Observations Divine and Moral, Chapter 25
CHAP. XXV. Of Means.
MEans are so called of the middle place which they hold, betweene the efficient and finall causes; serving the one for the furthering, and atcheiving of the other. And so all creatures, whether persons, or things, come under this account, in respect of him, from whom, and for whom all things are.
God is able without meanes to doe whatsoever work of power he doth, or can doe by them: and the reason is playne, for that he both creates, and provides the meanes; and also giues the blessing upon them, by which they are avayleable. Neyther (if we minde it) hath the Lord ever done greater workes then those, which the hand of his power hath wrought eyther immediately; or by meanes very weake, and feeble; which being improved by Gods omnipotency hauehave produced wonderfull effects. Thus God and froggs could plague Exod. 8.Pharaoh and all Egipt: So can the H. Ghost and simple preaching make men wise unto salvation.1 Cor. 1.
God often useth meanes verie weake and base, not because he wants better; but partly for his owne glory: as first for the glorie of his goodnes, that being so mightie, and excellent in majestie, he will vouchsafe to imploy them: and secondly of his greatnes, in bringing to passe what he will by them, as he tould Gedeon, Iudg. 7.the people were too many for him to saue Israel by. when men make wars they ge…t the powerfullest helps they can, therein Philo Iud.bewraying their owne weaknes: whereas God, on the contrary wanting no mans help, oft times makes choyse of weake meanes, as needing none: Partly, the Lord doth this for the means themselvs, that they which God so farr honours, specially for good to men, should not be despised: and partly for others; that none should be overmuch affected with, or to them.
To trust to means is Idolatry: to abuse them, want of wisdom, or of conscience, or both: to neglect them, eyther desperatenes, when a man is without hope of good by them; or presumptuous tempting of God, when he expects good without them; or sloath, when he will not trouble himself with them. With all which, unthankfulnes to the Lord is joyned, who provides them as helps against our infirmities: and therewith profane sawcines also, if with the contempt of the means which we have, we long after such as we have not; as did the Israelites in the wildernes, in loathing Num. 11.manna, and lusting after flesh; and the Iewes in despiseing Christs miracles upon earth, and desiring to see a signe from Matt. 16.heaven of him. We must then (as one sayth) mingle our owne sweate with faith to make a sweete odour withall to God. For though his power be not bound to means, yet his will bindes us to such, as he in merciemercy affoardeth; partly as helps of our fayth, which need such glasses wherein to see Gods helping hand; and partly to exercise our obedience; and partly to stir up our diligence. And this we must do the rayther, for that when God purposeth good to, or by a man eyther, he commonly provides him means accordingly: which, when opportunity servs, he expecteth he should use, in good conscience, for atteyning to the good unto which they, as it were, lead him; which to neglect, is to disobey a kynde of reall calling from God. In the carefull use of naturall means we shew most wisdom, and that we are not like beasts without understanding: and of supernaturall means, prayer, and the like, the most grace: and that we are not as men which know not God.
A man must be sure in his most carefull use of means alwayes to bear in mynde the end for which he useth them; that he be not like the messenger, who so myndes his way, as he forgets his errand; To sever the means, and end to which they lead ordinately, is vanity, in all courses: in divine matters, mere madnes. He that sinning without repentance, looks to escape hell, separates the end from the means: He that without fayth, and obedience lookes for heauen, separates the means from the end, which he aymes at. Both would pervert Gods word, and work of providence.