Essays in Divinity, Essays · Essay 2 · Part 2

Essays in Divinity · Essays · Essay 2 · Part 2

p. 135PART. 2.

THough God be abſolutely ſimple,Compoſition in Gods actions. yet ſince for our ſaks in his Scriptures he often ſubmits himſelf to compariſons and ſimilitudes, we may (offenceleſly (ſince there is nothing but himſelf, ſo large as the world) thus compare him to the world: That his eternall Preſcience is the Coeleſtiall world, which admits no alteration, no generation of new purpoſes, nor corruption of old; and thoſe four, Mercy, Power, Juſtice, Judgment, are the Elementary world, of which all below is compoſed, and the Elemented world are his particular extrinſick actions: In which, though they be ſo complexioned, p. 136that all are mingled equally, yet in every one of them, every one of theſe four concur. For, in every work of God there is mercy and juſtice,Aq. qu. 21. ar. 4. ſo, as they preſuppoſe one another. And as in his created Elements, ſo in theſe there is a condenſing and a rarifying, by which they become and grow into one another. For often that action which was principally intended for a work of Juſtice againſt one Malefactor, extends it ſelf to an univerſall Mercy, by the Example. And the children of God know how to reſolve and make liquid all his Actions. They can ſpie out and extract Balmes, and Oyles from his Vinegers; and ſupple, and cure with his corroſives. Be he what he will, they will make him Mercifull, if Mercy be then wholſomeſt for them. For ſo that brave Macabee interpreted Gods daily afflicting them; The Lord doth not long wait for us, as for other nations, whom he puniſheth when they come to the fulneſs of their ſins; p. 137but he never withdraweth his Mercy from us. And in like manner out of his Mercies they can diſtil Juſtice, when preſumption upon Mercy needs ſuch a corrective. For ſo ſays Saint Ambroſe, De Paradiſo. De poenit. diſt. 1. Serpens.Cain indignus judicatus eſt, qui puniretur in peccato; becauſe he was not ſo much ſpared, as reſerved to a greater condemnation. And upon like reaſon, the Emperiall laws forbid a ſervant in an Inne to be accuſed of incontinency, becauſe (in thoſe times) cuſtome had made them all ſuch, and therefore unworthy of the laws cogniſance. Yet of all theſe four Elements Mercy is the uppermoſt and moſt Embracing.Of Mercy. Miſerationes ejus ſuper omnia opera ejus. And,Pſal. 144.Ps 144 Quanta Magnitudo, as great as his greatneſs (which is infinite) is his Mercy. And as great as his power,Eccl. 2.17.Eccl 2:17 which is omnipotent: for it is therefore ſaid, Miſereris omnium, Sap. 11.quia omnia potes. Before there was any ſubject of his mercy, he was mercifull; for Creation it ſelf is one p. 138of the greateſt of his Mercies. And it is Miſericordia Domini, Thre. 9.quia non ſumus conſumpti; ſo that our preſervation is alſo from mercy. And therefore will the Lord wait that he may have mercy upon you; Iſa. 30.18.Isa 30:18and, miſerans miſerabitur, in the next verſe. God is the Lord of Hoſtes, and this world a warfare. And as the Emperiall Armies had three Signa Militaria to be given them,Veget. l. 3. cap. 5. ſo hath Gods mercy afforded us. They had Signa Vocalia, the expreſs word of the Commander, which office the word of God doth to us; And Semivocalia, which were the ſound of trumpets & other inſtruments, and ſuch to us are traditions and Sermons, partaking of God and man: And they had Signa muta, which were the Colours and Enſignes, and ſuch to us are the Creatures and works of God. His Mercy is infinite in Extent: for it is in all places; yea, where there is no place: And it is infinite in Duration; For as it never begun, (for the Ideating of this world, p. 139which was from everlaſting, was a work of mercy) and as the interruptions which by acts of Juſtice it ſeemes to ſuffer here, diſcontinue it not, (for though God ſay, For a moment in mine anger I hid my face from thee; Iſa. 54.8.Isa 54:8yet he adds there, yet with everlaſting Mercy have I had compaſſion on thee;) ſo alſo is it reaſonable to think, that it ſhall never have end. And becauſe in heaven there can be no diſtinct and particular act of Mercy from God, becauſe there ſhall be no demerit in us, nor poſſibility of it, after judgment; Therefore, and from the Pſalm, Non continebit in ira ſua miſericordias ſuas, ſome (but too licenciouſly) have concluded a determination and ending of the pains of the damned; and others learned and pious, and accuſed by no body for this opinion, evict from hence, certain intervalla, and relaxations in the torments of Hell,Lomb. l. 4. Diſt. 46. ex Auguſt. after the generall Judgment, as all confeſſe a diminiſhing of the pains there, and that the p. 140puniſhment is citra condignum, by the benefit of the paſſion of our Bleſſed Saviour. That which is Mercy in God, in us is Compaſſion. And in us, it hath two ſteps. To reſt upon the firſt, which is but a ſadneſſe, and ſorrow for anothers miſery, is but a dull, lazy, and barren compaſſion. Therefore it is elegantly expreſſed in the Pſalm,Pſal. 111.Ps 111 Jucundus homo, qui miſeretur, & commodat; for that is the ſecond and higheſt ſtep in Compaſſion, Alacrity, and Chearfulneſſe to help. And as God, delighting moſt in mercy, hath propoſed to himſelfe moſt wayes for the exerciſe thereof, ſo hath he provided man of moſt occaſions of that vertue. Every man contributes to it, by being Agent, or Patient. Certainly, we were all miſerable, if none were; for we wanted the excerciſe of the profitableſt vertue. For though a Judg may be juſt, though none tranſgreſſe; and we might be mercifull, though none wanted, by keeping ever a diſpoſion to be ſuch, p. 141if need were; yet what can we hope would ſerve to awake us then, which ſnort now under the cries of the wretched, the teſtimony of our own conſciences, the liberall promiſes of reward from God, and his loud threatnings for ſuch omiſſions? Amongſt the Rules of State, it is taught and practis'd for one, That they which advance and do good, muſt do it immediately from themſelves, that all the Obligation may be towards them: But when they will deſtroy or do hurt, they muſt do it inſtrumentally by others, to remove and alienate the envy. Accordingly, when Princes communicate to any Jura Regalia, by that they are authorized to apprehend, accuſe, purſue, condemne, execute, and diſpoil, but not to pardon. God doth otherwiſe; for, for our firſt ſin, himſelfe hath inflicted death, and labour upon us. And, as it were to take from us all occaſion of evill, he doth all the evill of which his nature is capable, which is but Malum p. 142poenae. But of the treaſures of his mercy, he hath made us the Stewards, by diſpenſing to one another. For firſt, he hath redeemed man by man, and then he hath made Hominem homini Deum. And proportionall to this treaſure, he hath made our neceſſities and miſeries infinite. So much, that an Egyptian King forbad Hegeſias the Philoſopher to ſpeak publickly of humane miſery,Val. Max. l. 8. c. 9. leaſt every one ſhould kill himſelf. All conſiſts of givers and receivers: and to contract it cloſer, every man is both thoſe; and therefore made ſo, becauſe one provokes the other: for, Homo indigus, Prov. 19.Prov 19miſericors eſt. And it is therefore that Aquinas ſayes,2^a. 2ae. q. 30. ar. 2. that old men, and wiſe men, are apteſt to this vertue, becauſe they beſt fore-ſee a poſſibility of needing others compaſſion. And if thou hadſt nothing to give, or kneweſt no want in any other, thou haſt work enough within doors; Miſerere animae tuae. But towards our ſelves,Eccleſ. 30.Sir 30 or perſons almoſt p. 143our ſelves, there is not properly mercy, but grief;Aqu. ibid. therfore we muſt go to ſeek gueſts. And to ſuch a chearfull giver, God gives himſelf;Paulinus: Homil. de Gazophilactio. l. 4. c. 5. Et quid non poſſidet, qui ipſum poſſi… poſſidentem? ſayes a contemplative wiſe man. And for ſuch a giver to work upon. God makes others needy; Fecit mileros, at agnoſceret miſericordes, ſayes the ſame man, in the ſame book. In the firſt conſtitution of the Roman Empire, by the generall corruption of all men, which is to give more to them which abound, they eaſily fore-ſaw, that men would ſoon decline and ſtray into a chargeable and ſumptuous worſhip of their Gods; And therefore they reſiſted it with this law, Deos frugi colunto. This moderated their ſacrifices, but yet withheld them not from the ſuperfluous adorning the Temples and Images of their Gods. But in our reformed Chriſtian Religion, which is the thriftieſt and cheapeſt that ever was inſtituted, p. 144(for our Sacrifices grow within us, and are our owne creatures, prayer and praiſe; and ſince our Beſſed Saviour hath given himſelf for us, we are now as men which had paid a great fine, and were bound to no other rent, then acknowledgements and ſervices) now that we have removed the expenſive digniſing of images, and relicks, what other exerciſe is there left for our charity, then thoſe nearer images both of God, and of our ſelves, the poore? Be mercifull then, as your Father in heaven is mercifull. And how is he? homines & jument a ſalvabis, Deus, Pſal. 35. and by jumenta are underſtood men not yet reduced to the knowledg of God. Give then thy counſel to the ignorant, thy prayers to the negligent, but moſt thy ſtrength to the oppreſſed and dejected in heart; for ſurely, oppreſſion maketh a wiſe man mad, Eccl. 7.9. how tempeſtuouſly will it then work upon a weaker? let no greatneſs retard thee from giving, as though thou wert above p. 145want. Alas, our greatneſs is Hydroptick, not ſolid: we are not firm, but puffed, and ſwoln; we are the lighter, and the leſſer for ſuch greatneſs. Alcibiades bragg'd how he could walk in his own ground; all this was his,Aelian. l. 3. c. 28. and no man a foot within him; and Socrates gave him a little map of the world, and bid him ſhow him his territory there; and there an Ant would have overſtrid it. Let no ſmalneſſe retard thee: if thou beeſt not a Cedar to help towards a palace, if thou beeſt not Amber, Bezoar, nor liquid gold, to reſtore Princes; yet thou art a ſhrub to ſhelter a lambe, or to feed a bird; or thou art a plantane, to eaſe a childs ſmart; or a graſſe to cure a ſick dog. Love an asker better then a giver: which was good Agapetus counſel to Juſtinian: Yea rather, prevent the asking; and do not ſo much joyn and concur with miſery, as to ſuffer it to grow to that ſtrength, that it ſhall make thy brother ask, and put him to the danger of a p. 146denyall. Avoid in giving, that which the Canoniſts expreſſe by Cyminibilis, which is a trifling giver. And give not (as Seneca cals them) panes lapidoſos; which are benefits hardly drawn, which have onelyonly the ſhape, not the nouriſhment of benefits: But give as thou wouldſt receive. For thou giveſt not, but reſtoreſt, yea thou performeſt another duty too, thou lendeſt. Thou doſt not waſte, but lay up; and thou gaineſt in loſing. For to this giving moſt properly ſquares Plato's definition of liberality, that it is, ſtudium lucrandi ut decet. I need not much fear that any man is too much inflamed to a waſtfull charity by this; yet it is an affection capable of ſin. And therefore, as waggoners in ſteep deſcents, tie the teame behind, not to draw it up, but to ſtop ſodaine precipitations downward, ſo, onelyonly to prevent ſuch ſlipery downfals, I ſay, That as the Holy Ghoſt forbids, Eccl. 7.18. Be not juſt orvermuch, ſo one may p. 147be charitable overmuch. His aptnes to give, may occaſion anothers ſloth, and he may breed the worms which ſhall eat him; and produce the lean kine, which ſhall devoure the fat. And ſo, as Paulinus ſays,Ad Severum. In charitatem de charitate peccat. And in another place,De Monachata. Multa charitas pene delirum, & pietas ſtultum fecit. For, God would not, ſaith Saint Ambroſe, that we ſhould pour out,De Officiis. but diſtribute our wealth. So that for preciſe Moderation herein precept will not ſerve; but that prayer of that moſt devout Abbot Antony, (of whom Saint Auguſtine ſays,De Doctrina Chriſtiana. that without knowledge of letters, he rehearſed, and expounded all the Scriptures) Deus det nobis gratiam Diſcretionis. For, the ſame B. Dorothaeus which ſays wiſely, God requires not that you ſhould fly, but that you ſhould not fall,Doctrin. 14 ſayes alſo devoutly,Doctrin. 1. That they which do what they are commanded of Chriſt, pay their tribut juſtly, but they which performe his p. 148counſels, bring him preſents. But in this we may inſiſt no longer: wee ſhall beſt know what wee ſhould do, by conſidering what God hath done, and how hee expreſs'd his mercies towards his Iſraelites.

His Mercy in bringing them to Egypt.He brought them into the Land of Egypt. For though in the Scriptures, when God would excite his children, he uſes to remember them that he is that God which brought them out of the Land of Egypt; yet, that he brought them into that Land, was more ſimply, abſolutely, and intirely a work of Mercy. For, in the other he exerciſed his Juſtice upon Pharaoh; and his Power in Miracles. And Miracles muſt not be drawne into conſequence; No man may argue to himſelf, God hath miraculouſly preſerved me, therefore he will do ſo ſtill. Miracles are to our apprehenſion incoherent & independent things with the reſt of Nature. They ſeem none of the links of that p. 149great chaine of providence, and connexion of cauſes. Therefore he which hears them, beleeves them but ſo far as he beleeves the reporter; and he which ſees them, ſuſpects his ſenſe in the apprehending, and his judgment in the inquiſition and purſuite of the cauſes; or goes more roundly to work, and imputes it all to the Divell. But this work of bringing them into Egypt, was only a work of a familiar and fatherly Providence: and, though it were greater then the other (for in comming from Egypt they were but redeemed from ſerving, here from periſhing) yet there is nothing in the Hiſtory, which a meer naturall man would grudg to beleeve. From what kind of Deſtruction did he then deliver them?Famine. From famine; One of thoſe three afflictions, which God in a diligent and exquiſite revenge preſented to David's choice. And one of thoſe two, in compariſon whereof, David choſe a peſtilence of uncertain laſting and intenſeneſs. An affliction p. 150ſo great, as God chooſes that compariſon to expreſs his greateſt affliction of all, which is a famine of his word.Amos. An affliction which defeats all Magiſtracy; for in it one may lawfully ſteal. All propriety; for in it all things return to their primative community. All naturall affection; for in it fathers may ſell their children, by humane laws; and divine books have Examples where they have eaten them. An affliction,Sueton. Calig. 26. which Caligula, to exceed his predeceſſors and his own Examples, ſtudied out, when to imitate the greateſt power of all, praecluſis horreis, indixit populo famem. An affliction with which our law revenges her ſelf when a delinquent which had offended her before, doth after in contempt of her ſtand mute at the bar. It is a Rack, without either Engine or Executioner; a devouring poyſon, and yet by ſubſtraction; and a way to make a man kill himſelf by doing nothing. Such are all extreme famines, and ſuch was p. 151this. For it was no particular curſe upon one country; for famine was in all the Land,Gen. 41.54. ver. 57.Gen 41:54 ſays the text. And all Countryes came to Egypt to buy corn. It was no naturall diſeaſe or infirmity in the earth or aire: but as the Pſalmiſt expreſſes it,Pſ. 105.16Ps 105:16 God had called a famine upon the land, and utterly brake the ſtaffe of bread. Egypt her ſelf, which uſes to brag,Paneg. Plin. in Iracund. Nihil ſe imbribus coeloque debere, and whoſe inundations are fertilities, felt the barreneſs, though by Joſephs providence it felt not the penury. In this affliction, in this diſtreſs, the ſons of Jacob muſt go into a ſtrange land, where they had no friend whom they knew, but (to ſpeak humanely) an enemy whom they knew not. And yet God, as though their malice againſt their brother Joſeph, and as though this curſe upon the whole land had been ordained by him for their advantage, (for ſo it may ſeem by thoſe words of Joſeph, You ſent me not hither, Gen. 45.8Gen 45:8but God; and in the Pſalm,Pſal. 105.Ps 105 God ſent p. 152a man before them) appears to Jacob, perſwades the journey, aſſures him and his ſafe going, great propagation, and ſafe return.

His Mercy in propagating them in Egypt.Propagation is the trueſt Image and neareſt repreſentation of eternity. For eternity it ſelf, that is, the Deity it ſelf ſeems to have been ever delighted with it: for the producing of the three Perſons in the Trinity,Propagation of God. which is a continuing and undeterminable work, is a propagation of the Deity. And next to this contemplation, that God, which is full, and perfect, and All, ſhould admit a propagation, it may deſerve a ſecond place to conſider, that that which is meerly and utterly Nothing,Of Sin. which is Sin, (for it is but privation) hath had the greateſt propagation that can be. And between theſe two extreme Miracles, A propagation in that which is already All, and a propagation in that which is alwayes. Nothing, we may wonder at a propagation p. 153in that which is but one halfe; which is, thoſe Religious Orders,Of religious Orders. & devout profeſſions, which multiply without Mothers. Of which (not to ſpeak of late times, when that profeſſion was become a diſeaſe and contagion, and ſo no wonder though they infected, and poſſeſſed, and devoured whole teritories; but in their primitive inſtitution and practice, how infinite was the propagation? we cannot diſcredit thoſe ſtories (for being diſ-intereſſed in our late-ſprung Controverſies they could not ſpeak prejudicially) which reckon 5000. in ſome one Monaſtery; and 500 Monaſteries under one Abbot. Theſe who had no wives, had infinite ſpirituall children; and having nothing in the world, had a great part of it. Within one mile of Alexandria, there were 500 Monaſteries pene contigua. So that, it is truly ſaid of them, they had Oppida extra Mundum. And when the only tribe of the Benedictins was in full height,Azor. l. 12 it had not many leſſe p. 154then 40000 Monaſteries. And not only the Chriſtian Church, the eaſineſs of whoſe yoke might invite them to theſe counſails, but the Jews under an inſupportable law, would ever ſuper-errogate in this kinde. Of whoſe one ſect, the Eſſeni, L. 5. c. 17.Pliny ſays, per multa ſeculorum millia, gens aeterna, in qua nemo naſcitur; and he gives no other mother to ſuch an increaſe then this, Tam foecunda illis aliorum vitae poenitentia. Of theſe men, (if they will accept that name,) (except ſuch of them as being all born to ſail in the ſame ſhip as we, and to ſuffer with us, have ſo ſublimed their wits with a contempt of ours, that they ſteal from us in a Calenture; or ſo ſtupified themſelves, that they forſake their partnerſhip in our labours and dangers, in a lazy Scurvie,) I dare not conceive any hard opinion: For though we be all Gods tenants in this world, and freeholders for life, and are ſo bound amongſt other duties, to keep the world in p. 155reparation, and leave it as well as we found it, (for, ut gignamus geniti) yet ſince we have here two employments, one to conſerve this world, another to increaſe Gods Kingdome, none is to be accuſed, that every one doth not all, ſo all do all. For as, though every particular man by his diet and temperance, ſhould preſerve his own body, and ſo obſerve it by his own experience of it, that he might ordinarily be his own Phyſician; yet it is fit, that ſome ſepoſe all their time for that ſtudy, and be able to inſtruct and reform others; So, though every one ſhould watch his own ſteps, and ſerve God in his vocation; yet there ſhould be ſome, whoſe Vocation it ſhould be to ſerve God; as all ſhould do it, ſo ſome ſhould do nothing elſe. But, becauſe, our eſſe muſt be conſidered before our bene eſſe, and to our eſſe properly conduce all things which belong to our preſervation here, (for, the firſt p. 156words that ever God ſaid to man, were,Gen. 1.28Gen 1:28 Bring forth, and multiply, and fill the earth, which was propagation; And then preſently, ſubdue it, and rule, which is Dominion. And then, Every thing which hath life, ſhall be to you for meat; which is not only ſuſtenance, but lawfull abundance and delicacy.) Therefore to advance propagation, lawes have been diligent and curious. Some have forbidden a man to divide himſelfe to divers women, becauſe, though God in his ſecret ends have ſomtimes permitted it to the Patriarchs, and though (being able to make contraries ſerve to one end) he threatens in another place, that ten women ſhall follow one man; yet ordinarily this liberality of a mans ſelf, fruſtrates propagation, and is in it ſelfe a confeſſion, that he ſeeks not children.Maximiniano, & Conſtantino. And therefore the Panegyrick juſtly extols that Emperour, who married young; Novum jam, tum miraculum, juvenis uxorius. And ſome lawes in p. 157the Greek States enforced men to marry: and the Roman law pretended to have the ſame ends, but with more ſweetneſſe, by giving priviledges to the married: but ever increaſing them with their number of children, of which to have had none, threw a man back again into penalty; for of the eſtate of ſuch, a tenth part was confiſcate; for to have children, is ſo much of the eſſence of the lawfulneſſe of that act, that Saint Auguſtine ſayes, Si prolem ex conditione vitant, De bono Conjugali.non eſt matrimonium; for that is a condition deſtroying the nature of matrimony; of which, and of the fruits thereof, how indulgent the Romans were, this one law declares; That to Minors they allowed ſo many years more then they had, as they had children.

Of this propagation.Of this propagation, which is our preſent contemplation, many think devoutly, that the ſmalneſſe of the firſt number, and the ſhortneſſe of the time, are the remarkable p. 158and eſſentiall parts. To advance their devotion, I will remember them, that the number of 430. years divers times ſpoken of, is from Abraham's coming to Canaan; Exod. 12.41.Exod 12:41for the time of this propagation in Egypt, was but 215. years. And the number of men, which is 600000. is only of fighting men,Numb. 1.Num 1 which cannot well be thought a fiſt part of all the ſouls. The whole number Joſephus, proportioning 10. to a paſchal lamb, as the Rabbins do, brings to be 3700000. yet to me theſe ſeem no great parts of Gods exceeding Mercy in this Hiſtory; for from ſo many, in ſuch a ſpace, God, without miracle, by affording twins, and preſerving alive, might ordinarily have derived more men then ever were at once upon the whole earth. But whether his decree have appointed a certain number which mankind ſhall not exceed, (as it ſeems to be a reaſonable conjecture of the whole, becauſe in the moſt famous parts it is found to have held; Rome, and p. 159Venice, and like States never exceeding that number to which they have very ſoon arrived:) Or that the whole earth is able to nouriſh no more, without doubt it is evident, that the world had very long ſince as many ſouls as ever it had, or may be preſumed to have ever hereafter. And it is a very probable conjecture, that the reaſon, why, ſince wolves produce oftner, and more then ſheep, and more ſheep are killed then wolves, yet more ſheep remain, is, becauſe they are cheriſhed by all induſtry. For only there men increaſe, where there is means for their ſuſtentation. That therefore which God did mercifully in this, was, that he propagated them to ſuch numbers under ſuch oppreſſions and deſtructions: for the Egyptians cruelly cauſed them to ſerve,Exod. 1.Exod 1 and made them weary of their lives by ſore labour, with all manner of bondage: yea, their devotion was ſcornfully miſ-interpreted, Becauſe you are idle, you ſay, let p. 160us go offer to our Lord. Exod. 12.Exod 12And yet, the more they vexed them, the more they grew;Pſ. 105.24Ps 105:24 and hee made them ſtronger then their oppreſſors; And this, though that deſperate law of deſtroying all their male children, had been executed among them.

His Mercy in bringing them from Egypt.Now follows his bringing them from Egypt: And though that were properly a work of Juſtice, becauſe it was the performance of God's promiſe, yet that promiſe was rooted in Mercy: And though hee brought them out In Manu forti, as it is very often repeated, and by effect of miracles, and ſo ſhow'd his power, (for it is written,Pſa. 106.7Ps 106:7 he ſaved them for his Names ſake, that he might make his power to be knowne. And in another place,Exo. 14.4Exod 14:4 I will get me honour upon Pharoah, and upon all his hoſt) yet reſpecting the time when he did it, (to which his promiſe had not limited him) and for whom he did it, we can contemplate nothing but Mercy. For in the p. 161ſame place, it is ſaid, Our Fathers underſtood not thy wonders in Egypt, neither remembred the multitude of thy Mercies: ſo that, diverſly beheld, the ſame Act might ſeem all Power, and all Mercy. And at this time we conſider, not that thoſe plagues afflicted Egypt, but the land of Goſhen felt none; and we hear not now the cryes and lamentations for the death of the firſt-born, but we remember, that not a dog opened his mouth againſt the children of Iſrael. Exod. 11.Exod 11He delivered them then from ſuch an oppreſſor, as would neither let them go, nor live there. From one who increaſed their labours, and diminiſhed their numbers. From one who would neither allow them to be Naturals, nor Aliens. So ambiguous and perplex'd, and wayward is humane policy, when ſhe exceeds her limits, and her ſubject. But God, though his mercy be abundantly enough for all the world, (for ſince he ſwet, and bled Phyſick enough for all, it were more p. 162eaſie for him, to apply it to all, if that conduced to his ends,) yet becauſe his children were ever froward, and grudged any part to others in this their Delivery, pours out all his ſea of Mercy upon them, and withdraws all from the Egyptians. Therefore he is ſaid to have hardned Pharaoh's heart. Which becauſe it is ſo often repeated (at leaſt nine times) was done certainly all thoſe ways by which God can be ſaid to harden us.Induration. Either Ad captum humanum, when God deſcends to our phraſe of ſpeech, and ſerves our way of apprehending; Or permiſſively, when God, as it were looks another way,Corn. Cell. 5.3. & agrees with that counſell of the Phyſician, It is a diſcreet mans part to let him alone, which cannot be cured; Or ſubſtractively, when he withdrawes that ſpirituall food, which, becauſe it is ordained for children, muſt not be caſt to dogs; Or Occaſionally, when he preſents grace proportioned to a good end, in its own nature and quality, p. 163which yet he knows the taker will corrupt and envenom it, (for ſo, a Magiſtrate may occaſion evill, though neither he may, nor God can cauſe any;) Or els Ordinately and inſtrumentally, when God, by this Evill, workes a greater good; which yet was not Evill where it firſt grew, in the Paradiſe of Gods purpoſe and decree (for ſo no ſimple is Evill) but becomes ſuch, when it comes to our handling, and mingling▪ and applying. Yea, that very Act which God puniſhed in Pharaoh, which was the oppreſſion, proceeded from God. For the Pſalmiſt ſays, He hardned their heart to hate his people, Pſ. 105.25Ps 105:25and to deal craftily with his ſervants. Percrius Ex. 1.Exod 1That ſo by this Violence and this Deceit, they might have a double title to proffeſs themſelves of the Egyptians treaſure. And accordingly for all their preſſures, he brought them away ſound; and rich, for all their deceit:Pſ. 105.37Ps 105:37 He brought them forth with ſilver and gold, and there was none feeble in their tribes. Yea it is added, Egypt was glad p. 164at their departing; which God intimated, when he ſaid,Exo. 11.1Exod 11:1 when he letteth you go, he ſhall at once chaſe you hence. Only to paraphraſe the Hiſtory of this Delivery, without amplifying, were furniture and food enough for a meditation of the beſt perſeverence, and appetite, and digeſtion; yea, the leaſt word in the Hiſtory would ſerve a long rumination. If this be in the bark, what is in the tree? If in the ſuperficiall graſs, the letter; what treaſure is there in the hearty and inward Mine, the Miſtick and retired ſenſe? Dig a little deeper, O my poor lazy ſoul, and thou ſhalt ſee that thou, and all mankind are delivered from an Egypt; and more miraculouſly then theſe. For, Almightineſs is ſo naturall to God, that nothing done by his power, is very properly miracles, which is above all Nature. But God delivered us, by that which is moſt contrary to him; by being impotent; by being ſin; by being Dead. That great Pharaoh, whoſe Egypt p. 165all the world is by uſurpation, (for Pharaoh is but exemptus, Acacius de privilegiis.and privilegiatus; and that Name, (I hope not the Nature) is ſtrai'd into our word Baro) whom God hath made Prince of the air, and Prince of Darkneſs; that is, of all light and aiery illuſions, and of all ſad and earneſt wickedneſs, of Vanity, and of ſin; had made us fetch our own ſtraw, that is, painfully ſeek out light and blaſing Vanities; and then burn his brick, which is, the clay of our own bodies with concupiſcences and ambitions, to build up with our ſelves his Kingdome; He made us travell more for hell, then would have purchaſed Heaven; He enfeebled us from begetting or conceiving Male children, which are our good thoughts, and thoſe few which we had, he ſtrangled in the birth: And then, cameſt thou, O Chriſt, thine own Moſes, and deliveredſt us; not by doing, but ſuffering; not by killing, but dying. Go one ſtep lower, that is higher, and nearer p. 166to God, O my ſoul, in this Meditation, and thou ſhalt ſee, that even in this moment, when he affords thee theſe thoughts, he delivers thee from an Egypt of dulneſs and ſtupiditie. As often as he moves thee to pray to be delivered from the Egypt of ſin, he delivers thee. And as often as thou promiſeſt him not to return thither, he delivers thee. Thou haſt delivered me, O God, from the Egypt of confidence and preſumption, by interrupting my fortunes, and intercepting my hopes; And from the Egypt of deſpair by contemplation of thine abundant treaſures, and my portion therein; from the Egypt of luſt, by confining my affections; and from the monſtrous and unnaturall Egypt of painfull and weariſome idleneſs, by the neceſſities of domeſtick and familiar cares and duties. Yet as an Eagle, though ſhe enjoy her wing and beak, is wholly priſoner, if ſhe be held by but one talon; ſo are we, though we could be delivered of all habit p. 167of ſin, in bondage ſtill, if Vanity hold us but by a ſilken thred. But, O God, as mine inward corruptions have made me mine own Pharaoh, and mine own Egypt; ſo thou, by the inhabitation of thy Spirit, and application of thy merit, haſt made me mine own Chriſt; and contenting thy ſelf with being my Medicine, alloweſt me to be my Phyſician. Laſtly, deſcend, O my Soul, to the very Center, which is the very Pole, (for in infinite things, incapable of diſtinction of parts, Higheſt and loweſt are all one) and conſider to what a land of promiſe, and heavenly Hieruſalem God will at laſt bring thee, from the Egypt of this world, & the moſt Egyptiacal part, this fleſh. God is ſo abundantly true, that he ever performes his words more then once. And therefore, as he hath fulfilled that promiſe, Out of Egypt have I called my Son; Mat. 2.15.Matt 2:15So will he alſo perform it in every one of his elect; and as when Herod dyed, his Angell appeared to Joſeph in p. 168Egypt in a dream, to call him thence; So when our perſecutor, our fleſh ſhall dy, and the ſlumber of death ſhall overtake us in this our Egypt, His Angels, ſent from Heaven, or his Angels newly created in us, (which are good deſires of that diſſolution,) or his Miniſteriall Angels in his militant Church, ſhall call and invite us from this Egypt to that Canaan. Between which (as the Iſraelites did) we muſt paſs a deſert; a diſunion and divorce of our body and ſoul, and a ſolitude of the grave. In which, the faithful and diſcreet prayers of them which ſtay behind, may much advantage and benefit us, and themſelves, if therby God may be moved to haſten that judgment which ſhall ſet open Heavens greater gates, at which our Bodyes may enter, and to conſummate and accompliſh our ſalvation.

His Mercy in their Preſervation.The next place is, to conſider his Mercy in their preſervation in the Deſert. For God hath made p. 169nothing which needs him not, or which would not inſtantly return again to nothing without his ſpecial conſervation: Angels and our Souls are not delivered from this dependancy upon him. As therefore Conſervation is as great a work of Power as Creation; ſo the particuliar wayes of Gods preſerving thoſe ſpecial people in the Wilderneſs, are as great works of Mercy, as the Delivery from Egypt. And though this book of Exodus embrace not all thoſe, yet here are ſome inſtances of every kinde; as well of preſervation from extrinſick violences of War, as intrinſick of Famine; and mix'd, of infirmities and diſeaſes. And becauſe Gods purpoſe had deſtined them to an offenſive War at laſt, let us mark by what degrees he inſtructed and nourſed them to it. They had been ever frozen in ſlavery, without uſe of Arms, or taſte of Honour, or Glory, or Victory. And becauſe they were therfore likely to forſake themſelves, and diſhonour him, God (faith the p. 170Hiſtory) carried them not by the way of the Philiſtims Country, Exod. 13.17.Exod 13:17though that were nearer, leſt they ſhould repent when they ſee Warr, and turn again into Egypt. But preſently after, when he had contracted himſelf to them, and affirmed and affianced his preſence by the Sacrament of the Pillar, he was then content that they ſhould ſee an Army purſuing them; which was not ſo much terrible to them as they were Enemies, as that that they were their Maſters. For then they exclaimed to Moſes, Exod. 14.11.Exod 14:11Haſt thou brought us to die in the wilderneſs, becauſe there were no graves in Egypt? Did not we ſay, let us be in reſt, that we may ſerve the Egyptians? So ſoon did a dejection make them call their former bondage, reſt; and ſink down to meet and invite death, when the Lord of life upheld them. And at this time, God uſed not their ſwords at all, yet gave them a full victory. But when this had warm'd them, as ſoon as the Amalekites p. 171made towards them, they fear'd not, murmur'd not, retir'd not; nay, they expected not: but ſaith Moſes, to Joſhuah, Chuſe us men, and go, Exod. 17.9Exod 17:9fight with Amalek. Which victory, leſt they ſhould attribute to themſelves, and ſo grow too forward in expoſing themſelves, and tempting God; the lifting up, or falling down of Moſes's hands in prayer, that day, ſway'd and govern'd the battell. Which therfore God was eſpecially carefull that the ſouldier ſhould know; for ſo he commanded Moſes, Write that for a remembrance in the book, Exod. 17.14.Exod 17:14and rehearſe it to Joſhuah. To their other wars this book extends not: but is full of examples of his other mercies towards them, though they murmur'd; yea, by the words it may well ſeem, they were done becauſe they murmur'd: In the Morning ye ſhall ſee the glory of God, (ſayes Moſes to them) for, Exod. 16.7Exod 16:7he hath heard your grudging againſt him. And again, At evening ſhall the Lord p. 172give you fleſh; Ver. 8.for the Lord hath heard your murmuring. They murmur'd for water, Exod. 15.24.Exod 15:24ſaying, What ſhall we drink? and then God preſented water; but leſt they ſhould attribute all that to the nature of the place, thoſe waters were too bitter to be drunk. Then God would ſweeten them; yet not by Miracle; but to encline them to a reverence of Moſes, he inform'd him, what would do it naturally; as it appears in another place, where the Art of phyſick is extoll'd: Was not the water made ſweet with wood, Eccl. 38.5.Sir 38:5that men might know the vertue thereof? And yet, the next time that they murmur'd for water, he gave it them miraculouſly from the rock; to ſhew, that though Moſes was enabled to all naturall works, yet he withdrew not his miraculous preſence from them. And then, when they murmur'd deſperately for meat, Oh that we had dyed in the Land of Egypt, Exo. 16.2.Exod 16:2when we ſat by fleſh-pots, &c. the Lord, as though nothing in p. 173uſe, or in nature, had been precious enough for them, rained down ſuch fowles, as no Naturaliſt ſince can tell what they were: and ſuch a grain, as though it abide the interpretation of panis fortium, and panis Angelorum, yet, ſaith a curious obſerver of thoſe ſubtilties, the name ſignifies,Fra. Geor. problem. fol. 45. Quid eſt hoc? which is eaſily gathered from the very Text, When they ſaw it, they ſaid to one another, Exod. 16.15.Exod 16:15it is Man; for they wiſt not what it was. In which,Probl. 351 the ſame Problamiſt obſerves this wonder, that every man took a like proportion, and all were alike ſatisfied, though all could not be of alike appetite and digeſtion. And a greater wonder, and by a better Author is obſerved in it, That it was meat for all taſts, Sap. 16.20and ſerved to the appetite of him which took it, and was that which every man would. Yet this heavenly food they injured with a wearineſſe of it; and worſe, with their compariſons; for they cried, We remember the fleſh we are in Egypt for p. 174nought, Num. 11.5.Num 11:5the cucumers, pepons, leeks, onions, and garlick. As though they had been leſſe worth, or they had paid more for it. If then they could chide him into mercy, and make him mercifull not only to their ſin, but for their ſin, where or when may we doubt of his mercy? Of which, we will here end the conſideration; not without an humble acknowledgment, that it is not his leaſt mercy, that we have been thus long poſſeſſed with the meditation thereof: for thus long we have been in the Harbour, but we launch into a main and unknown Sea, when we come to conſider his Power.

Of all the wayes in which God hath expreſſed himſelfe towards us, we have made no word which doth leſſe ſignifie what we mean, then Power: for Power, which is but an ability to do, ever relates to ſome future thing: and God is ever a preſent, ſimple, and pure Act. But we think we have done p. 175much, and gone far, when we have made up the word Omnipotence, which is both wayes improper; for it is much too ſhort, becauſe Omnipotence ſuppoſes and confeſſes a matter and ſubject to work upon, and yet God was the ſame, when there was nothing. And then it over-reaches, and goes down-wards beyond God: for God hath not, or is not ſuch an Omnipotence, as can do all things; for though ſqueamiſh and tenderer men think it more mannerly to ſay, This thing cannot be done, then, God cannot do this thing; yet it is all one: And if that be an Omnipotence, which is limited with the nature of the worker, or with the congruity of the ſubject, other things may incroach upon the word Omnipotent; that is, they can do all things which are not againſt their nature, or the nature of the matter upon which they work. Beza therefore might well enough ſay, That God could not make a body without place; And Prateolus p. 176might truly enough infer upon that,Verbo Bezanitae. that the Bezanites (as he calls them) deny omnipotence in God; for both are true. And therefore I doubt not, but it hath ſome myſterie, that the word Omnipotence is not found in all the Bible; nor Omnipotent in the New Teſtament. And where it is in the Old, it would rather be interpreted All-ſufficient, then Almighty; between which there is much difference. God is ſo Al-ſufficient, that he is ſufficient for all, and ſufficient to all: He is enough, and we are in him able enough to take and apply. We fetch part of our wealth, which is our faith, expreſly from his Treaſury: And for our good works, we bring the metall to his Mint, (or that Mint comes to us) and there the Character of Baptiſme, and the impreſſion of his grace, makes them currant, and ſomewhat worth, even towards him. God is all-efficient: that is, hath created the beginning, ordained the way, fore-ſeen the p. 177end of every thing; and nothing elſe is any kind of cauſe thereof. Yet, ſince this word efficient, is now grown to ſignifie infallibility in God, it reaches not home to that which we mean of God; ſince man is efficient cauſe of his own deſtruction. God is alſo all-conficient: that is, concurs with the nature of every thing; for indeed the nature of every thing is that which he works in it. And as he redeemed not man as he was God, (though the Mercy, and Purpoſe, and Acceptation were only of God) but as God and man; ſo in our repentances and reconciliations, though the firſt grace proceed only from God, yet we concurr ſo, as there is an union of two Hypoſtaſes, Grace, and Nature. Which, (as the incarnation of our Bleſſed Saviour himſelf was) is conceived in us of the Holy Ghoſt, without father; but fed and produced by us; that is, by our will firſt enabled and illumined. For neither God nor man determine mans will; for p. 178that muſt either imply a neceſſiting therof from God, or elſe Pelagianiſme) but they condetermine it. And thus God is truly all-conficient, that is, concurrent in all; and yet we may not dare to ſay, that he hath any part in ſin. So God is alſo all-perficient: that is, all, and all parts of every work are his intirely: and leſt any might ſeem to eſcape him, and be attributed to Nature or to Art, all things were in him at once, before he made Nature, or ſhe Art. All things which we do to day were done by us in him, before we were made. And now, (when they are produced in time, as they were foreſeen in eternity,) his exciting grace provokes every partiticular good work, and his aſſiſting grace perfects it. And yet we may not ſay, but that God begins many things which we fruſtrate; and calls when we come not. So that, as yet our underſtanding hath found no word, which is well proportioned to that which we mean by power of God; much leſs of that refined and ſubtil p. 179part thereof, which we chiefly conſider in this place, which is the abſolute and tranſcendent power of Miracles, with which this Hiſtory abounds. For whatſoever God did for his Iſraelits, beſide Miracles, was but an extenſion of his Mercy, and belongs to that Paragraph which we have ended before.

Nature is the Common law by which God governs us, and Miracle is his Prerogative. For Miracles are but ſo many Non-obſtantes upon Nature. And Miracle is not like prerogative in any thing more then in this, that no body can tell what it is. For firſt, Creation and ſuch as that, are not Miracles, becauſe they are not (to ſpeak in that language) Nata fieri per alium modum. And ſo, only that is Miracle, which might be done naturally, and is not ſo done. And then, leſt we allow the Divell a power to do Miracles, we muſt ſay, that Miracle is contra totam Naturam, againſt the whole order and diſpoſition of Nature. For as in Cities, a father governs p. 180his family by a certain Order, which yet the Magiſtrate of the City may change for the Cities good, and a higher Officer may change the Cities Order; but none, all, except the King: ſo, I can change ſome naturall things (as I can make a ſtone fly upward) a Phyſician more, and the Divell more then he; but only God can change all. And after that is out of neceſſity eſtabliſhed, that Miracle is againſt the whole Order of Nature, I ſee not how there is left in God a power of Miracles. For, the Miracles which are produced to day, were determined and inſerted into the body of the whole Hiſtory of Nature (though they ſeem to us to be but interlineary and Marginall) at the beginning, and are as infallible and certain, as the moſt Ordinary and cuſtomary things. Which is evicted and approved by that which Lactantius ſays, and particularly proves,De vera Sap. c. 15. that all Chriſts Miracles were long before prophecied. So that truly nothing can be done againſt p. 181the Order of Nature. For, Saint Auguſtine ſays truly,Cont. Fauſtum l. 26. c. 3. That is Naturall to each thing, which God doth, from whom proceeds all Faſhion, Number and Order of Nature: for that God, whoſe Decree is the Nature of every thing, ſhould do againſt his own Decree, if he ſhould do againſt Nature. As therefore if we underſtood all created Nature, nothing would be Mirum to us; ſo if we knew Gods purpoſe, nothing would be Miraculum. For certainly, thoſe Miracles which Moſes did, after God had once revealed to Moſes, that he would do them, were not Miracles to him, no more then the works of the Conjurers, which ex Ratione Rei, were as true as his. But the expreſſing of his power at this time was, that in the ſight of ſuch underſtanders and workmaſters, as the Magi were, he would do more without any Inſtrument conducing to thoſe ends, then they could do by their beſt inſtrument, the Divell; and ſo p. 182draw from them that confeſſion, Digitus Dei hìc eſt: for elſe who could have diſtinguiſhed between his and their works, or denied the name of Miracle to theirs? for they (not to depart at this time from vulgar Philoſophy; not that I bind your faith to it, but that if we abandon this, it is not eaſie and ready to conſtitute another ſo defenſible) by their power of locall Motion, and Application of Active and paſſive things, could oppoſe matter to heate, and ſo produce frogs truly; yea, when ſuch things are brought together by ſuch a workman, he can by them produce greater effects then nature could. As an Axe and timber being in the hand of a Statuary, he can make an Image; which they two, or a leſs skilfull Agent could not do. But God wrought not ſo: But, as Arnobius ſayes, he did them, Sine vi carminum, Adverſus Gent. l. 1.ſine herbarum aut graminum ſuccis, ſine ulla obſervatione ſollicita: De vera ſap. c. 15.but verbo, & juſſione, as Lactantius notes. By p. 183which means Arnobius pronounces, none of the Philoſophers could cure an Itch;Adv. gent. l. 2. Nemo Philoſophorum potuit unquam ſcabiem, unâ interdictione ſanare. Another expreſſing of his power, was in this, that when he would, he intercepted their power; which was, when they attempted to make Cyniphs. For that is a kind of treaſon, and clipping God's coyn, to ſay, that they were hindered by naturall cauſes, for, if thoſe Cyniphs werelice, (as many Tranſlations call them) and if ſweat be the matter of them, and the Divel could not ordinarily provide ſtore of that, yet I ſay, their credit ſtood not upon the ſtory, but the fact: And then the Divel knew natural means, to warm and diſtill multitudes of men into ſweats: And laſt, if they were ſuch vermine, yet they are agreed to be of that kind which infeſt dogs; and they never ſweat. And if by Cyniph be expreſs'd ſome flie, not made till then, and then of putrefaction p. 184(for it were too much to allow creatures of a new Species,) certainly, the Divell can produce all ſuch. Either then the creature being meerly new, the Divell underſtood not of what it was compoſed; Or God changed the form of Duſt into another form, which the Divell could never do; or elſe, God manacled his hand in the eaſieſt thing, to confound him the more; for after this, it appears not that the Magi attempted to do any more Miracles. To diſcountenance then their deceits, and withall to afflict the Land of Egypt, was the principall purpoſe of God in theſe Miracles: not to declare himſelf, or beget faith; for he doth not alwayes bind miracles to faith, nor faith to miracles. He will ſomtimes be believed without them; and ſomtimes ſpend them upon unbelievers; leſt men ſhould think their faith gave ſtrength to his power. For though it be ſaid,Mark 6.5.Mark 6:5 Chriſt could do no great works in his own countrey, for p. 185their unbeliefe: yet he did ſome there; which Saint Hierom ſayes,Ema. Sacrâ, in hunc locum. was done, leſt they ſhould be excuſable, having ſeen no Miracle: And he did not many, leaſt, as Theophylact ſayes, he ſhould after many Miracles reſiſted, have been forced in juſtice to a ſeverer punniſhment of them. But becauſe the danger of beleeving falſe miracles is extreamly great, and the eſſentiall differences of falſe and true, very few, and very obſcure, (for what humane underſtanding can diſcern, whether they be wrought immediately, or by ſecond cauſes; And then for the end to which they are addreſſed, what ſect of Chriſtians, or what ſect departed from all Chriſtians, will refuſe to ſtand to that law? If there ariſe a Prophet, and he give a wonder, Deut. 13.1.Deut 13:1and the wonder come to paſſe, ſaying, let us go after other Gods, that Prophet ſhal be ſlaine.) I encline to think, that God for the moſt part, works his miracles rather to ſhew his Power, then Mercy, and to terrifie enemies, p. 186rather then comfort his children. For miracles leſſen the merit of faith. And our Bleſſed Saviour ſaid to the Phariſees, An evill anoadulterous generation ſeeketh a ſign, And John Baptiſt,Mat. 12.38 Joh. 10.Matt 12:38John 10 in whom there ſeems to have been moſt uſe of Miracles, did none. And though in this delivery from Egypt, for Pharaoh's hardneſs, God abounded in Miracles, yet in their delivery from Babylon, (of which in reſpect of this, the Prophet ſays, The day ſhall come, Her…. 16.ſaith the Lord, that it ſhall no more be ſaid, The Lord liveth, that brought his ſons out of the land of Egypt; But the Lord liveth, that brought his ſons out of the land of the North) God proceeded without Miracles. And though in propagation of Chriſtian Religion in the new diſcoveries, the Jeſuites have recorded infinite Miracles, yet the beſt amongſt them ingenuouſly deny it;Jo. Acoſta. de procur. Jud. ſal. l. 2. c. 9. And one gives this for a reaſon, why Miracles are not afforded by God now, as well as in the primitive Church, ſince the occaſion p. 187ſeems to be the ſame, That then ignorant men were ſent to preach Chriſtianity amongſt men armed and inſtructed againſt it, with all kindes of learnings and philoſophies; but now learned men are ſent to the ignorant; and are ſuperiour to them in Reaſon and in Civility, and in Authority; and beſides, preſent them a Religion leſs incredible then their own. I ſpeak not thus, to cheriſh their opinion, who think God doth no Miracle now: that were to ſhorten his power, or to underſtand his counſels; but to reſiſt theirs, who make Miracles ordinary. For, beſides that it contradicts and deſtroyes the Nature of Miracle, to be frequent, God at firſt poſſeſt his Church, (Fortiter) by conqueſt of Miracles; but he governs it now, (ſuaviter) like an indulgent King, by a law which he hath let us know. God forbid I ſhould diſcredit or diminiſh the great works that he hath done at the tombs of his Martyrs, or at the pious p. 188and devout commemoration of the ſanctity and compaſſion of his moſt Bleſſed Mother. But to ſet her up a Banke almoſt in every good Town, and make her keep a ſhop of Miracles greater then her Sons,Miracula B. Virg. ab Anno 1581 ad 1605. fo. 150. (for is it not ſo, to raiſe a childe, which was born dead, and had been buried ſeventeen days, to ſo ſmall end?) (for it died again as ſoon as it was carried from her ſight) is fearfull and dangerous to admit. God forbid, I ſhould deny or obſcure the power and practice of our bleſſed Saviour, and his Apoſtles, in caſting out Divels in the primitive Church: but that the Roman Church ſhould make an Occupation of it, and bind Apprentices to it (for ſuch are thoſe little boys whom they make Exorciſts) and then make them free when they receive greater Orders, and yet forbid them to ſet up, or utter their ware but where they appoint, is ſcarce agreeable to the firſt Examples, I dare not ſay, Inſtitution; for I ſee not that this p. 189Order had any. Why we do not ſo, the reaſon is, becauſe non fuit ſic ab initio: And no hardneſſe of heart is enough to juſtifie a toleration of theſe devout deceits and holy lyes, as they are often called amongſt themſelves. The Power of God, which we cannot name, needs not our help. And this very Hiſtory (in expounding of which Pererius inculcates ſo often, Non multiplicanda miracula) which ſeems the principalleſt record of Gods Miracles, though literally it ſeem to be directed to his enemies, by often expreſſing his power; yet to his children it inſinuates an Admonition, to beware of Miracles, ſince it tels them how great things the Divel did: And that his giving over in no great thing, but the leaſt of all, ſhows, That that was not a cancelling of his Patent, which he had in his Creation, but onelyonly a Superſedeas not to execute it at that time. For, (excepting the ſtaying of the Sun, and carrying it back (if it be cleer that the body p. 190of the Sun was carried back, and not the ſhadow only) and a very few more) it appears enough, that the Divell hath done oftner greater Miracles, then the children of God: For God delights not ſo much in the exerciſe of his Power, as of his Mercy and Juſtice, which partakes of both the other: For Mercy is his Paradiſe and garden, in which he deſcends to walk and converſe with man: Power his Army and Arſenel, by which he protects and overthrows: Juſtice his Exchequer, where he preſerves his own Dignity, and exacts our Forfeitures.

Even at firſt God intimated how unwillingly he is drawn to execute Juſtice upon tranſgreſſors; for he firſt exerciſed all the reſt: Mercy, in purpoſing our Creation; Power, in doing it; and Judgment, in giving us a Law: Of which the written part was in a volume and character ſo familiar and inward to us (for it was written in our hearts, and by Nature) p. 191as needed no Expoſitor: And that part which was vocall, and delivered by Edict and Proclamation, was ſo ſhort, ſo perſpicuous, and ſo eaſie (for it was but prohibitory, and exacted nothing from Man) as it is one of the greateſt ſtrangeneſſes in the Story, that they could ſo ſoon forget the Text thereof, and not eſpy the Serpents additions and falſifications. And then at laſt God interpoſed his Juſtice; yet not ſo much for Justice ſake, as to get opportunitie of new Mercy, in promiſing a Redeemer; of new Power, in raiſing again bodies made mortall by that ſin; and of new Judgments, in delivering, upon more communications, a more particular law, apparelled with Ceremonies, the cement and mortar of all exterior, and often the inflamer of interior Religion. So that almoſt all Gods Juſtice is but Mercy: as all our Mercy is but Juſtice; for we are all mutuall debtors to one another; but he to none. Yea, both his Nature, and his will are p. 192ſo condition'd, as he cannot do Juſtice ſo much as man can. For, for his will, though he neither will nor can do any thing againſt Juſtice, he doth many things beſide it. Nothing unjuſtly, but many things not juſtly: for he rewards beyond our Merits, and our ſins are beyond his puniſhments. And then, we have exerciſe as well of Commutative Juſtice as Diſtributive; God only of the later, ſince he can receive nothing from us. And indeed, Diſtributive Juſtice in God, is nothing but Mercy. So that there is but one limb of Juſtice left to God, which is Puniſhment; And of that, all the degrees on this ſide finall condemnation, are acts of Mercy. So that the Vulture, by which ſome of the Ancients figured Juſtice, was a juſt ſymbole of this Juſtice;Pierius li. 18. for as that bird prayes onelyonly upon Carcaſſes, and upon nothing which lives; ſo this Juſtice apprehends none but ſuch as are dead and putrified in ſin and impenitence.

p. 193To proceed then: All ordinary ſignifications of Juſtice will conveniently be reduced to theſe two, Innocence, which in the Scriptures is every where called Righteouſneſſe: or elſe Satisfaction for tranſgreſſions, which, though Chriſt have paid aforehand for us all, and ſo we are rather pardoned then put to ſatisfaction; yet we are bound at Gods tribunall to plead our pardon, and to pay the fees of contrition and pennance. For, ſince our juſtificaon now conſiſts not in a pacification of God, (for then nothing but that which is infinite could have any proportion) but in the application of the merits of Chriſt to us, our contrition (which is a compaſſion with Chriſt, and ſo an incorporating of our ſelves into his merit) hath aliqualem proportionem to Gods Juſtice; and the paſſion of Chriſt had not aequalem, but that Gods acceptation (which alſo dignifies our contrition, though not to that height) advanced it to that worthineſſe. p. 194To enquire further the way and manner by which God makes a few do acceptable works; or, how out of a corrupt lumpe he ſelects and purifies a few, is but a ſtumbling block and a tentation: Who asks a charitable man that gives him an almes, where he got it, or why he gave it? will any favorite, whom his Prince only for his appliableneſs to him, or ſome half-vertue, or his own glory, burdens with Honours and Fortunes every day, and deſtines to future Offices and Dignities, diſpute or expoſtulate with his Prince, why he rather choſe not another, how he will reſtore his Coffers; how he will quench his peoples murmurings, by whom this liberality is fed; or his Nobility, with whom he equalls new men; and will not rather repoſe himſelf gratefully in the wiſdome, greatneſs & bounty of his Maſter? Will a languiſhing deſperate patient, that hath ſcarce time enough to ſwallow the potion, examine the Phyſician, how he procured p. 195thoſe ingredients, how that ſoyle nouriſhed them, which humor they affect in the body, whether they work by exceſs of quality, or ſpecifically; whether he have prepared them by correcting, or elſe by withdrawing their Malignity; and for ſuch unneceſſary ſcruples neglect his health? Alas, our time is little enough for prayer, and praiſe, and ſociety; which is, for our mutuall duties. Morall Divinity becomes us all; but Naturall Divinity, and Metaphyſick Divinity, almoſt all may ſpare. Almoſt all the ruptures in the Chriſtian Church have been occaſioned by ſuch bold diſputations De Modo. One example is too much. That our Bleſſed Saviours body is in the Sacrament, all ſay; The Roman Church appoints it to be there by Tranſubſtantiation. The needleſs multiplying of Miracles for that opinion hath moved the French and Helvetick reformed Churches to find the word Sacramentally; which, becauſe it puts the body p. 196there, and yet no nearer then Heaven to Earth, ſeems a riddle to the Saxon and ſuch Churches; whoſe modeſty (though not clearneſs) ſeems greateſt in this Point; ſince beleeving the reall being of it there, they abſtain generally (though ſome bold adventurers amongſt them alſo do exorbitate) from pronouncing De Modo. The like tempeſts hath the inquiſition De Modo, rais'd in the article of Deſcent into Hell, even in our Church; and of the conveyance of Gods grace (which was the occaſion of this digreſſion) in the Roman at this day. But to decline this ſad contemplation, and to further our ſelves in the Meditation of Gods juſtice declared, in this Hiſtory, let me obſerve to you, that God in his Scriptures hath Regiſtred eſpecially three ſymbols or Sacraments, of uſe in this matter. One in Geneſis, of pure and meer Juſtice, Cha. 3.22.vindicative, and permanent; which is, The Cherubim and fiery ſword placed in Paradiſe, p. 197to keep out, not only Adam, but his Poſterity. The ſecond in Exodus, of pure and only Mercy, Ch. 25.17which is the modell and fabrick of the Mercy ſeate, under the ſhadow of two Cherubims wings. The third, partaking of both Mercy and Juſtice, and a Memoriall and ſeal of both, is the Rainebow after the Deluge.Gen. 9.14.Gen 9:14 The firſt of theſe, which is of meer Juſtice, is ſo figurative, and ſo myſtick, and ſo unfit for Example or conſequence, and ſo diſputable whether it laſted long, or ever were literally, that it ſeems God had no purpoſe to deliver any evident teſtimony of ſo ſevere and meer Juſtice. But that of meer Mercy, he made ſo familiar, that only deviſing the form himſelf, he committed the making of it to man: and ſo affiancing and binding his Mercy to mans work, did, as it were, put his Mercy into our hands. Yet that alſo is long ſince tranſlated from us: and there remains only the middle one, more convenient, and proportionall, p. 198and uſefull. For, as it betokens his Juſtice in the precedent deluge, or his Merey in aſſuring us from any future; ſo is it made of naturall and well known cauſes, (and thereby familiar to us) and yet became a Sacrament by Gods ſpeciall inſtitution then.Hom. 28. in Gen. And, though it ſhould be true which Chryſoſtome ſays, That it was a new miracle then, and never appeared before;De Noe & Area, cap. 27 yea, though that could be true which Ambroſe, ſomewhat againſt the text, and directly againſt the other Expoſitors, ſays, That the Bow mentioned there was not a Rainbow, but that A bow in the clouds, ſignifies only, The power of God in perſecution, and thereupon he obſerves, that God ſays, A Bow, but ſays not Arrows, to inflict terror, not wounds; Every way, I ſay, it doth the office of remembring Gods Juſtice and Mercy together. And accordingly, in this large and particular Hiſtory of Gods Juſtice and Perſecution, both towards his children, and his enemies, if we p. 199conſider their laborious waſte and maceratings of their bodies by hot and intemperate labour; All their contempts, and ſcorns, and aviling, and annihilating in the eye of the Egyptians; All their Orbity, and enfeebling their race by the Edict of deſtroying their male children; All their deviations and ſtrayings forty years, in a paſſage of a few dayes; and all their penuries and battels in that journey; And then for the Egyptians, if we looke upon all their afflictions, firſt of plagues hatefull to their ſenſes, then noiſome to their fruites, then to their cattel, then to their bodies, then to their poſterity, then to their lives, excepting only the drowning of the Egyptians in the ſea, and the killing of the Iſraelites by their own hands in their guiltineſſe of Idolatry with the Calfe, it will ſcarce be found that any of the afflictions proceeded from meer Juſtice, but were rather as Phyſick, and had only a medicinall bitterneſſe in them. It remains, for determination p. 200of this Meditation, that we ſpeake a little of Gods Judgements.

And at this time, (as by infinite places in the Scriptures we are directed) we call Gods Judgements, all thoſe lawes and directions by which he hath informed the Judgements of his children, and by which he governes his Judgements with or againſt them. For otherwiſe this word Judgement hath alſo three profane, and three Divine acceptations. Of the firſt ſort, the firſt ſerves contemplations only, and ſo, Judgement is the laſt act of our underſtanding, and a concluſive reſolution: which both in private ſtudies, and at Counſail tables, many want, though endued with excellent abilities of objecting, diſputing, infirming, yea deſtroying others allegations; yet are not able to eſtabliſh or propoſe any other from themſelves. Theſe men, whether you conſult them in Religion, or State, or Law, p. 201onelyonly when they are joyned with others, have good uſe, becauſe they bring doubts into diſceptation; elſe, they are, at leaſt unprofitable: and are but as Simpliciſts, which know the venom and peccant quality of every herbe, but cannot fit them to Medicin; or ſuch a Lapidary, which can ſoone ſpie the flaw, but not mend it with ſetting. Judgement in the Second acceptation ſerves for practice, and is almoſt ſynonimous with Diſcretion; when we conſider not ſo much the thing which we then do, as the whole frame and machine of the buſineſſe, as it is complexioned and circumſtanced with time, and place, and behoders: and ſo, make a thing, which was at moſt but indifferent, good. The third way, Judgement ſerves not only preſent practice, but enlightens, and almoſt governs poſterity; and theſe are Decrees and Sentences, and Judgments in Courts. The phraſe of Divinity alſo accepts Judgment three wayes; for ſomtimes it is p. 202ſevere and meer Juſtice, as, [Judgment muſt begin at the houſe of God,] 1 Pet. 4.7.1 Pet 4:7And many ſuch. And Judgment in this ſenſe, is deep and unſearchable. For, though Solomon pronounce,Eccl. 7.17.Eccl 7:17 [There is a juſt man that periſheth in his juſtice, and there is a wicked man that continueth long in his malice;] yet he enquires for no reaſon of it:Pſa. 36.6.Ps 36:6 For, [Gods righteouſneſs is like the mountains] eminent and inviting our contemplation towards Heaven; but, [his Judgments are like a great deep,] terrible and bottomleſs, and declining us towards the center of horrour and deſperation. Theſe judgments we cannot meaſure nor fathome; yet, for all that, we muſt more then beleeve them to be juſt; for the Apoſtle ſays, We know the Judgement of God is according to truth. Rom. 2.2.Rom 2:2But yet oftentimes Judgement ſignifies not meer Juſtice, but as it is attempred and ſweetned with Mercy. For, by the phraſe of the Pſalmiſt, [Judicabit populum in Juſtitia, Pſa. 72.2.Ps 72:2& p. 203pauperes in Judicio] and many ſuch,Reuch. de Arte Cabul. l. 1. the Cabaliſts (as one which underſtood them well, obſerves) have concluded, that the word Judgment applyed to God, hath every where a mixt and participant nature, and intimates both Juſtice and Mercy. And thirdly, the Talmudiſts have ſtraitned the word, and reſtrain'd Judgment to ſignifie only the Judiciall part of the law: and ſay, the Holy Ghoſt ſo directed them, in Deut. [Theſe are the commandments, and the Ceremonies, and the Judgments, which the Lord commanded.] And they proceed further; for,Deu. 4.13.Deut 4:13 Becauſe Gods Covenant and his ten Commandements are ſaid ſimply to be given them, and without any limitation of time or place, they confeſs, they are bound to them ever, and every where; but, becauſe his Ordinances and his law, (which in the Original is, Ceremonies and Judgments) are thus delivered,Ver. 5. [You ſhall keep them in the Land which you go to poſſeſſe] they therefore now cut off Ceremonies p. 204and Judgements, from the body of the law,Galatinus, l. 11. c. 3. and in their diſperſion bind not themſelves to them, but where they may with convenience enough. But here we take the word Judgment intirely, to ſignifie all the law: for, ſo the Pſalmiſts ſpeaks,Pſ. 147.19Ps 147:19 [He ſhowes his word unto Jacob, his Statutes and his Judgments unto Iſrael; he hath not dealt ſo with every Nation, nor have they known his Judgements]. For here Judgements are as much as all the reſt. And God himſelf in that laſt peice of his which he commanded Moſes to record,Deut. 32.4Deut 32:4 that Heavenly Song which onelyonly himſelf compos'd, (for though every other poetick part of Scripture, be alſo Gods word, and ſo made by him, yet all the reſt were Miniſterially and inſtrumentally delivered by the Prophets, onelyonly inflamed by him; but this which himſelf cals a Song, was made immediately by himſelf, and Moſes was commanded to deliver it to the Children; God chooſing this way and conveyance of a p. 205Song, as fitteſt to juſtifie his future ſeverities againſt his children, becauſe he knew that they would ever be repeating this Song, (as the Delicacy, and Elegancy therof, both for Divinity and Poetry, would invite any to that) and ſo he ſhould draw from their own mouthes a confeſſion of his benenefits, and of their ingratitude;) in this Song, I ſay, himſelf beſt expreſſes the value of this word thus, [All my wayes are Judgement.]

The greatneſs of this benefit or bleſſing of giving them a law, was not that ſalvation was due to the fulfilling of it; nor were they bound to a perfect fulfilling of it upon damnation; for, Salvation was ever from a faith in the promiſe of the Meſſias; and accordingly the Apoſtle reaſons ſtrongly, [The promiſe of Chriſt to Abraham was 430 years before the law,Gal. 3.17.Gal 3:17 and therefore this cannot diſannull that] and yet this to Abraham was but an iteration of the promiſe formerly given, and p. 206iterated often. But one benefit of the Law was, that it did in ſome meaſure reſtore them towards the firſt light of Nature: For, if man had kept that, he had neeeded no outward law; for then he was to himſelf a law, having all law in his heart; as God promiſeth for one of the greateſt bleſſings under the Goſpel, when the Law of Nature is more cleerly reſtored:Jer. 13.31.Jer 13:31 [I will make a new Covenant, and put my law in their inward parts, and write it in their hearts:] So that we are brought neerer home, and ſet in a fairer way then the Jews; though their and our Law differ not as diverſe in ſpecies;Tho. 12 ae. q. 51.5. but as a perfect and grown thing from an unperfect and growing: for to that firſt Law all Laws aſpire. As we may obſerve in the Jews, who, after the Law of Nature was clouded and darkened in man by ſin, framed to themſelves many directive laws, before the promulgation of this Law in the Deſart.Bretram. De politica Judaica. c. 2. For we may eaſily trace out, beſides Circumciſion, (which was p. 207commanded) Sabboths, Sacrifices of divers ſorts, Expiatory and Euchariſticall, Vows, Excommunication, Buriall and Marriage, before the written Law. But theſe had but half the nature of Law; they did direct, but not correct; they did but counſell, not command: and they were not particular enough to do that office fully; for they ſhew'd not all.Ro. 3.20.Rom 3:20 Therefore Saint Paul ſayes of Moſes's Law, and the ſufficiency of it,Ro. 4.15.Rom 4:15 By the Law comes the knowledge of ſin. And in another place, Where no Law is, there is no tranſgreſſion: And again, When the Commandement came, ſin revived; that is,Rom. 7.9.Rom 7:9 it revived to his underſtanding and conſcience: For, that ſin was before any written commandement, himſelf cleers it; Ʋnto the time of the Law was ſin in the world; Ro. 3.15.Rom 3:15but ſin is not imputed when there is no law. Not that God imputes it not; (for there is always enough within us for him to try us by; and his written Laws are but Declaratory of the former;) but we p. 208impute it not to our ſelves, by confeſſion and repentance. This therefore is the benefit of the Law, that (as Calvin upon this place ſayes) Arguit, objurgat, & vellicando nos expergefacit. Lev. 24.10Lev 24:10We read in Leviticus, That a Blaſphemer was ſtoned, and after his execution a law was made againſt Blaſphemers: If it had been made before, perchance he had not periſhed. Oftentimes lawes, though they be ambiguous, yea impoſſible, avert men from doing many things, which may, in their fear, be drawn within the compaſs of that Law. Not to go far for Examples; without doubt, our Law which makes Multiplication Felony, keeps many from doing things which may be ſo called, for any thing they know, though perchance no body know what Multiplication is. And our Law, which makes it Felony to feed a Sprit, holds many from that melancholick and miſchievous beleef of making ſuch an expreſs Covenant with the Divell, though every body know it is impoſſible p. 209to feed a ſpirit. Another benefit of the law, (taking the law at large, for all the Scriptures, as the Apoſtle doth, [Tell me, Galat. 4Gal 4you that are under the law, have you not read in the law, &c.] and then cites a place out of Geneſis, before the law was given; And as Saint John ſays,Joh. 15.25John 15:25 [It is written in the law] and then cites the 35 Pſalm) is, that it hath prepar'd us to Chriſt, by manifold and evident propheſies. Which uſe the Apoſtle makes of it thus, [Before faith came (that is to ſay,Gal. 3.24Gal 3:24 the fulfilling of faith, for faith was ever) we were kept under the law, and ſhut up unto the faith which ſhould after be revealed: wherefore the law was our ſchoolmaſter to bring us to Chriſt.] Laſtly, the law benefits us thus, that it wraſtles with that other law which S^t. Paul found himſelfe not only ſubject to, but ſlave to,Rom. 7.13Rom 7:13 [I am Captive to the law of ſin.] And, [I ſerve in my fleſh the law of ſin.] Theſe then were the advantages of the law; And had it any diſadvantages? p. 210It is true, the laws were many; for, as the frame of our body hath 248 bones,Fra. Geor. To. 2. prob. 8. ſo the body of the law had ſo many affirmative precepts; and of the ſame number conſiſted Abrahams name, to whoſe ſeed the Meſſias, to whoſe knowledg all the law conduced, was promiſed. It hath alſo 365 negative precepts; and ſo many ſinews and ligatures hath our body, and ſo many dayes the year. But, not to purſue theſe curioſities, beſides that, multiplicity of laws, (becauſe thereby little is left to the diſcretion of the Judg) is not ſo burdenous as it is thought, except it be in a captious, and entangling, and needy State; or under a Prince too indulgent to his own Prerogative: All this great number of lawes are obſerved by one,Galatinus. l. 11. c. 4. who (Capnio ſays) was breath'd upon by the Holy Ghoſt, to have been reduced by David to 11, by Eſay to 6, by Micheas to 3, and by Abacuc to one. The Lawgiver himſelf reduced them in the Decalogue to ten, and therefore p. 211the Cabaliſts marke myſteriouſly,Fra. Geor. ibid. that in the Decalogue there are juſt ſo many letters, as there are precepts in the whole law. Yet certainly the number and intricacy and perplexity of theſe laws, (for their later Rabins, which make the Orall law their rule,Buxdorfius Synag. Jud. c. 4. fo. 44.Judg 4 inſiſt upon many both contradictions and imperfections in the letter of this law,) was extremely burdenous to the punctuall obſervers thereof. Yet, to ſay peremptorily that it could not be obſerved, ſeems to me, haſty. Though Calvin, Marlorate in hunc locum.citing Saint Hierome, [Si quis dixerit, impoſſibile eſſe ſervare legem, Anathema ſit] ſay wiſely and truly, that Hierom muſt not prevail ſo much as he which ſays, Why tempt you God, to lay a yoke upon the Diſciples necks, Act 15.10.Acts 15:10which neither our Fathers nor we are able to bear? Yet that place in Deut. 30.8. hath as much Authority as this [Do all the Commandements which I command thee this day;] therefore they might be done. And in another verſe it is ſaid of all the p. 212Commandments, laws and Ordinances together, [This Commandement is not hid from thee, nor far off; It is not in heaven, that thou ſhouldeſt ſay, who ſhall go up, and bring it down; nor beyond ſea, that thou ſhouldſt ſay, who ſhal go beyond ſea and fetch it: but it is near thee, in thy mouth, and in thy heart.] For, though the Prophet in Gods perſon ſay,Eze. 20.25Ezek 20:25 Dedi eis praecepta non bona; it was but in compariſon of the laws of the Goſpel: As our Saviour calls his Apoſtles evill comparatively;Mat. 7.11Matt 7:11 [Yee which are evill, can give good things.] For ſimply,Homil. ad Rom. 13. in ver. 25. cap. 7. ad Rom.Rom 13 the law was good; And, as Chryſoſtome ſays, ſo eaſie, that they were eaſier things which were commanded by the written law, then by the law of Nature: As, to my underſtanding, in the point of concupiſence it is evident; which in the firſt law of Nature, and now in the Goſpel, is prohibited, but was not ſo in the letter of the written law.Ibid. So much therefore as was required of them, (for ſo Calvin p. 213ſays) that is, to make the law a bridle, and a direction to them, was poſſible to them: and he concludes this point, and I with him, That even the regenerate do but half that themſelves, the grace of God perfecting the reſt.

FINIS.