thing because he willeth another 42. Therefore although he willeth many things which will not follow but upon some antecedent act of the Creature yet the very act of willing in God doth not properly depend as a consequent thing upon the act of the Creature Neither is it lawfull under the appellation of an Antecedent will to give unto God that imperfect will which is called Velleitas a woulding in the Schooles For it doth not agree to an Omniscient Omnipotent and infinitely blessed Nature 43. Wherefore that opinion which determines that God doth will something antecedently to the act of the Creature which same thing afterwards he willeth not towards them but wills another thing is not to be admitted because it makes the Will of God mutable and depending upon the act of the Creature so that as often as the act of the Creature is changed so often also it is changed 44. By that opinion also that forme of speech prescribed in the Word of God wherein we commit ourselves and all ours to God as I will doe this or that if God wil should not be used in all things but turned contrarily God will doe this or that if man will 45. This will determines of all things greatest least contingent necessary free without exception This the Scripture shewes of all kind of things as of Christ Iesus to be glorified and the Church to be saved by him Psal. 2. 110. 1. 40. 7 8 9. Heb. 7. 16. 21. Eph. 5. 25. 2 Tim. 1. 9. Of Pharaoh Exod. 1. 3. Where God did so dispose all things that he might move Pharaoh to persecute and overthrow the people of Israel nay he hardened him that he might persecute them yet Pharaoh and Israel did worke freely In like manner of the selling of Ioseph wherein all things happened freely and contingently God determining of it according to his Will Of the very heart of man Psal. 33. 15. 1 Sam. 10. 9. 26. Prov. 21. 1. Of a man killing another by chance Exod. 21. 13. Of the Lot cast into the Lap. Prov. 16. 33. Of little Sparrowes falling to the ground Of all the haires of a mans head Matthew 10. 29. 30. Of the Lillies Flowers and Grasse of the Earth Matthew 6. 28. 30. Finally of all created things Iob 38. Psal. 104. Isay. 45. 7. Ierem. 14. 22. 46. If God should not determine of all things his Will should not be simply universally the first cause and therefore they that thinke the contrary must of necessity either make two first beginnings or more then two which is very far from all truth 47. But there is not the same reason of will as there is of Divine knowledge and power for knowledge knowes all things that may be known and power can doe all possible things and they are stretched forth together beyond those things which actually have been are and shall be but by his Will he willeth not all things he can will but all things which he judgeth to be willed and therefore actually to be hereafter whence it is that although God may be called Omniscient and Omnipotent yet he cannot be called Omnivolent 48. Whatsoever God willeth in all these things he is universally effectuall so as he can in no wise be hindred or frustrated whereby he cannot obtaine what he wills For if he should properly will any thing and could not obtaine it he should not be most perfect and blessed 49. Yet the Will of God doth not infer a necessity upon all future things but a certainty only as touching the event So it could not be as to the certainty of the event that the bones of Christ should be broken because God would that they should not be broken yet there was no necessity imposed upon the Souldiers Speares and other second causes which were present 50. Nay it is so far off that the will of God which doth most certainly attaine to whatsoever it willeth doth urge all things with hard necessity that it is the prime roote and efficient cause of all that contingency and freedome which is in things because it doth effectually foreordaine such effects to follow of such causes 51. In those things which God Willeth there is a certaine order conceived namely that first he Willeth the end before the meanes to the end because he worketh by most perfect reason and among meanes he first Willeth those things which come neerest to the end for that which is first in order of execution that is last in order of intention and so contrarily 52. This Will of God is partly hidden and partly revealed Deut. 29. 29. 53. Those meanes by which this Will is revealed are rightly called the Will of the signe not only metaphorically because they declare among men what they would have but also metonymically because they are either effects or adjuncts partly declaring the proper Will of God 54. There are five signes put in that old verse Praecipit Prohibet Permittit Consulit Implet He commandeth and forbiddeth Permitteth Counselleth fulfilleth but because counsell is all one with a command instead of it it should be better to put in Promittit He promiseth Thus farre in generall of Gods Efficiency which together with his Sufficiency doth make a fit and adaequate object of Faith The kinds of it do follow CHAPTER VIII Of Creation 1. THe Efficiency of God is either Creation or Providence 2. Creation is the Efficiency of God whereby he made the World of nothing in the beginning very good 3. Active Creation is conceived by the manner of a transient action in which there is alwayes an Object presupposed about which the agent is exercised yet it is not formally transient but only virtually because it doth not presuppose but make an Object 4. Passive Creation is conceived by the manner of mutation which is improperly called mutation 5. Creation respects the whole world that is whatsoever doth exist besides God 6. Hence both all things which exist besides God are created and they are altogether created that is as well according to matter as according to forme Rev. 4. 11. Because thou hast made all things Col. 1. 16. For by him were made all things which are in Heaven and which are in Earth visible and invisible 7. Creation doth produce Originally because it produceth a being not only as it is a being but also absolutly in every part 8. Therefore before the Creation the Creatures had no reall being either of existence or Essence although they had a known being from eternity in the knowledge of God 9. Creation then produceth out of nothing that is out of matter that doth not praeexist that hath a being before but co-exist that hath a being together with the thing created For there was nothing from eternity besides God neither is God the matter or part of any Creature but only the efficient cause 10. Indeede somethings are said to be created whose matter did pre-exist but then Creation respects not only that immediate action
testimony of that publick calling whereby he was ordained and sent to be a master and teacher of Israel 28. It was also to teach that that knowledge and wisedome wherewith Christ was endued was not gotten by progresse of time but conferred or infused of God from the beginning 29. The effect of this subjection was his labouring with his hands that is an enduring of that curse of ours whereby it comes to passe that we eat our bread with that labour in the sweat of the face 30. His publique life is that whereby he openly manifested himselfe to be the Messias In this life there was 1. The enterance 2. The progresse 3. The conclusion 31. Unto the entrance pertaines his Baptisme and Tentation 32. The Baptisme of Christ was his publick inauguration to the publick performance of his office therefore in it the three offices of Christ are affirmed and confirmed 33. They are affirmed by the testimony of the father publickely pronouncing that Iesus Christ is his Sonne and so that he appointed a king by him even that King in whom he is well pleased that is a chiefe Priest who by his intetcession should take away the sins of the World and a chiefe Prophet Mat. 3. 17. 17. 3. This is my Sonne in whom I am well pleased heare him 34. The same offices are confirmed by signes namely by opening of Heaven descending of the holy Spirit under the bodily shape of a Dove resting upon Christ and an audible voyce sent downe from Heaven whereby the testimony of the Father was signified 35. They were also confirmed by the testimony of Iohn who was appointed for a witnesse preacher and forerunner of Christ and being certified of Christ partly by the revelation of the Spirit partly by those signes before mentioned he did testifie of him before others 36. Moreover by the Baptisme of Christ our Baptisme was confirmed and sanctified and withall the person is declared to whom Baptisme doth so adhere that all the force of it is to be sought for in him 37. Christ was tempted that he might shew that he was much stronger then the first Adam and that he could also overcome tentations and also helpe us with a fellow-feeling 38. The progresse of his publicke life was in poverty and labour 39. The poverty of Christ was without a singular vow and without beggery 40. The labour of Christ was in travailing through divers Countries in watchings and in greatest intention of all his strength to doe good 41. 2. This publique life of Christ was performed in preaching and working miracles unto the preaching of Christ was alwayes joyned in respect of himselfe grace and authority In respect of others either opening or hardening of heart 42. The object of hâ—…s preaching was properly the Gospell or Kingdome of Heaven Marc. 1. 14. Preaching the Gospell of the Kingdome of God 43. The end of his miracles was 1. To demonstrate the person of Christ. 2. To confirme his doctrine 3. To signifie his spirituall operations 44. Christ wrought miracles in the Angels in men in brute Creatures in things without life In Heaven in Earth in the Aire and in the Sea in things corporeall and spirituall that he might shew his universall and Divine power to be of equall force in every kind of thing 45. The conclusion of the life of Christ was in the very preparation to death 46. His preparation to death was in his instructing his Disciples and conforting them 47. This instruction and consolation was partly exercised in his transfiguration Luc. 9. 31. Moses and 〈◊〉 appearing in glory did tell of his departure And by those Sacraments which looke to the death of Christ by a certaine speciall respect namely the passeover and supper of the Lord partly in example Iohn 13. 15. I have given you example that as I have done to you so also should ye doe partly in his last Sermon Iohn 14. 15. 16. and partly in his prayer Iohn 17. CHAPTER XXII Of the Death of Christ. 1. THe Death of Christ is the last act of his humiliation whereby he did undergoe extreme horrible and greatest paines for the sins of men 2. It was an act of Christ and not a meere suffering because he did of purpose dispose himselfe to undergoe and sustaine it Iohn 10. 11. I am that good shepheard the good shepheard layes downe his life for his sheepe Verse 11. No man taketh it from me but I lay it downe by my selfe by the same reason also it was voluntary not compelled And out of power not out of infirmity only out of obedience to his Father and love to us not out of his owne guilt or desert unto satisfaction by overcomming not to perdition by yeelding 3. It did containe greatest punishments because it did equall all that misery which the sinnes of men did deserve Hence is that plenty of words phrases by which this death is set forth in Scriptures For it is not simply called a death but also a cutting off a casting away a treading under feet a curse an heaping up of sorrowes and such like Isay. 53. Psal. 22. 4. But it did so conraine these punishments that the continuance of them and holding under and such like circumstances which accompany the punishments of the sins of all the damned were removed from this death Acts 2. 24. It could not be that he could be held under by death The reason is first because such circumstances as these are not of the essence of the punishment it selfe but adjuncts following and accompanying that punishment in those who cannot so suffer punishment that by suffering they should satisfie Secondly because there was in Christ both worthinesse and power to overcome as it were by this meanes the punishment imposed 1 Cor. 15. 54. 57. Death is swallowed up in victory Thankes be given to God who hath given us victory by our Lord Iesus Christ. 5. But because there was in this death the consummation of all humiliation whereof that also was the far greatest part hence often in Scriptures by a Synechdoche of the member the death itselfe of Christ is put for all that satisfaction which is contained in his whole humiliation 6. These limitations being had this death of Christ was the same in kind and proportion with that death which in justice was due to the sins of men representing the very same degrees members and kinds 7. The beginning of the spirituall death of Christ in matter of losse was the loosing of that joy and delight which the enjoyment of God and fulnesse of grace was wont to bring But he did loose this spirituall joy not as touching the principle and habit of it but as to the act and sence of it 8. The beginning of spirituall death in matter of sence was the tasting of the wrath of God and a certaine subjection to the power of darknesse But that wrath of God was most properly that Cup which was given to Christ to be Drunke Mat. 26.
no aptitude of it selfe to determine any question neither doth it take any aptitude by the consent of them who use it to that end For in those Lots which are called extraordinary and are acknowledged to depend upon God not upon men the same consent is had in the same manner and yet it addes nothing to a Lot 25. None can shew that a Lot is indifferent unlesse he shall first demonstrate that there is in it no speciall appealing to Gods providence 26. Although also the matter of sporting things is not tied to this or that kind of indifferent actions yet it hath those bounds set to it selfe that it can have no place in those things which doe singularly pertaine to communion with God 27. It is altogether vaine which is objected that a Lot often repeated will have a divers event for neither is this likely if a Lot can be rightly iterated neither doth every appealing to Gods providnce necessarily bring with it his speciall operation and yet God even out of order is read to have sometimes answered diversly to those by whom he was unseasonably tempted Numb 22. 12. 20. Goe not with them Arise goe with them 28. But much vainer it is to object in stead of an argument that God cannot be drawen by us at our pleasure to exercise an extraordinary providence For notwithstanding this we may appeale to his extraordinary providence when it pleaseth us 29. Therefore playing at Dice is repugnant to religion not only by the circumstances and by accident but of its inward nature and in it selfe 30. But under the name of the Dye are those playes also comprehended which are grounded on mere contingency although they be afterward governed by wit industry or some art as in Table and Cards 31. But those humane exercises which are grounded upon art but are in part subject to casualty in the progresse doe greatly differ from Dice 32. Whereas men are wont by playing at Dice to be stirred up to swearings cursings and blasphemies more then in other exercises this commeth partly from the nature of the play it selfe because the Loâ—… being often reiterated and often failing expectation they thinke that that power which they imagine doth governe the Lot is against them 33. By the same reason also it comes to passe that they that use those playes can scarse put an end or measure to them because they who are inferior in the contention have no reason to despaire of their Lot and sodo persist in a pertinacious expectation of their wished successe 34. Hence also those losses and inconveniences by which other playes are wont to be made extrinsecally vitious in diâ—… doe depend partly upon the veruy nature of the play CHAPTER XII Oftempting of God 1. TEmpting of God is in a singular manner opposed to hearing the word and Prayer Psal. 95. 7 8 9. To day if yee will heare his voyce harden not your heart as in the provocation as in the day of Tentation in the Wildernesse where your fathers tempted me proved me and saw my workes For seeing that in hearing the word and godly Prayer we have communion with God according to this will if we seeke such like communion beyond his will then we are properly said to tempt him 2. To tempt God is to make triall of fome Divine perfection in an unlawfull manner Psal. 95. 9. 3. This triall is sometime of the power of God Psal. 78. 18. 19. They tempted God in their heart and speaking against God they said Can God prepare a Table in the Wildernesse namely when it is circumscribed by men and bounds are set to it at their pleasure at if he shall doe this or that which they would have him then let him be accounted omnipotent otherwise not Ps. 78. 41. Who tempted God and limited the holy one of Israel 4. Sometime triall is made of the Knowledge of God as when men privily doe something doubting whether God know it or no Ps. 94. 7. saying the Lord seeth not neither doth the God of Iacob regard 5. Sometime it is of the presence of GOD. Exodus 17. 7. They tempted God saying Is the Lord among us or no 6. Sometime it is of the providence of God when men leaving ordinary meanes appointed by God doe yet expect that God should provide for them at their desire although he promised no such thing Mat. 4. 7. 7. Sometime it is of the anger justice and vengeance of God 1. Cor. 10. 22. Doe we provoke the Lord to anger which kind of tempting is in all murmuring and strife against God oâ—… those sent by God 1. Cor. 10. 9. 10. Neither let us tempt Christ. Neither murmur yee whence Massah and Meribah were the names of the same place Exodus 17. 7. 8. But tempting of God is sometime with an expresse intention to try God as in unlawfull casting of Lots and whensoever we presume that of God which he hath not promised 9. Sometime it is with a secret and implied consent namely when that is done which of it selfe and in its own nature tends to this that God may be tried although he that doth it thinke no such thing 10. And this is done two wayes First when one willeth and expected any thing to be done and in the meane while refuseth the meanes that are necessary for it as they doe in naturall things who would have health or continuance of life and reject medicines or food as they also in supernaturall things which would have grace and life but neglect the Word of God and Sacraments with the like meanes of grace and salvation Secondly when one exposeth himselfe to danger without urgent necessity from which he can in no wise or scarsly be delivered except by a miracle from God as they doe in naturall things often who seeke vaine glory in contemning death and those in spirituall things who seeme as it were to love the occasions and entisements to sinne 11. This sinne doth oft times flow from doubting or unbeliefe because he who seekes such triall of God doth not sufficiently trust the revealed word of God but will undertake a new way to know the will of God and so it is opposed to hearing the word so far forth as it is to be received of us by Faith 12. Sometime it flowes from despaire when men not expecting the promises of God by a disorderly hastening will prescribe God when and how he may satisfy their expectation and so it is opposed to the hearing of the word as it cherisheth divine hope in us 13. Sometime also it flowes from a base esteeme and contempt of God as when one playing and jesting will try whether God will manifest himselfe according to his desire and so it is opposed to hearing of the word as it hath in it a love and fit esteeme of God 14. It flowes also from a certaine arrogancy and pride whereby we refusing to subject our wills to the Will of God doe seeke to make his will