Especially to labour to be of Christes Church 3. To loue God aboue all 4. To feare him in his vvorks 5. To pray to him for a blessing on all things 6. The rich not to insult ouer the poore 7. The poore not to repine at the rick 8. None to depraue Gods gouernment 9. Thankefulnesse to God and not to sacrifice to our ovvne nets 10. To be patient in all troubles 11. To seeke to God and not vnto witches 2. From his manner of gouerning 12. To vse meanes both for sauing of soules and bodies 13. Not to despaire when meanes are vvanting 3. In that it belongs to him to punish sinne 14. To feare the committing of the least sinne FINIS A LEARNED AND PROFITABLE treatise of Gods Prouidence That all things in the World whether they liue mooue or haue a beeing are maintained and gouerned by Gods Prouidence IT is a main infirmitie crept into all and neuer cleane cured in any to be as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtenebratum Ephes 4.18 darkened in the vnderstanding Experience teacheth the blind man to bee incident to many miseries though the way be plaine yet hee will stumble though the path bee straight yet hee will wander though the day bee cleere yet hee sees nothing and if any thing yet verie darkely Tit. 3.3 Sinne hath blind folded all none can see but those whom God doth enlighten and none are so enlightned but that they see obscurelie Hence it is that although the Prouidence of God is that plaine way that straight path that cleere light yet some stumble at it some wander from it some see it not at al. Democritus thought God made not the world Diuers opinions touching Gods Prouidence and therefore could not gouerne it Auerroes that although he made it yet hee is ignorant of what is done in it Protagoras worse then both that it hath neither Gouernour nor Maker Some thinke that God respecteth the heauens but hath no regard to that which is done vpon Earth Some that hee cares for all but yet commits the dealing in meane matters vnto the sonnes of men as kings ouerburthened with waightie affaires put ouer inferiour causes to their magistrates vnder them Some that God gouernes all things but without the vse of second causes Others attribute so much to their working thinking all things to bee carried away with such a violēt necessity as that God cannot alter their working when he would nor hinder their effects when it seemes good vnto him This being so I hold it conuenient first to prooue Gods Gouernment and then in the second place to define and shew the manner of the same And as wee see nature hath receiued of God that a master should haue a generall care of al that is vnder him and from this in the chiefest place to respect his children in the second his hired seruants and in the third and last his cattell and baser necessaries so vndoubtedly it is originallie in that great Master of the whole families of the Earth generallie to prouide for all yet chieflie for his children lesse for his disobedient seruants and least for other things subiected vnto them Vnto the proouing whereof in order First by Gods word whose authoritie cannot be reiected Secondly from the consent of the holy fathers whose iudgements are much to bee reuerenced Thirdly from the opinions of Heathē writers whose light of nature is not to bee contemned Lastlie from meere reason by men of least reason not to bee denied Gods generall Prouidence prooued by his word WHen God that reioiceth in mercie was constrained to open the dores of his iudgemēt house vpon the whole world Genes 6. because their great and their crying sins were still multiplied against him whereas the punishment might iustly haue redounded vnto all both reasonable and vnreasonable in as much as the reasonable had most grieuouslie sinned and the vnreasonable with the contagion of that sinne were wonderfully corrupted yet God would haue Noah to make an Arke wherein not onely some of mankind but of all other creatures also should be preserned A sure president of his infinite loue to his Church and great care ouer other things God saith Iob is wise in heart Iob 9.4.5.6.7.8 and mightie in strength He ruleth the earth he walkes vpon the sea he spreadeth the heauens hee commaundeth the sunne and it riseth not hee closeth vp Orion Arcturus the Pleiades and all the starres as vnder a signet Hee alone saith Dauid numbreth them Psalm 147. and calleth them by their names He couereth the heauens prepareth raine and maketh grasse to grow vpon the mountaines Ierem. 23.24 He is present as himselfe saith by Ieremie to all his creatures not as an idle beholder as some foolishly haue imagined but as a powerfull Gouernour as Paul teacheth the men of Athens giuing life and breath vnto al things Act. 17.24.25.26 making of one blood all nations of men to dwell on the face of the earth But how and in what manner determining the seuerall times appointed and also the boūds of their habitations Yea as it followes in him wee liue wee mooue and haue our being But what more cleere then the words of Christ Ioh. 5.17 As yet the father workth I also worke But what worketh he and how worketh hee the latter Paul shewes Ephes 1.11 According to the purpose of his will to the former Dauid answers Psalm 113.5 He dwelleth in the highest and beholdeth the base things vpon earth Psalm 136.25 Hee feedeth all flesh both man and beasis He maketh the earth to bring forth fruite for the vse of man Psalm 138.6 Psal 145.16 Psalm 147. And who is like vnto the Lord that dwelleth in the highest and yet beholdeth the base things vpon the earth He giueth life vnto all creatures Deut. 30. Deut. 28. prolonging or shortning the same as best seemeth good vnto him He bestoweth his blessings vpon the righteous and punisheth the sinnes of transgressors Wherefore since God thus ordereth the heauens the earth and the sea feedeth all creatures sendeth raine in his appointed seasons openeth the fountaines of riuers causeth the Sunne to arise on good and bad worketh all in all according to the purpose of his will feedeth the little sparrowes and cloatheth the verie lillies of the field let vs conclude with Iob The Lord looketh vpon the ends of the world Iob 28.24.25.26 c. and hath a regard vnto all things God speciall Prouidence ouer his Church prooued his Word THe Church of God and the wonderfull loue our most gratious Father beareth vnto it being the cause why all other things were created and being created why they are maintained it seemeth fitter to fall with Paul and Peter into an admiration of Gods great mercie and goodnes vnto vs Ephes 1.3.1 Pet. 1.3 then to goe about to prooue the same Yet since it will mooue to that Angelicall worke of thankfulnesse Good
vnderstanding of a thing without any working vpon that thing for then it should cease to bee contemplatiue and should become actiue Secondly the vnderstanding as it is in it selfe considered cannot properly be said to work any thing for it is proper to the vnderstanding to cōcciue of those things which are without and it is peculiar to the will to bee moued from the vnderstanding to the working of those things which the vnderstanding conceiueth Now knowledge doth belong to the vnderstanding and not to the will therefore of it selfe cannot worke any thing outwardlie and if it worke nothing it cannot be the cause of any thing Causa enim est cuius vires est For that is the cause of a thing by whose force or vertue that thing is effected The Physition knowes his patient will die shortly Simile The Carpenter knowes his neighbours house will fall quicklie the Mariner knowes a leake not stopt in a passengers ship will drowne him presentlie Is therfore the Physitiō the cause of his patients death the Carpenter the cause of the fall of his Neighbours house or the Marriner the cause of the sinking of the Passengers ship Surely no Therefore wee conclude that Gods foreknowing of sins cannot be a cause of them Secondly Gods actiue knovvledge cannot be a cause of sinne actiue knowledge cannot be a cause of sinne for it is not simple but is ioyned with the will neither doth knowledge work vpon outward things but the will onlie Simile A Shipwright from his knowledge prescribes the forme of a ship and directs the way of making it but his will going with his knowledge is actiue and only worketh in the same because it is from his will that he worketh himselfe and from thence also that hee commandeth others for a man doth not make a ship because hee knowes the way of framing it but because he desires and willes a ship therefore he labours to haue it Indeed with God there is neither time past nor to come yet by that order which we see he hath set downe in the course of things which is vsually called a naturall order we may say that knowledge goeth before the wil and the wil before the effecting of the worke for we worke nothing but that which we first will neither will wee any thing properlie but that which our vnderstanding doth first conceiue and our iudgement approoue Now I hold it lawfull by the consideration of this naturall course infused into the creatures Though not strictly in all yet in this vve now entreats of to ascend vnto the knowledge of the diuine order of working in the Creator and so in humilitie to reason from things naturall to supernaturall And this seemes Paul to warrant when hee saith Rom. 1.20 The inuisible things of God that is his eternall power and his Godhead are seene by the creation of the world the heauens declaring the glorie of God and the earth shewing his handiworke Therfore it is certaine that Gods knowledge is not a cause of any thing but that his knowledge and wil conioyned effect all things Wherefore wee conclude this truth with Augustine Lib. 7. de Anima Deus nos peccatores pranoscit non facit God foreknowes we will sinne but makes vs not sinne according to that of Hierome Non ideò peccauit Adamus quia Deus hoc futurum nouerat sedpraesciuit Deus Dial. 3. aduersus Pelag. quasi deus quidille erat propria voluntate facturus Adam did not therefore sin because Godknew hee would sinne but God as he was God did know what Adam of his owne will and accord was about to do And thus much for the proouing that Gods knowledge cannot properly bee the cause of any thing I come to the second Before I enter the prouing that Gods decree cannot be the cause of sinne Gods decree is not a cause of sinne we must obserue that it is to be considered two waies Gods decree considered two waies First as it is in himselfe before all beginnings not manifested vnto any secondly as it is put in execution and so made apparent to others The former is called an Act of decreeing within himselfe the latter the execution of this decree effected without himselfe Ephes 1.4 The first is that whereby God hath necessarilie yet freelie from all eternitie decreed all things the second is an Action of God by which al things in their appointed time are so accomplished as in his heauenly wisdome they were foreknowne and in his eternall counsell decreed Now Gods decree considered either of these waies cānot be an absolute cause of any actiō but only so far forth as God hath willed that action True it is that God willeth not any thing but that which in great wisdome he had decreed yet he cannot so properlie be said to be the cause of any thing in that he decreed it as in that respect that he willed it because his will effecteth what his decree appointeth whence this argument ariseth If Gods will is not a cause of any sinne then much lesse his decree But Gods will is not at any time a cause of sinne And therefore not his decree Of the proposition there is no question Gods vvill is not a cause of sinne It resteth to prooue the assumption being the third and last part of the disiunction The will of God Rom. 8.19 Ephes 1. Gods vvill is either efficiēt commanding or permissiue being that whereby he most freely and powerfully willeth all things and that with one and the same Act of willing is distinguished into efficient commanding and permissiue 1. Efficient His efficient will is that whereby hee either worketh absolutelie of himselfe without the meanes of any other or if by others yet so as that they doe not properlie worke but God in and by them 2. Commāding His commanding will is that whereby he worketh by commanding and setting of others to worke 3. Permissiue His permissiue will is that whereby he doth willinglie suffer sin to bee committed for the manifestation of his iustice and glorie The two former waies doe so comprehend Gods working as that the thing being effected according to the manner and end prescribed he is made the principall cause and author thereof But his latter way of willing namely his voluntarie suffering can by no meanes make him the cause of the euill he doth so permit But all is reduced after this manner If Gods will is the cause of any sinne then it is either as he doth effect it himselfe command others to commit it or because he doth willinglie suffer it But Gods will is not a cause of sinne any of these waies And therefore not at all Touching the former two because from a cause simplie good cannot proceede any euill neither can he which is Iustice it selfe punish that in another which hee commandeth that partie to commit by reason of these and many moe alreadie alleaged there is
Thus a good Iudge giues his charge to preuent stealing at one Sessions Simile and punisheth those which haue broke it at the next Sessions Secondly if you respect Gods reuealed will that is the meanes he vseth for our cōuersion keeping of his lawes in this sense he willeth the death of none but if you respect his secret will that is his decree of reprobation Esay 1.24 Matth. 11. Luke 10. then God may be said to will the death of infinite many and that therein he reioyceth and taketh pleasure in as much as his power and iustice is thereby exalted His iustice in that hee punisheth sinne his mercie in that of his grace through his sonne hee saueth some his power in that he can ordaine for his owne seruice both vessels of wrath and vessels of glorie Thirdlie 1. Tim. 4.2 whereas God is said to will the saluation of all we must vnderstand by All some of euerie nation and degree whatsoeuer Thus Paul noteth when he saith Pray for kings and all in Authoritie because it pleaseth God that some of euerie countrie nation and degree should be saued Thus the generall vsed by Esay 43.9 is expounded in the sixt verse to be ment of the sons and daughters of God But some replie Replie 1. Tim. 4.10 that this cannot bee thus because it is said that although God is especially a Sauiour of the faithfull yet that he is a Sauiour of all as wel as of them Ans Sauiour hath relation to this life not to the life to come so that the meaning is that although God especiallie preserueth and deliuereth the godly yet that he giueth food raiment and other things necessarie for this life euen vnto the wicked also In this sense speaketh Dauid Psalm 33.6 Thou Lord sauest both man and beast Where saue must needs be vnderstood for preserue and maintaine and so in the place before alleaged Obiection The will of man agreeing with Gods will is good But whensoeuer one man doth kill another False conclusions inserred there is mans will agreeing with Gods will because it was his pleasure that such a thing should fall out In regard of the right of punishing And therefore man for killing man is not to be punished though it lies in God to punish him for it Where mans will agreeth with Gods will in all respects Solution the argument doth hold but in this and all other there is infinit contrarietie God wils a voluntarie permission man a wilfull effecting God often willes the death of a man if hee bee holie as a blessing to giue him the life of the soule for the death of the bodie and for momentarie troubles eternall ioies if he be wicked as a punishment for his sinne and to cut him off from infecting his Church but the murtherer in killing of a man respects none of these ends but the satissying of his malitious mind the occasion being as often vniustly taken as of weaknesse giuen So that in this and al other such like God willes his owne glorie in the execution of iustice and in shewing mercie to his children Rom. 12.9 but the manslaier regards neither but whollie the satisfying of his bloudie desire whereby he multiplies his sinnes in approching to the seate of iudgement 1. Thes 4.6 for vengeance is the Lords and to him only it belongs to repay Obiection Our vnrighteousnes commends the righteousnesse of God therfore though God hath the right of punishing yet he cannot in iustice punish vs because our sinne sets forth his glorie Our vnrighteousnesse doth not commend Gods righteousnesse Solution as it is simplie sinne but by accident namely because when we doe sinne God doth punish vs for the same which punishment being the execution of iustice his righteousnesse is thereby commended therfore let vs not sinne nor sinning without repentance thinke to goe vnpunished for it is for the honor of the Iudge of the world to execute iudgement Gen. 25. Obiections alleaged to prooue God the Author of sinne with the Answers vnto them Obiect IF God created the wicked man against the euill day or day of wrath Thus taught the Seleutians Aug. de haeres Thus taught Floring and Blastus at Rome Euscb lib. 5. cap 13. 28. Solution then it seemes he is the cause of sinne But God hath done so Prou. 16. And therefore seemes to be cause of sinne God created not the euill man to sin and therefore cannot be a cause of it but sinning to punish him for the same In which case none can complaine Psalm 6. because God will giue to euery one according to his worke Obiect If there be no euill in the citie which the Lord hath not done then it seemes he is the cause of sinne But God is the cause of all euill in the citie Amos 3.6 Esay 4. and therefore of sinne There is a double cuill Solution the morall and the naturall the morall euill is the sinne the naturall euill is the punishment for the sinne God is the Author of this but not of the other And therfore the Prophet Amos theacheth in this place that afflictions come from God and not by chance and fortune as some were perswaded Obiect God commanded Abraham to kill his innocent son Shemeus to curse Dauid Gen. 32.2 Sam. 15. But these are sinnes Therefore God seemes to be a cause of sinnes God commanded not Abraham to sacrifice his sonne of superstition Solution as they that offered their sons and daughters to the idoll Moloch nor yet to satisfie any malice or wicked thought in Abraham toward his sonne for this was farre from so holie a father but onlie as it was a point of Gods deuine seruice to trie the faith of Abraham who therby was to be made a father of al beleeuers And therefore God did well in commanding and Abraham well in obeying Secondly though the commandement was giuen to trie Abraham yet the secret purpose of God was to deliuer Isaac as the sequeale did manifest But on the contrarie Shemeus his railing on Dauid was from a malitious minde and to satisfie his furie against him the which was not commanded by God but only willingly permitted and in the permission so ordered as that it turned vnto Dauid to be a correction for his sinne in which sense Dauid saith the Lord bad him doe it And therefore by neither of these can God seeme to be the author of sinne Obiection God caused the Israelites to spoyle the Aegyptians of their iewels Exod. 12.25 chap. 3.22 contrarie to his owne Law Exod. 20. and therefore seemes a cause of sinne What God commaunds to be done Solution the performance of that can be no sin because sinne is a transgression of Gods lawe Secondly the Israelites being Gods people and hauing liued in great seruitude in Egypt and by their labours encreased the treasures of Pharaoh very exceedingly there was good reason why they
gouernment hath effected whence we conclude that hee is not so tied to second causes as that when they faile his Prouidence ceaseth vnto vs for sometimes he worketh without meanes and sometimes contrarie to their nature for the declaration of his mightie power and wonderfull goodnesse But it is to be obserued that when God worketh either of these two waies hee vseth an incomprehensible and innisible vertue of working proper to his Deitie only thereby teaching vs not to put any confidence in second meanes but euen thē when they wholly faile assuredly to hope for deliuerance from God who at the very time of greatest distresse is alwaies neerest vnto his children The third and vsuall way of Gods gouerning 3. Vsually by meanes is by second means appointed in his heauenly wisedome for that purpose As by the heate of the Sunne and dropping of the clouds the earth to yeeld her fruite the grasse of the mountaines to nourish the beasts man to bee maintained by the sweat of his browes to bee fed by bread to be warmed by the fire to bee kept from cold by his cloathes by studie to get learning Foolish conclusions from the immutabilitie of Gods decree are here condemned by learning to come to prefermēt by foresight to eschew dangers and so vsually in all other things So that the neglect of ordinarie meanes is a contempt of Gods ordinance and a sin of presumption This the Lord giueth vs to vnderstand when hee saith Hosea 2.21 I will heare the heauens the heauens shall heare the earth the earth shall heare the corne wine and oyle and the corne wine and oyle they shall heare Israel And thus much for these two first what Gods Prouidence is secondly the order hee vseth in gouerning by the same Now to the answering of certaine questions which offer themselues after this manner Quest. 1 The first Why God doth somtimes worke without meanes and sometimes against means that is contrarie to their naturall working Ans By one godly meditation the minde is led vnto another and by a diuine contemplation of Gods wonderfull working the soule is moued to take ioy and comfort and to stay it selfe on the Creator alone Therefore although Gods children are not curiously to fearch into the reasons of their heauenly Fathers gouernment yet the rules of godly humilitie being obserued we will enquire somewhat into them Reasons of Gods working sometimes without sometimes against meanes The first whereof may seeme to be this that wee should learne and know that hee doth not alwaies gouerne by meanes because hee cannot rule without them but that hee will at his pleasure manifest his infinite power ouer his creatures and his exceeding great mercie to those which loue and feare his name Secondly whereas it is the nature of men where they see no ordinarie meanes of effecting there to attribute the euents vnto chance and fortune the Lord therefore declareth this his wonderfull power to shew himselfe the sole effecter of all things Lastly God sheweth this his power in gouerning to the end wee should put no confidence in second causes but wholly relie vpon his power and goodnesse begetting in vs this double assurance the first that he is able the second euer readie to helpe in our greatest miseries Quest. 2 The second question is why God doth gouerne the world vsually by meanes whereas he is able to gouerne it without them Ans The answere is first Reasons of Gods gouerning vsually by meanes wheras be is able to gouerne without them to shew his wonderfull loue and goodnesse to his creatures in that by the vse of them he approues of what he hath created and further giues this honour vnto them to bee if I may so say coworkers with him in his wonderfull gouernment Secondly whereas we are naturally subiect to blindnes error and ignorance God vseth means in his gouernment to be as certaine steps to bring vs to the knowledge and acknowledgement of him A third reason is to manifest that he is the Creator of all things appearing in this in that hee hath the commaund and vse of all things for the accomplishing of that which in his heauenly wisedome he had decreed A fourth reason is to excite vs to heartie thanksgiuing If they prooue othervvise it is because of our bad vsing them in that all creatures are meanes of our good and ordained by God to bee helpes and furtherances both of soules and bodies vnto eternall glorie Indeede they often turne to our greater condemnation but this is by accident in respect of vs not of the creatures Simile As wholesome meate in a good stomacke is well digested but in a bad stomacke and a diseased bodie turnes into cruditie The cause is not in the meate for then it would worke the like effect in all but in the stomacke of the bodie that is euill affected Fiftly whereas God vseth all his creatures as meanes in his gouernment it is to teach vs that none of them are in their kinde to be contemned or despised because they are the creatures of God and instruments of his glorie Lastly God doth commonlie vse meanes in his gouernment because we should not presume of his power or Prouidence either by neglecting the meanes appointed by himselfe for the sauing of our soules or by reiecting the helpes ordained for the preseruation of the body For in all things we must haue respect vnto Gods will reuealed in his word and not vnto his secret wil wherof wee are ignorant Now the reuealed will of God teaching by his owne ordinance at first in the person of Adam Gen. 3. as also euer since both by precept and practise that wee must vse the meanes appointed 1. Tim. 4. Not the vvant but the contempt of meanes doth abridge vs of helpe from God being sanctified vnto vs by his word and prayer wee shall not only tempt God in the neglect of them but also become vnnaturall vnto our selues in that we regard not the meanes whereby our safetie is procured Lest therefore we should be guiltie of the one or faultie in the other it hath pleased God for our example commonly to vse them who otherwise because his power is infinite could as easily gouerne without them Quest 3 The 3. question is what these meanes are which God vseth in his gouernmēt Ans As Gods power is infinite and his creatures not to bee numbred so because GOD rules by all the meanes are not to bee counted They may bee reduced into two sorts heauenly or earthly concerning this life or concerning a better yet none can in very deede be so properlie said to concerne this life as that they doe not after a certaine maner concerne a better also But I will onely recite a few and those especially which concerne Gods children As the Law the Gospell the Administration of Sacraments the ministerie of men prosperitie aduersitie good Angels and the heauenly hoast as the Sunne the Moone the starres
nos quòd mutabiles sumus In that he is immutable but we subiect to alteration chāging The one proper to the Creator because he is God for to be God and immutable are both one the other peculiar vnto vs in that wee are creatures If any thing should bee left vndone or done otherwise then God in his infinite wisdome at first determined then must it needs bee either for want of wisdome for why should it be altered but vpon better consideration or else for want of power to bring it so to passe as he had before decreed for God still holding his determination how could it bee otherwise hindered Now it is the greatest iniurie either to suspect God of inconsideration who is wisdome it selfe or of inabilitie to performe to whom to will and to doe are both one What other thing is Prouidence in God then an euerlasting decree of bringing all things so to passe as before he had determined Therefore since this Prouidence in God is euerlastingly the same that is immutable as God himselfe is immutable it must needs follow that Gods actuall Prouidence which is the executiō of his Prouidence within himselfe is also immutable and vnchangeable in all things Malach. 3.6 Malac. 3.6 I the Lord am not changed that is neither in regard of my essence which is immutable neither in respect of the execution of my decree which at no time is altered Isai 14. The Lord hath decreed and who can alter it The Lords hand is stretched forth and who can turne it backe In the former the Prophet hath relation to the decree of God within himselfe In the latter to the execution of the same Isai 40. My counsell shall stand Isai 40. Iames 1.17 and my will shall be done Iam. 1.17 Euery good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights in whom is no variablenesse nor shadow of turning Where it is plainely taught that although there is alteration in Gods creatures yet that with God himselfe is no such thing Prou. 19.21 Prou. 19.21 Many deuises are in mans heart but the counsell of the Lord shall stand In which words there is an opposition betweene mans purposes and Gods decree God teacheth vs that ours are many and diuers In one and the same thing our minds are diuersly affected with sundry doubtings troubled sometimes we wil haue it done sometimes not done If it be not done the not doing it often discontenteth vs If it be done the maner of effecting it commonly disliketh vs. Then in doing wee doe not namelie please our selues Thus in not doing we doe namely displease our selues Our seeking to please shewes our desires but our not being pleased declares they are variable But Gods decrees are alwaies one What he hath determined that he will haue done As he hath determined so it shall be done and when hee pleaseth to haue it done euen then it is effected Before it was done the not being done did not displease him now it is done the being done doth no whit dislike him so that the not doing doth not displease him nor the manner of doing at anie time dislike him And thus Gods pleasing of himselfe at all times admits of no discontent at any time his discontent in nothing shewes his immutabilitie in all things And therefore a certaine truth that Gods Prouidence is alwaies immutable Obiect But it may be obiected that the Lord said vnto Hezekias Isai 38. Thou shalt die and not liue and yet Hezechias liued fifteene yeeresafter Also that Nineueh should be destroyed within forty daies Ionah 3.14 and yet their destruction followed not within the time prefixed We must alwaies vnderstand Solution the denouncing of Gods iudgements against sinners not to bee absolute but with this condition vnlesse we repent for God willeth both alike that is if wee turne vnto him his iudgements shal not befall vs if wee persist in our wickednesse they shall certainely bee accomplished But admit that of Isaiah against Hezechiah Isai 38. Ionah 3.14 and this of Ionah against Nineueh are to be vnderstood without condition can it therefore bee inferred that Gods decree and by consequence his Prouidence is mutable and subiect to changing Surely no for there is a difference betweene his decrees and his threatnings The decree of God and his heauenly will not depending vpon second causes but vpon his infinite wisdom foreknowledge and counsell must needes bee immutable But his threatnings which are euer denounced vpon the consideration of second causes namely our sinnes are according to their increase or decrease As well mercie if we repent as iudgements if we do not altered and changed for God willing the one willeth the other also More plainely thus God doth sometimes denounce his iudgements against sinners according as their dangerous estate doth require and not that he hath so decreed thē in his euerlasting counsell and from thence so willed them but because second causes namely our sinnes doe crie for vengeance against vs the which God willeth shall befall vs if wee persist in our sinnes but if by the worke of his spirit wee forsake our wickednes Gods wil is his iudgements shall be turned to mercie So then his will is not altered though his iudgements are not executed because with his Threatnings doth euermore goe the condition of repenting alwaies vnderstood though not euer expressed It is true the grieuousnesse of Hezechiah his disease being considered and secondly that he was not likely to be cured by the helpe of man that he could by no ordinarie meanes liue long vpon which the Lord purposing to shew his mercie and power the Prophet might say vnto him Thou shalt die and not liue And yet for the declaration of Gods glorie it came to passe that his life was prolonged So likewise if wee consider the grieuous sinnes of the Nineuites crying for the full viall of Gods wrath to be powred downe vpon them it must needs bee that the destruction of their citie was euen at the doores but God who is rich in mercie and faithfull in all his promises did vpon their true repentance keepe backe his iudgements and saued their citie from subuersion a worke not mutable but agreeing with his mercie and iustice Obiect God would at first that legall ceremonies should bee kept but afterward it was his will that they should be abolished and therefore his will is mutable The argument doth not hold Solution when it is drawne from the changes of things to the change of the causes of those things working by free will as God euer doth much lesse can it bee a good reason to prooue that his will is mutable for it was Gods will that ceremonies should be kept at one time and abolished at another kept before Christs comming abolished after In this therfore is Gods will one and the same Jn an Epistle to Marcellus Augustine maketh this plaine by an example after this manner
called a sinne The second as it is a punishment of sins before committed for God doth vsually punish one sinne with another Rom. 1.21 Because when the Gentiles knew God they glorified him not as God neither were thankefull but became vaine in their thoughts and their foolish hearts were full of darknesse therefore the Lord gaue them vp vnto their hearts lusts and vnto vncleannesse Thirdly as it is a cause of sinnes afterward committed Such was the ignorance of the Gentiles Ephes 4.18 Such the blindnesse and hardnesse of hearts in the Iewes whereof Isai chap. 6. and Paul Rom. 12. For these sinnes of theirs were punishments of their former sins secondly sinnes of the mselues thirdly causes of their infinite other sinnes as Augustine in his Treatise against Iulian teacheth excellently well Lib. 5. cap. 3. Thus we see that God may will a sin as it is a punishment and yet not be the Author of sinne as it is simplie sinne Note further Three things concurring in sinne that three things concorre in sins The first the deed or action and that is either inward or outward inward are those which are either of the mind Actions inward or outward as euill thoughts or of the heart as wicked affections or of the will as an euill choice and an agreement to that which is wicked Outward are those which are actions of the senses wrought by the externall instrumēts of the bodie Secondly the breach of Gods law going with this action which is an absence of the purity commāded and a presence of a defect and corruption forbidden noted by the Heathen man Tull. in his Parad when he saith Peccare est transilire lineas praefixas à scopo aberrare to sin is to passe the boūds prescribed and to wander from the marke expressed by the Grecians when they call it What sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defined by the holy Ghost to be the Transgression of the law 1 Ioh. 3.4 Thirdly there is in euery sin a guilt and an obligatiō wherin we stand most firmely bound vnto God to vndergo the punishment which our breach of his law hath deserued This guilt hath his ground in sinne Rom. 6.23 Death is the reward of sinne this death is from Gods Iustice which willes that euery one shall haue his due this death is our due because the soule that sinnes by Gods law shall die the death this law is giuen in equitie for he hath the right of commanding we of obeying he our Creator we his creatures and therefore by the law of equitie and right of creation haue entred a statute both of soules and bodies to be obedient vnto him Now all are guiltie in as much s all haue sinned and this guilt is the bond whereby in iustice we are tied through the committing of our sinnes to vndergo the punishment they haue deserued And so is the third things considered in sinne Concerning the first of these three God is the Author of the first thing considered in sinne viz. the Actiō which is the Action It is true that God is the principall Efficient and Author thereof for in him we liue we mooue and haue our being Touching the third thing confidered in sinne namelie the guilt God is author of the third namely the Guilt whereby we stand bound to vndergoe the punishment our sinnes haue deserued there is no question but that God doth in like manner will the same But the second namelie the transgressing of Gods Law which expelles the puritie in the action and makes it wicked breedes a doubt whether God doth wil it or not For the satisfying whereof I will first shew what it is to wil. Secondlie how farre forth God doth will the same To will is taken two waies To will taken two waies 1. Properly properlie or improperly properly when wee will a thing in respect of it selfe because we iudge it good indeede or at least in appearance seemes to be so Improperly when we will a thing 2. improperly in respect of another thing that is because of some good that will ensue the same and not in respect the thing we desire is of the one nature good In which sense men doe often wish a naturall euill A man often desireth the cutting offan infected member Simile he doth not properly will the want of that member for euery creature aimes at his perfection but the good he hopes will follow the same namelie the health of his bodie So that there is an improper willling of the one because we whollie desire the other So that the cutting away of that member may rather be called a voluntarie permission then an effectuall willing because the will according to the owne nature willeth that which is good either in truth or at least in appearance and if at any time it is carried to the contrarie this commeth from a certaine disturbing of the mind whereunto none can say that God is subiect Further those things which we properlie will those we like loue and take pleasure in but a knowne euill is neuer thus affected and therefore at no time we properly desire the same Since this then is thus with men much more is it so with God Whence it necessarily followes that hee doth willinglie suffer sinne and that he doth will that which followes the same namelie his owne glorie but is no cause of sinne as it is simplie a transgression of his law as shal be more at large declared But care is to be had lest in going about to set downe the meane we fall into the extreame or labouring to eschew some danger wee slip into a greater He that shall say God doth will sinne as it is a transgression of his law shall not goe vnpunished neither may he which affirmeth that sinne is committed against his will or without his knowledge goe vnreprooued the former is to rob God of his goodnes the latter of his infinite power and knowledge In shewing how far forth God doth will sinne seuen things to be obserued Therefore that we may escape the danger keepe the meane and obtaine our desires these things are to be obserued That God doth will his owne glorie principally as the sole end wherefore all other things are effected Secondly that he willeth the euill of the punishment and that so as he is the sole effecter and inflicter thereof Thirdly that hee willeth sinne as it is a punishment of sinnes before committed Fourthly that he doth will sinne as it is an action either inward or outward Fiftlie that he doth will sinne as it is a guilt or obligation wherein we stand bound vnto God to vndergoe the punishments which our sinnes haue deserued Sixtly that God doth not will sinne as it is a transgression of his Law but doth onelie willinglie permit it Lastly that there is a difference between his willing of that which is good and that which is euill
is often taken for a suffering of the one of two euils that a greater euill should not ensue After this manner do Princes oftentimes in wisdome suffer a traitour to rest in his conspiracy that it may be the more euidently proued against him and that other his complices may more apparently be knowne As also when they suffer the wickednesse of some to goe vnpunished lest by cutting them off the land should bee weakened or by some sinister meanes the countrey brought to ruine In which cases Princes do not approue of the wickednes of their subiects but in great wisdome do suffer them a while that by apparēt iustice they might suppresse them or by vertuous lenitie at length conforme them The third way of suffering is when we do not preuent the euill which we could hinder but do at our pleasure suffer the same As when by our skill in aduising we could free a ship from being swallowed vp of the seas by our strength we could pluck our neighbour or his cattell forth of the ditch by our abundance we could relieue the distressed cloath the naked feed the hungrie and such like yet in these cases it is our purpose to yeeld no helpe at all and therefore do willingly suffer them to perish After this manner doth God permit sinne and is excellent good in him because he is aboue the law yet doth it to an excellent end mixed with no maner of ataxie or disorder at al but is euill in vs in regard we are vnder a law which commāds we should do vnto others as we would others should do vnto vs. God seeth that man being naturally euill cannot but sinne vnlesse he be preuented with the special assistance of his holy Spirit he cannot but fall Psalm 23 vnlesse the staffe of his Spirit doth hold him vp God knoweth this and can by his al-sufficient grace stay him vp yet it pleaseth him sometimes to suffer him to sinne and to permit him being of himselfe not able to stand sometimes to fall but this is vpō great cōsideration and in wonderfull wisdome namely A threefold cause of Gods suffering of sin 1. The declaration of his iust iudgement either for the declaration of his iust iudgement by punishing his sinnes or for the manifestation of the riches of his grace 2. The manifestation of his exceeding mercie by pardoning his iniquities Rom. 9.22 Neither doth God permit sinnes as certaine men imagine vnwillingly or at least no way willing them for this doth not agree with his omnipotencie 3. That we might know our ovvne weaknesse and wholly relie on his grace but he doth so suffer them as that he doth will the suffering of them the which is added lest men should thinke that God suffered any thing the which he did not will which is impossible because omnipotent Neither doth God willingly permit sinne in such sort as that he doth like of it in that respect that it is simplie sinne for his lawes are to preuent it and his iustice takes hold vpon it much lesse then doth he put it into their minds or is in the least measure Author of the same so that it followes that his permission is voluntarie and we sole effecters of our owne miserie Psalm 81.13 I gaue them ouer saith the Lord vnto the lusts of their hearts and they walked in their owne waies Act. 14.16 God suffered the Gentiles saith the text to walke in their owne waies That this permission was in al respects voluntary Matth. 10.29 it is plaine in that a sparrow shall not fall on the top of the house without the will of our heauenly father much lesse then shall greater matters be effected without his voluntarie permission as that Tyrants should persecute his chosen of which kind offsinnes Christ in that place speaketh Therefore since no one hath resisted the will of God at any time Rom. 9.19 Tom. 3. de Trinit lib. 3. cap. 4. wee may safelie conclude with Augustine that the same is the principall cause of euery thing as well of the substance as of the seuerall motions nothing being done which hath not either his commandement or permission forth of the court of the great Emperour of heauen and earth from the riches of his grace and mercie in bestowing of rewards or from the rule of his iustice in inflicting punishment to which opinion of Saint Augustines the learned of this age doe easilie agree That there is a difference betweene Gods willing of that which is good Position 7 and that which is euill GOd is properlie said to will those things which are good because he doth both approoue and also loue them in that respect that they are good and so doth effect them immediatelie himselfe or mediatelie by others But he doth condemne hate those which are euill much lesse doth hee approoue nad loue them yet he doth willinglie suffer them and that in wonderfull wisdome and for excellent ends So that the difference betweene the one and the other is in that the good is powerfully effected the euill willinglie permitted The first thus wrought because of it selfe it tends to the end or dained and secondly is the sole things whereunto Gods will is carried The second thus permitted because the exceeding riches of his grace may the more redound to some and the strictnesse of his iust iudgement more declared vpon others both iointlie tending to his owne glory and good of his Church Note three wonderfull things in Gods effecting of this 1. His infinite vvisdome 2. Povver 3. Goodnesse in that his power knowledge and will concurre to make sinnne being simplie euil to tend vnto another end then the nature therof will admit or was in the purposes of such as did commit it once imagined And thus much briefely for the difference betweene Gods willing of that which is good and that which is euill Thus hauing touched these seuerall positions wherein is especially shewed first the proper obiect of Gods wil and secondly in what sense hee willeth sin now it remaines to prooue the consequence of all namelie that God is principall Efficient of all goodnesse but neuer Author of sinne as it is simplie considered That God can by no meanes be the Author of sinne as it is simplie a transgression of his law THe truth of this position appeares Two waies of prouing that God cannot be Author of sin 1. By his Word 2. By meere reason first from Gods word secondlie from meere reason From his word afthis manner Psalm 5.4 Thou art not a God saith Dauid that louest wickednesse neither shall any euill dwell with thee As though he should say Thou God shall free mee from Saul and his conspirators because thou art a God which neither willest nor any way approuest of wicked dealing Habac. 1.15 Thou art of pure eies and canst not see euill Thou canst not behold wickednesse In which place the Prophet doth teach that the nature of God is such that hee
end therfore is the Sonne of man made manifest that hee might dissolue the workes of the diuell Secondly man is the cause of sinne for after that it was conucied from Satan into Adam Maxey in his golden chaine in him it ariseth as out of a spring from this spring it is reserued in nature as in a conduit Rom. 5.12 from nature conueied to concupiscence as by a pipe which working in our corrupted natures causeth sinne and iniquitie to bee effected so that now because euery action hath his qualitie from the roote of the affection and from the intention of the next author therefore is sinne properly attributed vnto our selues as the causes thereof And therefore the Lord for the disobedience of his people Israel in not hearkening vnto him saith that hee gaue them vp vnto their owne hearts lusts Psalm 81. Genes 6.5 and they walked in their own waies And what are these waies of men Surely to haue all the thoughts of their hearts set vpon wickednes at all times Genes 8.21 To be inclined to cuil from our youth Iob 15.16 To drink in iniquitie as it were water To loue darknesse more then light Tit. 3.3 To bee vnwise disobedient deceiued seruing the lusts and diuers pleasures 1. Cor. 6.11 liuing in malitiousnesse and enuie hatefull and hating one another Rom. 3.4 Rom. 8.7 So that the wisedome of our flesh is emnitie to God for it is not subiect to the law of God neither indeede can be Hence it is that euerie man is tempted to euill of his own concupiscence Iam. 1.14 that Pharaoh hardens his owne heart Genes 8.16 that Israel and not the Lord Ierem. 5.3 Hos 13.9 make their faces harder theÌ„ brasse that what helpe they haue is from the Lord but their destruction from themselues for Deus est prior in amore God first offers grace Matth. 23.37 Luk. 13.34 he would gather them vnder the wings of his mercie but in that they are not gathered it is because themselues would not Therfore I conclude this truth with Paul In that men are the children of wrath it is from their corrupted natures for in that they transgresse Gods lawes they are moued and ruled therein by the Prince of the aire Ephes 2.2.3.4 yet so as that they follow the course of the world and are led by the lusts of their owne flesh which carrie them as directly in the paths of sinne as it is naturall to the birds to flie in the aire and to the fishes to swimme in the seas And thus it is manifest that sinne is iustly attributed wholly to Satan our selues to him as the originall and mouer to vs as naturally and desirously effecting what we are moued vnto for hee propounds a deceiueable price posteáque currentibus velocitatem addit and afterward helpes vs forward in the race of sinne wherein we are running as fast as we may The second point followeth That although in euery of our actions there are three causes and that euerie of these worke that which is good yet that it is from our selues that our actions are euill THat it may appeare how farre forth God worketh in euery of our actions and wherein the committing of sin doth consist I hold the handling of this point very needfull Touching the first part Three causes of euery Action which may bee propounded by way of obiection against the truth of the former position we acknowledge it a certaine truth that of euery of our actions there are three causes the first God the second common nature the third our will The first cause is of himselfe the second and the third proceed from the first God working by them â—nd they by a certain vertue strength â—eceiued from him The first being an â—bsolute good cause must needs worke only the which is good both in heaueÌ„ and earth The second considered as it proceeds froÌ„ the first namely God working by it it by a vertue receiued froÌ„ God is also good and so worketh naturallie in it selfe and in the parties vnder the same contained The third cause namelie our will considered as the second workes of the one nature as I haue alreadie prooued that which is good for Paul saith Rom. 2.14 The Gentiles which haue not the Law doe by nature the things contained in the Law So that it is truth that these are the causes of euery action Obiect and that these causes worke that which is good Ephes 2.3 Rom. 3.4 and yet notwithstanding that we are by nature the children of wrath the wisdome of the flesh being enmitie to God Solution Mans estate to be considered tvvo vvaies Natural is twofold For the vnderstanding of this we must know that mans estate is to be considered two waies First as it was in Paradise pure and holie Secondlie as it is since our fall wicked and sinfull so that naturall is now twofold vel innatum vel agnatum either borne in vs as naturally proceeding from common nature Common nature good or else borne with vs ouer and aboue nature the first is good being that which God created The second euill because it is a corruption and wicked inclination added vnto nature by the fall of Adam The corruption of nature euill How corruption is become naturall Hovv our actions are good Hovv euill which by reason of the generall infection of euery part and impossibilitie to haue it remooued is now become in vs as naturall as the former Yet those things which are naturally in vs as proceeding from common nature are good but as our actions are considered to come from this corrupted nature they are euill Common nature considered in it selfe as it proceeds from God doth only cause that from a man should proceede a man from a sheepe a sheepe from a Lion a Lion and so in particular But if you shall consider nature according to the next meanes it worketh by and as it is by that meanes stained and corrupted then doth it cause that from a leaper should proceede a leaper from one troubled with the palsie one subiect to the palsie from a nature corrupted with sinne a creature defiled with iniquitie Genes 2.3 Adam at first was free from this corruption of sinne and had he not tasted on the forbidden fruit no doubt his posteritie had remained in the same condition but after his disobedience he was infected with this corruption and so in that respect that he was the next meanes of him which succeeded him and his son the next meanes of him which came from his loines and so all considered as they come from their next parents euen from Adam vnto themselues by an ordinarie succession as Adam begat Sheth Sheth begat Enoch Enoch begat Kenan Kenan begat Mahalaleel and so in particular til thou commest to the next cause of thy selfe namely thine owne parents hence it is thou art corrupted for in that respect thou wast
begotten by a man thou also art a man but in that respect that man which begat thee was corrupted thou also art corrupted Admit a leaper beget another leaper Simile the sonne is not a leaper in respect his father was a mā but because he was a leaprous man So mankind is not defiled with sinne in that respect we proceede from common nature or because we are begotten by man in that hee is a man but because all from Adam to thy selfe are defiled with sinne hence it is that thou thy self art polluted with iniquitie So that since the corruption of our first parent Adam we may now crie out with the Psalmist Psalm 14.3 There is none that doth good no not one Thus you see how man may be said to doe naturallie that which is good and naturallie that which is euill and therefore that our actions in diuers respects may be both good and euill good in that respect God common nature and the will not disturbed doth worke in and vpon them bad in that respect they proceed from a nature corrupted and from wils not directed by the good Spirit of God euer since the fall of Adam wonderfully disturbed which corruption and disturbing since it proceeds not from the three former causes but from a defect of puritie and a priuation of good crept into Adam by his disobedience and from him deriued to his whole posteritie for though it is a defect yet it is properly said to bee in vs Simile as blindnesse is said to be in the eies which is no more but a defect and want of the sight hence it is that God working in and by these causes is yet notwithstanding free from all sinne and we our selues the Authors of the euils going with our actions I say going with them for we must conceiue a difference betweene our actions and the sin which is nothing but a priuation and want of the good The actions are effected by God but the euill going with them wrought by our selues God giues strength to worke and a facultie to wil but in that the action is euil it is because we worke indirectly and will preposterouslie As for an instance Iudas betraied his Master In this action God gaue strength and a facultie of willing to Iudas as his creature yea wrought in and by that power and those faculties which hee had giuen him in his creation but when Iudas thus maintained and mooued by the hand of Gods power came to the adding of his owne couetous desire and malitious mind to this worke of God therein hee made the action euill and himselfe the Author of it Simile As for example the heauens giue moouing to the Planets by a direct motion but the Planets though thus mooued take an indirect and ouerthwart course Whence is it not frō the motion of the heauens which is euer direct but from the naturall inclination of the Planets to bee cartied indirectlie from a direct motion Simile A man spurres forward a lame horse if in his going he halteth the cause is not in the man which put him forward but in the horse which wanted soundnesse Simile The soule in a lame man mooues a halting bodie if this partie halt the fault is not in the soule for it only mooues such a bodie as it is but in the partie halting because he was lame and therefore being mooued could not but halt God is this soule of the world hee giues life and motion to all if they halt in their motion that is if man mooued by his Creator doth sinne against his Maker it is because hee doth as it were spurre a lame horse and mooue an halting bodie wherein there can bee no fault in the Moouer but in the parties mooued When the Sunne sendeth his beames vpon a dead corps Simile the stinch will come the sooner and bee the stronger the fault is not in the Sunne for then it would yeeld the like effect in al whereas shining vpon flowers it causeth them smell sweeter but in the corruption of the corpes enclined vpon the shining of the Sunne Simile to yeeld such a sauour The Earth giues life and nourishment vnto all plants alike yet some trees yeeld sower fruits as well as others pleasant the fault then is not in the earth but in the stock which bore them Good wine put into a tainted vessell looseth quicklie his naturall sweetnesse so good faculties put by God into a corrupted soule and good motions into a bad disposed mind alas how soone they are peruerted and become euill within them Simile A barren and drie soile makes seede which is good when it is sowed to bee often pinkt when it is reaped other ground againe is often so barren that it will yeed no fruit at all Christ is the good Sower his word the seede our hearts the ground which are either so extreme hard that they will yeeld no fruit as the hearts of the vnregenerate or if watered by the sweete continued dewes of Gods holy spirit the seede takes roote and yeelds forth some fruit as in the harts of the godly yet alas the kirnels are pinkt that is their best actions mingled with many imperfections The fault is neither in the sower nor in the seede but in the ground that is the hearts of such as should receiue it For Vunum quodque recipitur secundum modum recipientis Euerie thing is receiued according to the measure qualitie and disposition of the thing receiuing Good meate conueied into a bad stomack Simile turnes rather into choler then to wholesome nourishment but as the cause is not in the meate but in the stomacke that is euill affected so in that life and motion are abused the cause is not in God which giueth both but in such as from Gods blessing enioying them doe wickedlie vse them Simile The word of God of the one nature is the sauour of life vnto life and therefore is truelie called the glad tidings of saluation but when it is not receiued by faith in those that heare it as it was not by the Scribes and Pharisies in the daies of Christ nor as yet is by wicked liuers in the happie continued time of his holy Ministers then it prooues the sauour of death vnto condemnation Surely so the case stands betweene God and vs Actions in that respect they are maintained disposed and receiue a power of being effected frō God they are good but in that they become euill and witnesse with other his good blessings against vs in the day of his great visitation this is from our owne corrupted natures for in that men turne from God as Augustine saith it is of themselues De peccatorum meritis lib. 2. cap. 5. Quest. But it may be demanded since God is free and our selues culpable how thē doth the holy writ sometimes attribute sinne vnto God Psalm 105. as the Lord turned the hearts of the Egyptians that