they meane that God being the efficient principall cause of all things doth preserue and mooue that naturall force of working which he gaue vnto them at their creation or that God vseth the vertue of the fire to warme and of bread to nourish they thinke well but if they vnderstand that there is no vertue of nourishing in the bread nor of warming in the fire but that God being in the bread and in the fire warmeth and nourisheth immediately by himselfe and by neither of them as some haue fondly thought and some more fondlie written their opinion is in no wise to bee approued For not onely the Philosopher guided by meere rules of reason but especially the word of God a truth that neuer deceaueth teacheth thus much vnto vs that the Creator at the time of his creating of all things gaue together with their life and being a certaine naturall power and vertue of working as the sunne to expell darkenesse the fire to yeeld a heate liuing creatures to bee apt for procreation and so in particular Gen. 1.11 Those confuted who thinke that God worketh in but not by his creatures Let the earth saith the Lord bud forth the bud of the hearb that seedeth seede the fruitfull tree that beareth fruite according to his kind Also the tree which beareth fruit which hath his seede in it selfe according to his kind By the same commander the sun naturally rules the day the moone guides the night the waters bring forth in abundance euery thing that hath life The naturall place for fish is not to flie in the heauens but to swim in the sea for the fowles of the aire not to swim in the sea but to flie in the Heauens for man neither to swim in the sea nor flie in the heauens but to walke vpon the earth Now as God hath allotted to euery creature his proper place of abode according to his nature and kind so hee hath giuen to euery of them at their creation a certaine power to worke and vertue in working according as their place and kind doth require Man walkes naturally fishes swim naturally fowle flie naturally The earth doth yeeld her fruit the waters bring forth in abundance yet so as that God doth not worke in them without their naturall working but they by God he blessing and moouing that naturall power and vertue in working which at their creation he infused into them When the Lord threatned that hee would take from his people the staffe of bread doth he not plainely teach that there is a vertue of nourishing in the bread else why should it be called a staffe and wherefore should the taking away of that bee a punishment rather then our being depriued of other things This the enemies of Christ had learned and therfore chose rather to giue him vineger for his drinke then any other thing Indeed oftentimes for our sinnes the Lord doth take away that naturall force of working in his creatures that should do vs good sometimes the vertue of those that would hurt his children the one is euident in that Physicke ministred doth often lose his working Dan. 3.25 Sadrach and his fellowes not burnt in she furnace the other apparent in that fire doth sometimes loose his strength of burning Yet this onelie shewes his diuine power but abridgeth not his heauenly ordinance So that this appeareth vntrue that God should gouerne all things immediatelie in his creatures but nothing by them Others againe falling into a second extreme haue affirmed that God doth worke all in all immediately by himselfe but yet influxu quodam duntaxat vt vocant generali by a certaine generall influence as they terme it the which hee gaue to euerie creature in their creation and doth now no more but still keepe and preserue the same So that now they wil haue euerie creature by vertue of that influence receiued to worke of their owne proper nature only God hauing no other stroke but only to maintaine that influence which at first in their creation hee gaue vnto them As the sunne to shine the fire to warme the heauens to be carried circular wise liuing creatures to beget to eate to sleepe men to vnderstand to chuse to speake of their owne proper nature only without any worke of God within them To prooue this their opinion they alleage that in the Acts In God wee liue wee mooue and haue our being Also that to the Hebrewes Chap. 1. vpholding all things by the vertue of his word So that since some effects doe arise from necessarie causes some from lesse necessarie some from contingent and that they often fal out praeter scopum operantis beyond the expectation of him that worketh therefore they inferre that with this Prouidence of God doth very well agree mans free will fortune chance and such like But the ground worke being taken away that which they build vpon it Those consuted which affirme that God gouernes all things by a generall influence onely will quickly fal That of the Acts and the other to the Hebrews although they both teach that nothing can continue without Gods vpholding yet neither doth infer that God doth not in a speciall maner gouerne al things vpholden by him yea the one cannot be affirmed of God but the other must bee concluded vnlesse we wil say there is a Godhead without properties belonging to it For it is euident that God hath not onely a generall working in euery thing which Diuines call his generall Prouidence but that he doth bring euery thing in particular to a certaine end very well agreeing with his iustice and glorie sometimes ouerruling sometimes willingly permitting sometimes moderating sometimes inclining sometimes working contrarie to the nature of the things he worketh by and this is called by Diuines his particular Prouidence which our eies doe tell vs hath a speciall worke in all things We know as it hath bin at large confirmed that God dealeth otherwise with the elect then with the reprobate otherwise with one elect then with another Hee willingly permitted Peter to denie Christ yet of his speciall grace mooued Paul to chide Peter lest hee should offend in not reprehending Yea in one and the same elect God doth work diuerslie at diuers times according to the good pleasure of his will sometimes God withholdeth his grace and then hee falles sometimes maketh a speciall supplie of the same and then he riseth againe At sometimes we only see the rod of correction and then wee tremble for the least affliction sometimes God shewes vs the staffe of his spirit that goes with the same and then with courage wee vndergoe the greatest troubles Psalm 23. But let vs come to a speciall instance If an axe fall forth of the hand of him that cutteth wood and shall slay him that passeth by I the Lord saith God speaking of himself haae slaine that man In which effect can we say that God had only a generall motion and not a particular
go to Ierusalem and the Sonne of man shall be crucified Thus the necessitie of things doth arise sometimes from causes externall Thirdly 3. A causis internis externis coniunctim consideratis this necessitie doth arise partly from internall causes and partly from externall ioyntly considered As in the Sunne and the fire with infinite other though the shining of the one and heate of the other are from internal causes namely their natures yet both these effects come to passe by Gods decree and actuall power of continuall working which are externall And so in all other things in particular But for the vnderstanding of these things aright Causes are either definit or indefinite wee must know that causes are either definite or indefinite and what is meant by either of them Definite causes Causes definite are causes ordained by God to worke certaine effects necessarily In this sense the Sunne is ordained to giue light not so much by nature as Philosophers say but by the will of God as Diuines say Causes indefinite Causes indefinit are such as are not ordained to worke certaine effects but haue it naturally in their power either to worke or not to worke As for example It agreeth with the nature of man to write yet that hee should not write doth not disagree from his nature So that after that skill gotten he may be said to write or not to write naturally Whence it is that the Sunne and the Moone with such like are called necessarie causes of their effects but liuing creatures with others seruing to their vse are not necessarie but contingent But yet wee must vnderstand that causes are thus distinguished in regard of their natures and vertue of working giuen them by God in their creation for if wee respect Gods euerlasting decree and his diuine gouernment of euerie thing in particular then all causes are ordained to their certaine effects and euery thing appointed to his certaine end Iudas was not of his owne nature ordained to betray Christ for as he was naturally mā it lay in his power to doe it or not to doe it But if you respect Gods eternall will and counsell then is hee truly said to be a cause ordained for that purpose And therefore that which Iudas did vnto Christ was foretold long before by the Prophets of the Almightie as Peter in the Acts plainly teacheth Cyrus in his owne nature considered was not a definite cause of deliuering the Iewes yet if you respect Gods eternall decree hee was ordained as Isaiah saith for that excellent end Therefore in regard of Gods decree Cyrus deliuered the Iewes necessarily and Iudas betraied his master necessarily yet neither by compulsion but willingly and freely For it is as hard for the will to bee forced as it is impossible that it should will contraries at one and the same time One and the same effect may be said to be both cōtingent and necessarie Hence it is cuident that one and the same effect may bee both contingent and necessarie Contingent in respect of the nature and inward causes VVhy effects are called necessarie necessarie in regrad of Gods immutable decree and Diuine Prouidence Which necessitie is in two respects first because the creature of it selfe being so ordained by God cannot but naturally yeeld such an effect Secondly because the chiefe efficient in al things hath determined in his heauenly counsell that so it shall worke An act not to be reclaimed As for example the Sun doth shine of a twofold necessitie the one because the nature of it is such that it cannot but shine vnlesse Gods ouer-ruling power doth hinder it the other because it is Gods wil that in his ordinary course it should giue light vnto vs. There was a twofold necessitie that Christ should rise from the dead and ascend into heauen the one the will of God the other because he was without sin and therefore could not be swallowed vp of the graue nor detained by death In which respects as Peter saith it was impossible hee should be ouercome Adams sinne was committed freely and by consequence was contingent for his nature was of that sort that he could either sin or not sinne either will a thing or not will it according as seemed good vnto him If therefore you shall meerely respect Adams nature then his sinne was contingent but if Gods eternal counsell and immutable will then was his sinne necessarie for God had decreed that by his fall as thorow a pinching narrow doore we should passe to receiue a certaine assurance in O foolix culpa quae talem tantum habere meruit Redēptorem through Christ Iesus of a farre more excellent estate of glorie Christ died freely Isai 53. He was offered because it was his will to be offered Ioh. 10.11 I haue power to lay downe my life yet if you respect Gods decree Christ died necessarily both cōcerning the time and manner of the same It must needs be that Hierusalem should be destroyed by the Romanes yet not simplie in regard of the citie or matter whereof it did consist nor yet frō any necessitie in the persons of the Romans for they freely besieged it and willingly subuerted it and therefore it may be said the it lay in their power to spare it But if you respect Gods eternal decree thē they were necessary meanes of the subuersion thereof because God for their sinnes had so ordained it as himselfe had long before declared Wherefore we conclude that although Gods Prouidence doth impose a necessitie vpon all things yet that it doth not take away their naturall working And therefore in respect of God all things are done necessarily but in respect of second Causes some necessarily and some contingently Yet wee must obserue that whereas some causes are definite some indefinite some effects necessarie some contingent that this wholly proceeds frō Gods Prouidence for he ordained them such natures prescribed them such an order appointed their manner and ends of working Therefore this necessitie doth not impugne this doctrine of Gods Prouidence but rather confirmes the same This may suffice to proue this necessity yet for confirming thereof I will adde some reasons Those things which God hath foreknowne Reasons to proue that Gods Prouidence imposeth a necessitie vpon all things Reas 1. by his certaine and infallible knowledge those things fall out necessarily But all things are thus foreknowne Therefore all things fall out necessarilie That it must needes bee Si praescierat Deus quod non est praescientia iam non est Aug. de Praedest lib. 1.15 that those things fall out necessarily which God hath certainly foreknowne it is euident because otherwise his knowledge should bee deceiued which is impossible And that there is nothing which he hath not certainly foreknowne it is likewise apparent because he is an Al-seeing God to whom all times are present and therefore the conclusion is good Reas 2
is cast into the lap but the euent proceedes from the Lord. Ionas by casting of lots was found out to be the partie for whose sake God sent the storme vpon the Seas which could not be done by chance nor yet vndone because being thereby cast into the Sea swallowed of a Whale and remained in his bellie three daies three nights but afterward cast vpon the land again he was therein a figure of Christs lying in the earth and of the time it should containe him In the election of a new Apostle the Lot fell vnto Matthias but not as hauing a libertie of falling vpon the other for it was to shew that hee which knew al things as the text saith had chosen him Act. 1.24 Therefore if these things seeming meere contingent fall out necessarilie in respect of GOD though vnto vs to whom future euents are vnknowne farre otherwise how can wee denie the same necessitie in all other things to which the like libertie is not granted Further it is to be obserued that although causes in their own natures not definite may encline vnto either part as the will to chuse or refuse yet these by Gods decree encline to one part only According to that of Salomon Man 's heart is in the hand of the Lord as the riuers of waters and whither he pleaseth hee turneth the same yet so as that which we doe that wee thinke for that instant best to bee done But you must vnderstand me of things propounded to our choice whereof there is in vs a libertie of chusing or refusing either In which case euery of vs may say by experience that we are moued to incline rather to the one then to the other Otherwise wee cannot be said to make a choice of any Now this inclining of the will comes from God Psalm 105. Prou. 16.1 20.24 hee worketh in vs both the will and the deede according to his good pleasure Philipp 2.13 The Lord August de Gratia Arbitrio Tom. 7. cap. 21. saith Augustine doth incline the willes of men whither it pleaseth him but yet so as that he doth not disturbe their natures neither violently worke vpon them but doth it by a pleasing inclining and gentle mouing them forward According as Boaethius in his Topicks Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by him for destinie or Prouidence indifferently very well noteth Thus wee see that men will freely yet necessarily freely because they are only inclined and moued neuer forced nor compelled necessarily because GOD doth moue them to one part only according to his act of decreeing which cannot be altered Obiect If such things as are of their own natures appointed to no certaine ends but may fall out this way or that way in regard of themselues are so gouerned by God as that they can fall out no otherwise and therefore are necessarie then we cannot call this cause definite that indefinite this effect necessarie that contingent but must needs agree with the Stoicks that there is no libertie of working granted vnto them Euery thing doth take his name from his owne nature Solution the matter whereof it consists and the manner of subsisting and not from the externall cause of the same Adam was not called God from the externall cause of his being from whom hee receiued the breath of life but hee was called Adam of the earth being the matter whereof hee was framed Wee doe not call such things as we doe against Gods law good works from the externall cause farthest remoued from their working but wee call them transgressions of Gods law sins and such like from a defect within our selues and from our own corrupted natures Euen so when wee consider the natures of causes within themselues we call some definite some indefinite some effects necessarie some contingent Yea in this sense we say that our willes haue some freedome But if wee looke vnto Gods certaine foreknowledge his immutable will and act of gouerning then hath his infallible knowledge taken away chance his heauenly will limited our willes and his act of gouerning imposed a necessitie that cannot be eschewed And thus much touching the immutability of Gods Prouidence and the necessitie it imposeth on all things THE FOVRTH PART wherein is especially contained That although God doth gouern all things and that so as his gouernment can neither be altered nor hindered yet that he cannot be the author of sin although he is the principall cause of euery action with the which the sinne concurreth SVndry are the opinions cōcerning this point Diuers opinions thouching the author of sinne The Libertines affirme that God so willeth sinne as that he is the cause thereof The opinion of the Libertines And therefore that sinnes should not be reprooued because they are the workes of God For say they it is not mā which sinneth but the Lord by man If you contradict them their answere is You are not regenerate by Gods Spirit and therefore cannot iudge aright of his workes But this opinion tendeth wholly to the libertie of the flesh and therefore is diuellish and damnable The Manichees haue thought The opinion of the Manichees that God cannot so suffer sinne as that he should any way wil it and therefore concluded that there are two onely Authors of all things the one the chiefest Good the principall Efficient of all goodnes the other the chiefest Euill the sole Effecter of all wickednes as well the sinne as the punishment for the same And so they will haue sinnes to be committed whether the Author of all goodnes will or not Others there are which neither consenting to these nor agreeing with the former would haue God to will sin and that he is the cause thereof yet that no fault can be imputed vnto him but vnto men who commit it Their reason is Gods will is a rule of equitie and therefore whatsoeuer hee willeth the same is iust and right Thus you see the diuersitie of iudgements whence ariseth the necessitie of handling this doctrine In the entreating whereof it is necessarie to touch these three points How farre foorth God doth will sinne That he can in no respect be Author of any thing as it is simplie sinne That the diuell is the setter and wee the effecters of it For the vnderdanding How God doth will sinne how far forth God doth will sinne we must obserue that there is a double euill The one the euil of the offēce 1. Malum culpae which is the sinne the other the euill of the punishment which is the reward of sin 2. Malum poenae called euill in respect it is hurtfull to him which suffers it The Euill of the offence Sinne is to be considered three waies which is the sinne is to be considered three waies The first as it is simplie contrarie to Gods law in which respect onely it is
therefore the consideration of the precept of Christ of the practise of the Church of the necessitie of this doctrine of the dangerous estate of those that are ignorant of it shall mooue to a desire to bee instructed therein this person I would help a little of that former I would bee helped my selfe and therefore dare not offer this my simple Treatise like an vnskilfull Empirick to enforme a Doctor but seeing the contagion of sinne verie extreme and euerie good Physition to haue more then enough to doe to cure the same I haue presumed to minister those approued receites which of great and good Physitions I haue long agoe learned God sends the more excellent sometimes to the lesse excellent as man to the ante the swallow the storke the crane the oxe the asse to learne vnderstanding my hope is then Modus dicendi apertus est omnibus accessibilis licèt paucissimis penetrabilis Aug. ad Volusianum that the best may get some good from hence if it bee but from a sight of the small gifts in mee to consider of the great in themselues and so to bee stirred vp to more thankefulnesse to God and greater care to vse them they shall not lose their labour All true members though not in the same place nor of the same dignitie yet doe labour the preseruation of the whole Euerie man cannot bring gold and siluer to the Temple euerie one hath not the skill of caruing and working curiously if I may bring baser mettals so they bee necessarie or by working plainely may helpe in the building it shall bee my comfort and I shall hartelie praise God for it neither distrust I but that by diligent reading and faithfull prayers to God for a blessing it shall bee effected Quod credimus debemus authoritati quod intelligimus rationi quod ceramus opinioni Aug. de vtil cred And so leauing the errors of the wilful to their opinions which begate them but wishing that thy vnderstanding gentle Reader may leane to reason and thy beliefe to the surest authoritie I commit thee to Gods protection Thine in the Lord RALPH WALKER THE ANALYSIS OR summe of the whole Booke 1. That all things are maintained gouerned PART 1. and effected by Gods Prouidence wherein 1. That this Prouidence extends 1. Generally to all prooued 1. By the word of God 2. Especially to his Church prooued 2. By the consent of the Fathers 3. To the wicked prooued 3. By Heathen writers 4. To the meanest things prooued 4. By meere reason 2. What this Prouidence of God is PART 2. and the order he vseth in gouerning by the same wherein 1. The definition 2. The difference between Prouidence Predestination 3. False opinions 1. Of those which thinke there is no vertue of working in second causes but that God being in them workes all immediatly of himselfe cōfuted 2. Of those vvhich affirme God gouernes all things by a generall influence onely cōfuted 4. Gods order of gouerning 1. Sometimes vvithout meanes 2. Sometimes against meanes 3. Vsually by meanes 5. Questions 1. Why sometimes vvithout meanes answered 2. Why sometimes against meanes answered 3. Why commonly by means answered 4. What these meanes are answered 5. Whether superior creatures worke vpon inferior answered 6. Whether their operation extends vnto men and in vvhat things answered 3. PART 3. Whether Gods Prouidence is immutable or not and if it be whether it imposeth a necessitie vpon all things wherein 1. That all things fall out immutable in respect of God 2. Obiections to the contrarie propounded and answered 3. That this immutabilitie inferres a necessitie vpon all things 4. VVhat is meant by necessarie 4. VVhat is meant by contingent 5. That euery necessitie ariseth frō causes 1. Jnternall 3. Externall or 3. From both ioyntly considered 6. That causes are Definite Their effects Neccessary how both true 6. That causes are Jndefinite Their effects Contingent how both true 7. Reasons confirming a necessitie ouer all things 8. That no necessitie takes away the libertie of the vvill 9. Obiections against the distinctions propounded ansvvered 4. That notwithstanding God effects all PART 4. and that there is an immutabilitie and necessitie in all things yet that he cannot be the author of sinne wherein 1. Diuers opinions touching the Author of sinne 2. That to vvill is taken Properly 2. That to vvill is taken Jmproperly 3. That God vvilleth the euill of the punishment that is the natúrall euill 4. That God vvilleth sinne as a punishment of former sinnes 5. That God willeth sinne as it is an action Inward or Outward 6. That God doth vvill sinne as it is a guilt or bond 7. That he doth not vvill sinne as it is a transgression but onely vvillingly permits it 8. The difference betvvene Gods effectuall vvilling and and his vvilling permission 9. That God can by no meanes be the Author of sinne prooued 1. By his vvord 2. By meere reason Amongst many the last concluding that by no meanes possible neither his 1. Knowledge 1. Contemplatiue 2. Actiue 2. Decree 1. Within himselfe 2. Without himselfe 3. VVill 1. Efficient 2. Commaunding 3. Permissiue 4. Neither because he could hinder sinne and doth not 5. Neither because he might haue made man immutable but vvould not can make him to be Author of sinne 10. That God Common Nature The will are sole causes of our actions wherein is shewed 1. Their vertue and manner of vvorking 2. That they worke that vvhich is good 3. Hovv yet notvvithstanding our actions become euill 11. How sin is attributed in the word of God to 1. God 2. Man 3. Satan 12. A rule to knovv vvhen our actions are Good vvhat causeth either 12. A rule to knovv vvhen our actions are Euill vvhat causeth either 1 Answeres to the obiections made against this maine position PART 5. God gouernes all things therein Shevving further That the righteous 1. Ouercome all afflictions 2. Haue comfort in all troubles 3. Gaine by all aduersities 4. Are indeede rich 5. Haue true honour and blessednesse That the wicked 1. Are svvallovved vp of their miseries 2. Haue true comfort in nothing 3. Lose by all things 4. Are very poore 5. Are base and miserable And therefore no disorder in Gods gouernement 2. Obiections against the manner of Gods gouernement with answers vnto them as 1. To those against Gods vsing of second meanes 2. To the absurdities inferred from a grant of the vse of meanes 3. To the absurdities inferred from his sometimes vsing no meanes 4. To the absurdities inferred from the immutabilitie of his gouernement 3. Answers to obiections falselie inferred vpon this doctrine That God is Author of the euill of the punishment 4. Obiections to proue God the Author of the euill of the sin with answers vnto them 6. The vses of the doctrines deliuered PART 6. amongst which these especially 1. From his effecting of all things 1. To abandon fortune and to acknowledge Gods gouernement 2.
their eyes blindfolded and iudgements corrupted neither see perfectly nor iudge directly For if the actions of men Prou. 15.9 with their goings foorth and commings in yea the hoppings of sparrowes are gouerned by God Exod. 3.21 then without question he directs their races If God be the Captain of his people Deut. 33.29 the helmet and sword of Israel that none can preuaile against them then he must needes be the God of Armies If the eyes of all creatures that looke vp receiue a blessing a blessing extended to the sillie rauens of the field will God detaine it from the wise If those that seare the Lord want nothing doth he not giue sufficient riches to men of vnderstanding Lastly hee which suffers griefe wrongfully for cōscience sake towards God is counted thankes worthie in his sight 1. Pet. 2.19 and therefore he will shew fauour to such as haue the true knowledge of his name If things fall out by chance in regard of vs Replie not of God whose Prouidence extending to all things imposeth a necessitie vpon their seuerall euents then you seeme to approue Stoicall destinie which the godly condemne Ans Destinie is obserued to be fourefold Naturall Mathematicall Stoicall Destinie fourefold and Christian Naturall when naturall and definite causes do worke their proper and certaine effects as the fire doth heate the Sunne yeelds light the water doth moisten and so in particulars 1. Naturall This naturall or physicall destinie is no other thing but nature it selfe as it is noted by Alexander Aphrod an Interpreter of Aristotle in his book of Destinie to Seuerus and Antonius By Tullie when he saith Multa impendere videbantur praeter naturam praeterque fatum Manie things hung ouer my head besides nature and destinie By Aristotle himselfe when he saith Generationes quae fiunt secundum naturam sunt fatales Such generations as are according to nature are fatall So that it seemes fatall is à fando because it speakes in that order that is is so ordained by God to work his certaine effects Destinie or fate thus taken is not to be blamed Mathematical destinie 2. Mathematicall whereby certain mathematitians do attribute particular effects to the operatiō of the heauens as the Sun the Moone the Starres and such like affirming no man to bee borne to die to be rich to be poore to be happie to be vnhappie but by the sole operation of the heauens and influence of the Starres Touching this destinie we say with Augustine Hoc fatum verè fatuum est August de Ciuitat Dei This is fooles destinie and so I leaue it Stoicall destinie is noted by Tullie to bee an ordinarie succession of causes 3. Stoicall wherein by a neere coniunction one cause is the cause of another cause and that cause the cause of that which followeth The error of Manes teaching fatall destinie condemned Eus lib. 7. Socrat. lib. 5. and so by a perpetuall succession one cause to be an absolute cause of another cause by vertue of their next and neerest coniunction But herein all honor is giuen to the creature none to the Creator and therefore this destinie is most damnable and wholly condemned by the former doctrine wherein all effects are attributed to God and their necessity of falling out to his diuine immutabilitie Christian destinie 4. Christian. so called because it agreeth with the profession of Christians is a necessarie course and goodly order of all things depending vpon Gods diuine Prouidence This differs much from the former The difference betweene Stoicall and Christian destinie That separates Gods power from the operatiō of causes this includes it and makes his will efficient of all things That teacheth that the course and order of things is naturall only but this teacheth that God in wisdome framed all by his power created all and by his Prouidence gouernes all That teacheth that the naturall order and succession of causes is euerlasting but this that they had a beginning are vpholden still by God and shall haue an end at his will and pleasure That teacheth that naturall causes do by their owne vertue worke necessarie effects but this that some causes are ordained necessarie and some contingent and that both of these are thus appointed by God Lastly Stoicall destinie for such are the opinions of sundrie of that sect teacheth that this their naturall order and succession of causes doth enforce the willes of men but Christian destinie teacheth that God only moueth the will that not forceably but mildlie enclining it and gently mouing it Object Whatsoeuer derogates from Gods honor that he will not do but to gouerne base things derogates from his honour because they are not beseeming his regard Therfore he doth not gouerne them The moe things any one is able to gouerne Solution the more is his power magnified and the moe he will gouerne the more is his goodnes manifested So that for God to gouerne all both great and small therein is his glorie exceedingly exalted Secondly none of Gods creatures are base in regard of themselues but as they are compared with others The Angels though base in regard of God yet in respect of other creatures are most excellent A horse compared with a man is base but considered with a flie is of great estimation and so in particular yea which of Gods creatures can we behold but vpon due consideration we shall finde matter of admiration in the same euen in the gnat and little flie as Augustine noteth But I proceed to the rest Obiections against the doctrine of the manner of Gods gouernment with the answers vnto them Obiect GOd hath appointed no one ouer the earth besides himselfe hee alone works all in all 1. Against the meanes As by him al things were created so by him alone all things are maintained and preserued Iob 34. Ephes 1. Col. 1. c. Therefore he vseth no second meanes in gouerning the world In these and such like places Solution God doth not exclude his creatures which he hath ordained to vse for the setting forth of his glorie but onely sheweth that there is no other God in heauen or earth besides himselfe and that he onlie workes all in all by his mightie power in such a manner as that although his creatures doe worke yet it is by a strength and vertue receiued from him Wee say Iulius Caesar conquered manie nations yet wee doe not exclude his Souldiers whereby he preuailed Here is the only difference Iulius vsed them because hee could not subdue others without them but God being Almightie vseth his creatures because it is his good pleasure Obiection If God worketh by all meanes Absurdities inferred 1. From the meanes Solution and disposeth of all ends then wee are not tied to any men for kindnesses shewed or benefits bestowed We are not bound vnto any men or any other thing as authors of our good but as
should reape some commoditie from the Egyptians at their departure As vsurie permitted to Gods enemies but not among his people Lastly many things may be done to the professed enemies of God very lawfully the which to enterprise toward any that professe his name is a grieuous sinne the which in no wise can be imputed to the Israelites and that so much the lesse because they tooke nothing away of malice or desire of gaine but onely to obey the will of God Obiection If God punish one sinne with another sinne then he is the author of sinne because hee is the author of all punishment But God often doth thus Solution and therefore he is often a cause of sinne Sinne is to be considered either as it is simplie a sinne or as it is a punishment of former sinnes by reason it is a begetter of moe sinnes and makes the committer more miserable as it is euident in the ignorant Gentiles Ephes 4.18 and in the hard hearted Iewes Rom. 1.21 22 23 c. God onely willing lie permits the former and in his iustice inflicts the latter Lib. 5. cap. 3. as Augustine in his Treatise against Iulian plainly teacheth Obiection Whatsoeuer is committed the Lord doth will the same But sins are committed And therefore God doth will them Gods will is efficient commanding Solution or permissiue the two former make God an absolute cause the latter doth not So that we confesse that God doth will all both good and bad the bad by a willing permission the good by his command and by a powerfull effecting Obiect God commanded or at least willed the selling of Ioseph into Egypt by his brethren which fact of theirs was a sin and therfore God willeth some sinnes God willed the selling of Ioseph into Egypt Solution as it did make for the declaration of his exceeding power and mercie to his Church Gen. 48. for thereby Iosephs deliuerance was seene his honour aduanced the future good of the faithfull procured as it appeares by his supplie of the want in the time of famine in which respect Ioseph was sent aforehand by the Lord into Egypt as himselfe declareth but none of these were respected by Iosephs brethren but only an intent to make him away for the satisfying of their malitious mindes toward him therfore it was good in God as proceeding from his infinite loue to his children but euill in Iosephs brethren as proceeding of an euill minde in them Obiect God willeth the actions of the diuell and of wicked men but these actions are sinnes Therefore willeth some sins God doth not command them Solution nor effect them himselfe as they are simply sinnes but doth only willingly permit them which permission as I haue proued cannot make him a cause of the sin committed Secondly though God giue strength to the actions of the diuel and wicked men and that to a purpose making for his owne glorie and good of his children hee doth will the same yet hee is farre from the intents of the diuell and wicked men in their actions being that which makes them to bee sinnes 1. Pet. 4.19 God willed the redemption of mankinde and therefore the crucifying of his sonne whereby it was to be effected but the malice and hatred of the Iewes toward him for which cause they did it came of themselues God willes the chastisement of his children for the trial of their faith and patience but that Tyrants should imprison them or put them to death vniustly this proceedes from a hatred in them toward Gods children and therefore God wils only the good but the euill that is effected comes from themselues Obiection He which willeth the end willeth also the meanes whereby it is to bee accomplished but God willeth the end of sinning namely his glorie And therefore the meanes whereby it is manifested that is sinne it selfe Solution 1 God doth will a willing permission of the meanes but not an effecting of them for he only intendeth that by the suffering of such a meanes his iustice should take place and so his glorie bee manifested But this is cleane contrarie to the expectation of him which sinneth because he doth sinne only to satisfie his owne lusts and not to bee punished or to haue Gods glorie manifested by the same Secondlie sinne is not of it selfe a meanes of Gods glorie but in that respect Gods iustice is declared in punishing it or his mercie shewed in pardoning it So that Gods permission of the sinne is the meanes of his glorie and not the sinne it selfe because God respects not the purpose of man in sinning but his owne purpose in permitting Obiection Whosoeuer can hinder sin and will not that partie doth offend But God can hinder sinne and yet often doth not And therefore seemes often to offend The Proposition is true Solution being vnderstood of those that are bound to hinder sinne or of those that doe approue of sinnes in that respect they are simplie sinnes but God is aboue his law and therefore not tied to it Secondly in suffering sinne he no way approues of it for he punisheth him that commits it yea rather then it should goe vnpunished doth punish it in his only begotten Sonne so that the argument holds in vs that are his creatures but not in God the Creator Obiection He which doth euill that good may come thereof doth sinne Rom. 3. But God by permitting euill doth euill that good may come thereof And therefore God seemes sometimes to sinne The Assumption is false Solution because it is not Gods permission which is euill but the sinne it selfe Obiect The want of Gods grace is the cause of sinne both in the godly and in the wicked And therefore since hee doth not bestow it vpon them it seemes he is the cause of the sinnes both of the one and the other I confesse as Augustine saith that men doe sinne Deo gratiam non concedente Solution in that God doth not giue them his grace yet God being not tied to giue it and secondly his detaining it making for his iustice and glorie how can he be blamed for not bestowing it Yet further note Non ideò non habet homo gratiam quia Deus non dat sed quia homo non accipit Man is destitute of Gods grace Rom. 6.12 not because God doth not giue it but because men haue not hearts to receiue it when it is offered Aug. in Matth. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Magnus de caelo venit Medicus quia per vbique terrarum iacet aegrotus That great and wise Physition is come from heauen because the whole world lay sicke of sinne if men are not cured this only is the cause Muscujus Medicum vltrò venientem respuunt they wilfullie refuse him that would willingly helpe them Thus is Christ the bread of life the light the way the truth in that our soules are not nourished our
stroke according to the good pleasure of his will Who moued the man to cut the wood who directed the traueller to passe that way at that same time vnder that same tree who caused the axe to fall at that very instant of his passing by and by the falling to giue him his deaths wound Was it not a particular worke of God in plaguing Herod Pharaoh Manasses Nebuchadnezzar and the rest his enemies Who caused that mightie winde to arise vpon the ship in which Ionah was flying from Gods presence was it not a speciall worke of God in afflicting Iob in suffering the Caldeans to spoile him of his goods In that the seede of Abraham went into Egypt and so long continued captiue to Pharaoh was it not a speciall worke in causing their deliuerance in giuing them bread from heauen water foorth of the rocke apparell that should not weare the cloude to keepe them from heate of the day the pillar of fire to enlightē them by night to make the sea stand on heaps for their deliuerance to cause it to returne vpon Pharaoh and his hoste to cast out the nations before his people and thus miraculously to bring them safe to the promised Countrie Was it not a speciall worke of God in causing Ioseph to dreame such dreames Genes 37. in suffering his brethren to take occasion thereby to slay him in preuenting their purpose by the counsell of Iudah in sending the Ishmaelites to whom they might sell him in mouing Potiphar chiefe steward of Pharaohs house to buy him Genes 39.1 and lastly being bought in making him chiefe Ruler ouer Pharaohs house Surely this was a worke of Gods wonderfull loue and exceeding mercie to his Church accomplishing that comfortable promise that in the time of dearth his children shall haue enough Yea it was a worke of God manifesting his especiall and particular Prouidence ouer Ioseph and by consequence ouer euery of his children And that both these are true it euidētly appeares in that Iosephs brethren being astonished at the sight of Ioseph and his dignitie and vpon consideration of their former demeanour of themselues vnto him wonderfully grieued Ioseph Aspeciall vvorke of Gods grace and an euident marke of his children Gen. 45.5 hating reuenge and resolued to blesse where hee was cursed and to do good vnto those that had done euill vnto him saith vnto them Be not sad neither grieued with your selues that yee sold me hither for God did send me before you for your preseruation First vsing words of comfort secondly shewing his deliuerer and causer of his preferment God himself of his especiall Prouidence and lastly the end of all namely the good of his Church Therefore if the axe of Gods iudgement fall vpon vs if thou art afflicted in thy bodie robbed of thy goods tost in thy passage exiled thy countrie hated of thy brethren deliuered by God findest fauour with the Prince art aduanced to honour in all these being either fatherly corrections to withdraw vs from sin or pleasing blessings to moue vs to holinesse let vs acknowledge Gods especiall working for the declaration of his mercie and iustice But these mens opinions being declared and in briefe confuted I proceede vnto the certaine order of Gods gouerning all things Gods order of gouerning may bee said to be after a threefold maner First Gods order of gouerning by his Prouidence threefold sometimes without meanes Secondly sometimes contrarie to the nature of second causes and meanes Thirdly most vsually by thē according as their nature requireth And first of all of his gouerning without meanes 1. VVithout meanes A King that is Gouernour of a large and ample kingdome doth not onely rule himselfe but hath also vnder him Counsellors and Magistrates for the same purpose These are meanes of gouerning which Princes must needes haue because one cannot see all abuses heare all causes punish all offences but with God whose wisedome and power is infinite from whom nothing is hid and vnto whom to will and performe are both alike there is no such inabilitie no such necessitie And therefore to shew his might power he will sometimes worke without the vse of second meanes Instances are plentifull By whō did God create Adam Eue Genes 1.27 by whose ministerie did he giue thē a law Genes 3.8 whose voyce did he vse in reproouing their disobediēce who called Abraham forth of his natiue country Genes 12. brought him into Canaan By whom doth God sanctifie Ephes 2.22 and regenerate the elect is it not by his holy Spirit which is one with himselfe Exod. 34. Who stepped betweene God and the Iewes to put the vaile of ignorance before their eyes and to pluck it from the eyes of the Apostles 2. Cor. 3. By what secondarie meanes was that blessed cōception in the wombe of the Virgin Mary Matth. 1.23 Surely these were effected by God without the vse of second causes Neither is this true in the things of a better life only but also in things concerning this life Genes 1.2 After the Lord had created the Seas Moses saith that the Spirit of the Lord did moue vpō them not only making them goodly in proportion but also blessing and maintaining them By what second meanes did God maintaine Noah his familie Genes 7.23 and other his creatures so long in the Arke together Where were the birds that hatched the Quailes in the euening and the ground that yeelded Manna in the morning for Gods people Exod. 16.13 Deut. 29.5 What second meanes were there of preseruing the childrens shooes from corruption in the wildernesse who kept Elias 1. King 19.8 who preserued Moses in the Mount fortie daies together Exod. 2.18 Surely all these and sundrie other are effected by Gods immediate power And therefore this is an euident truth that God doth somtimes worke without the vse of second causes Touching the second maner of Gods gouerning namely 2. Contrarie to the nature of second causes sometimes against and contrarie to the nature of subordinate meanes sundrie instances may be giuen forth of Gods word The red Sea Exod. 10.19 contrarie to nature Ios 3.1 at Gods commandement stood on heapes and Iorden against his course was diuided in the middest that Gods people might passe thorow them It is against the nature of the Sunne to haue his course staid and to be caused to retire backe againe It is against the nature of the fire in that God by his speciall Prouidence preserued Sadrach Mesech and Abednego for whereas they being matter subiect vnto burning were cast into it yet no part of them were cōsumed It is against the nature of a corruptible body bound with ropes Ioh. 11.4.44 and lying dead in the graue to become sweete againe to arise to haue the ropes fall off and to be as liuely a bodie as it was before These with many other wee know that God in his
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
euill in regard of the priuation and absence of the good good in regard of the subiect wherein it is Therefore since euery euill is in some subiect and euery subiect hath his being and is vpholden by God therefore the opinion of the Manachies proued by meere reason is fond and foolish The third point followeth That God willeth sin as it is a punishment of sinnes before committed Position 3 IT is vsuall with God and this is a most grieuous kinde of punishment to punish one sinne with another Such was the hardning of the heart of Pharaoh and the blinding of the eyes of the Iewes which were not effected by God as they were simply sinnes but as Tertullian saith against Marcion as they were punishments of their former iniquities Lib. 2. pag. 180. God sent the diuell to deceiue Achab with a lie put the spirit of error into the lying Prophets their lying was a sinne but God willed it as punishment and not as it was meerely a sinne of it selfe The like appeares 2. Thess 2.10.11 Rom. 1. Isai 19. Isai 29. Because the Thessalonians receiued not the loue of the truth that they might be saued therfore God sent them strong delusions that they should beleeue lies Tim. 7. lib. 5. cap. 3. Augustine against Iulian sheweth that a desire to sinne is a sinne a punishment and a cause of sin but yet in respect of God a punishment onely This shall suffice touching this point If any one list to heare more I referre him to that of Tertullian before alleaged Contra Marcion lib. 2. p. 180. That God doth will sinne as it is an action in ward or outward Position 4 ALthough sin cannot in very deede be separated from the action with the which it goeth because euery priuation is in some subiect yet in minde there may bee a distinction and in the vnderstanding a separation of the one from the other Wherein wee conceiue the one to be good the other euill the euill proceeding from our owne corruption How sinne is distinguished from the action with the which it goeth the good from God alone whether it be substance or action Rom. 11.36 Of him and in him and for him are all things when hee saith all things hee comprehendeth substances and actions ioyntly together For since in God wee liue we moue and haue our being Act. 17.28 there is no question but by the vertue of the same power all substances are maintained and actions effected Tyrants persecuted the children of Israel their malice proceeded frō themselues but their strength to effect came of the Lord Tom. 7. de Gratia libero Arbit c. 20. Isai 7.17 For as Augustine saith God doth worke in the heart of man and doth moue the motions of the will that by them hee may bring to passe whatsoeuer he hath decreed according to that of Salomon Prou. 21.1 The kings heart is in the Lords hand as the riuers of waters hee turneth it whither soeuer it pleaseth him all Gods creatures are his instruments of glorie wee cannot properly say that an instrument worketh but the vser of the same The axe is not the squarer of the timber but the Carpenter with the axe so man doth not worke of himselfe but God by man Thus much wee acknowledge in the Confession of our faith saying I beleeue in God the Father Almightie maker of heauen and earth When we call him Almightie wee acknowledge an effectuall power working all in all according to the good pleasure of his will and when we confesse him Greator of heauen and earth we likewise acknowledge that he is the Maintainer Mouer and Effecter of all things And thus is God the effecter of actions though not of the sinnes which vsually goe with them The fifth point followeth That God doth will sinne as it is a guilt Position 5 or obligation wherin we stand bound vnto him to vndergoe the punishment our sinnes haue deserued AVgustine against Iulian Tom. 7. lib. 6. cap. 8. disputing of the guilt of original sin saith that it is an obligatiō wherin euery one that is in the flesh borne carnally of the flesh is bound vnto God to vndergo the reward of sin namely eternall destruction This obligatiō hath his seat in the lawes of God made in his iust iudgment his will setting downe the matter and his iustice ruling the forme and therefore must needs be good and being good that the Lord doth will the same For since it is proper vnto God to soue iustice and hate iniquitie as the Psalmist saith it must needs bee that God willeth our being tied to vndergo the punishment our sinnes haue deserued because therein is his Iustice exalted Gods promises conditionall namely if we by true faith take hold vpon them Ioh. 3.16 1. Ioh. 4.9 and our iniquities beaten downe Now this bond is cancelled by our gratious Redeemer the benefit whereof redoundeth only to such as by a sledfast faith exercised in the workes of true godlines take hold vpon him I meane such as are growne to the yeares of discretion and therefore capable of instruction of whom a holy life is necessarily required not infants who by Gods order of creation cannot performe the same yet by reason of the promise are within the Couenant by a powerfull and admirable worke of his Spirit as Peter Martyr saith are conuerted vnto him Obiect If any obiect the conuersion of a sinner at the last gaspe as the thiefe on the crosse I answere Ans the instāce is of one that none should dispaire but of one that none should presume Late repentance is better then none yet remember a good lesson Vix benè moritur qui malè vixit That mā doth seldome die well that euer liued ill Thus much by the way Prou. 1 though it seemes from the purpose And thus much of this guilt because I haue spoken before of the same The sixth point followeth Position 6 That God doth not will sin as it is simplie a transgression of his law but doth only willingly permit it FOr the vnderstāding of this A permission is taken three waies we must know that to permit or to suffer is taken three waies The first when of two good things wee must against our willes yeeld vnto the worst As for example A man rather desireth his sonne should applie his studies and so proue learned then that hee should be a souldier delight in warrefare or that baser Arts should be effected by him yet because he is not fit for that thou desirest when he entreateth thee that he may be a souldier or to follow some occupation thou dost yeeld vnto him which kind of yeelding is called a suffering against our willes According to that old saying When we cannot that which we would then wee must that which wee can But God willeth not after this maner for he is omnipotent and by consequence his will can neither be forced nor restrained Secondly to permit
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
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
they are Gods disposers and ordained by him to bee meanes of conueying it vnto vs. If the King send a gift we acknowledge him the bestower yet ought to bee thankfull to him that brought it Thus Dauid is thankfull to Barzillaus the Giliadite Paul to Priscilla and Aquila Rom. 16.4 yet they very well knew that God was Author of al and they but meanes ordained If God often vseth no meanes 2. From the want of means Obiection then wee are not to stand vpon the vsing them It is great impietie to reason from the Creator Solution to the creature hee is Almightie and can worke without them we are weake and cannot want them Secondly God hath ordained meanes to be helps vnto man and commanded man to vse meanes Matth. 4. therefore to reiect them is to contemne Gods ordinance grieuouslie to tempt him and wilfullie to hurt our selues Obiection If the meanes whereof we are ignorant whether they will profit vs or not are to be vsed then much more charmes and going to witches which we know will profit vs. Wee must know that the doing of that which the Lord hath forbidden Solution will neuer profit anie for though it seemes to helpe the bodie yet it doth grieuouslie hurt the soule Secondlie Leuit. 20.6 Esay 8.19.20 it was neuer knowne that euer any witch could inrich her selfe or that any one was bettered by going vnto them as in the vses it shall further appeare Obiection 2 If all things fall out necessarilie Against the immutabilitie of Gods gouernment then there is no free will in men but the Church acknowledgeth a certaine free-will And therefore this doctrine seemes contrary to the iudgement of the Church that all things should fall out immutablie Wee acknowledge as Caluin saith that men haue a certaine freedome of their willes that is Solution 1. of choosing or refusing as it seemeth good vnto them as it appeares by the choice propounded by the Prophet to Dauid 1. King 3.5 2. Sam. 24. Deut. 30.19 and by Moses to the people of Israel yet so as that God doth alwaies gouerne our willes in that which is euill decreeing a voluntarie permission for some good in that which is good both strengthning our willes Peccant per liberum arbitrium non liberatum Aug. There is a free will and a will freed to sin free to good freed by grace giuing the motion and inclining them forward Otherwise wee haue no free will at all for in our willing that which hee commands himselfe doth worke both the will and the deede and yet since it is not by a compulsion but by a gentle inclining we graunt a certaine libertie vnto them Secondly the necessitie imposed vpon al euents doth arise from the immutabilitie of Gods decree of gouerning and not from naturall causes and therefore in regard of these we may be said to will or not to will that things shall fall out or not fall out Thirdly there is a double necessitie the one of compulsion the other of immutabilitie August de Ciuit Dei Tom. 5. lib. 5. cap. 10. The first may seeme to take away our freedome because we are compeld to do that which we would not doe as to be put to death by a tyrant to be slaine by our aduersarie yet our bodies and not our willes are properly said to be vnder this necessitie because do our aduersarie what he can we may will our death No necessitie ouerrules the minds of men ibid. or not will it but this second doth not for although it comes to passe that that which is done could not but be done neither otherwise done then it is done and that our willes are vnder this necessitie yet since it is by enclining them and not by forcing them there is a certaine libertie left vnto them Otherwise how could it bee said that Christ must needs suffer Luk. 24. and yet that he suffered willinglie and by consequence freelie Esay 53. Obiect If al things fal out necessarily because Gods decree of gouerning is immutable then prayers to preuent dangers with other meanes prescribed in the word of God serue to no purpose because not wee would but as God hath decreed so it must be effected The decree of GOD doth not exclude Solution but include the meanes appointed because as hee decrees the end so the meanes whereby it is to be accomplished Ioh. 1. Gal. 5. Rom. 10. Ephes 1. Thus God in electing his children giues his Gospell to worke faith and repentance his Sacraments to confirme vs and his blessed Spirit continually to direct vs and to quicken vp his good graces within vs as feruent prayer hartie thanks giuing zeale of his glorie conscience to serue him and such like Ephes 2. These necessarie to saluation though not to iustification without which we cannot bee saued Thus God in his decree of electing decrees also the meanes of accomplishing as by Christs precepts his practise and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to predestinate it plainely appeareth As this is true of the soule so of the preseruation of the bodie for God hath not onelie giuen it a being but a soule by whose faculties it should bee kept from dangers he hath giuen food by which it shuld be nourished clothes to keep it warme oile to make a cheerefull countenance yea and for the sauing of soules and bodies all Gods blessings are giuen and all still preserued Thus Ezechias though he knew he should liue fifteene yeeres longer yet vsed a plaister of figs. And Paul though he knew he should come safe to land yet giues aduice and excites the mariners to the meanes how it should be effected How infinite many times did Dauid flie from his enemies vse meanes of his deliuerance and praied to God for the same and yet knew very well he should come to the kingdome yea and as infinit many times confessed God to be an assured defence and deliuerer of his children Secondly the reuealed will of God commanding vs to vse the meanes appointed must be a law to gouerne vs and therefore wee must not dreame of his hidden will whereof wee are ignorant Obiections and false conclusions inferred vpon this doctrine that God is the author of the euill of the punishment with the Answeres vnto them Obiection IF God willeth the death of none then hee hath no stroke in the punishment of sinners But that he willeth no ones death it appeares Ezech. 18.33 Ose 13.9 1. Tim. 2.4 2. Pet. 3.9 Matth. 23.37 Luk. 13.34 And therefore hee punisheth not all sinners There is a difference betweene the inflicting of punishment Solution the willing that a man should not come to that punishment by these places of holy Scripture the Lord shewes his desire to haue men to eschew sin The obiection propounded whereby they come to this punishmnt and not when they haue committed the same that he will not punish them for it
vnderstandings enlightned Ioh. 3.19 this way not walked the truth not receiued nor our soules cured Luk. 14.24 It is because wee reiect the truth Ioh. 6.35 refuse this way winke with our eies will not taste this foode Apoc. 3.20 but shut the dores of our hearts lest hee should enter and heale vs. Obiection The actions of the diuell and wicked men are sinnes But these are maintained by God And therefore some sinnes are maintained by him Whatsoeuer the wicked doth Solution it is euill in Gods sight because it proceeds from a person not sanctified by his spirit yet we must make a difference between the actions and motions of euill mē and the disorder and sin which goeth with them God is the cause of the one but not of the other A good Musitiō may giue a good tuch vpon a string Simile yet the soūd may be bad because the string is bad or the instrumēt naught so God may moue the actions of the diuell and wicked men yet their actions good in respect of God though euill in regard of them Obiect Hee which maintaineth nature sinning maintaineth also the sinne it selfe But God doth thus And therefore maintaineth some sinnes Aliud est innatum Solution aliud agnatum It is one thing to vphold common nature as a creature of God another thing to vphold the corruption of our nature the one is naturall as proceeding from common nature and is good in vs the other is naturall as proceeding from the corruption of our nature that is our sinne in Adam and is euill in vs the former is vpholden and maintained by God and it shewes his goodnesse because it is his creature the latter came first from our selues and is still continued by our owne wicked lusts and so is euill in vs. Isai 30. In this sense Isaiah saith vnto vs Woe be to you declining sonnes Obiect The second cause cannot work without the first cause But the second cause namely mans will is a cause of sinne And therefore the first cause namely God hath a stroke in it Solution 1 Truth it is that the first cause doth preserue maintaine and moue the second cause but in that being moued it runs into an euill this proceeds from a defect and corruption in the second cause only as in the handling that Satan and our selues are the sole causes of sinne it plainly appeares Secondly the faculties of willing and nilling are not simply the causes of sinnes but the corruption of our faculties and the diflurbance of our willes by reason of the contagion of sin which raigneth in vs. Obiect The hardning of the heart of Sihon King of Heshbon of Pharaoh King of Egypt of the Iewes and many other proceeded from God Dent. 2. Exod. 3. But these are simply sinnes And therefore God is the cause of sinne God doth harden Solution Augustine non malum obtrudendo sed gratiam non concedendo not by effecting sinne in vs but by not exhibiting of his grace whereby it is preuented For touching sinne God hath no positiue will In cludere est clausis non aperire but onely a priuation of his grace in respect of former sinnes committed In this sense God is said then to shut vp vnder sinne when hee doth not open his doore of mercie Gregor Destruit cum deserit and then to destroy when he doth forsake And thus much the Hebrew Dialect signifying as the learned haue obserued a permission and not an action doth teach vnto vs. This shall suffice for the answering of the obiections The vses follow THE SIXTH PART Containing the vses of the Doctrines deliuered The vse THe euident proofe that all things are gouerned by Gods prouidence doth teach vs a voluntary yeelding to this certain truth not suffering our mindes foolishlie to thinke on chaunce nor our mouthes fondly to attribute any thing to fortune For since it is the propertie of wisedome to dispose of all things and the wiser any one is the more he ordereth particulars it is strange that with one consent wee acknowledge God to be wisedome it selfe and yet abridge him of the properties thereof which is to gouerne all things Then it necessarilie followes that euery one that acknowledgeth God should abandon fortune and that deseruedly for whēce doth she come surely from ignorance the mother of superstition VVhat fortune is her first inuenters by likelihood her best acquaintance paint her blinde standing on a bowle and turning with euery winde Reason teacheth the blinde cannot guide the wauering cannot stablish that which is tost it selfe cannot settle others For how can he steare certainly which floteth himselfe on the waters how should fortune then gouerne any thing being more vncertaine then vncertaintie it selfe But what is she a word without substance begotten by a fond conceit brought foorth with fading breath no sooner come but gone no sooner heard but forgot againe That which is fortune to the seruant VVhence foreune ariseth is none to the master that which is fortune to the childe is none to the father that which is fortune to the foole is none to the wise that which is fortune to those which are darknesse is none to those which are light in Christ So that take away ignorance and her daughter chance will be quite banished The master lets a thing fall to see whether the seruant will giue it againe or steale it the seruant thinkes it fell by chance but his master did it to trie him So many things fall out amongst vs Gods ignorant seruants the causes and ends whereof lie hid to vs yet in all God hath his proper purpose and working Away then with fortune wherewith the mindes of the godly ought not to bee corrupted Vse 2 Secondly whereas Gods prouidence extendeth to all things but especially to his Church blessing and preseruing those that feare him in a speciall and particular manner it teacheth that aboue all things we should labour to be of the number of these priuiledged persons to be one of these sheepe whereof Christ is the shepheard that carefull shepheard that alwaies watcheth ouer them that louing shepheard that giues his life for them that mightie shepheard that alwaies deliuers them And indeed since all blessednesse doth consist in this namely to heare his voyce for those are of Gods Church and these are his sheepe and ouer them is he that carefull shepheard I will by the way and though vnfitly yet I hope profitably lay downe some reasons to moue the contemners to heare those which doe heare to bee more attentiue in hearing and forward in obeying And knowing there is no other meanes then poena praemium the Law and the Gospell for though this only works repentance yet that other is a schoolemaster and leades vs to Christ these two shall bee the heads from which my arguments of perswasion shall be taken The rewards concerne this life or a better The benefits of