel confidently affirmes was likewise portended or foresignified by such apparitions in the ayre as the Authour of the second booke of Maccabees in his 5. chap. mentions that is by apparitions of great armies of men joyning battel over Aretium a Towne in Tuscany The words of the Authour of the second of Maccabees before cited are these And then it hapned that through all the city for the space almost of 40 daies there were seene horse-men running in the ayre in cloth of gold and armed with lances like a bande of souldiers and troopes of horse-men in array encountring and running one against another with shaking of shields and multitude of pikes and drawing of swordes and casting of darts and glitterings of golden ornaments and harnesse of all sorts wherefore every man prayed that that apparition might turne to good He instances in another signe or prodigie well known to all in Florence which did portend or fore-signifie the death of Lorenzo de Medices who laid the first foundation of the present Dukedome of Tuscany in his family being a man who by his wisdome had preserved all Italy a long time in peace For a litle before his death the roofe of their chiefe Church or Temple tooke fire from heaven which much defaced it The banishment of Petrus Soderinus a great peere and pillar of the state of Florence in his time and the calamities which ensued thereupon were likewise fore-signified or portended by the burning of their Guild-hall or Senate-house by lightning or fire from heaven These examples he brings from his owne knowledge another he brings out of Livy of one Aeditius an honest countrey-man who was warned and commanded by a voice in the dead of night more cleare and shrill then the voice of man to tell their Magistrates that the Gaules their enemies were comming to be revenged upon the Romans So hee concludes his discourse as hee did begin it that whatsoever might be thought of such conjectures or forewarnings this is most certaine by experience that some great alterations alwaies follow upon such signes or forewarnings As for Herodotus I like his verdict in this kinde the better because hee refer'd this observation of prodigies or signes of the time unto the Egyptian nation which was the most ancient and most remarkeable Kingdome amongst the Heathens And what reason the Egyptians had to observe these prodigies and signes of the time more than others both Iewes and Christians canno but know or may remember seeing God had shewed such signes and wonders in the land of Egypt as had not beene shewne in any nation before such as can scarce be paralleld in any nation since besides in the destruction of Ierusalem untill the day of judgement or the signes which shall bee given before it come Vnto matters related by the Author of the second book of Maccabees if not for his own esteeme yet for S. Pauls or whoever were the Author of the epistle to the Hebrewes we owe such an historicall beliefe as may ground maters of sacred or canonicall use or application because that sacred Author hath given him credit or countenance in his relations of the persecutions of Gods people long before his owne time which are not registred by any ancient Author now extant besides this Author of the second booke of Maccabees 2. Maccab. 7. 7. Heb. 11. 35. They extend an undoubted truth too farre which make canonicall scriptures to bee the only rule of our beliefe as well for maters of fact as for matter of Doctrine or use For some maters of fact though not related in canonicall scriptures wee may and doe beliefe or know as certainly as those maters which are related by sacred historians Wee all of us as stedfastly believe and know that God hath often visited this land with the
consilio alius magistro alius patrocinio nullus Deo miramur si nobis coelestis manus non praestet cui quicquid praestiterit derogamus If God at any time give prosperous successe to our proceedings beyond our hope and merit on ascribes this to fortune another to good hope or chance none to God We may conclude this point with the Psalmists testimony Except the Lord build the house they labour in vaine that build it Except the Lord keepe the City the watchman waketh but in vaine Psal. 127. 1. We shall no way pervert his words if we thus invert or extend their sence Except the Lord be purposed to ruinate the house they labour in vaine that seeke to ruinate it except the Lord delivers up the city into their hands they that beseige it beseige it in vaine and if all endeavours without his ratification of them be vaine then it is he that doth all in all it is he not the aire elements or hoste of heaven that bringeth scarcity famine or pestilence upon the land it is he not the enemy which wounds or weakens any state or kingdome But if all calamity be inflicted by his hand who can take off what he hath laid on who can heale where the great Physitian himselfe hath wounded But the question is not what man can doe when any calamity befals him but rather what he which can doe all things will have man to doe for himselfe Now it is not his will that we should in this case sit downe and doe nothing The ascribing of all the successe of our labours unto him doth teach us only to abandon all reliance upon our owne endeavours or consultations not the consultations or endeavours themselves It should be the first and last of all our endeavours carefully to consecrate all our consultations and enterprises unto him who alone is able to give a blessing unto them It is most true all our strength is but weaknesse in respect of him yet true with this exception unlesse we rely upon his strength It is true mans wisdome is but folly and yet true againe that our wisdome becomes more then mans wisdome by relying upon his wisdome with the strength of our hearts and affections Now for the strengthening of our reliance upon his wisdome strength and providence and for consecrating our endeavours aright two things are required 1. the right information of our understanding in point of Doctrine 2. sincerity of practise answerable to the right information of our understanding The first and generall part of Doctrine is the second point proposed that noe calamity or wound in state though inflicted by the immediate hand of God is altogether incurable if the remedy be sought in time This point of Doctrine is grounded upon another speciall principle of faith to wit that our gracious God in his severest punishments is a most just judge he doth not immediately delight in the exercises of punitive justice as he doth in the exercises of justice mercies and loving kindnesses He bestowes his blessings of prosperity freely and for his owne names sake not for our sakes or deservings He never plagueth any nation meerly for his owne names sake or of his owne accord but as provoked by their ill deservings Deus non priui est ultor quam homo peccator God never proceeds to revenge before man hath done him manifest wrong Poena semper sequitur culpam Punishment never hath precedency of offences but alwayes followes them and for the most part in great distance This truth or principle of faith is expressly supposed by the wise King in this Chap. v. 24. and if thy people Israel be put to the worse before their enemy because they have sinned against thee This inferres that they should not be punished with so much as losse of victory or defeate unlesse they had first sinned against their God and againe v. 26. when the heaven is shut up and there is no raine because they have sinned against thee This teacheth us the truth of that which an ancient father hath nos mutamus naturam rerum we exchange the nature of the creature and divert the sweet influence of heaven from our selves by changing from better to worse and by our turning from God Quid ergo de poenarum acerbitate quaerimur unusquisque nostrum ipse se punit They are the expostulation of Salvian with the Christians of his time which had beene often overcome and long prest by barbarous and hereticall nations But why doe we complaine that our punishment is bitter and grievous seeing every one of us doth punish himselfe But here happly some will make that objection against the former point which Salvian makes against himselfe by way of prevention if all punishment or calamity be from God how are we said to punish our selues His answere is very satisfactory Vtrumque verum est a deo quippe punimur sed ipsi facimus ut puniamur Lib. 8. Num. 264. Both are true we are punished by God but t is our owne doing that we are punished The manner and order by which mankind fall into extreamity of punishment whether temporall or everlasting that he collects out of that saying of the Prophet Esay Chap. 50. v. 11. This good father albeit he lived in the miserable times wherein the visible feature of Christs Church and of Christendome was much defaced by the wounds and scars which had beene given by barbarous hands yet was herein happy that he might freely avouch the unspeakable mercies of God and extend his unfeigned love to all even to those which perished in their sinnes without censure of heresie or persecution by men of his owne profession It was no scruple to his tender conscience to averre nor was the often averring it any imputation unto him for many generations that God did punish us invitus against his will but he was willing to heale the wounds which he had made that men did constraine him to continue or increase his plagues when he was otherwise ready to take off his punishing hand But some in latter yeares question and would to God they did but question whether punitive iustice be as direct an effect of Gods primary will or as primarily intended by him in respect of some men as the exercise of bounty and mercy toward others But if this Doctrine were positively determined the calamities which befall most states and kingdomes would be more incurable and all endeavours of reformation lesse available then is behoofefull for them to beleeve they are Howbeit some passages of sacred writ therebe which either naturally run or have beene drawne this way as if punitive iustice were the marke or ayme of meanes offered by God for so that place and the Apostle Rom. 1. 20. The invisible things of him from the creation of the world are cleerly seene to the intent that they should be without excuse But this expression of the originall is worthily corrected by the latter English God did