vses of Gods speciall prouidence teach patience in aduersitie minister comfort in affliction encourage the godly in their weldoing and be at least a corrosiue vnto the coÌ„sciences of the wicked if not a meanes to stay their malice and euill against Gods chosen the trueth of this his great goodnes shall be prooued vnto vs. Before the foundations of the world were laid The impulsiue cause of God speciall care ouer his Church Ephes 1. Rom. 8.2 it pleased God mooued through the riches of his grace and mercie alone to elect vnto himselfe and select from others the whole number of his Church vnto eternall glorie and felicitie Secondly from this worke of Election within himselfe he proceeded vnto the meanes of accomplishing Hee created them by his power yea holy righteous Our captiuitie by nature threefold but by our own inuentions we fell into a threefold captiuitie The first of error blindnes and ignorance of heauen and heauenly things Ephes 4.18 Tit. 3.3 The second vnto sinne and by consequence vnto Satan death and destruction eternall Rom. 6.20 2. Pet. 2.19 Ioh. 8.34 The third vnto corruption and dissolution of the soule from the bodie Rom. 8.19.20.21 But God that of grace elected Rom. 5.6 Ephes 1.10 Ephes 1.7 1. Pet 1.19 in mercie followes vs He sent his Sonne in an accptable time who by his most precious blood and offering himselfe once vpon the crosse effected our deliuerance and reconciled vs to God the father againe First from error and ignorance The manner and order of our redemption when hee calles by his Gospell and enlighteneth the eies of our vnderstandings by his holy Spirit Secondly from our seruitude to sinne Note in this redemptions two things 1. that is by a price so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and so Paul teacheth 1. Tim. 2. when by the same worke of his word and Spirit hee worketh faith within vs to take hold on Christ â—nd on his sauing promise the sole meanes of our deliuerance from eternall destruction whereunto our sinnes had made vs subiect Thirdly from our seruitude to corruption by the vertue and power of his resurrection working this assurance 2. a price of wonderfull value first because our Redeemer is the Sonne of God secondly most righteous 1. Pet. 1.18 1. Cor 6.20 Heb. 9.12.13.14 that as our head Christ Iesus could not be kept vnder the graue nor detained by death but is certainely risen to eternall glorie so wee his members vnseparablie vnited shall rise to felicitie with him Thus the Church being elected by God of his free grace and mercie a worke without repentance redeemed by the blood of his Sonne when it was vtterly lost reuiued by his word and Spirit wheÌ„ it was dead in trespasses and sinnes gathered when it was dispersed and so brought again vnto Christ the Shepheard Bishop of our soules and now by the bond of his Spirit vnseparablie vnited vnto him how can it bee denied that being thus blessed with all heauenly blessings Ephel 1.3 in heaueÌ„ly places in Christ Iesus it should not be in a most special manner guided and preserued by him Hath he done the greater and will he not doe the lesse Rom. 5.9 Hath hee when we were sinners iustified vs by his blood and now being iustified shall he not much more looke vnto vs If when we were enemies then much more being friends If when wee were wicked seruants then much more being blessed sonnes If when we were abiects then much more being his best beloued The natural head prouides especially for the members of the bodie the husband for his wife the deliuerer for his deliuered and shall not Christ our head the husband to his Church the Redeemer of his people especiall maintaine blesse and preserue his Church his members his Spouse his redeemed Our vertues are mixed with imperfections our loue with some dislike our care with want of prouiding yet what we haue we receiue from God who is loue it selfe Doth not hee then loue his Church abundantly and from this loue especiallie blesse and keepe it Cast backe thine eies to the time past behold the present and conclude of the future For the first looke vnto Noah when the wicked should perish hee being a figure of Christs Church must haue his Arke of deliuerance How miraculouslie did the Lord preserue his people in the land of Egypt euen foure hundred and thirtie yeeres from the promise made vnto Abraham A figure of our deliucrance from Satan How wonderfully by the hand of his seruant Moses did hee deliuer them from the bondage of Pharaoh first without munition secoÌ„dly with a mightie ouerthrow to the Enemie and hauing freed them from that slauerie how strangely did the Lord restore them safe into their promised Countrie The Arke to assure them of Gods continuall presence the heauens contrarie to nature to yeeld them foode the rocke to bee enforced to send forth her streames the pillar of a cloud to protect them from heate the shining fire to giue them light from heauen the nations to be cast forth before them and what not for the good of his children Esay 43.1 c. Therefore Esay 43.1 Feare not saith the Lord that created thee O Iacob and hee that framed thee O Israel feare not I haue redeemed thee I haue called thee by thy name thou art mine When thou passest thorow the waters I will be with thee and thorow the floods that they doe not ouerflow thee When thou walkest thorow the fire thou shalt not bee burnt neither shall the flame kindle vpon thee for I am the Lord thy God the holy one of Israel thy Sauiour I gaue Egypt for thy ransome Ethiopia and Seba for thee because thou wast precious in my sight wast honourable and I loued thee therefore will I giue man for thee and people for thy sake feare not for I am with thee I will bring thy seede from the East and gather thee from the West I will say vnto the North giue and vnto the South keepe not backe bring my sonnes from farre and my daughters from the ends of the Earth Esay 54.16.17 Esay 54.16.17 All the weapons that are made against thee shall not prosper and euery tongue that shall rise in iudgement against thee thou shalt destroy and condemne For this is the heritage of the Lords seruants and their righteousnesse is of mee saith the Lord. Neither hath the Church of God had experience of the performance of this Gods speciall Prouidence in former ages onlie but euen wee also in a most gratious manner haue been especially blessed and delinered by the same How could this little Iland Applie in quantitie a handfull in number few enioy so manie so great such wonderfull deliuerances from the hands of Infidels Tyrants Hereticks bloodie Papists in number infinit some by open force abroad some by secret conspiracies at home did not our mercifull God most carefully
both at one time both in one place So that it must needes bee that God of the tiches of his mercie by his special Prouidence blessed the one and for the declaration of his Iustice by a voluntarie permission suffered the other Reas 9 Ninthly admit two men purpose a iournie to a certaine place by the way there ariseth a tempest of thunder and lightning both take to a tree for shelter but the one with the lightning is scorched to death Neere vnto VVaternewton Countie of Huntington the other hath neither mēber hurt nor haire burnt Who hindred their iournie who sent the storme who caused the death of the one who so wonderfully deliuered the other both standing close together Surely God by his Prouidence was effecter of al. Whence was it Done in France that Steuen Brune that godly Martyr could not be consumed with a fire of fagots twise made about him Whence that the vessels of oile twice powred vpon them were rather meanes of quenching thē encreasing the flame Whence that these things denied their naturall operation so that the Hangman was compeld to thrust him thorow with a sword surely from Gods ouer-ruling Prouidence The Philosophers obseruing the course of the heauens and excellent order of all things and that amongst them many consisted of contraries gathered an vndoubted conclusion that there must needes bee a chiefe Gouernour whom they indifferently called God or Prouidence because the one cannot bee without the other For it is as great wickednesse to say that there is a God without Prouidence as it is meere follie to affirme God to haue eies without sight eares without hearing might without mind mind without reason wil without wisdome wisdom without a wise gouernment yea a Godhead without properties belonging vnto it Wherefore as experience teacheth if the Counsell of a commonwealh cannot cease without the confusion thereof if the soule of man cannot forbeare working without the death of the partie neither the soule vegetatiue in plants without their withering if the sunne cannot goe downe without procuring darknesse nor suffer eclipse without some notable exchange much more ought we beleeue that if the whole world with all things therein contained were not guided and gouerned by Gods Prouidence al would fal from order to disorder from an excellent harmonie of all things to a confusion of euery thing and from a confusion of euery thing to a not being of any thing The contrarie wherof in wonderfull manner appearing vnto vs we ought to be so farre from doubting of Gods Prouidence as that vpon a stedfast perswasion of the certaintie thereof we ought in thoughts These three seene especially in his gouernment words and deeds continually blesse magnifie praise his wonderful wisdom power and goodnes for the same And thus much for the prouing that all things are gouerned by Gods Prouidence THE SECOND PART The second part wherein is especially contained What Gods Prouidence is and the order which God vseth in gouerning by the same THe Prouidence of God is a worke of God Gods Prouidence defined by the which hee doth most wisely freelie mightilie and excellently well gouerne all things for the manifestation of his great goodnes and glorie In which respect he is called a King Iehouah Zebaoth a God of Armies The truth of this appeares first that it is a wise gouernment because he is Wisdome it selfe and nothing can bee hid frō his eies Heb. 4. Secondly wrought freely because he is not forced to any such gouernment Ephes 1.12 Thirdlie mightilie because he doth not labour to bring that to passe which hee willeth neither can any hinder the same Esay 50.2 Fourthlie excellentlie well because the Lord doth alwaies gouerne well yea euen then when his creatures rebell against him Psal 119.64 Fiftly all things as excluding none because there is not any thing which is not gouerned by him Ierem. 23.24 Lastly the end is the manifestation of his goodnesse and glorie because all things were created to that purpose yea the very wicked man which is prepared for the euill day or day of wrath Prou. 16.4 Quest But you will say If this be the end and manner of Gods gouernment how then doth it differ from Predestination Ans The answer is that in some things they agree in some they differ Prouidence agreeth with Predestination in three things Their agreement is in that both of them require knowledge both are referred to the will and both haue respect vnto things to come Their difference is Differeth in two in that Prouidence respecteth all creatures Predestination only the reasonable Secondly Prouidence guideth things to their naturall ends but Predestination to an end aboue nature As for example to bee the adopted sonne of God to bee regenerate to bee endued with grace to liue holilie and to come to eternall glorie So that it cannot properlie be said that brute beasts or the good Angels are now predestinate the one being not capable of a supernaturall end the other possessed of this excellent glorie And thus much for the definition and difference betweene Prouidence and Predestination Gods order in gouerning followes For the vnderstanding of Gods order in gouerning the world it is needfull that wee call to minde the three things contained in the word Prouidence Three things contained in the word Prodence As first a knowledge of all things Secondly a will and purpose of bringing them to passe Thirdly the very act of gouerning answerable to this foreknowledge and purpose The two former are and haue been in God from euerlasting And of both of them doth Prouidence consist as it is a work of God within himself not manifested vnto vs. But the execution of his eternall decree purpose which is actuall gouernment and the third thing contained in the word Prouidence is temporarie that is Two parts of Gods Prouidence in his appointed time made manifest vnto vs. Hence wee collect two parts of Gods Prouidence the one an eternall ordination or decree of directing all things to a certaine end the other the act of bringing them to passe in a time conuenient in manner and forme as they were decreed Of the first part A position touching the first part thus much may bee affirmed That Prouidence as it is in God is immediately from God and therefore most certaine that of his great mercie and goodnes hee hath an euerlasting care of and in himselfe ouer all his Creatures which hee hath not receiued of any other or by the vse or meanes of any thing whatsoeuer Touching the second part Diuersitie of opinions touching the second part Gods order in gouerning tied to his actuall gouernment namely Gods Actuall gouernment of all things whereunto the order to bee entreated of is wholly tied some think he gouerneth all things immediatelie by himselfe in manner and order as the light proceeds from the sunne the heate from the fire and nourishment from bread Wherein if
called a sinne The second as it is a punishment of sins before committed for God doth vsually punish one sinne with another Rom. 1.21 Because when the Gentiles knew God they glorified him not as God neither were thankefull but became vaine in their thoughts and their foolish hearts were full of darknesse therefore the Lord gaue them vp vnto their hearts lusts and vnto vncleannesse Thirdly as it is a cause of sinnes afterward committed Such was the ignorance of the Gentiles Ephes 4.18 Such the blindnesse and hardnesse of hearts in the Iewes whereof Isai chap. 6. and Paul Rom. 12. For these sinnes of theirs were punishments of their former sins secondly sinnes of the mselues thirdly causes of their infinite other sinnes as Augustine in his Treatise against Iulian teacheth excellently well Lib. 5. cap. 3. Thus we see that God may will a sin as it is a punishment and yet not be the Author of sinne as it is simplie sinne Note further Three things concurring in sinne that three things concorre in sins The first the deed or action and that is either inward or outward inward are those which are either of the mind Actions inward or outward as euill thoughts or of the heart as wicked affections or of the will as an euill choice and an agreement to that which is wicked Outward are those which are actions of the senses wrought by the externall instrumēts of the bodie Secondly the breach of Gods law going with this action which is an absence of the purity commāded and a presence of a defect and corruption forbidden noted by the Heathen man Tull. in his Parad when he saith Peccare est transilire lineas praefixas à scopo aberrare to sin is to passe the boūds prescribed and to wander from the marke expressed by the Grecians when they call it What sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defined by the holy Ghost to be the Transgression of the law 1 Ioh. 3.4 Thirdly there is in euery sin a guilt and an obligatiō wherin we stand most firmely bound vnto God to vndergo the punishment which our breach of his law hath deserued This guilt hath his ground in sinne Rom. 6.23 Death is the reward of sinne this death is from Gods Iustice which willes that euery one shall haue his due this death is our due because the soule that sinnes by Gods law shall die the death this law is giuen in equitie for he hath the right of commanding we of obeying he our Creator we his creatures and therefore by the law of equitie and right of creation haue entred a statute both of soules and bodies to be obedient vnto him Now all are guiltie in as much s all haue sinned and this guilt is the bond whereby in iustice we are tied through the committing of our sinnes to vndergo the punishment they haue deserued And so is the third things considered in sinne Concerning the first of these three God is the Author of the first thing considered in sinne viz. the Actiō which is the Action It is true that God is the principall Efficient and Author thereof for in him we liue we mooue and haue our being Touching the third thing confidered in sinne namelie the guilt God is author of the third namely the Guilt whereby we stand bound to vndergoe the punishment our sinnes haue deserued there is no question but that God doth in like manner will the same But the second namelie the transgressing of Gods Law which expelles the puritie in the action and makes it wicked breedes a doubt whether God doth wil it or not For the satisfying whereof I will first shew what it is to wil. Secondlie how farre forth God doth will the same To will is taken two waies To will taken two waies 1. Properly properlie or improperly properly when wee will a thing in respect of it selfe because we iudge it good indeede or at least in appearance seemes to be so Improperly when we will a thing 2. improperly in respect of another thing that is because of some good that will ensue the same and not in respect the thing we desire is of the one nature good In which sense men doe often wish a naturall euill A man often desireth the cutting offan infected member Simile he doth not properly will the want of that member for euery creature aimes at his perfection but the good he hopes will follow the same namelie the health of his bodie So that there is an improper willling of the one because we whollie desire the other So that the cutting away of that member may rather be called a voluntarie permission then an effectuall willing because the will according to the owne nature willeth that which is good either in truth or at least in appearance and if at any time it is carried to the contrarie this commeth from a certaine disturbing of the mind whereunto none can say that God is subiect Further those things which we properlie will those we like loue and take pleasure in but a knowne euill is neuer thus affected and therefore at no time we properly desire the same Since this then is thus with men much more is it so with God Whence it necessarily followes that hee doth willinglie suffer sinne and that he doth will that which followes the same namelie his owne glorie but is no cause of sinne as it is simplie a transgression of his law as shal be more at large declared But care is to be had lest in going about to set downe the meane we fall into the extreame or labouring to eschew some danger wee slip into a greater He that shall say God doth will sinne as it is a transgression of his law shall not goe vnpunished neither may he which affirmeth that sinne is committed against his will or without his knowledge goe vnreprooued the former is to rob God of his goodnes the latter of his infinite power and knowledge In shewing how far forth God doth will sinne seuen things to be obserued Therefore that we may escape the danger keepe the meane and obtaine our desires these things are to be obserued That God doth will his owne glorie principally as the sole end wherefore all other things are effected Secondly that he willeth the euill of the punishment and that so as he is the sole effecter and inflicter thereof Thirdly that hee willeth sinne as it is a punishment of sinnes before committed Fourthly that he doth will sinne as it is an action either inward or outward Fiftlie that he doth will sinne as it is a guilt or obligation wherein we stand bound vnto God to vndergoe the punishments which our sinnes haue deserued Sixtly that God doth not will sinne as it is a transgression of his Law but doth onelie willinglie permit it Lastly that there is a difference between his willing of that which is good and that which is euill
Vbicunque caro inuenit refectionem inuenit defectionem wheresoeuer the flesh findes a refreshing it shall also finde a want and wearing In this the godly are often poore in regard of the quantitie but in the other which are true and tried riches very abundant Are not they rich which haue the most precious graces of Gods holy spirit within them which haue Christ himselfe who as Bernard saith hath all riches in his left hand Bern. in serm and all honour in his right yea who are heires of a kingdome in qualitie rich pure shining cleare gorgeous most glorious and fuller of all ioy and happines then tongue can declare or heart conceiue In quantitie exceeding spatious in substance not subiect to alteration corruption or malice of traitors Reuel 21. To this of the riches of Gods grace and mercie they are freely chosen and of this the whole world combining themselues together can neuer depriue them These are treasures not subiect to the blasts of the aire to the malice of Tyrants to the furie of the enemie to the deceit of the flatterer or to the plots of the robber Nec fraude surripiuntur nec vi eripiuntur they are neither gotten by craft nor taken away by force and therefore permanent and enduring And thus Christ for our sakes became poore 2. Cor. 8.9 that we through his pouertie might bee made rich And thus are the godlie euer rich when in the sight of the wicked they are counted poore Lastlie 5. The godlie euer haue true honor and happinesse howsoeuer the godly are accounted wretched yet they are most blessed howsoeuer base and vile yet most excellent and honourable Prou. 22.4 The truth of this appeares in that the God of Gods and King of Kings doth both largelie reward them highly esteeme them For passing by many mightie Princes 1. Thessal 1. of the exceeding riches of his grace hee elected them being defiled with that vglie leprosie of sinne he hath clensed them with the most precious blood of his onely begotten Sonne being by nature the children of wrath as well as others he hath iustified them of his free mercie sanctified them by his Spirit and called them by his word thus though once they were dead wandred and were dispersed yet now they are reuiued called home and in the superabundance of Gods mercie gathered to Christ Iesus the Sheepheard of the flocke and Bishop of our soules In which estate they weare now no more the filthie ragges of the old man but by the hand of a liuely faith haue the glorious robe of righteousnesse that is of the new man Christ Iesus put vpon them This was our estate in regard of our selues Ephes 2.3 1. Pet. 2.9 Ioh. 1.12 Galath 3.26 Hebr. 2.11.12 So that whereas once they were enemies to God now they are made friends vnto him whereas once cursed now blessed whereas once slaues to Satan now sonnes to God whereas companions and brethren of iniquitie now brethrē to Christ wheras once wedded to our lusts now espoused to him wheras once vassals of wrath now vessels of glorie whereas once captiues to Satan now free denizens of a glorious citie whereas once led by the spirit that ruleth in the aire now guided and gouerned by the good spirit of God whereas once bondslaues to Satan now heires of the kingdome of heauen Is not this true blessednes is not this exceeding honour and dignitie A faithfull man saith Salomon abounds in blessings Prou. 28.20 Prou. 28.6 Prou. 19.1 Psalm 1.1.2.3 c. and better is the poore Christian that walketh in his vprightnesse then he that peruerteth his waies though he be worldly rich Hunc habe beatum saith Seneca non quem vulgus vocat Sencca sed cui omne bonum in animo est Account that man blessed who hath all his riches in his mind not him whom the blind worldlings esteem blessed Macrob. because solae virtutes faciunt beatum the vertues of the mind make a man happie The world hauing their iudgements corrupted and eies blindfolded are misled in censuring and deceiued in beholding the state of Christs Church and no meruaile Omne decus filiae Sion ad intus The beautie of the daughter of Sion is within her which in as much as they want the spirituall eie it is impossible by thē to be discerned They prie into the imperfections and outward blacknesse of the Church but they behold her not in Christ and so see not her perfection and glory Being for her prittie trimnenesse compared to a Roe for her louelines to a doue for her fruitfulnesse to a vine for her holinesse to a Priesthood for her royaltie to a Queene for her safetie to mount Sion for her brightnesse to the morning for her glorie to the Sunne for her beautie to the fairest of women for her glittering to an Iuorie tower for qualities called by Christ himselfe sweete comelie perfect and most blessed Now the Church of God consisting of the number of the righteous Lord what do they count blessednesse if these whom thou hast thus blessed are not truelie blessed If these whom thou thus honourest are not right honourable whose soules are inricht with thy graces whose bodies are kept by thy Prouidence and guarded by thy Angels whose death is life Hebr. 6.7.8 1. Cor. 3.22 Hebr. 1.13 whose end is glory and ioy without end whose authority is to rule all Gods creatures and this rule ended to haue a greater giuen them euen to be Iudges with Christ of the most mightie tyrants and wicked Princes vpon earth Loe this is the portion of the righteous this the inheritance of the God of Iacob and therefore they are truly blessed therefore right honorable therefore most excellent But on the contrarie the wicked want true comfort euen when prosperitie smiles The tontrarie to the fiue former observed in the wicked much more when aduersitie frownes vpon them And how can it be otherwise since they want the Spirit of God which is the sole fountaine of all comfort Secondly they are swallowed vp of the miseries that doe befall them Hence it is that Dauid saith though their seate be vpon an high hill yet it is slipperie therfore they fall in their falling come to a perpetuall destructiō As Pharaoh and his hoste were swallowed vp of the seas so they are detained of death kept vnder of the graue and hell hath dominion ouer them Thirdly they lose by all view their exchange for laughing they haue mourning Luk. 6. Prou. 14. for a little ioy endlesse sorrow for the loue of the world the hatred of God for the sauing of this life Triplex vox creaturae 1. Possideto 2. Gratias habeto 3. Rationem reddito the losing of their soules for earthly pleasures they lose heauenly ioyes to liue at ease in this life brings endlesse torments in the life to come Yea in the enioying of what they most desire they frame an
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
Thus a good Iudge giues his charge to preuent stealing at one Sessions Simile and punisheth those which haue broke it at the next Sessions Secondly if you respect Gods reuealed will that is the meanes he vseth for our cōuersion keeping of his lawes in this sense he willeth the death of none but if you respect his secret will that is his decree of reprobation Esay 1.24 Matth. 11. Luke 10. then God may be said to will the death of infinite many and that therein he reioyceth and taketh pleasure in as much as his power and iustice is thereby exalted His iustice in that hee punisheth sinne his mercie in that of his grace through his sonne hee saueth some his power in that he can ordaine for his owne seruice both vessels of wrath and vessels of glorie Thirdlie 1. Tim. 4.2 whereas God is said to will the saluation of all we must vnderstand by All some of euerie nation and degree whatsoeuer Thus Paul noteth when he saith Pray for kings and all in Authoritie because it pleaseth God that some of euerie countrie nation and degree should be saued Thus the generall vsed by Esay 43.9 is expounded in the sixt verse to be ment of the sons and daughters of God But some replie Replie 1. Tim. 4.10 that this cannot bee thus because it is said that although God is especially a Sauiour of the faithfull yet that he is a Sauiour of all as wel as of them Ans Sauiour hath relation to this life not to the life to come so that the meaning is that although God especiallie preserueth and deliuereth the godly yet that he giueth food raiment and other things necessarie for this life euen vnto the wicked also In this sense speaketh Dauid Psalm 33.6 Thou Lord sauest both man and beast Where saue must needs be vnderstood for preserue and maintaine and so in the place before alleaged Obiection The will of man agreeing with Gods will is good But whensoeuer one man doth kill another False conclusions inserred there is mans will agreeing with Gods will because it was his pleasure that such a thing should fall out In regard of the right of punishing And therefore man for killing man is not to be punished though it lies in God to punish him for it Where mans will agreeth with Gods will in all respects Solution the argument doth hold but in this and all other there is infinit contrarietie God wils a voluntarie permission man a wilfull effecting God often willes the death of a man if hee bee holie as a blessing to giue him the life of the soule for the death of the bodie and for momentarie troubles eternall ioies if he be wicked as a punishment for his sinne and to cut him off from infecting his Church but the murtherer in killing of a man respects none of these ends but the satissying of his malitious mind the occasion being as often vniustly taken as of weaknesse giuen So that in this and al other such like God willes his owne glorie in the execution of iustice and in shewing mercie to his children Rom. 12.9 but the manslaier regards neither but whollie the satisfying of his bloudie desire whereby he multiplies his sinnes in approching to the seate of iudgement 1. Thes 4.6 for vengeance is the Lords and to him only it belongs to repay Obiection Our vnrighteousnes commends the righteousnesse of God therfore though God hath the right of punishing yet he cannot in iustice punish vs because our sinne sets forth his glorie Our vnrighteousnesse doth not commend Gods righteousnesse Solution as it is simplie sinne but by accident namely because when we doe sinne God doth punish vs for the same which punishment being the execution of iustice his righteousnesse is thereby commended therfore let vs not sinne nor sinning without repentance thinke to goe vnpunished for it is for the honor of the Iudge of the world to execute iudgement Gen. 25. Obiections alleaged to prooue God the Author of sinne with the Answers vnto them Obiect IF God created the wicked man against the euill day or day of wrath Thus taught the Seleutians Aug. de haeres Thus taught Floring and Blastus at Rome Euscb lib. 5. cap 13. 28. Solution then it seemes he is the cause of sinne But God hath done so Prou. 16. And therefore seemes to be cause of sinne God created not the euill man to sin and therefore cannot be a cause of it but sinning to punish him for the same In which case none can complaine Psalm 6. because God will giue to euery one according to his worke Obiect If there be no euill in the citie which the Lord hath not done then it seemes he is the cause of sinne But God is the cause of all euill in the citie Amos 3.6 Esay 4. and therefore of sinne There is a double cuill Solution the morall and the naturall the morall euill is the sinne the naturall euill is the punishment for the sinne God is the Author of this but not of the other And therfore the Prophet Amos theacheth in this place that afflictions come from God and not by chance and fortune as some were perswaded Obiect God commanded Abraham to kill his innocent son Shemeus to curse Dauid Gen. 32.2 Sam. 15. But these are sinnes Therefore God seemes to be a cause of sinnes God commanded not Abraham to sacrifice his sonne of superstition Solution as they that offered their sons and daughters to the idoll Moloch nor yet to satisfie any malice or wicked thought in Abraham toward his sonne for this was farre from so holie a father but onlie as it was a point of Gods deuine seruice to trie the faith of Abraham who therby was to be made a father of al beleeuers And therefore God did well in commanding and Abraham well in obeying Secondly though the commandement was giuen to trie Abraham yet the secret purpose of God was to deliuer Isaac as the sequeale did manifest But on the contrarie Shemeus his railing on Dauid was from a malitious minde and to satisfie his furie against him the which was not commanded by God but only willingly permitted and in the permission so ordered as that it turned vnto Dauid to be a correction for his sinne in which sense Dauid saith the Lord bad him doe it And therefore by neither of these can God seeme to be the author of sinne Obiection God caused the Israelites to spoyle the Aegyptians of their iewels Exod. 12.25 chap. 3.22 contrarie to his owne Law Exod. 20. and therefore seemes a cause of sinne What God commaunds to be done Solution the performance of that can be no sin because sinne is a transgression of Gods lawe Secondly the Israelites being Gods people and hauing liued in great seruitude in Egypt and by their labours encreased the treasures of Pharaoh very exceedingly there was good reason why they
him and the sorrowes of the graue caught hold vpon him he cannot but breake forth vnto the acknowledgment of this dutie I loue the Lord because he hath heard my voice my prayers That is compassed him about as he saith elsewhere with songs of deliuerances Exod 21. Deut. 6.5 When the Lord would excite his people to the keeping of the first and great commandement Thou shalt haue no other Gods but me which as Christ expounds it in his answere to the demand of the Pharisaicall Lawyer is no other thing but to loue the Lord with all our heart Matth. 22.37 with al our soule and withal our mind His arguments of perswasion are taken from his fatherlie care and mercie vnto them saying that hee was their God which brought them out of the Land of Egypt and out of the house of bondage So that this is a speciall vse to bee made of Gods benefits and great care ouer vs that when as hee doth superabound in blessings wee should abound in loue the onely sacrifice which God accepts and that onlie dutie which we may best performe Hoc praeceptum breue leue vtile est This lesson to loue God for his benefits is short light and profitable Short that all may learne it none can complaine of length or hardnesse light that the sick man in his bed the poore man in his want the captiue in his bondage the prisoner in his chaines and that which is hardest the rich man in his wealth without selling his substāce may learne to performe it Profitable none can complaine of losing thereby nay who euer loued the Lord which hath not thereby gained his owne soule which is more then the world and God himselfe more then a thousand soules Nor doe those benefits onely whereof wee haue an euident sense and feeling moue vs to loue the Lord but euen those also whereof wee are made partakers by their more remote operatiō which being lesse sensiblie felt as causes farther remoued Prouocations to make vs loue God are not so easilie perceiued by vs and yet continuallie admonish vs to loue the Lord. Caelum terra omniae quae in ijs sunt eccè vndique mihi clamant vt te amem domine Heauen and Earth saith Augustine and all things therein contained Clamant dupliciter 1. Ostendunt dignitatem 2. Ostendunt bonitatem doe make a continuall cry round about me that I should loue thee O Lord. They shew thy worthinesse and declare thy bountie such a world such heauens such an ocean such an earth such spirituall such earthlie creatures insensible sensible reasonable all wonderfully framed Quocunque te vertis veritas vesti◠ijs quibusdam quae operibus suis impressit loquitur tibi te in exteriora relabentem ipsis exteriorum sormis intus reuocat Aug. de Arb. lib. Lord how mightie how wonderfull how wise art thou that made them and therefore worthie our loue and being thus made thus to blesse to continue to increase to multiplie them yea more to fill vs with them for thou hast said Wherin haue I grieued or failed you and we could not tell thou hast said What could I haue done more to my vine then I haue done but wee could not iustlie complaine and therefore thy bountie thy superabundāt bounty must needs make vs to loue thee Vnto this loue meere nature excites vs the horse loues his keeper the dogge his master the hawke the faulkner the seruant the Lord the sonne the father Pudeat ab exiguis enimalibus nos trahere mores Seueca shall these follow the course of nature and shall wee degenerate doe these loue that they might liue here and shall not wee loue our Lord our Master our Father that wee might liue eternally Nor doth nature onely teach this but reason also Bern. Quod nisi per ipsum valuit esse sine ipso non potest sustineri Quisque ita conditus est vt ipsum necessariò habeat protectorem quem habuit conditorem Euery one is so framed that hee must necessarily haue him to be his protector whom he had to be his maker because that which could not haue his beeing but from him cannot be sustained but by him Now God being this sole protector there is good reason why we should loue him A protector that is wise and can dispose for our good omnipotent therefore able to effect it mercifull and therefore will doe it iust and therefore will not decerue faithfull and therefore will not forsake if man wil euer chuse an absolute friend why should not man in reason chuse such a friend Foure things mouing to loue others what can hee desire that this blessed friend affoords not vnto him if delight there is pleasure at his right hand for euermore if alliance in Christ he is thy gratious father if present gaine thou art fild with his benefits and compast with his deliuerances if future glorie thou art not onely attended with a guard of Angels in this life Ama vnum bonum in quo sunt omnia bona satis erit August but shalt further be crowned with euerlasting glorie in the life to come And therefore reason teacheth that wee should loue God such a father so delightfull so gainefull so profitable to those that place their affections vpon him And though these doe continuallie craue our loue yet the riches of his grace and mercie do challenge it much more they doe mooue but this compels vs to loue him The consideration of this being the fountaine of all Christian duties yea giuing life and taste vnto them and yet alas slenderly regarded and lesse performed it will not be vnprofitablie though perhaps vnfitly annexed to this my purpose to shew Gods loue to vs thereby to excite ours to him againe Wherein consider the state we were in vessels of wrath bondslaues to sinne to our owne lusts to Satan of our selues castawaies for euer the state we now are in vessels of glory free denizens of heauen children of God heires of eternall happinesse how this is accomplished Iohn 3.16 in that God sent his onely begotten Sonne to redeeme vs from that fearefull miserie and to bring vs to this exceeding glorie but how by deposing his crowne of dignitie his glorious estate his absolute honour his perfect ioyes and so to become man in the flesh to vndergo hunger nakednesse want with other infirmities whereunto mankind is subiect sinne onely excepted This is wonderfull loue but behold greater hee became Asham as Isaiah saith a sacrifice for sinne hee drew vs as Hosea saith Hosea 11.4 with the coards of man that is as the Septuagint expounds it was willinglie bound with coards himselfe that hee might vnloose the coards wherewith wee were tied Ephes 2.18 Hee redeemed vs as Paul saith with his bloud shed on the crosse an ignominious death a fearefull death in which hee vnderwent the furie of his father and the torments of hell both
in soule and bodie and all to free vs that were guilty being guiltlesse himselfe Thus he became a louing Noah that made an Arke of his owne bodie to saue vs silly sinners from drowning in the pit of eternall perdition thus he became a louing Pellican that pearced his owne heart that with his deerest bloud we might be reuiued It is obserued that the Pellican hauing made her nest hatched vp her young departs for a little season but in meane while the serpent comes and poisons them all the Pellican perceiuing it at her returne strikes the place against her heart washeth them with the bloud that issueth and after keepes them warme three daies and so they are restored againe Christ is the Pellican we his young Paradise the nest Satan the Serpent wee are poisoned Christs hart is stricken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption signifies a price giuen therefore Paul 1. Tim. 2. saith that Christ hath giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a price expressed by Paul Ephes 1.7 to be his blood 1. Pet. 1.19 the bloud issueth we are washed hee couers vs that were dying with the wings of his mercie and so we are restored from death to life againe This bloudshedding is that price which Christ gaue for our redemption a most precious price and of an exceeding value to which not siluer nor gold being things corruptible may once bee compared For it was pure bloud stained with no pollution of sinne and secondly the blood of him that was the sonne of the most glorious liuing God Qui multa gessit mira protulit dura nec tantum dura sed etiam indigna who as Augustine saith did not only endure tortures most wonderfull most grieuous but euen such as were most vnbeseeming and vnworthie his person for as Bernard saith Habuit in dictis contradictores in factis obseruatores in tormentis illusores in morte exprobatores He had such as did contradict him in his sayings obserue him in his deeds mocke him in his sufferings reproch him in his death Hee said hee was the Sonne of God they said he was a blasphemer By curing on the Sabbath he did that which was good but they obiected he did that which was not lawfull to do He was content as a seruant to suffer for our sinnes but they in the bitternesse of his paines derided him with haile master King of the Iewes He submitted himselfe to the death and they in this death cried Thou which destroyest the Temple and buildest it againe in three daies if thou bee the Sonne of the liuing God come downe from the crosse and saue thy selfe And thus in his sayings deeds sufferings death he had those which did cōtradict obserue deride and cast him in the teeth This being knowne do you not now know the grace of our Lord Iesus Christ 2. Cor. 8. that he being rich for our sakes became poore that we through his pouertie might be made rich And doe you know this price giuen for our redemption this precious price this exceeding price in the giuing whereof he vnderwent so many miseries so many torments so many gain-sayings so many obseruations so many mockings so many scornings and shall not these not all these moue vs to loue him that bought vs Bernard and thus dearely bought vs O duri indurati obdurati filij Adami quos non emollit tanta benignitas tam ingens flamma tam feruens amator O hard and more then hard hearted sonnes of Adam whom so great loue such flaming loue so feruēt a louer wil not prouoke incense nor moue to loue him Behold him on the crosse his head bowing to kisse thee his armes to embrace thee his blood from the very heart through hands sides and feete trickling downe to cleanse thee heere 's a sweete kisse an humble kisse a blessed kisse by which a barren groūd yeelding wholly weeds and brambles is now made a garden of most sauourie spices in which heauen hath stooped to earth a King married a begger yea more then all God vnited to vs and we to him through which death and destruction is abolished and euerlasting life and happines procured And shall not all this moue vs to loue him I know all will answere they loue the Lord and fie on him that loues not God that thus deserueth to be beloued But withall Deut. 5.6 Matth. 22.37 1. Toto corde 2. Tota anima 3. Tota mente id est 1. Jutellectu sine errore 2. Voluntate sine contradictione 3. Memoria sine obliuione Augustine thou must further learne to loue him with all thy heart with all thy soule and with all thy mind and this is that maner of louing which God requireth And secondly examine this loue by the effects thereof and thou shalt finde few to loue him feruently many to loue him coldly infinite to loue him nothing at all Touching the manner with all the heart with all the soule with all the mind it is as Augustine saith to conceaue of him in our minds without any errour to obey him in our willes without contradiction to lay him vp in our hearts without obliuion Alias 1. Sapienter ne decepti 2. Dulciter ne illecti 3. Fortiter ne oppressi Bern. Or as Bernard saith with the heart that is wisely with the soule that is sweetly with the minde that is strongly Wisely that we be not deceiued with the policie of Satan and his craftie instrumēts Sweetly that riches pleasures honor by their sugred baites doe not allure vs. Strongly that the mockings of the scorners of Gods promises or persecutions of Tyrants doe not ouercome vs. And this is to loue God with all the heart with all the soule and with all the minde But I come to the effects of loue which are certaine and many Verus amor si sit in affectu necessariò ostenditur in effectu If true loue be in the affection it euer shewes it selfe in effecting The fire yeelds heate or smoke and if neither thou maist say there is fire long enough before men will beleeue thee This loue is a fire The fire kindled saith Dauid and at last I spake with my tongue therefore if it yeeld not his effects in stronger or weaker manner say what wee will the loue of God abideth not in vs. Certaine effects of louing God These effects are infinite but I touch the chief and leaue the rest to our due consideration The first signe of our true loue vnto God is when wee decrease in our loue to the world Yee cannot loue God and Mammon saith Christ I account aduantage Philip. 3.7 losse saith Paul and all things dung that I may winne Christ as if hee should say These must bee reiected before Christ can be loued VVhere is your loue to God you coueious Earth-wormes Simile Duplicibus desiderijs nemo incedere potest None can halt between two desires the eyes cast vpon two things at once