the substrate mater may require And herein we are not without many Precedents both among the more Orthodoxe of the Fathers as also our first Reformers It 's wel known how much Justin Martyr that great Christian Philosopher delighted himself in the Studie of Platonic Philosophie even to some Intemperance in that he affirmes Apol. 1. p. 51. That the Dogmes of Plato were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliene from those of Christ And who knows not how much Augustin doth Platonise Augustinus noster immensas Deo gratias agit qùod ad ejus manus pervenerint libri Platonicorum Picus Mirandul Apol. p. 82. in some of his most sublime Contemplations Yea the noble Picus Earle of Mirandula assures us that Augustin gave immense thankes to God for the Platonic Books that came to his hands So great use did his humble Spiritual mind make of Platonic Philosophemes in order to the exaltation of free efficacious Grace So likewise among our first Reformers Picus Mirandulanus Savonarola Wesselus Lud. Vives Ramus c. chiefly addicted themselves to Plato in order to the Reformation of Philosophie Thus also Jansenius that great Patron of Efficacious Grace greatly prefers Platonic Philosophie before al other Yea may we not avouch that the choisest Physic or natural Philosophemes entertained by our New-philosophers Gassendus Cartesius c. are but Imitamens of Contemplations laid down by Plato This we have endeavored to make good in our Philosoph General P. 1. l. 3. c. 2. Albeit that Plato's Philosophie has been thus generally entertained by the best of Christian Philosophers yet it cannot be denied but that it has been the Prolific cause of the worst Heresies and Corruptions in the Church For whence sprang Arianisme Pelagianisme Mystic Theologie and may we not say the whole Complexum of Antichristianisme but from Platonic Philosophie professed in the Schole of Alexandria This is evidently demonstrated in the precedent Part of the Vanitie of Philosophie Al this being granted yet it follows not but that Platonic Philosophie may be greatly useful if wel managed and rendred subservient to Theologie as in Augustin Whereas Origen and his Sectators the Monkes of Egypt by their too fond estime of Platonic Philosophie and reduction of the Scriptures yea the whole of Theologie to a subordination thereto gave the first Formation yea perfect Lineaments to the Man of sin and his Antichristian Theologie I shal only adde on this Theme what Plutarch in Cleomene declares of the Stoic Philosophie If it fal on great and acute wits it becomes lubricous inordinate and incertain but if it be mixed with a serious meek and humble mind it greatly conduceth to the true and proper good So greatly useful may Platonic Philosophie be if loged in a serious humble meek believing mind which hath both Wisdome and Grace to render the same subordinate to Theologie But now having prefaced thus much touching the first Reformers of Philosophie The Designe of this Discourse to render Philosophie subservient to Christian Theologie and what Method may seem most conducible to the Reformation thereof we may not conclude without some notices of the principal designe of this Discourse and our procedure therein As for its original Designe it is too too apparent that our Theologie of late has received great damage and prejudice by the old Aristotelean Philosophie as Sophisticated by the Jesuites as also by New-philosophie as abused by Atheistic wits would it not then be a design of great moment so to Reforme Philosophie as to render it no longer opposite but subservient to Theologie How far we have attained hereto the Reader must be Judge As for our procedure herein thus much it 's hoped we may without Vanitie declare that we have sincerely endeavoured to render our Philosophemes Conformable to Sacred Philosophie and the Doctrine of the Church of England I must confesse as I grow in years so I daily grow more and more in the Admiration of the Wisdome Zele and Pietie of our first great Reformers Cranmer Jewel c. who delivered down to us the Apostolic Doctrine sealed by some of them with their own bloud O! how curiose and tenacious were they of the Forme of sound Words But Alas what a reproche is it now among wanton wits to be an Orthodoxe Divine What a world of new-coined termes of art are foisted into Christian Theologie virtually if not intentionally to the prejudice thereof Chrysostome understandes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.20 of Novel Termes and Formes which then began to be introduced into the Church Alas what would he say if he lived in our days and heard those vain Clamors and bablings about words which are now affected And was not this the grand crime imputed by the Orthodoxe Fathers to Origen That despising the simplicitie of the Scriptures and Christian Theologie he affected new Termes and Modes of interpreting Scriptures which his too great confidence in his own Parts and presuming himself to be wiser than others precipitated him into to the subverson of Christian Theologie as Court Gent. P. 3. B. 2. C. 1. § 8. And may we not fear the like Catastrophe as to those exotic Notions of some now-adays May not the Doctrine of the Church of England which now lyes bleeding take up that Lamentation Zech. 13.8 These are the wounds with which I was wounded in the house of my friends Have we not just cause to persuade ourselves that were there but an Uniformitie of assent and consent as to the Doctrine of the Church of England contained in 36 Articles there would not be so great a Difformitie and disagreament about Discipline contained in the other three Albeit I am no friend to those vexatiose contentiose and inutile Disputes of these Times yet I have been forced to declare my dissent from some learned and pious men of this Age and Nation with hopes that it wil not bring me under the Imputation of being Contentiose disaffected or irrespectuose towards persons of so great estime for natural Parts Learning or Pietie For I solemnely declare that it is no smal affliction to me to dissent much more publicly to declare my dissent from any who are of repute for Learning and Pietie neither could any thing induce me to offer such an apparent violence to mine one repose and retirement did I not conceive my self under an essential obligation to give my Testimonie to those great Truths and Doctrines of the Church of England which our Ancestors valued more than their bloud I shal conclude with that of profunde and pious Bradwardine in his Preface to his most excellent Book do Causa Dei where having laid open the Pride Multitude and continued Successions of the Pelagians he breakes out into this pure Flame of Divine Zele Pag. 5. Burning with Zele for the Cause of God I deliberately thrust mine hand into a terrible flame For I am not ignorant how much the Pestiferous Pelagians enraged in their spirits wil with tumultuose
any Republic as also for the preservation thereof ought to be for the establishment of Religion The like Aristotle Eth. l. 1. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's manifest that a Politician ought to know what concernes the Soul as he that wil cure the eyes must understand the whole bodie His designe is to shew that it belongs to Politicians and Statesmen to make the people happy and thence to make them virtuose Campanella Polit. cap. 7. tels us That three Causes to speak politicly found and governe Empires namely God Prudence and Occasion but in some Empires one is more visible in some another In the Hebraic Kingdome God was more visible in the Roman Prudence in the Spanish Occasion Although physically God is the Cause of al other Causes Whence Cap. 8. he addes That al Governements except wicked Machiavel have acknowleged that Prudence doth not so far avail as to foreknow what Goods or Evils are approching therefore al Nations have had recourse to God c. But how much the Interest of any politic Bodie or State lies involved in that of Religion is excellently laid down by Padre Paul the Venetian that pious and great Politician as we find it in his Life pag. 161. Touching the provisions that were to be made from time to time with the Senators the Father gave his opinion and counsel vivâ voce and vehemently upon al occurrents having always taught and inculcated that not only for Truth and Conscience sake but even for Necessitie and Reasons of State every faithful man but most of al Princes ought to invigilate the maintenance and conservation of Religion He affirmed that to this end God had constituted Princes as his Lieutenants in those States wherein the Church was planted and conferred their greatnesse on them to make them Protectors Defenders Conservators of the holy Church as sacred Scripture makes mention in which calling the greatest of them can never give a sufficient discharge of himself except it be by a godly and vigilant care in maters of Religion Thus that great Master of Wisdome and true Christian Politics How much Religion is the support of States is wel determined by Solomon the wisest Politician or rather by Christ himself Prov. 8.15 By me Kings reigne c. or as some render it In me i. e. in the exalting of me Kings reigne most prosperously The exaltation of Christ is the support and exaltation of States Religion is both the conservant and promovent Cause of States 1 King 11.37 38. Jeroboam held his Crown by it So Deut. 9.25 29. § 3. Having finisht the original and principal Causes of politic Societies we now descend to its principal Ends which The Ends of Politie in the Platonic Definition are al included in that notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Beatitude or wel-being of a politic Bodie This politic Beatitude implies many particulars Gods Glorie As 1. The Glorie of God which is the last end not only in Ethic or moral but also in politic Beatitude Thus Plato Leg. 4. pag. 713. assures us That al manner of evils wil befal that State where God reignes not And he addes the reason pag. 715. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God hath in himself the principe and end and middle of althings i. e. althings not only natural and moral but also politic have their origine from God dependence on him and therefore ought to end in him as their main Centre Whence pag. 716. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But God is to us principally the measure of althings Lastly pag. 717. he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This namely the Worship and Service of God is the primary end of our life unto which al our actions ought to collime as arrows to their Scope Thence he procedes according to his blind capacitie to shew how we ought to honor and worship God Hence 2. Virtue Another principal end of politic Societie is to render men virtuose and like unto God This indeed Plato greatly inculcates So Leg. 4. pag. 716. he saith That a good man follows God and is like unto him and therefore only fit to honor and worship him which gives stabilitie to a State So Leg. 12. he makes the knowlege of God and Virtue the great pillars and principal end of Politics Thence Leg. 9. pag. 877. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoveth a Citie to have its Families so far as it may be most holy and most happy Wherein he seems to place the happinesse of a Citie in its Holinesse and Virtue So Alcibiad 1. pag. 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It cannot therefore be that any should be happy unlesse good Whence he addes Therefore Alcibiades Cities want not Wals or Naval forces to render them happy neither can they be so by a multitude of men or by the magnitude of power without Virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if thou doest purpose to governe the Republic rightly and worthily Virtue is to be communicated to thy Citizens Thence Definit Plat. pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 politic Philosophie is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Science of things honest and utile Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Science effective of Justice in the Citie The like Aristotle in his Ethics l. 1. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it seems that he who is really a Politician gives his mind and endeavors chiefly to this namely Virtue because his designe is to make Citizens good and obedient to Laws We have instances hereof in the Cretensian and Lacedemonian Legislators who made it the grand designe to promove Virtue So l. 1. c. 9. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We made the last end of politic Philosophie to be the chiefest Good but this makes it the chiefest Concerne to render the Citizens wel qualified and good and Agents of the best things Such illustrious notices had these poor Pagans of the essential connexion between Virtue and true Politics 3. Another principal end of politic Societie is the good of the whole The Good of the whole not only of particulars Thus Plato Repub. 4. pag. 420. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We constitute a Citie not for this end that some one particular number of Citizens be separately happy but principally that the whole Citie be so The like he subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now therefore we frame a Republic as happy when not a few only therein are such but the whole That the public good is a principal end of al Politie and politic Societie Plato frequently assertes So Repub. 1. pag. 345. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now I estimed it necessary for us to confesse that al Empire as Empire must regard the good of none other but such as are subject to that Empire and committed to its care whether it be in politic or private Empire Then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if the profit from that dignitie of governing
dependes This Soveraintie and Independence of the Divine Wil the Hebrews expressed by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai which denotes Gods Soverain Dominion over the Creature from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar or basis on which the whole Fabric dependes but it dependes not on the Fabric so althings depend on the Soverain Wil of God but it on nothing Thus Plato Epist p. 312. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the King of althings althings are and althings are for his sake 〈◊〉 and he is the cause of althings beautiful Wherein note 1 thâ—â—e stiles God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soveraign King or Lord of al i. e. according to the origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the basis of al answerably to the import of Adonai Lord. 2 He saith althings are for God i. e. to be disposed of according to his Soverain Wil and pleasure And 3 he addes the Reason because he is the cause of althings i. e. God by virtue of his prime causalitie and efficience has an universal Dominion over al things to dispose of them as he pleaseth for his Glorie The light of Nature teacheth that every one ought to be the supreme moderator of his own work Hence what ever God wils is just because he wils it This Soveraintie and Independence of the Divine Wil is lively expressed Psal 135.5 Psal 135.5 6. For I know that Jehova is Great and that our Lord is superior to al Gods Jehovah i. e. the first Supreme Being who gives being to althings but receives nothing from any Creature Is Great i. e. Infinite in being and therefore most Soverain and Independent in his Wil and Pleasure Whence it follows and superior to al Gods i. e. infinitely above Angels and Men though never so potent who al depend on his soverain independent Wil. Thence he addes v. 6. Whatsoever the Lord pleased that did he in Heaven and in Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever the Lord willeth which notes the Soveraintie Independence and Omnipotence of his Wil. Jonah 1.14 So Jonah 1.14 For thou O Lord hast done as it pleased thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thy soverain independent Wil. The greatest Notions or Attributes that our shallow judgements can invent are infinitely too short to expresse the Soveraintie of the Divine Wil. But the more fully to explicate and demonstrate the Soveraintie and Independence of the Divine Wil God independent physically and morally we are to consider that as causes so dependence on those causes is twofold physic or moral Physic Dependence is that whereby an inferior dependes on a superior Cause for real efficience Moral Dependence is that whereby an inferior dependes on its superior for moral influence And there is this commun to both as in Naturals inferior causes dependent on superiors in acting have no power to act contrary to the efficace of their superiors so in Morals But now God is neither physically nor morally dependent on any superior cause 1 He has no physic dependence on any superior cause because he is the first in the order of physic Causes Again he is superior to al Gods as Psal 135.5 and therefore cannot be influenced by any So Plato Repub. assurâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an hypocrite is neither able to hide himself from God nor yet to force him The Divine Wil receives no real efficience or influence from the human Wil but the human Wil is really influenced by the Divine Wil God wils not things because we wil them but we wil things because God wils them 2 Neither is God morally dependent on any other Moral dependence is founded in natural where there is natural independence in an absolute degree there cannot be moral dependence in any degree The rational Creature having a twofold relation to God as a Creature and as rational hence he has a twofold dependence on God one natural the other moral but God being independent as to his Essence must necessarily also be independent as to Morals Moral dependence is either Legal or Final Legal dependence is when an inferior dependes on the Laws Remunerations or Distributions of any Superior Final Dependence is when an inferior dependes on some supreme last end The Divine Wil is in neither regard dependent 1 It is not legally dependent because not subject to the law of any The Divine Wil gives Laws to al Creatures but receives Laws from none yea it hath no legal dependence on any meritorious acts of the Creature God willeth nothing without himself because it is just but it is therefore just because he wils it The reasons of good and evil extrinsec to the Divine Essence are al dependent on the Divine Wil either decernent or legislative 2 The Divine Wil has no final dependence on any superior end because it s own Bonitie is its only end The End is the Cause Reason or Motive of willing althings that conduce to the End but now nothing can move the Wil of God but his own Bonitie which indeed is the same with his Wil and Essence wherefore it cannot be properly said to be the cause of his Wil because nothing is said to be the cause of it self When Theologues affirme That God wils one thing for another they mean not that the other thing is the cause or motive of the Divine Wil but that God wils there should be a causal connexion between the things willed As God willed the Sun Moon and Stars should be for the production of fruits and these for the use of man c. Gods willing one thing for another notes a causal connexion between the things willed but no causal influence on the Divine Wil Deus vult hoc propter hoc non autem propter hoc vult hoc Ephes 1.4 5. God wils this for that yet for this he doth not wil that i. e. God wils effects and causes and that the effects are for the causes yet he doth not wil the effects for the causes as if the causes were the motives of his Wil. Thus we must understand that Text Eph. 1.4 According as he has chosen us in him before the foundation of the world that we should be holy and without blame before him in love How are the Elect chosen in Christ 1 Negatively they are not chosen in Christ as the meritorious Cause of Election nor from a prevision of their Faith in Christ as the motive of Divine Election according to the Pelagian Hypothesis But 2 They are said to be chosen in Christ as their commun Head that by him they might be made new Creatures and so partakers both of Grace and Glorie Christ and Faith have no causal influence on the Divine Wil but the Divine Wil decrees that Christ and Faith should have a causal influence on Salvation Thence it follows v. 5. Having predestinated us unto the Adoption of Children by Jesus Christ unto himself according to the good pleasure of his Wil. Here
Word or Second Person in the Trinitie who made althings as John 1 1-4 and whereof the Platonistes in the Schole of Alexandria who succeded Ammonius had great notices as before in the Platonic Trinitie C. 6. § 4. 3. But yet the immediate Efficience of Divine Providence is in a more peculiar manner both by Sacred and Platonic Philosophie The Spirit the immediate efficient of Providence ascribed to the Spirit of God For the clearing whereof we are to consider that albeit al Divine Operations are usually ascribed to God absolutely because the same Divine Nature is the individed principe of al yet sithat as to the manner of subsisting there is some Distinction Relation and Order between the three Persons hence the Divine Operations are in Sacred Philosophie distinctly assigned to each person and eminently to some one And in as much as the Order of Operation among the distinct persons dependes on the Order of their Subsistence thence the Conclusive and perfective Efficience in al the great Divine Operations is assigned to the Spirit of God as peculiar to him according to the mode of his subsistence in the Trinitie Thus in the Creation the completive and perfective efficience of althings is ascribed to the Spirit So in the Fomentation and Formation of althings out of the rude Chaos it 's said Gen. 1.2 The spirit of God moved on the face of the waters i. e. in order to the Eduction and Efformation of althings for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly notes the fomentation and gentle motion of an Hen communicating vital heat to its egges and it 's applied Deut. 32.11 to the motion of an Eagle over its young ones for their protection and perfection This efficience of althings is wel expressed Psal 33.6 Psal 33.6 By the Word of the Lord were the Heavens made and al the Host of them by the breath of his mouth By the Word of the Lord we may understand 1 The Creative Efficience of the Divine Wil as before § 1. or 2 Christ by whom althings were made as Joh. 1.3 Thence it follows by the Breath of his mouth whereby we must understand the Spirit of God who is called the Breath of his mouth to note the manner of his procession which is in a way of Spiration as the Scripture assures us Job 26.13 Thus Job 26.13 By his Spirit he hath garnished the Heavens Or according to the Hebrew His spirit hath garnished or adorned beautified the Heavens i. e. decked them with those eye-pleasing gloriose lights Psal 8.3 Hence Psal 8.3 the Sun Moon and Stars are said to be the worke of Gods fingers i. e. curiosely wrought by the Spirit of God For by the finger or fingers of God the spirit of God is in a more peculiar manner denoted as is evident by comparing Mat. 12.28 with Luk 11.20 where the spirit of God in Matthew is called the finger of God by Luke as Owen On the spirit B. 1. C. 4. Neither did the Spirit 's efficience extend only to the production of the Inanimate and Animal world but also to Man and his more noble part the Soul as Job assures us Job 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Answerable to Gen. 2.7 And as the first Efformation and Perfection of althings in the Creation is ascribed to the Spirit of God so the Sustentation Conservation and Gubernation of althings in the course of Divine Providence is in a peculiar manner assigned to the same Spirit Thus Ps 104.27 Psal 104 27-30 These wait al upon thee that thou mayest give them their meat in due season 28. Thou openest thine hand they are filled with good 29. Thou hidest thy face they are troubled thou takest away their breath they die and returne to their dust Thou hidest thy face i. e. withdrawest the providential influence of thy Spirit and althings returne to dust the Earth it self the commun Mother of al corporeous Creatures seems to be dead ' til the spring come and althings receive a new face Thence it follows v. 30. Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Thou sendest forth thy Spirit whose office it is to conserve foment actuate and to give vivific heat life and influence to althings Whence it follows they are Created This Creation is not to be taken strictly of the Eduction of things out of nothing as at first no nor principally of the production of new individuals though this be included in the Spirits Providential Efficience but of the Spirits fomenting vivifying and renewing things under a kind of natural death or decay Thence it follows and thou renewest the face of the Earth i. e. Whereas the Earth in the winter season is as it were dead the Trees and other Plants divested of their verdure flourishing beautie leaves fruits yea the very juice and radical moisture is retired unto the root so that the whole seems dead And as for Animals and Brutes the greatest number of those we cal Infects are either really or seemingly dead being without motion and as for the more perfect Brutes they are likewise under a kind of partial death yea the human bodie also in the more cold Northerne Climate Yet when the Spring comes the Spirit of God that Supreme Increate Vniversal Spirit making use of the warme benigne influences of the Sun together with subterraneous fire that great create mundane Spirit reneweth the face of the Earth i. e. puts new vital Spirits and vivific heat into al parts of the Universe both inanimate and animate ' specially Plants and Animals so that there is a new face or verdure flourishing Beautie Vivacitie Activitie and Fructification in things Thus according to Sacred Philosophie the Spirit of God is said to be that Vniversal Spirit by whose Providential Efficience and Concurrence al Creatures are conserved sustained actuated propagated animated fomented disposed and governed to their proper ends and usages And we find Philosophemes not a little conformable hereto in Platonic Philosophie What Plato's Contemplations were concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of the World we have before examined Part. 2. B. 3. C. 9. S. 1. § 5. We shal now treat of the same Vniversal Spirit or Spirit of the Vniverse as to his Providential Influence and Concurrence Plato in his Cratylus p. 396. cals this Mundane Soul or Vniversal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zena Jupiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zen to animate or vivifie and he gives this reason of the Origination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no other cause of life to us Men and other Animants than that Prince and King of althings Whence he addes Rightly therefore is God honored with this name because it demonstrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God is he by whom Life is communicated to al Animals This notion of the Mundane Soul answers to Job 33.4 and Psal 104.30 of which
And can the instrument act without the concurrence of the principal Agent What then can we suppose should impede Divine Providence 3 Al providence supposeth an Act of the Wil and are not al Acts of Divine Volition efficacious Bradwardine frequently assertes and demonstrates That God permits nothing but what he wils It 's true man oft permits things that he neither wils nor doth because he cannot hinder them but there is no mere permission with God without some Act of his Wil. This is proved from the infinite Actualitie Efficacitie and Omnipotence of the Divine Wil. Thus Bradwardine l. 1. c. 32. pag. 282 c. spends a whole Chapter to prove That althings fal out and are governed by the Providence of God not only permitting but actually disposing al. And his arguments are demonstrative As 1 Otherwise the Universe should not be disposed and ordered in the best manner 2 The Scripture gives God active names as to al parts of providence c. And then Cap. 33. he demonstrates That where-ever there is any permission of God there also is his actual Volition Hence 2. 2. Immobile and fixed Gods Providence gives to al second Causes and Events a most immobile immutable fixed and certain order things most contingent and free as to second causes are necessary and fixed as to Divine Providence Hence the Stoics as also Plato expressed this fixed order of providence by Fate which they made to be an immutable connexion or series of things determined from eternitie whereby althings are infallibly directed to their ends of which hereafter in the Gubernation of Providence That providence puts into things a fixed immutable order is evident because 1 nothing fals out but what was fore-ordained from al eternitie by infinite Wisdome and an omnipotent Wil. 2 Al particular causes and effects are contained under and subservient to the Universal Cause and therefore subject to his Order Yea this Order must necessarily be most indissoluble and certain because it is founded in the Efficacitie of the Divine Wil Efficience and Gubernation as more fully anon 3. Divine Providence is most Connatural and Agreable to the exigence and condition of the second causes or subjects it workes upon The Necessitie and Immobilitie 3. Connatural and agreable that attendes the Providence of God doth no way infringe or impair the Contingence and Libertie of second Causes but confirme the same Therefore men act freely because the Providence of God determines them so to act So that nothing more conduceth to the natural libertie of the Wil than the necessary Determination of Divine Providence because it determines althings to act according to their Natures it offers not the least force or violence to the Human Wil but sweetly though necessarily moves it to the end appointed Gods manner of ordering and conducting second Causes is without the least prejudice to their proper manner of working he guides them sweetly according to the principes and instincts he has put into them For 1 Doth not Divine Providence furnish every second Cause with its Power Virtue and Efficacitie to worke 2 Doth not the same Providence maintain and conserve that Power and Vigor imparted 3 Is not also the actuation of that Power from Providence 4 Doth not Providence also most wisely and sweetly yet powerfully order the manner of working as also perfect the same Is it not then most sweet and connatural in al its Executions Hence 4. Divine Providence is most Beautiful and Perfect 4. Beautiful and perfect al its executions are in Number Weight and Measure Doth not the Wise Man assure us Eccles 3.11 That every thing is beautiful in its season Is not every execution and particular event of Providence most beautiful and proper at the season allotted it by God What are al the travels and births of time but the Eternal and wise Decrees of Providence brought forth into light Have not al issues and events not only natural and necessary but also the most contingent and voluntary their fixed time and limits constituted by Divine Providence which renders them most beautiful and perfect Are not those very products which in their own nature seem most monstrose and deformed most beautiful in their time and place as they relate to Divine Providence Is not God infinitely wise to order althings in the best manner And is he not also infinitely powerful to execute whatever he ordaines and decrees Is not that which in regard of mans Providence and Execution is most sinful and deformed in regard of Gods Providence and Execution most beautiful as Christs Crucifixion What must we say of al that confusion that seems to be in States and Churches Persons and Things Doth it reach the Providence of God Is it not only in regard of second causes and our mistakes as to the first cause Cannot yea wil not Divine Providence bring a beautiful order out of al this confused chaos It 's true Sacred Philosophie tels us of evil dayes which should come to passe in this last Scene of the World but whence springs the evil of these later days Is it not from the Lusts of Men not the Providence of God Are not the worst of days Naturally good yea Morally also to those who are good and do good Is it not the Moral Evil of Men that makes al Times Evil If Men were better would not the Times soon prove better Yea are not those very Disorders and Confusions that arise from the Lusts of Men ordered by Divine Providence in the best manner for the good of the whole As in Nature varietie addes Beautie so in the Providence of God varietie of changes renders it more beautiful It was a great saying of a Stoic He that wil take upon him to mend things let him first take upon to mend God Certainly nothing is done by God but that which to leave undone were not so good Many things that seem disorderly and confused as to parts are not so if we consider the whole Thus Damascene Orthod Fid. l. 2. c. 29. having proved that God provides and governes althings according to his most wise Wil he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God solely is good and wise by nature or Essentially As therefore he is good he provides for he that provides not for such as are under his care is not good but as he is wise he takes care to provide the best things Therefore it becomes us attending to these things to admire al to praise al to receive without curiose inquisition al the workes of Providence albeit they may seem to many injust because incognite and incomprehensible as in what follows That the Providence of God is most perfect see Aquinas contra Gent. l. 3. c. 94. Alvarez de Auxil Disput 28. p. 270. 5. Divine Providence is most mysterious and incomprehensible 5. Mysterious The Providences of God are much like his Being very ful of mysteries So Psal 36.6 The Judgements of God are said to
Human Wil as chap. 5. § 3. 3 Again if the Human Wil could produce its own Act without the immediate concurse of God it could also intend the same even to the highest degree of merit without Divine assistence 4 The Understanding cannot produce its act without Gods illumination therefore neither can the Wil its without Gods concurse See this more fully in Bradwardine L. 2. C. 20. p. 541. Also Philosoph General P. 1. L. 3. C. 3. S. 3. § 4. Prop. 1. p. 524. and what precedes in this Part 4. C. 7. 9. § 12. Lastly Dependence Natural Moral and Supernatural Creatural Dependence as to its parts is either Natural or Moral and Supernatural Natural Dependence is that whereby al Creatures as Creatures depend on God for Essence conservation and operation Moral and Supernatural Dependence is that whereby the Rational Creature dependes on God as to Morals and Supernaturals We find both these dependences conjoined in Man for he having a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or habitude to God 1 as a Creature and 2 as a Rational Creature he hath also a double dependence on God Supernatural Dependence on Christ 1 Natural of which in what precedes 2 Moral and Supernatural And as in Naturals Inferior Causes depending on their Superiors in acting can do nothing without much lesse contrary to the efficace and concurse of their Superiors so also in Morals and Supernaturals Supernatural Elevation is the total next and formal Reason of acting supernaturally and by how much the nearer the receptive Soul is to God its supernatural influencing cause by so much the more it partakes of his influence as in Nature by how much the nearer the thing moved is to the mover by so much the more efficaciously doth it partake of its Impression God doth most potently and yet most sweetly influence the Affect Act and Effect of the virtuose Soul Phil. 2.13 Al effusions of virtuose Acts are proportionate to the Souls dependence on the efficacious infusions of God Yea the natural Wil by virtue of its Supernatural Dependence is elevated to act above Nature This Supernatural Dependence of the New Creature on Christ as Mediator and Spring of al Grace is lively illustrated in Sacred Philosophie Thus Psal 87.7 As wel the singers Psal 87.7 as players on instruments shal be there Al my springs are in thee Glassius renders the words thus And they shal sing as those that lead the Dances Al my springs are in thee The Psalmist having given us in the foregoing Verses a Prophetic Description of the gloriose Reigne of the Messias on Mount Zion or in Evangelic Churches and the great number of Converts who should sing forth his praises there he concludes with this as the burden of their Song Al my springs are in thee i. e. Al the Springs of my Divine Life are in thee O great Mediator Thou alone art the prime cause and object of my dependence The New Creatures dependence on Christ for supernatural Grace is Vniversal Total Absolute and Immediate and that both for Habitual and Actual Grace For Habitual Grace 1. Christians have an Universal and Absolute Dependence on Christ for Habitual Grace So John 1.16 And of his fulnesse have we al received Joh. 1.16 and Grace for Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies either the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon and then the sense is Grace upon Grace i. e. abundant Grace and that freely or it may note the Analogie which is between the Grace received from Christ and Nature received from Adam and then the meaning is this Grace for Grace i. e. as the Child receives from his Parents Member for member or as al the Sons of Adam receive from him Lust for lust for there was no lust in his heart but what was communicated to his Posteritie so the Children of Christ the second Adam receive from him Grace for Grace i. e. al manner of habitual Graces answerable to those in his Human Nature This Supernatural Dependence on Christ for Habitual Grace is also wel expressed by the Disciples Luk. 17.5 Luk. 17.5 And the Apostles said unto the Lord Encrease our Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde Faith to us i. e. some additional degrees of Faith The Apostles had been oft rebuked by their Lord for their Infidelitie and therefore now having by their frequent relapses gained some sense of their own insufficience they depend wholly on him for supplies their own impotence engageth them to depend on his Omnipotence Grace is a Celestial Plant fed by an invisible Root in Heaven and by Juices derived from a Principe above it self As the strength of Adam's Habitual Grace could not preserve him when he trusted thereto and did not depend on his Creator so the impotence of the New Creature cannot hurt it so long as it dependes on Christ 2. The New Creature has an Universal For Actual Grace Psal 141.8 Absolute Total and immediate Dependence on Christ for Actual Grace Thus Psal 141.8 But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute Hebr. make not my soul naked or emty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to evacuate or make naked So the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes his total dependence on god We find the Churches absolute and immediate dependence on Christ for Actual Grace lively described Cant. 8.5 Who is this that cometh up from the Wildernesse leaning upon her Beloved Who is this i. e. this Woman or Church that cometh up out of the Wildernesse This shews her abandoning her own forces and strength Leaning or Cleaving to The Original word is no where else found in the Old Testament The LXX render it by a word that signifies confirming her self which denotes her dee sense of her own insufficience with absolute and total Dependence on Christ for Actual Grace Christians ought to live immediately and totally on that Grace which is in Christ and not on habitual Grace received from him Members and Branches live on life but the life of their Head and Root So Christians ought to live not in the strength of their own Graces but in the strength of that Grace which is in Christ as Paul Gal. 2.20 When men are more ready to act in the force of Grace received than in dependence on Christ they soon fal into sin This Dependence on Christ for Actual Grace is wel illustrated Phil. 2.12 13. Phil. 2.12 Work out your own salvation with fear and trembling This fear and trembling doth not implie douting as the Papists would needs persuade us but a modest humble self-abasing sense of our own insufficience with an absolute dependence on Gos Al-sufficient Grace Thence it follows v. 13. For it 's God that worketh in you to wil and to do of his good pleasure This is a strong inducement to worke the Soul to an holy self-despair and humble trembling Dependence on Divine