saying of Christ not barely as a Prediction but as a kind of Promise too as I haue partly intimated i See §. 49. before The poore you shall alwayes haue with you and to thinke that euery Beggar that seeketh to vs is sent of God to be as well a Glasse wherein to represent Gods bounty to vs as an Obiect whereon for vs to exercise ours And as for former times Let vs not so much thinke how much better we haue bin as how well we are that we are not so well now impute it to our former vnthankfulnesse and feare vnlesse wee be more thankfull for what we haue it will be yet and euery day worse and worse with vs. Councell is very needfull for vs in these declining times which are not God knoweth and we all know as the times we haue seene the leprous humour of Popery secretly stealing in vpon vs k Math. 26 11. and as a leprosie spreading a pace vnder the skinne and penury and pouertie as an vlcerous sore openly breaking out in the very face of the Land Should we murmure at this or repiningly complaine that it is not with vs as it hath bin God forbid that is the way to haue it yet and yet worse Rather let vs humble our selues for our former vnthankefulnesse whereby wee haue prouoked God to withdraw himselfe in some measure from vs and blesse him for his great mercy who yet continueth his goodnesse in a comfortable and gracious measure vnto vs notwithstanding our so great vnworthines and vnthankefulnesse Thousands of our brethren in the world as good as our selues how glad would they be how thankefull to God how would they reioyce and sing if they enioyed but a small part of that peace and prosperitie in outward things and of that liberty of treading in Gods Courts and partaking of his ordinances which we make so little account of because it is not euery way as we haue knowne it heretofore The third Impediment of Thankfulnesse is Ryot §. 62.3 Ryot and Epicurisme that which the Prophet reckoneth in the Catalogue of Sodoms sinnes a Ezec. 16.49 Fulnesse of bread and abundance of Idlenesse This is both a Cause and a Signe of much vnthankfulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulnesse and Forgetfulnesse they are not more neere in the sound of the words then they are in the sequel of the things b Deut. 8.10.11 When thou hast eaten and art full Then beware least thou forget the Lord thy God Deut. 8. It much argueth that wee make small account of the good Creatures of God if we will not so much as take a little paines to get them but much more if lauishly and like prodigall fooles wee make wast hauock of them He that hath receiued some token from a deare friend though perhaps of little value in it selfe and of lesse vse to him yet if hee retaine any gratefull memory of his frìend hee will c Quod non me movet astimatione Verum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mei solaâ—is Catul. value it the more and set greater store by it and be the more carefull to preserue it for his friends sake but if hee should make it away causelesly and the rather because it came so easily as the Ding-thrifts prouerbe is Lightly come lightly goe euery man would interpret it as an euidence of his vnfriendly and vnthankfull heart But Ryot is not onely a Signe it is also a Cause of vnthankfulnes in asmuch as it maketh vs vnderualue the good thinges of God at too low a rate For wee vsually value the worth of things proportionably to their vse judging them more or lesse good according to the good they doe vs be it more or lesse And how then can the Prodigall or Riotous Epicure that consumeth the good Creatures of God in so short a space and to so little purpose set a just price vpon them seeing hee reapeth so little good from them A pound that would doe a Poore man that taketh paines for his liuing a great deale of good maintaine him and his family for some weekes together perhaps put him into fresh trading set him vp on his legges and make him a man for euer what good doth it to a prodigall Gallant that will set scores and hundreds of them flying at one afternoones sitting in a Gaming-house Shall any man make me beleeue hee valueth these good guifts of God as he should doe and as euery truly thankfull Christian man would desire to doe that in the poâ—dering and perfuming of an excrement that neuer grew from his owne scalpe in the furnishing of a Table for the pompe and luxurie of a few houres in making vp a rich Suite to case a rotten carkasse in in the pursuite of any other lustfull vanity or delight expendeth beyond the proportion of his reuenue or condition and the exigence of just occasions To remedy this who euer would be truly thankfull let him liue in some honest Vocaâ—ion and therein bestow himselfe faithfully and painfully binde himselfe to a Sober discreet and moderate vse of Gods Creatures remember that Christ would not haue the very broken-meates lost thinke that if for euery word idly spoken then by the same proportion for euery penny idly-spent wee shall be accomptable to God at the day of Iudgement Immoderate Care §. 63.4 Worldly Carefulnes and Sollicitude for outward things is another d Non patitur aviditas quenquam esse gratuÌ„ Senec. 2. de benef 27. Nullum habet malum cupiditas maius quam quod est ingrata ld Epist 73. impediment of Thankfulnes Vnder which title I comprehend Couetousnesse especially but not onely Ambition also and Voluptuousnesse and euery other vice that consisteth in a desire and expectation of something e Nivis semper cupiditatibus occupati non quid habeamus sed quid petamus iâ— spaimus Quicquid domi est vile est Sequitur autem vt vbi quid acceperis leve nouorum cupiditas fecerit author quoque eorum non sit in pretâ—o ideoque ciduca memoria est fuituro immineâ—tium ld 3. de benef 3. for the future which desire and expectation if inordinate must needs in the end determine in vnthankfulnesse For the very true reason why we desire things inordinately is because wee promise to our selues more comfort and content from them then they are able to giue vs this being euer our Errour when wee haue any thing in chase to seuer the good which we hope from it from the inconueniencies that goe therewith and looking only vpon that neuer so much as to thinke of these But hauing obtained the thing wee desired we find the one as well as the other and then the inconueniencies wee neuer thought of before * Nihil aeque adeptis concup scentibus gratum Plin. abateth much of the waight and the price wee formerly set thereupon and taketh of so much from the estimation wee had of the good
last to forgiue me all my Ignorances will serue the turne I may runne the same course I doe without danger or feare God will bee mercifull to mee for what I doe Ignorantly Not to preclude all possibility of mercy from thee or from any sinner Consider yet there is a great difference betweene their state and thine betweene thine ignorance and theirs They had but a very small enioyance of the light of Gods word a Math. 5.15 hid from them vnder two bushels for surenesse vnder the bushell of a tyrannous Clergy that if any man should be able to vnderstand the bookes hee might not haue them and vnder the bushell of an vnknowne Tongue that if any man should chance to get the bookes he might not vnderstand them Whereas to thee the light is holden forth and set on a candlesticke the bookes open the language plaine legible and familiar They had eyes but saw not because the light was kept from them and the land was darke about them as the b Exod. 10.21.23 darkenesse of Egypt But thou liuest as in a Goshen where the light encompasseth thee in on all sides where there are c Ioh. 5.35 burning and shining lamps in euery corner of the land Yet is thy blindnesse greater for who so blind as he that will not see and more inexcusable because thou d Math. 13.15 shuttest thine eyes against the light least thou shouldest see and be conuerted and God should heale thee Breefly they wanted the light thou shunnest it they liued in darknesse thou delightest in it their ignorance was simple thine affected and wilfull And therefore although wee doubt not but that the times of their ignorance God e Act. 17.30 winked at yet thou hast no warrant to presume that God will also in these times winke at thee who f Luk. 7.30 rejectest the counsell of God against thine owne soule and for want of g 2. Thes. 2.10.11 loue and affection to the truth art justly giuen ouer to strong delusions to belieue fables and to put thy confidence in things that are lyes So much for that matter Secondly here is a needfull admonition for vs all not to flatter our selues for our ignorance of those things §. 20. The second Inference Not to flatter our selues in our ignorance that concerne vs in our generall or particular Callings as if for that ignorance our reckoning should be easier at the day gf Iudgement Ignorance indeed excuseth sometimes sometimes lesseneth a fault but yet not all ignorance all faults not wilfull and affected ignorance any fault Nay it is so farre from doing that that on the contrary it maketh the offence a Ignorantia directe per so voluntaria auget voluntarâ—uÌ„ per consequenâ— peccatum Aquin. 1.2 qu. 76 4. much more grieuous and the offender much more inexcusable A heedlesse seruant that b Luk. 12.48 neither knoweth nor doth his Masters will deserueth some stripes A stubborne seruant that knoweth it and yet traâ—gresseth it deserueth more stripes But worse then them both is that vngracious seruant who fearing his Master will appoint him something hee had rather let alone keepeth himselfe out of the way before hand and â—ieheth in a coâ—ner out of sight of purpose that he may not know his Masters will that so he may after stand vpon it when he is chidden and say Hee knew it not such an vntoward seruant deserueth yet more stripes Would the spirit of God thinke you in the Scripture so often call vpon vs to c Prou. 2.3.4.7 23.23 get the knowledge of Gods will and to increase therein or would he commence his d Hos. 4.1 suite against a land and enter his action against the people thereof for want of such knowledge if ignorance were better or safer Oh it is a fearefull thing for a man to e See Prou. 1.24 c. shunne instruction and to say he desireth net the knowledge of God f Psal. 36.3 Noluerunt iâ—telligere vt bene agerent When men are once come to that passe that they will not vnderstand nor seeke after God when they g Ioh. 3.20 hate the light because they take pleasure in the h Eph. 5 11. workes of darkenes when they are i Impia mens odit et am ipsum intellectum homo aliqâ—aâ— so nimium mente peruersa timet intelligere ne cogetur quod intellexerit facere Augustin de verb. Apost serm 13. afraide to know too much least their hearts should condemne them for not doing thereafter when like the k Psal. 58.4.5 deafe adder they stoppe their eares against the voyce of the charmer for feare they should be charmed by the power of that voice out of their crooked and serpâ—ntine courses when they are so l Ex intentione voluntatis ad peccantuÌ„ prouenit quod aliquis vult subire agno vantia dâ—mnum propter libertatem peccandi Aquin 1.2.76.4 resolued to take freedome to sinne that they chuse to be still ignorant rather then hazard the forgoing of any part of that freedome what doe they but euen runne on blindfold into Hell and through inner poast along vnto m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 25.30 vtter darkenesse where shall be weeping and gnashing of teeth n Bernard de 12. grad numil Frustrà sibi de ignorantia blandiuntur saith Saint Bernard Qui vt liberius peccent libenter ignorant Saint Paul so speaketh of such men as if their case were desperate o 2. Cor. 14.38 If any man be ignorant let him be ignorant as who say if he will needes be wilfull at his perill be it But as many as desire to walke in the feare of God with vpright and sincere hearts let them thirst after the knowledge of God and his will as the p Psal. â—1 2 Hart after the riuers of waters let them q Prou. 2.3.4 cry after knowledge and lift vp their voyces for vnderstanding let them seeke it as siluer and dig for it as for hid treasures let their feete tread often in Gods courts and euen weare the thresholds of his house let them delight in his holy ordinances and reioyce in the light of his word depending vpon the ministery thereof with vnsatisfied eares and vnwearied attention and feeding thereon with vncloyed appetites that so they may see and heare and learne and vnderstand and belieue and obey and increase in wisedome and in grace and in fauour with God and all good men But then in the third place consider §. 21. Inference 3. against sins done with knowledge that if all ignorance will not excuse an offender though some doe how canst thou hope to finde any colour of excuse or extenuation that sinnest wilfully with knowledge and against the light of thine owne Conscience The least sinne thus committed is in some degree a Presumptuous sinne and carryeth with it a contempt of God and in that regard is a Quo
vs much more when he maketh vs forbeare to sinne then when hauing sinned he forbeareth to punish and as much cause haue we to acknowledge his mercy and to reioyce in it when he holdeth our hands that we sinne not as when he holdeth his owne hands that hee strike not For I also withheld thee from sinning against mee How Did not Abimelech sinne in taking Sarah or was not that as f Psal. 51.4 euery other sinne is a sinne against God Certainely if Abimilech had not sinned in so doing and that against God God would not haue so plagued him as he did for that deed The meaning then is not that God withhelâ— â—im wholly from sinning at all therein but that God withheld him from sinning against him in that soule kind in that high degree as to defile himselfe by actuall filthines with Sarah which but for Gods restraint he had done Therefore suffered I thee not g Segtuag hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Vulg. hic Non dimisâ—ts that is I did not let thee goe I did not leaue thee to thy selfe or most agreeably to the letter of the Text in the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew Non dedi or non tradidi I did not deliuer or giue That may be non dedi potestatem I did not giue thee k H. A. hic leaue or power and so giuing is sometimes vsed for suffering as Psal. 16. l Psal. 16.10 Non dabis sanctum tuum Thou wilt not suffer c. and m Gen. 31.7 Exod. 3.19 12.23 NuÌ„ 22.13 Iud. 1. â—4 15.1 Ester 9.14 elsewhere Or non dedi te tibi I gaue thee not to thy selfe A man cannot be put more desperately into the hands of any enemy then to be left in manu consilij sui deliuered into his owne hands and giuen ouer to the lust of his owne heart Or as it is here translated I suffered thee not We should not draw in God as a partie when we commit any sinne as if he ioyned with vs in it or lent vs his helping hand for it we doe it so alone without his helpe that we neuer doe it but when he letteth vs alone and leaueth vs destitute of his helpe For the kind and manner and measure and circumstances and events and other the appurtenances of sinne God ordereth them by his Almighty power and prouidence so as to become seruiceable to his most wise most just most holy purposes but as for the very formality it selfe of the sinne God is to make the most of it but a sufferer Therefore suffered I thee not To touch her Signifying that God had so farre restrained Abimilech from the accomplishment of his wicked and vncleane purposes that Sarah was preserued free by his good prouidence not onely from actuall adulterie but from all vnchast and wanton dalliance also with Abimelech It was Gods great mercy to all the three parties §. 30. Obser. IIII. Gods Restraint of mans sinne that he did not suffer this euill to be done for by this meanes he graciously preserued Abimelech from the sinne Abraham from the wrong and Sarah from both And it is to be acknowledged the great mercy of God when at any time he doth and he doth euer and anon more or lesse by his gracious and powerfull restraint withhold any man from running into those extremities of sin and mischiefe whereinto his owne corruption would carry him headlong especially when it is set a gogge by the cunning perswasions of Sathan and the manifold temptations that are in the world through lust The Points then that arise from this part of my Text are these 1. Men doe not alwayes commit those evils their owne desires or outward temptations prompt them vnto 2. That they doe it not it is from Gods restraint 3. That God restraineth them it is of his owne gracious goodnes and mercy The common subiect matter of the whole three points being one viz. Gods restraint of mans sinne we will therefore wrap them vp all three together and so handle them in this one entire Obseruation as the totall of all three God in his mercy oftentimes restraineth men from committing those evils which if that restraint were not they would otherwise haue committed This Restraint whether we consider the measure or the meanes which God vseth therein §. 31. With the measure and meanes therof is of great variety For the measure God sometimes restraineth men a Totò from the whole sinne whereunto they are tempted as hee withheld Ioseph from consenting to the perswasions of his mistres sometimes onely á Tanto and that more or lesse as in his infinite wisedome he seeth expedient suffering them perhaps but onely to desire the euill perhaps to resolue vpon it perhaps to prepare for it perhaps to begin to act it perhaps to proceed farre in it and yet keeping them backe from falling into the extremitie of the sinne or accomplishing their whole desire in the full and finall comsummation thereof as here he dealt with Abimelech Abimelech sinned against the eighth commandement in taking Sarah iniuriously from Abraham say he had beene but her brother and he sinned against the seuenth commandement in a foule degree in harbouring such wanton and vnchast thoughts concerning Sarah and making such way as he did by taâ—ing her into his house for the satisfying of his lust therein but yet God withheld from from plunging himselfe into the extremity of those sinnes not suffering him to fall into the act of Vncleannes And as for the meanes whereby God withholdeth men from sinning they are also of wonderfull variety Sometimes he taketh theÌ„ off by diverting the course of the corruption turning the affections another way Sometimes he awaketh naturall Conscience which is a very tender and tickle thing when it is once stirred and will boggle now then at a very small matter in comparison ouer it will doe at some other times Somtimes he affrighteth them with apprensions of outward Euils as shame infamy charge enuy losse of a friend danger of humane Lawes and sundry other such like discouragements Sometimes he cooleth their resolutions by presenting vnto their thoughts the terrours of the Law the strictnes of the last Account and the endlesse vnsufferable torments of Hell-fire Somtimes when all things are ripe for execution hee denyeth them opportunity or casteth in some vnexpected impediment in the way that quasheth all Somtimes he * Quosdam praescions Deus multa peccare posse flagellat eos infirmitate corporis ne peccent vt eis vtilius sit fraugi languo ribus ad salutem quam remanere incollumes ad damntionem Hug. 2. de Animae disableth them and weakeneth the arme of flesh wherein they trusted so as they want power to their will as here he dealt with Abimelech And sundry other wayes he hath more then we are able to search into wherby hee layeth a restraint vpon men and keepeth them backe from many
well be called Grace And so it may be secondly in respect of the Persons themselues because though it be not auayleable to them for their euerlasting saluation yet it is some fauour to them more then they haue deseruâ—d that by this meanes their sinnes what in number what in waight are so much lesser then otherwise they would haue beene whereby also their account shal be so much the easier and their stripes so many the fewer a Chrysostom in Gen. hom 25. alibisape St. Chrysostome often obserueth it as an effect of the mercy of God vpon them when he cutteth off great offenders betimes with some speedy destruction and he doth it out of this very consideration that they are thereby preuented from committing many sinnes which if God should haue lent them a longer time they would haue committed If his obseruation be sound it may then well passe for a double Mercy of God to a sinner if he both respite his destruction and withall restraine him from sinne for by the one he giueth him so much longer time for repentaÌ„ce which is one mercy and by the other he preuenteth so much of the increase of his sin which is another mercy Thirdly it may be called Grace in respect of other men For in restraining men from doing euil God intendeth as principally his owne glory so withall the good of mankind especially of his Church in the preseruation of humane society which could not subsist an houre if euery man should be left to the wildnesse of his owne nature to doe what mischeife the Deuill and his owne heart would put him vpon without restraint So that the restraining of mens corrupt purposes and affections pâ—oceedeth from that b Tit. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle somewhere calleth it that loue of God to mankind whereby he willeth their preseruation and might therefore in that respect beare the name of Grace though there should be no good at all intended thereby to the person so restrained Iust as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those spirituall guifts which God hath distributed in a wonderfull variety for the edifying of his Church though they oftentimes bring no good to the receiuer are yet stiled Graces in the Scriptures because the distribution of them proceedeth from the gracious loue and fauour of God to his Church whose benefit he intendeth therein God here restrained Abimelech as elsewhere he did Laban and Esau and Balaam and others not so much for their owne sakes though perhaps sometimes that also as for their sakes whom they should haue iniured by their sinnes if they had acted them as here Abinâ—rlech for his chosen Abrahams sake and Laban and Esau for his seruant Iacobs sake and Balaam for his people Israels sake As it is said in Psalm 103. and that with speciall reference as I conceiue it to this very story of Abraham c Psal. 105.14 He suffered no man to doe them wrong but reproued euen Kings for their sake saying Touch not mine annointed and doe my Prophets no harme He reproued euen Kings by restraining their power as here Abimeleches but it was for their sakes still that so Sarah his annointed might not bee touched nor his Prophet Abraham sustaine any harme §. 36. The Inferences of two sorts We see now the Obseruation proued in all the points of it 1. Men doe not alwaies commit those euils they would and might doe 2. That they doe not it is from Gods restraint who with holdeth them 3. That restraint is an Act of his mercifull Prouidence and may therefore beare the name of Grace in respect of God who freely giueth it of them whose sinnes and stripes are the fewer for it of others who are preserued from harmes the better by it The Inferences we are to raise from the premises of our Christian practise and comfort are of 2. sorts for so much as they may arise from the consideration of Gods Restraining Grace eyther as it may lye vpon other men or as it may lye vpon our selues First from the consideration of Gods restraint vpon others the Church and children and seruants of God may learne to whom they owe their preseruation §. 37. Of the former sort 1. to blessâ— God for our Preseruation euen to the power and goodnesse of their God in restraining the fury of his and their enemies We liue among a Ezek 2.6 scorpions and b Math. 10.16 as sheepe in the middest of wolues and they that Pâ—al 69.4 hate vs without a cause and are madde against vs are more in number then the hayres of our heads And yet as many and as malicious as they are by the Mercy of God still we are and we liue and we prosper in some measure in despite of them all Is it any thankes to them None at all The d Gen. 3.15 seed of the Serpent beareth a naturall and an immortall hatred against God and all good men and if they had hornes to their curstnesse and power answerable to their wills we should not breath a minute If it is any thankes to our selues Nor that neither we haue neither number to match them nor policy to defeate them nor strength to resist them weak silly e Luk. 12 3â— little flocke as we are But to whom then is it thanks As if a little flocke of sheepe escape when a multitude of rauening wolues watch to deuoure them it cannot be ascribed either in whole or in part either to the sheepe in whom there is no helpe or to the wolfe in whom there is no mercy but it must be imputed all and wholly to the good care of the Shepheard in safe guarding his sheepe and keeping off the wolfe so for our safety and preseruation in the middest and in the spight of so many Enemies f Psal. 115.1 Not vnto vs O Lord not vnto vs whose greatest strength is but weaknes much lesse vnto them whose tenderest g Prou. 12.10 mercies are cruel but vnto thy name be the glory O thou h Psal. 80.1 Shepheard of Israel who out of thine abundant loue to vs who are the i Psal. 95.7 flock of thy pasture the sheepe of thy hands hast made thy power glorious in curbing and restraining their malice against vs. k Psal. 107.8.15 c. Oh that men would therfore praise the Lord for his goodnes and declare the wonders that hee doth for the children of men Wonders we may wel call them indeed they are miracles if things strange and aboue and against the ordinary course of Nature may be called Miracles When we read the stories in the Scriptures of l Dan. 6.23 Daniel cast into the den among the Lyons and not touched of the m Dan. 3.27 three children walking in the middest of the fierie furnace and not scorched of a n Act. 28.5 viper fastening vpon Pauls hand and no harme following we are stricken with some amazement at the
Euery Creature of God is good Hee concludeth all kinds of meates to bee good because they are the Creatures of God which argument were not good if euery Creature were not good And by Goodnesse vnderstand not only that goodnes ad intra whereby euery thing is simply and metaphysically good in regard of the Nature perfection and beeing thereof but that goodnesse ad extra too whereby euery thing is in the kind and in some measure endowed with an abilitie to doe some good without and beyond it selfe You may call them an k V. Scalig exer 107. sect 27. Absolute and a Relatiue Goodnes And euery Creature hath both of these There being in the meanest and basest of Gods Creatures not onely an Absolute Goodnes whereby it is perfect in its proper kind Quà Ens as it hath a beeing and existence but also a Relatiue Goodnes too and that two-fold One respecting God the Creator whose glory more or lesse it serueth to shew forth Quà Creatura as it is the Worke of his hands Another respecting its l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in Protag in Menone fellow-Creatures to some of whom it is some way or other seruiceable Quà Pars Mundi as it is a Part of the Whole but especially seruiceable vnto Man for whose seruice next vnder the Glory of God the whole was Created The summe is Euery Creature which God hath made is good Good absolutely in it selfe as a Thing Good in that it setteth forth the Glory of him that made it as a Creature Good as a part of the World for the seruice it doth to Man and other Creatures Hereof wee neede neither further §. 5. With the proofe nor other testimony then Gods owne approbation registred in the story of the Creation Gen. 1. Where wee may see Gods allowance stamped both vpon the seuerall Creatures of each seuerall day that they were m Gen. 1.4.12.18.21.25 good and also vpon the whole frame of the Creatures when the worke was finished that behold they were n Ibid. Psal. 31 exceeding good Et nusquam in toto corpore menda fuit In this goodly systeme and fabricke of Nature that which is beyond all is the harmony and conjuncture of the Parts exceeding in goodnesse beauty and perfection yet so as no one part is superfluous or vnprofitable or if considered singly and by it selfe destitute of its proper goodnesse and vsefulnesse As in the Naturall Body of a Man not the least member or string or sinew but hath his proper office and comlinâ—â—â—â— in the Body and as in the artificiall Body of a Clocke or other Engine of motion not the least wheele or pinne or notch but hath his proper worke and vse in the Engine God hath giuen to euery thing hee hath made that o Wisd. 11.20 number weight and measure of perfection and goodnesse which he saw fittest for it vnto those ends for which hee made it Euery Creature of God is good §. 6. And ground thereof A truth so euident that euen those among the Heathen Philosophers who eyther denyed or doubted of the Worlds Creation did yet by making p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 1. Ethic. 6. Ens and Bonum termes convertible acknowledge the goodnes of euery Creature It were a shame then for vs who q Heb. 11.3 through Faith vnderstand that the worlds were framed by the word of God if our assent vnto this truth should not bee by so much firmer then theirs by how much our euidence for it is stronger then theirs They perceiued the thing wee the ground also they saw it was so we why it is so Euen because it is the worke of God A God full of goodnes a God who is nothing but goodnesse a God r Pars naturae corum est esse bâ—nos De Diis Seneca essentially and infinitely good yea very Goodnesse it selfe And as is the Workeman such is his workemanship Not for degree that is here impossible but for the truth of the Qualitie not alike good with him but like to him in being good In euery Creature there are certaine trackes and foot-steps as of Gods Essence whereby it hath its Being so of his Goodnes too whereby it also is good The s See August passim in Script â—ouâ—r Mâ—nichaeâ—s Manichees saw the strength of this Inference Who though they were so injurious vnto the Creatures as to repute some of them Euill yet durst not be so absurd as to charge the true God to be the cause of those they so reputed Common reason taught them that from the good God could not proceed any euill thing no more then Darkenesse could from the light of the Sunne or Cold from the heate of the Fire And therefore so to defend their Errour as to avoid this absurdity they were forced to maintaine another absurditie indeed a greater though it seemed to them the lesse of the two viz. to say there were two Gods a Good God the Author of all good things and an Euill God the Author of all euill things If then we acknowledge that there is but t 1. Cor. 8.6 one God and that one God good and wee doe all so acknowledge vnles we will be more absurd then those most absurd Heretiques wee must withall acknowledge all the Creatures of that one and good God to be also good He is so the causer of all that is good for u Iam. 1.17 euery good guift and euery perfect giuing descendeth from about from the Father of lights as that hee is the causer onely of what is good for with him is no variablenes neither shadow of turning saith Saint Iames. As the Sunne who is Pater Luminum the fountaine and father of Lights whereunto Saint Iames in that passage doth apparantly allude giueth light to the Moone and Starres and all the lights of heauen and causeth light wheresoeuer hee shineth but no where causeth darkenesse so God the Father and fountaine of all goodnesse so communicateth goodnesse to euery thing hee produceth as that he x Errat si quis putet illos Deos nocere velle q non pissunt Senec. Epist. 95. Nec dant maluÌ„ nec habent Ibid. cannot produce any thing at all but that which is good Euery Creature of God then is good Which being so certainely then first to raise some Inferences from the premisses for our farther instruction and vse certainely I say Sinne §. 7. Inferences thence the First and Death and such things as are euill and not good are not of Gods making they are none of his Creatures for all his Creatures are good y Iam. 1.13 Let no man therefore say when hee is tempted and ouercome of sinne I am tempted of God neither let any man say when he hath done euill it was Gods doing God indeed preserueth the Man actuateth the Power and ordereth the Action to the glory of his Mercy or Iustice but he hath no hand at
all in the sinfull defect and obliquity of a wicked action There is a naturall or rather transcendentall Goodnes Bonitas Entis as they call it in euery Action even in that whereto the greatest sinne adhereth and that z Mali author non est qui omnium qua sunt author est quia in quantuÌ„ sunt in tantum bona sunt August 83. Quest. 21. Goodnes is from God as that Action is his Creature But the Euill that cleaueth vnto it is wholly from the default of the Person that committeth it and not at all from God And as for the Euils of Paine also neither are they of Gods making a Wisd. 13.16 Deus mortem non fecit saith the Author of the Booke of Wisedome God made not death neither doth he take pleasure in the destruction of the liuing but wicked men by their words and workes haue brought it vpon themselues b Osc. 13.9 Perditio tua ex te Israel Os. 13. O Israel thy destruction is from thy selfe that is both thy sinne whereby thou destroyest thy selfe and thy Misery whereby thou art destroyed is onely and wholly from thy selfe Certainly God is not the cause of any Euill either of sinne or Punishment Conceite it thus not the Cause of it formally and so farre forth as it is Euill For otherwise we must know that materially considered all Euils of Punishment are from God for c Amos 3.6 shall there be euill in the City and the Lord hath not done it Amos 3.6 In Euils of sinne there is no other but onely that Naturall or Transcendentall goodnesse whereof wee spake in the Action which goodnes though it be from God yet because the Action is Morally bad God is not said to doe it But in Euils of Punishment there is ouer and besides that Naturall Goodnesse whereby they exist a kind of Morall Goodnes as wee may call it after a sort improperly and by way of reduction as they are Instruments of the Iustice of God and whatsoeuer may bee referred to Iustice may so farre forth be called good and for that very goodnes God may be said in some sort to bee the Author of these euils of Punishment though not also of those other euils of sinne In both we must distinguish the Good from the Euill and ascribe all the Good whatsoeuer it be Transcendentall Naturall Morall or if there any other to God alone but by no meanes any of the Euill Wee are vnthankefull if we impute any Good but to him and wee are vniust if wee impute to him any thing but good Secondly §. 8. The second from the goodnes of the least Creature guesse we at the d See Wisd. 13.1 c. excellent goodnes of the great Creator e A Gell. 1. Noct Attis 1. Ex pede Herculem God hath Imprinted as before I said some steps and footings of his goodnes in the Creatures from which we must take the best scantling we are capable of of those admirable and inexpressible and vnconceiuable perfections that are in him There is no beholding of the body of this Sunne who dwelleth in such a f 1. Tim. 6.16 glorious light as none can attaine vnto that glory would dazle with blindnesse the sharpest and most Eagly eye that should dare to fix it selfe vpon it with any stedfastnes enough it is for vs from those g Tantae hae formaâ—um varieta in rebus conditis quid nisi quidam sunt radij Deitatis demonstrantes quidem quid vere sit a quo sunt non tamen quid fit prorsus destâ—ienâ—es Bern. Ser. 31. in Cant. rayes and glimmering beames which he hath scartered vpon the Creatures to gather how infinitely he exceedeth them in brightnes and glory h Bern. ibid. De ipso vides sed non ipsum We see his but not him His Creatures they are our best indeed our only instructers For though his reuealed word teach vs what we should neuer haue learned from the Creatures without it yet fitted to our capacity it teacheth no otherwise then by resemblances taken from the Creatures i Rom. 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul calleth it Rom. 1. the whole Latitude of that which may be knowne of God is manifest in the Creatures and the invisible things of God not to be vnderstood but by the things that are made S. Baesill therfore calleth the world k Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very schoole where the knowledge of God is to be learned and there is a double way of teaching a twofold method of trayning vs vp into that knowledge in that schoole that is to say l â—quin 1. quâ— 11.12 Per. Viâ—â— negationis and per viam Eminentiae First m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc. 1. de fid Orthod 4. Viâ negationis looke whatsoeuer thou findest in the Creature which fauoureth of defect or imperfection and know God is not such Are they limited subiect to change composition decay c Remoue these from God and learne that he is infiniâ—e simple vnchangeable eternall Then Viâ Eminentiae looke whatsoeuer perfection there is in the Creature in any degree and know that the same but infinitely and incomparably more eminently is in God Is there Wisedome or Knowledge or Power or Beautie or Greatnesse or Goodnesse in any kinde or in any measure in any of the Creatures Affirme the same but without measure of God and learne that he is infinitely wiser and skilfuller and stronger and fairer and greater and better In euery good thing so differently excellent aboue and beyond the Creatures as that though yet they be good yet compared with him they deserue not the name of good n Mark 10.18 There is none good but one that is God Mark 10. None good as hee simply and absolutely and essentially and of himselfe such The Creatures that they are good they haue it from him and their goodnes dependeth vpon him and they are good but in part and in some measure and in their owne kinds Whensoeuer therefore we finde any good from or obserue any goodnes in any of the Creatures let vs not bury our meditations there but raise them vp by those stayres as it were of the Creatures to contemplate the great goodnes of him their Creatour We are vnhappie truants if in this so richly furnished schoole of Gods good Creatures we haue not learned from them at the least so much knowledge of him and his goodnes as to admire and loue and depend vpon it and him Looke vpon the Workemanship and accordingly judge of the Workeman Euery Creature of God is good surely then the Creator must needs excell in goodnesse §. 9. The third Thirdly there is in men amongst other cursed fruites of selfe-loue an aptnes to measure things o Non ex sui naturae sed ex suo commodo vel incommodo August 12. de Ciuit. 4. not by the leuell of exact Truth but by the modell