is cast into the lap but the euent proceedes from the Lord. Ionas by casting of lots was found out to be the partie for whose sake God sent the storme vpon the Seas which could not be done by chance nor yet vndone because being thereby cast into the Sea swallowed of a Whale and remained in his bellie three daies three nights but afterward cast vpon the land again he was therein a figure of Christs lying in the earth and of the time it should containe him In the election of a new Apostle the Lot fell vnto Matthias but not as hauing a libertie of falling vpon the other for it was to shew that hee which knew al things as the text saith had chosen him Act. 1.24 Therefore if these things seeming meere contingent fall out necessarilie in respect of GOD though vnto vs to whom future euents are vnknowne farre otherwise how can wee denie the same necessitie in all other things to which the like libertie is not granted Further it is to be obserued that although causes in their own natures not definite may encline vnto either part as the will to chuse or refuse yet these by Gods decree encline to one part only According to that of Salomon Man 's heart is in the hand of the Lord as the riuers of waters and whither he pleaseth hee turneth the same yet so as that which we doe that wee thinke for that instant best to bee done But you must vnderstand me of things propounded to our choice whereof there is in vs a libertie of chusing or refusing either In which case euery of vs may say by experience that we are moued to incline rather to the one then to the other Otherwise wee cannot be said to make a choice of any Now this inclining of the will comes from God Psalm 105. Prou. 16.1 20.24 hee worketh in vs both the will and the deede according to his good pleasure Philipp 2.13 The Lord August de Gratia Arbitrio Tom. 7. cap. 21. saith Augustine doth incline the willes of men whither it pleaseth him but yet so as that he doth not disturbe their natures neither violently worke vpon them but doth it by a pleasing inclining and gentle mouing them forward According as Boaethius in his Topicks Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by him for destinie or Prouidence indifferently very well noteth Thus wee see that men will freely yet necessarily freely because they are only inclined and moued neuer forced nor compelled necessarily because GOD doth moue them to one part only according to his act of decreeing which cannot be altered Obiect If such things as are of their own natures appointed to no certaine ends but may fall out this way or that way in regard of themselues are so gouerned by God as that they can fall out no otherwise and therefore are necessarie then we cannot call this cause definite that indefinite this effect necessarie that contingent but must needs agree with the Stoicks that there is no libertie of working granted vnto them Euery thing doth take his name from his owne nature Solution the matter whereof it consists and the manner of subsisting and not from the externall cause of the same Adam was not called God from the externall cause of his being from whom hee receiued the breath of life but hee was called Adam of the earth being the matter whereof hee was framed Wee doe not call such things as we doe against Gods law good works from the externall cause farthest remoued from their working but wee call them transgressions of Gods law sins and such like from a defect within our selues and from our own corrupted natures Euen so when wee consider the natures of causes within themselues we call some definite some indefinite some effects necessarie some contingent Yea in this sense we say that our willes haue some freedome But if wee looke vnto Gods certaine foreknowledge his immutable will and act of gouerning then hath his infallible knowledge taken away chance his heauenly will limited our willes and his act of gouerning imposed a necessitie that cannot be eschewed And thus much touching the immutability of Gods Prouidence and the necessitie it imposeth on all things THE FOVRTH PART wherein is especially contained That although God doth gouern all things and that so as his gouernment can neither be altered nor hindered yet that he cannot be the author of sin although he is the principall cause of euery action with the which the sinne concurreth SVndry are the opinions cōcerning this point Diuers opinions thouching the author of sinne The Libertines affirme that God so willeth sinne as that he is the cause thereof The opinion of the Libertines And therefore that sinnes should not be reprooued because they are the workes of God For say they it is not mā which sinneth but the Lord by man If you contradict them their answere is You are not regenerate by Gods Spirit and therefore cannot iudge aright of his workes But this opinion tendeth wholly to the libertie of the flesh and therefore is diuellish and damnable The Manichees haue thought The opinion of the Manichees that God cannot so suffer sinne as that he should any way wil it and therefore concluded that there are two onely Authors of all things the one the chiefest Good the principall Efficient of all goodnes the other the chiefest Euill the sole Effecter of all wickednes as well the sinne as the punishment for the same And so they will haue sinnes to be committed whether the Author of all goodnes will or not Others there are which neither consenting to these nor agreeing with the former would haue God to will sin and that he is the cause thereof yet that no fault can be imputed vnto him but vnto men who commit it Their reason is Gods will is a rule of equitie and therefore whatsoeuer hee willeth the same is iust and right Thus you see the diuersitie of iudgements whence ariseth the necessitie of handling this doctrine In the entreating whereof it is necessarie to touch these three points How farre foorth God doth will sinne That he can in no respect be Author of any thing as it is simplie sinne That the diuell is the setter and wee the effecters of it For the vnderdanding How God doth will sinne how far forth God doth will sinne we must obserue that there is a double euill The one the euil of the offēce 1. Malum culpae which is the sinne the other the euill of the punishment which is the reward of sin 2. Malum poenae called euill in respect it is hurtfull to him which suffers it The Euill of the offence Sinne is to be considered three waies which is the sinne is to be considered three waies The first as it is simplie contrarie to Gods law in which respect onely it is
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
euill in regard of the priuation and absence of the good good in regard of the subiect wherein it is Therefore since euery euill is in some subiect and euery subiect hath his being and is vpholden by God therefore the opinion of the Manachies proued by meere reason is fond and foolish The third point followeth That God willeth sin as it is a punishment of sinnes before committed Position 3 IT is vsuall with God and this is a most grieuous kinde of punishment to punish one sinne with another Such was the hardning of the heart of Pharaoh and the blinding of the eyes of the Iewes which were not effected by God as they were simply sinnes but as Tertullian saith against Marcion as they were punishments of their former iniquities Lib. 2. pag. 180. God sent the diuell to deceiue Achab with a lie put the spirit of error into the lying Prophets their lying was a sinne but God willed it as punishment and not as it was meerely a sinne of it selfe The like appeares 2. Thess 2.10.11 Rom. 1. Isai 19. Isai 29. Because the Thessalonians receiued not the loue of the truth that they might be saued therfore God sent them strong delusions that they should beleeue lies Tim. 7. lib. 5. cap. 3. Augustine against Iulian sheweth that a desire to sinne is a sinne a punishment and a cause of sin but yet in respect of God a punishment onely This shall suffice touching this point If any one list to heare more I referre him to that of Tertullian before alleaged Contra Marcion lib. 2. p. 180. That God doth will sinne as it is an action in ward or outward Position 4 ALthough sin cannot in very deede be separated from the action with the which it goeth because euery priuation is in some subiect yet in minde there may bee a distinction and in the vnderstanding a separation of the one from the other Wherein wee conceiue the one to be good the other euill the euill proceeding from our owne corruption How sinne is distinguished from the action with the which it goeth the good from God alone whether it be substance or action Rom. 11.36 Of him and in him and for him are all things when hee saith all things hee comprehendeth substances and actions ioyntly together For since in God wee liue we moue and haue our being Act. 17.28 there is no question but by the vertue of the same power all substances are maintained and actions effected Tyrants persecuted the children of Israel their malice proceeded frō themselues but their strength to effect came of the Lord Tom. 7. de Gratia libero Arbit c. 20. Isai 7.17 For as Augustine saith God doth worke in the heart of man and doth moue the motions of the will that by them hee may bring to passe whatsoeuer he hath decreed according to that of Salomon Prou. 21.1 The kings heart is in the Lords hand as the riuers of waters hee turneth it whither soeuer it pleaseth him all Gods creatures are his instruments of glorie wee cannot properly say that an instrument worketh but the vser of the same The axe is not the squarer of the timber but the Carpenter with the axe so man doth not worke of himselfe but God by man Thus much wee acknowledge in the Confession of our faith saying I beleeue in God the Father Almightie maker of heauen and earth When we call him Almightie wee acknowledge an effectuall power working all in all according to the good pleasure of his will and when we confesse him Greator of heauen and earth we likewise acknowledge that he is the Maintainer Mouer and Effecter of all things And thus is God the effecter of actions though not of the sinnes which vsually goe with them The fifth point followeth That God doth will sinne as it is a guilt Position 5 or obligation wherin we stand bound vnto him to vndergoe the punishment our sinnes haue deserued AVgustine against Iulian Tom. 7. lib. 6. cap. 8. disputing of the guilt of original sin saith that it is an obligatiō wherin euery one that is in the flesh borne carnally of the flesh is bound vnto God to vndergo the reward of sin namely eternall destruction This obligatiō hath his seat in the lawes of God made in his iust iudgment his will setting downe the matter and his iustice ruling the forme and therefore must needs be good and being good that the Lord doth will the same For since it is proper vnto God to soue iustice and hate iniquitie as the Psalmist saith it must needs bee that God willeth our being tied to vndergo the punishment our sinnes haue deserued because therein is his Iustice exalted Gods promises conditionall namely if we by true faith take hold vpon them Ioh. 3.16 1. Ioh. 4.9 and our iniquities beaten downe Now this bond is cancelled by our gratious Redeemer the benefit whereof redoundeth only to such as by a sledfast faith exercised in the workes of true godlines take hold vpon him I meane such as are growne to the yeares of discretion and therefore capable of instruction of whom a holy life is necessarily required not infants who by Gods order of creation cannot performe the same yet by reason of the promise are within the Couenant by a powerfull and admirable worke of his Spirit as Peter Martyr saith are conuerted vnto him Obiect If any obiect the conuersion of a sinner at the last gaspe as the thiefe on the crosse I answere Ans the instāce is of one that none should dispaire but of one that none should presume Late repentance is better then none yet remember a good lesson Vix benè moritur qui malè vixit That mā doth seldome die well that euer liued ill Thus much by the way Prou. 1 though it seemes from the purpose And thus much of this guilt because I haue spoken before of the same The sixth point followeth Position 6 That God doth not will sin as it is simplie a transgression of his law but doth only willingly permit it FOr the vnderstāding of this A permission is taken three waies we must know that to permit or to suffer is taken three waies The first when of two good things wee must against our willes yeeld vnto the worst As for example A man rather desireth his sonne should applie his studies and so proue learned then that hee should be a souldier delight in warrefare or that baser Arts should be effected by him yet because he is not fit for that thou desirest when he entreateth thee that he may be a souldier or to follow some occupation thou dost yeeld vnto him which kind of yeelding is called a suffering against our willes According to that old saying When we cannot that which we would then wee must that which wee can But God willeth not after this maner for he is omnipotent and by consequence his will can neither be forced nor restrained Secondly to permit
is often taken for a suffering of the one of two euils that a greater euill should not ensue After this manner do Princes oftentimes in wisdome suffer a traitour to rest in his conspiracy that it may be the more euidently proued against him and that other his complices may more apparently be knowne As also when they suffer the wickednesse of some to goe vnpunished lest by cutting them off the land should bee weakened or by some sinister meanes the countrey brought to ruine In which cases Princes do not approue of the wickednes of their subiects but in great wisdome do suffer them a while that by apparēt iustice they might suppresse them or by vertuous lenitie at length conforme them The third way of suffering is when we do not preuent the euill which we could hinder but do at our pleasure suffer the same As when by our skill in aduising we could free a ship from being swallowed vp of the seas by our strength we could pluck our neighbour or his cattell forth of the ditch by our abundance we could relieue the distressed cloath the naked feed the hungrie and such like yet in these cases it is our purpose to yeeld no helpe at all and therefore do willingly suffer them to perish After this manner doth God permit sinne and is excellent good in him because he is aboue the law yet doth it to an excellent end mixed with no maner of ataxie or disorder at al but is euill in vs in regard we are vnder a law which commāds we should do vnto others as we would others should do vnto vs. God seeth that man being naturally euill cannot but sinne vnlesse he be preuented with the special assistance of his holy Spirit he cannot but fall Psalm 23 vnlesse the staffe of his Spirit doth hold him vp God knoweth this and can by his al-sufficient grace stay him vp yet it pleaseth him sometimes to suffer him to sinne and to permit him being of himselfe not able to stand sometimes to fall but this is vpō great cōsideration and in wonderfull wisdome namely A threefold cause of Gods suffering of sin 1. The declaration of his iust iudgement either for the declaration of his iust iudgement by punishing his sinnes or for the manifestation of the riches of his grace 2. The manifestation of his exceeding mercie by pardoning his iniquities Rom. 9.22 Neither doth God permit sinnes as certaine men imagine vnwillingly or at least no way willing them for this doth not agree with his omnipotencie 3. That we might know our ovvne weaknesse and wholly relie on his grace but he doth so suffer them as that he doth will the suffering of them the which is added lest men should thinke that God suffered any thing the which he did not will which is impossible because omnipotent Neither doth God willingly permit sinne in such sort as that he doth like of it in that respect that it is simplie sinne for his lawes are to preuent it and his iustice takes hold vpon it much lesse then doth he put it into their minds or is in the least measure Author of the same so that it followes that his permission is voluntarie and we sole effecters of our owne miserie Psalm 81.13 I gaue them ouer saith the Lord vnto the lusts of their hearts and they walked in their owne waies Act. 14.16 God suffered the Gentiles saith the text to walke in their owne waies That this permission was in al respects voluntary Matth. 10.29 it is plaine in that a sparrow shall not fall on the top of the house without the will of our heauenly father much lesse then shall greater matters be effected without his voluntarie permission as that Tyrants should persecute his chosen of which kind offsinnes Christ in that place speaketh Therefore since no one hath resisted the will of God at any time Rom. 9.19 Tom. 3. de Trinit lib. 3. cap. 4. wee may safelie conclude with Augustine that the same is the principall cause of euery thing as well of the substance as of the seuerall motions nothing being done which hath not either his commandement or permission forth of the court of the great Emperour of heauen and earth from the riches of his grace and mercie in bestowing of rewards or from the rule of his iustice in inflicting punishment to which opinion of Saint Augustines the learned of this age doe easilie agree That there is a difference betweene Gods willing of that which is good Position 7 and that which is euill GOd is properlie said to will those things which are good because he doth both approoue and also loue them in that respect that they are good and so doth effect them immediatelie himselfe or mediatelie by others But he doth condemne hate those which are euill much lesse doth hee approoue nad loue them yet he doth willinglie suffer them and that in wonderfull wisdome and for excellent ends So that the difference betweene the one and the other is in that the good is powerfully effected the euill willinglie permitted The first thus wrought because of it selfe it tends to the end or dained and secondly is the sole things whereunto Gods will is carried The second thus permitted because the exceeding riches of his grace may the more redound to some and the strictnesse of his iust iudgement more declared vpon others both iointlie tending to his owne glory and good of his Church Note three wonderfull things in Gods effecting of this 1. His infinite vvisdome 2. Povver 3. Goodnesse in that his power knowledge and will concurre to make sinnne being simplie euil to tend vnto another end then the nature therof will admit or was in the purposes of such as did commit it once imagined And thus much briefely for the difference betweene Gods willing of that which is good and that which is euill Thus hauing touched these seuerall positions wherein is especially shewed first the proper obiect of Gods wil and secondly in what sense hee willeth sin now it remaines to prooue the consequence of all namelie that God is principall Efficient of all goodnesse but neuer Author of sinne as it is simplie considered That God can by no meanes be the Author of sinne as it is simplie a transgression of his law THe truth of this position appeares Two waies of prouing that God cannot be Author of sin 1. By his Word 2. By meere reason first from Gods word secondlie from meere reason From his word afthis manner Psalm 5.4 Thou art not a God saith Dauid that louest wickednesse neither shall any euill dwell with thee As though he should say Thou God shall free mee from Saul and his conspirators because thou art a God which neither willest nor any way approuest of wicked dealing Habac. 1.15 Thou art of pure eies and canst not see euill Thou canst not behold wickednesse In which place the Prophet doth teach that the nature of God is such that hee
transgressions yea redeemes it being vtterly lost 1. Pet. 1. not with corruptible things as filuer gold and such like but with the most pure and precious blood of his deare and onely begotten Sonne And now thus called home keepes it to the Shepheard of the flocke and Bishop of their soules thus gathered preserues it louingly vnder the wings of his mercie thus a wakened still sounds by the trumpet of his word that it should not be lulled asleep in the cradle of security Rom. 10. thus reuiued giues still life vnto it by the power of his Spirit and thus of the exceeding riches of his grace and mercie hath deliuered vs from the captiuitie of error sinne Satan corruption and eternall destruction and so by the same word and Spirit Rom. 8. conducts vs thorough the boisterous seas of this troublesome world vntill hee hath brought vs to his hauen of euerlasting rest and blessednesse O the wonderfull and incomprehensible goodnes of this our most gratious God and mercifull Father The Arguments drawne from reason Arguments drawne from reason to proue God such an absolute Goodnes from whom proceeds no euil whereby those which are vnreasonable may be farther conuinced are very many The Philosophers defining that which we call Good say Bonum est quod omnia expetunt That is good which all doe desire But all desire God Reas 1 and are by a certain affection carried vnto him as vnto one in whom all perfection doth consist and from whom all goodnesse proceedes for euery one desires his perfection and longeth in a certain manner after the chiefe good which all conclude to bee in God though some hauing their vnderstandings darkened and the vaile of ignorance as yet before their eyes framed vnto themselues an vnknowne God and so could not attain the goodnes they hoped for frō him therfore God is an absolute goodns Reas 2 Their second reason is taken from the nature of that which is good after this manner The propertie of that which is good is to extend and communicate it selfe And by how much the better it is so much the more doth it participate vnto others for thereby do men know and say that it is good The Sunne is therefore more excellent then the rest of the starres because it is more beneficiall in extending his light and vertue The like wee may see in other Gods creatures and especially in man the more hee loueth the more he exerciseth the duties which loue requireth the more righteous hee is the more hee executeth iustice and iudgement the wiser hee is the better hee disposeth of seuerall matters the more mercifull he is the more he visits the sicke feeds the hungrie cloathes the naked relieues the oppressed and shewes compassion with cheerfulnes and so in other things particularly to which tendeth that heauenly saying of Christ It is a better thing to giue then to receiue Now if the goodnesse of creatures is so much the better by how much the more they communicate vnto others then the Creator himselfe who communicates all vnto all must needs be goodnesse it selfe that is one from whom proceedeth no iniquitie Reas 3 Their third reason is taken from Gods absolute perfection There is nothing wanting in him nothing to bee more desired therefore hee is perfect goodnesse Wee say that vertue makes the owner good and his works good for the vertue of euery thing is the perfection of that thing Therefore since God is absolutelie perfect it must needs follow that hee is also perfectlie good Neither is hee so fitly said to bee good as he is properly said to be goodnesse it selfe that is of himselfe good and of his owne essence perfect goodnes for he receiues not his perfection from anie other neither is it added to his diuine essence as an accident for then it should follow that hee should be good by the participation of another goodnesse which is impossible First because if Gods essence and goodnesse bee two distinct things then he should not bee simple but subiect to composition Secondlie if he was not of himselfe perfectlie and essentiallie good then hee should be good by the participation of another goodnesse which is good of it selfe and therefore should not be eternall because hee should haue another goodnesse before him For that thing which is good of it selfe is in nature and order before that which it doth participate his goodnesse vnto But God is a most simple and eternall goodnesse absolutelie perfect and therefore of himselfe essentially good so that this absolute perfection is proper to the Deitie only in regard of which al other things are meerely imperfect The water made warme by the fire is imperfectly warme because it receiues heate from another so the goodnesse of all other creatures is imperfect because whatsoeuer sparke of goodnes they haue they receiue it from God So that the most righteous is imperfectlie iust the most prudent imperfectly wise because both the righteousnesse of the one and wisdome of the other are iointlie receiued from God who is wisdome and holinesse it selfe Yea what is the righteousnesse of the most holie and wisedome of the most wise being compared with God Surelie filthie pollution and palpable follie in his sight As impossible therefore as it is for God not to be God or being God to lose the properties belōging to the Godhead so impossible is it for God being of himselfe an essentiall absolute and perfect Goodnes to doe any thing which should not bee good that is simplie a sinne and transgression of his law Hony in that respect that it is honie hath neither sowernesse nor bitternesse in it The Sunne of the owne nature is light and therefore cannot admit of darkenesse The good tree by his natural vertue yeelds forth good fruits and the bad those which are euill If these creatures by the ordinance of God cannot in their natures admit of contraries how much lesse can the Creator that most perfect sweetenesse most glorious light most blessed tree of life admit of the gall of sinne effect the works of darkenesse or yeeld the bitter fruits of lust and concupiscence Therefore as Iohn saith 1. Ioh. 1.4 God is light and in him is no darkenesse so wee conclude God is a perfect goodnesse and in him is no iniquitie Reas 4 Fourthly euery Agent worketh an effect like vnto himselfe much lesse contrarie to himselfe Psalm 1. The godly man sits not in the chaire of the scorners nor walkes in the waies of the wicked but his delight in the law of the Lord and therein doth exercise himselfe day and night The wicked on the contrarie reiect Gods lawes and effect the works of darknesse and herein they take pleasure and delight as the fish to bathe in the sea If these are carried this way or that way according to their seuerall conditions how can God bee mooued to any other then to good being a most perfect essentiall goodnesse Reas 5 Fiftlie he which
knoweth euil as it is euil doth no way conceiue of it to be good that mā doth not at any time will that euill for the wil is naturallie caried to that which is good and when it wils the contrarie it is from the corruption of the naturall instinct of willing and because man is deceiued through his corrupted nature and by the false shew set thereon by Satan to take that for good which indeede is euill Yea to those whose consciences tell them they refuse the good and chuse the euil euen to them doth the good for that instant seeme lesse beneficiall and the euill more cōmodious pleasing But God being an absolute pure goodnesse can will nothing corruptlie he knoweth euill in al respects it cannot deceiue him he is not deluded with a false shew to whom all things are apparent the outward painting hides not the inward corruption from him to whom all things are naked the nature of his owne effects cannot deceiue him to whom the verie secrets of all mens hearts are euident Satan may leade the blind awrie but hee cannot seduce the Al-seeing though his first assault ouercame Adam and Eue yet many attempts could not preuaile against Christ Therefore if good be the proper obiect of the will in the corrupted creature how much more doth the pure Creator the Al-seeing God will only that which is good Reas 6 Sixtlie those things which God willeth those he both liketh and loueth for it is the propertie of the will to bee caried with a certaine affection vnto that which it doth will But God doth no way affect sinne but both hateth and condemneth it Psal 44. Thou Lord hast hated iniquitie and loued righteousnesse And Zacharie after he had perswaded the people to eschue sin addes the reason wherfore they should obey namely For these are the things which the Lord of Armies hath hated And therefore the will being carried with a certen affectiō to the thing willed how can God hating sinne and iniquitie meerely will the same Reas 7 Seuenthly if God was the effecter of sinne in his owne person or did worke it by others then hee would not vse meanes for the preuenting thereof for therein he should crosse his own works But hitherto tend all his works of creation the whole Law and the Gospell namely vnto obedience vnto God and auoiding of sinne and for this purpose as Iohn saith that he might take away the sinnes of the world and destroy the workes of the diuell Ioh. 1.30 1. Ioh. 3.6 he gaue the greatest price euen his only begotten Son that which was most neere and deare vnto him Now what wisdome can we hold it to labour continually to preuent that which wee purpose continually to effect and why should wee doe that for which wee would giue the greatest price to haue it abolished Since wee hold this to bee follie in our selues how dare wee impute it to God being wisedome it selfe Reas 8 Eighty euery sinne is committed either by leauing that vndone which ought to bee done or by doing that which ought not to be done Sinnes are either of omnissiō or commission But God is tied to neither of these and therfore can faile in neither If hee should bee bound to any thing how should hee be ruler of all things for to be bound to a thing and yet to haue authoritie ouer that thing agrees not with reason Now since all of vs acknowledge God to bee Almightie which is to rule al and haue authoritie ouer all we must needs confesse he is not tied to any law and therfore cannot offend against the law Reas 9 Ninthly euery sinne is properly a sin from the next cause of the same and not from another cause further remoued A tree blowne down by the winde is called a windfall as attributing the cause of the fall vnto the winds and not vnto the heauens which drew vp the vapors whereby the winds were caused When a man is scald with hot water it is called a scalding as attributing the cause to the water and not a burning as hauing relation to the fire by whose vertue the water was heated As these effects are properlie imputed to their next causes so is sinne vnto vs and not vnto God being the cause farthest remooued in our actions whereunto our sinnes are ioyned Though the diuell was the setter deciuer and instigator in the sinne of eating the forbidden fruit yet the transgression was properlie Adams else how could Gods iustice haue taken hold vpon him and his whole posteritie for the same Reas 10 Tenthly what God punisheth in all that he cannot in iustice effect in any Either in the person of Christ or on these which commit it But God punisheth sinne in all And therefore being Iustice cannot effect it in any Reas 11 The eleuenth reason If God bee the author of sinne it must needs be as hee doth either foreknow it decree it or will it But God cannot be the author of sin any of these waies And therefore not at all The former part of the Argument is euident It remaines to proceed to the proofe of the latter part Touching the first namely that Gods foreknowledge cannot be the cause of sinne God is said either to know things or to foreknow them we must note that God is said either to know things or to foreknow them betweene his knowledge foreknowledge there is this difference The difference betweene Gods knowledge and foreknowledge Knowledge is general of all things both done and to be done but his foreknowledge is restrained to things that are to be done hereafter Secondly Gods knowledge extends to that within himselfe as well as to that without himselfe but his foreknowledge is onely of outward things and cannot be said to be of any thing within himselfe because whatsoeuer is in God is his essence which being from euerlasting in reason he cannot be said to foreknow the same We must further obserue Knowledge is either contemplatiue or actiue that this his knowledge is to be considered two waies The one absolutely and simplie as it is only in himselfe the other secundùm quid respectiuely as whē an Artificer maketh that whose maner forme he doth foreknow The former is a contemplatiue knowledge that is a knowledge without practise or effecting the thing foreknowne The latter is an actiue knowledge that is a knowledge ioyned with practise or a working the thing foreknowne Contemplatiue knovvledge no cause of sinne Out of which diuision this Argument ariseth If Gods knowledge is the cause of sinne it is either as it is contemplatiue or actiue But it is not a cause of sinne either of these waies And therefore not at all That Gods bare foreknowing a thing will come to passe Gods foreknowledge cannot be a cause of sin cannot be the cause of the thing foreknowne it appeares first by the naturall signification of Theorica contemplatiue which is a meere conceiuing and
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
therefore the consideration of the precept of Christ of the practise of the Church of the necessitie of this doctrine of the dangerous estate of those that are ignorant of it shall mooue to a desire to bee instructed therein this person I would help a little of that former I would bee helped my selfe and therefore dare not offer this my simple Treatise like an vnskilfull Empirick to enforme a Doctor but seeing the contagion of sinne verie extreme and euerie good Physition to haue more then enough to doe to cure the same I haue presumed to minister those approued receites which of great and good Physitions I haue long agoe learned God sends the more excellent sometimes to the lesse excellent as man to the ante the swallow the storke the crane the oxe the asse to learne vnderstanding my hope is then Modus dicendi apertus est omnibus accessibilis licèt paucissimis penetrabilis Aug. ad Volusianum that the best may get some good from hence if it bee but from a sight of the small gifts in mee to consider of the great in themselues and so to bee stirred vp to more thankefulnesse to God and greater care to vse them they shall not lose their labour All true members though not in the same place nor of the same dignitie yet doe labour the preseruation of the whole Euerie man cannot bring gold and siluer to the Temple euerie one hath not the skill of caruing and working curiously if I may bring baser mettals so they bee necessarie or by working plainely may helpe in the building it shall bee my comfort and I shall hartelie praise God for it neither distrust I but that by diligent reading and faithfull prayers to God for a blessing it shall bee effected Quod credimus debemus authoritati quod intelligimus rationi quod ceramus opinioni Aug. de vtil cred And so leauing the errors of the wilful to their opinions which begate them but wishing that thy vnderstanding gentle Reader may leane to reason and thy beliefe to the surest authoritie I commit thee to Gods protection Thine in the Lord RALPH WALKER THE ANALYSIS OR summe of the whole Booke 1. That all things are maintained gouerned PART 1. and effected by Gods Prouidence wherein 1. That this Prouidence extends 1. Generally to all prooued 1. By the word of God 2. Especially to his Church prooued 2. By the consent of the Fathers 3. To the wicked prooued 3. By Heathen writers 4. To the meanest things prooued 4. By meere reason 2. What this Prouidence of God is PART 2. and the order he vseth in gouerning by the same wherein 1. The definition 2. The difference between Prouidence Predestination 3. False opinions 1. Of those which thinke there is no vertue of working in second causes but that God being in them workes all immediatly of himselfe cōfuted 2. Of those vvhich affirme God gouernes all things by a generall influence onely cōfuted 4. Gods order of gouerning 1. Sometimes vvithout meanes 2. Sometimes against meanes 3. Vsually by meanes 5. Questions 1. Why sometimes vvithout meanes answered 2. Why sometimes against meanes answered 3. Why commonly by means answered 4. What these meanes are answered 5. Whether superior creatures worke vpon inferior answered 6. Whether their operation extends vnto men and in vvhat things answered 3. PART 3. Whether Gods Prouidence is immutable or not and if it be whether it imposeth a necessitie vpon all things wherein 1. That all things fall out immutable in respect of God 2. Obiections to the contrarie propounded and answered 3. That this immutabilitie inferres a necessitie vpon all things 4. VVhat is meant by necessarie 4. VVhat is meant by contingent 5. That euery necessitie ariseth frō causes 1. Jnternall 3. Externall or 3. From both ioyntly considered 6. That causes are Definite Their effects Neccessary how both true 6. That causes are Jndefinite Their effects Contingent how both true 7. Reasons confirming a necessitie ouer all things 8. That no necessitie takes away the libertie of the vvill 9. Obiections against the distinctions propounded ansvvered 4. That notwithstanding God effects all PART 4. and that there is an immutabilitie and necessitie in all things yet that he cannot be the author of sinne wherein 1. Diuers opinions touching the Author of sinne 2. That to vvill is taken Properly 2. That to vvill is taken Jmproperly 3. That God vvilleth the euill of the punishment that is the natúrall euill 4. That God vvilleth sinne as a punishment of former sinnes 5. That God willeth sinne as it is an action Inward or Outward 6. That God doth vvill sinne as it is a guilt or bond 7. That he doth not vvill sinne as it is a transgression but onely vvillingly permits it 8. The difference betvvene Gods effectuall vvilling and and his vvilling permission 9. That God can by no meanes be the Author of sinne prooued 1. By his vvord 2. By meere reason Amongst many the last concluding that by no meanes possible neither his 1. Knowledge 1. Contemplatiue 2. Actiue 2. Decree 1. Within himselfe 2. Without himselfe 3. VVill 1. Efficient 2. Commaunding 3. Permissiue 4. Neither because he could hinder sinne and doth not 5. Neither because he might haue made man immutable but vvould not can make him to be Author of sinne 10. That God Common Nature The will are sole causes of our actions wherein is shewed 1. Their vertue and manner of vvorking 2. That they worke that vvhich is good 3. Hovv yet notvvithstanding our actions become euill 11. How sin is attributed in the word of God to 1. God 2. Man 3. Satan 12. A rule to knovv vvhen our actions are Good vvhat causeth either 12. A rule to knovv vvhen our actions are Euill vvhat causeth either 1 Answeres to the obiections made against this maine position PART 5. God gouernes all things therein Shevving further That the righteous 1. Ouercome all afflictions 2. Haue comfort in all troubles 3. Gaine by all aduersities 4. Are indeede rich 5. Haue true honour and blessednesse That the wicked 1. Are svvallovved vp of their miseries 2. Haue true comfort in nothing 3. Lose by all things 4. Are very poore 5. Are base and miserable And therefore no disorder in Gods gouernement 2. Obiections against the manner of Gods gouernement with answers vnto them as 1. To those against Gods vsing of second meanes 2. To the absurdities inferred from a grant of the vse of meanes 3. To the absurdities inferred from his sometimes vsing no meanes 4. To the absurdities inferred from the immutabilitie of his gouernement 3. Answers to obiections falselie inferred vpon this doctrine That God is Author of the euill of the punishment 4. Obiections to proue God the Author of the euill of the sin with answers vnto them 6. The vses of the doctrines deliuered PART 6. amongst which these especially 1. From his effecting of all things 1. To abandon fortune and to acknowledge Gods gouernement 2.
go to Ierusalem and the Sonne of man shall be crucified Thus the necessitie of things doth arise sometimes from causes externall Thirdly 3. A causis internis externis coniunctim consideratis this necessitie doth arise partly from internall causes and partly from externall ioyntly considered As in the Sunne and the fire with infinite other though the shining of the one and heate of the other are from internal causes namely their natures yet both these effects come to passe by Gods decree and actuall power of continuall working which are externall And so in all other things in particular But for the vnderstanding of these things aright Causes are either definit or indefinite wee must know that causes are either definite or indefinite and what is meant by either of them Definite causes Causes definite are causes ordained by God to worke certaine effects necessarily In this sense the Sunne is ordained to giue light not so much by nature as Philosophers say but by the will of God as Diuines say Causes indefinite Causes indefinit are such as are not ordained to worke certaine effects but haue it naturally in their power either to worke or not to worke As for example It agreeth with the nature of man to write yet that hee should not write doth not disagree from his nature So that after that skill gotten he may be said to write or not to write naturally Whence it is that the Sunne and the Moone with such like are called necessarie causes of their effects but liuing creatures with others seruing to their vse are not necessarie but contingent But yet wee must vnderstand that causes are thus distinguished in regard of their natures and vertue of working giuen them by God in their creation for if wee respect Gods euerlasting decree and his diuine gouernment of euerie thing in particular then all causes are ordained to their certaine effects and euery thing appointed to his certaine end Iudas was not of his owne nature ordained to betray Christ for as he was naturally mā it lay in his power to doe it or not to doe it But if you respect Gods eternall will and counsell then is hee truly said to be a cause ordained for that purpose And therefore that which Iudas did vnto Christ was foretold long before by the Prophets of the Almightie as Peter in the Acts plainly teacheth Cyrus in his owne nature considered was not a definite cause of deliuering the Iewes yet if you respect Gods eternall decree hee was ordained as Isaiah saith for that excellent end Therefore in regard of Gods decree Cyrus deliuered the Iewes necessarily and Iudas betraied his master necessarily yet neither by compulsion but willingly and freely For it is as hard for the will to bee forced as it is impossible that it should will contraries at one and the same time One and the same effect may be said to be both cōtingent and necessarie Hence it is cuident that one and the same effect may bee both contingent and necessarie Contingent in respect of the nature and inward causes VVhy effects are called necessarie necessarie in regrad of Gods immutable decree and Diuine Prouidence Which necessitie is in two respects first because the creature of it selfe being so ordained by God cannot but naturally yeeld such an effect Secondly because the chiefe efficient in al things hath determined in his heauenly counsell that so it shall worke An act not to be reclaimed As for example the Sun doth shine of a twofold necessitie the one because the nature of it is such that it cannot but shine vnlesse Gods ouer-ruling power doth hinder it the other because it is Gods wil that in his ordinary course it should giue light vnto vs. There was a twofold necessitie that Christ should rise from the dead and ascend into heauen the one the will of God the other because he was without sin and therefore could not be swallowed vp of the graue nor detained by death In which respects as Peter saith it was impossible hee should be ouercome Adams sinne was committed freely and by consequence was contingent for his nature was of that sort that he could either sin or not sinne either will a thing or not will it according as seemed good vnto him If therefore you shall meerely respect Adams nature then his sinne was contingent but if Gods eternal counsell and immutable will then was his sinne necessarie for God had decreed that by his fall as thorow a pinching narrow doore we should passe to receiue a certaine assurance in O foolix culpa quae talem tantum habere meruit Redēptorem through Christ Iesus of a farre more excellent estate of glorie Christ died freely Isai 53. He was offered because it was his will to be offered Ioh. 10.11 I haue power to lay downe my life yet if you respect Gods decree Christ died necessarily both cōcerning the time and manner of the same It must needs be that Hierusalem should be destroyed by the Romanes yet not simplie in regard of the citie or matter whereof it did consist nor yet frō any necessitie in the persons of the Romans for they freely besieged it and willingly subuerted it and therefore it may be said the it lay in their power to spare it But if you respect Gods eternal decree thē they were necessary meanes of the subuersion thereof because God for their sinnes had so ordained it as himselfe had long before declared Wherefore we conclude that although Gods Prouidence doth impose a necessitie vpon all things yet that it doth not take away their naturall working And therefore in respect of God all things are done necessarily but in respect of second Causes some necessarily and some contingently Yet wee must obserue that whereas some causes are definite some indefinite some effects necessarie some contingent that this wholly proceeds frō Gods Prouidence for he ordained them such natures prescribed them such an order appointed their manner and ends of working Therefore this necessitie doth not impugne this doctrine of Gods Prouidence but rather confirmes the same This may suffice to proue this necessity yet for confirming thereof I will adde some reasons Those things which God hath foreknowne Reasons to proue that Gods Prouidence imposeth a necessitie vpon all things Reas 1. by his certaine and infallible knowledge those things fall out necessarily But all things are thus foreknowne Therefore all things fall out necessarilie That it must needes bee Si praescierat Deus quod non est praescientia iam non est Aug. de Praedest lib. 1.15 that those things fall out necessarily which God hath certainly foreknowne it is euident because otherwise his knowledge should bee deceiued which is impossible And that there is nothing which he hath not certainly foreknowne it is likewise apparent because he is an Al-seeing God to whom all times are present and therefore the conclusion is good Reas 2
vnderstanding of a thing without any working vpon that thing for then it should cease to bee contemplatiue and should become actiue Secondly the vnderstanding as it is in it selfe considered cannot properly be said to work any thing for it is proper to the vnderstanding to cōcciue of those things which are without and it is peculiar to the will to bee moued from the vnderstanding to the working of those things which the vnderstanding conceiueth Now knowledge doth belong to the vnderstanding and not to the will therefore of it selfe cannot worke any thing outwardlie and if it worke nothing it cannot be the cause of any thing Causa enim est cuius vires est For that is the cause of a thing by whose force or vertue that thing is effected The Physition knowes his patient will die shortly Simile The Carpenter knowes his neighbours house will fall quicklie the Mariner knowes a leake not stopt in a passengers ship will drowne him presentlie Is therfore the Physitiō the cause of his patients death the Carpenter the cause of the fall of his Neighbours house or the Marriner the cause of the sinking of the Passengers ship Surely no Therefore wee conclude that Gods foreknowing of sins cannot be a cause of them Secondly Gods actiue knovvledge cannot be a cause of sinne actiue knowledge cannot be a cause of sinne for it is not simple but is ioyned with the will neither doth knowledge work vpon outward things but the will onlie Simile A Shipwright from his knowledge prescribes the forme of a ship and directs the way of making it but his will going with his knowledge is actiue and only worketh in the same because it is from his will that he worketh himselfe and from thence also that hee commandeth others for a man doth not make a ship because hee knowes the way of framing it but because he desires and willes a ship therefore he labours to haue it Indeed with God there is neither time past nor to come yet by that order which we see he hath set downe in the course of things which is vsually called a naturall order we may say that knowledge goeth before the wil and the wil before the effecting of the worke for we worke nothing but that which we first will neither will wee any thing properlie but that which our vnderstanding doth first conceiue and our iudgement approoue Now I hold it lawfull by the consideration of this naturall course infused into the creatures Though not strictly in all yet in this vve now entreats of to ascend vnto the knowledge of the diuine order of working in the Creator and so in humilitie to reason from things naturall to supernaturall And this seemes Paul to warrant when hee saith Rom. 1.20 The inuisible things of God that is his eternall power and his Godhead are seene by the creation of the world the heauens declaring the glorie of God and the earth shewing his handiworke Therfore it is certaine that Gods knowledge is not a cause of any thing but that his knowledge and wil conioyned effect all things Wherefore wee conclude this truth with Augustine Lib. 7. de Anima Deus nos peccatores pranoscit non facit God foreknowes we will sinne but makes vs not sinne according to that of Hierome Non ideò peccauit Adamus quia Deus hoc futurum nouerat sedpraesciuit Deus Dial. 3. aduersus Pelag. quasi deus quidille erat propria voluntate facturus Adam did not therefore sin because Godknew hee would sinne but God as he was God did know what Adam of his owne will and accord was about to do And thus much for the proouing that Gods knowledge cannot properly bee the cause of any thing I come to the second Before I enter the prouing that Gods decree cannot be the cause of sinne Gods decree is not a cause of sinne we must obserue that it is to be considered two waies Gods decree considered two waies First as it is in himselfe before all beginnings not manifested vnto any secondly as it is put in execution and so made apparent to others The former is called an Act of decreeing within himselfe the latter the execution of this decree effected without himselfe Ephes 1.4 The first is that whereby God hath necessarilie yet freelie from all eternitie decreed all things the second is an Action of God by which al things in their appointed time are so accomplished as in his heauenly wisdome they were foreknowne and in his eternall counsell decreed Now Gods decree considered either of these waies cānot be an absolute cause of any actiō but only so far forth as God hath willed that action True it is that God willeth not any thing but that which in great wisdome he had decreed yet he cannot so properlie be said to be the cause of any thing in that he decreed it as in that respect that he willed it because his will effecteth what his decree appointeth whence this argument ariseth If Gods will is not a cause of any sinne then much lesse his decree But Gods will is not at any time a cause of sinne And therefore not his decree Of the proposition there is no question Gods vvill is not a cause of sinne It resteth to prooue the assumption being the third and last part of the disiunction The will of God Rom. 8.19 Ephes 1. Gods vvill is either efficiēt commanding or permissiue being that whereby he most freely and powerfully willeth all things and that with one and the same Act of willing is distinguished into efficient commanding and permissiue 1. Efficient His efficient will is that whereby hee either worketh absolutelie of himselfe without the meanes of any other or if by others yet so as that they doe not properlie worke but God in and by them 2. Commāding His commanding will is that whereby he worketh by commanding and setting of others to worke 3. Permissiue His permissiue will is that whereby he doth willinglie suffer sin to bee committed for the manifestation of his iustice and glorie The two former waies doe so comprehend Gods working as that the thing being effected according to the manner and end prescribed he is made the principall cause and author thereof But his latter way of willing namely his voluntarie suffering can by no meanes make him the cause of the euill he doth so permit But all is reduced after this manner If Gods will is the cause of any sinne then it is either as he doth effect it himselfe command others to commit it or because he doth willinglie suffer it But Gods will is not a cause of sinne any of these waies And therefore not at all Touching the former two because from a cause simplie good cannot proceede any euill neither can he which is Iustice it selfe punish that in another which hee commandeth that partie to commit by reason of these and many moe alreadie alleaged there is
end therfore is the Sonne of man made manifest that hee might dissolue the workes of the diuell Secondly man is the cause of sinne for after that it was conucied from Satan into Adam Maxey in his golden chaine in him it ariseth as out of a spring from this spring it is reserued in nature as in a conduit Rom. 5.12 from nature conueied to concupiscence as by a pipe which working in our corrupted natures causeth sinne and iniquitie to bee effected so that now because euery action hath his qualitie from the roote of the affection and from the intention of the next author therefore is sinne properly attributed vnto our selues as the causes thereof And therefore the Lord for the disobedience of his people Israel in not hearkening vnto him saith that hee gaue them vp vnto their owne hearts lusts Psalm 81. Genes 6.5 and they walked in their own waies And what are these waies of men Surely to haue all the thoughts of their hearts set vpon wickednes at all times Genes 8.21 To be inclined to cuil from our youth Iob 15.16 To drink in iniquitie as it were water To loue darknesse more then light Tit. 3.3 To bee vnwise disobedient deceiued seruing the lusts and diuers pleasures 1. Cor. 6.11 liuing in malitiousnesse and enuie hatefull and hating one another Rom. 3.4 Rom. 8.7 So that the wisedome of our flesh is emnitie to God for it is not subiect to the law of God neither indeede can be Hence it is that euerie man is tempted to euill of his own concupiscence Iam. 1.14 that Pharaoh hardens his owne heart Genes 8.16 that Israel and not the Lord Ierem. 5.3 Hos 13.9 make their faces harder theÌ„ brasse that what helpe they haue is from the Lord but their destruction from themselues for Deus est prior in amore God first offers grace Matth. 23.37 Luk. 13.34 he would gather them vnder the wings of his mercie but in that they are not gathered it is because themselues would not Therfore I conclude this truth with Paul In that men are the children of wrath it is from their corrupted natures for in that they transgresse Gods lawes they are moued and ruled therein by the Prince of the aire Ephes 2.2.3.4 yet so as that they follow the course of the world and are led by the lusts of their owne flesh which carrie them as directly in the paths of sinne as it is naturall to the birds to flie in the aire and to the fishes to swimme in the seas And thus it is manifest that sinne is iustly attributed wholly to Satan our selues to him as the originall and mouer to vs as naturally and desirously effecting what we are moued vnto for hee propounds a deceiueable price posteáque currentibus velocitatem addit and afterward helpes vs forward in the race of sinne wherein we are running as fast as we may The second point followeth That although in euery of our actions there are three causes and that euerie of these worke that which is good yet that it is from our selues that our actions are euill THat it may appeare how farre forth God worketh in euery of our actions and wherein the committing of sin doth consist I hold the handling of this point very needfull Touching the first part Three causes of euery Action which may bee propounded by way of obiection against the truth of the former position we acknowledge it a certaine truth that of euery of our actions there are three causes the first God the second common nature the third our will The first cause is of himselfe the second and the third proceed from the first God working by them â—nd they by a certain vertue strength â—eceiued from him The first being an â—bsolute good cause must needs worke only the which is good both in heaueÌ„ and earth The second considered as it proceeds froÌ„ the first namely God working by it it by a vertue receiued froÌ„ God is also good and so worketh naturallie in it selfe and in the parties vnder the same contained The third cause namelie our will considered as the second workes of the one nature as I haue alreadie prooued that which is good for Paul saith Rom. 2.14 The Gentiles which haue not the Law doe by nature the things contained in the Law So that it is truth that these are the causes of euery action Obiect and that these causes worke that which is good Ephes 2.3 Rom. 3.4 and yet notwithstanding that we are by nature the children of wrath the wisdome of the flesh being enmitie to God Solution Mans estate to be considered tvvo vvaies Natural is twofold For the vnderstanding of this we must know that mans estate is to be considered two waies First as it was in Paradise pure and holie Secondlie as it is since our fall wicked and sinfull so that naturall is now twofold vel innatum vel agnatum either borne in vs as naturally proceeding from common nature Common nature good or else borne with vs ouer and aboue nature the first is good being that which God created The second euill because it is a corruption and wicked inclination added vnto nature by the fall of Adam The corruption of nature euill How corruption is become naturall Hovv our actions are good Hovv euill which by reason of the generall infection of euery part and impossibilitie to haue it remooued is now become in vs as naturall as the former Yet those things which are naturally in vs as proceeding from common nature are good but as our actions are considered to come from this corrupted nature they are euill Common nature considered in it selfe as it proceeds from God doth only cause that from a man should proceede a man from a sheepe a sheepe from a Lion a Lion and so in particular But if you shall consider nature according to the next meanes it worketh by and as it is by that meanes stained and corrupted then doth it cause that from a leaper should proceede a leaper from one troubled with the palsie one subiect to the palsie from a nature corrupted with sinne a creature defiled with iniquitie Genes 2.3 Adam at first was free from this corruption of sinne and had he not tasted on the forbidden fruit no doubt his posteritie had remained in the same condition but after his disobedience he was infected with this corruption and so in that respect that he was the next meanes of him which succeeded him and his son the next meanes of him which came from his loines and so all considered as they come from their next parents euen from Adam vnto themselues by an ordinarie succession as Adam begat Sheth Sheth begat Enoch Enoch begat Kenan Kenan begat Mahalaleel and so in particular til thou commest to the next cause of thy selfe namely thine owne parents hence it is thou art corrupted for in that respect thou wast
begotten by a man thou also art a man but in that respect that man which begat thee was corrupted thou also art corrupted Admit a leaper beget another leaper Simile the sonne is not a leaper in respect his father was a mā but because he was a leaprous man So mankind is not defiled with sinne in that respect we proceede from common nature or because we are begotten by man in that hee is a man but because all from Adam to thy selfe are defiled with sinne hence it is that thou thy self art polluted with iniquitie So that since the corruption of our first parent Adam we may now crie out with the Psalmist Psalm 14.3 There is none that doth good no not one Thus you see how man may be said to doe naturallie that which is good and naturallie that which is euill and therefore that our actions in diuers respects may be both good and euill good in that respect God common nature and the will not disturbed doth worke in and vpon them bad in that respect they proceed from a nature corrupted and from wils not directed by the good Spirit of God euer since the fall of Adam wonderfully disturbed which corruption and disturbing since it proceeds not from the three former causes but from a defect of puritie and a priuation of good crept into Adam by his disobedience and from him deriued to his whole posteritie for though it is a defect yet it is properly said to bee in vs Simile as blindnesse is said to be in the eies which is no more but a defect and want of the sight hence it is that God working in and by these causes is yet notwithstanding free from all sinne and we our selues the Authors of the euils going with our actions I say going with them for we must conceiue a difference betweene our actions and the sin which is nothing but a priuation and want of the good The actions are effected by God but the euill going with them wrought by our selues God giues strength to worke and a facultie to wil but in that the action is euil it is because we worke indirectly and will preposterouslie As for an instance Iudas betraied his Master In this action God gaue strength and a facultie of willing to Iudas as his creature yea wrought in and by that power and those faculties which hee had giuen him in his creation but when Iudas thus maintained and mooued by the hand of Gods power came to the adding of his owne couetous desire and malitious mind to this worke of God therein hee made the action euill and himselfe the Author of it Simile As for example the heauens giue moouing to the Planets by a direct motion but the Planets though thus mooued take an indirect and ouerthwart course Whence is it not frō the motion of the heauens which is euer direct but from the naturall inclination of the Planets to bee cartied indirectlie from a direct motion Simile A man spurres forward a lame horse if in his going he halteth the cause is not in the man which put him forward but in the horse which wanted soundnesse Simile The soule in a lame man mooues a halting bodie if this partie halt the fault is not in the soule for it only mooues such a bodie as it is but in the partie halting because he was lame and therefore being mooued could not but halt God is this soule of the world hee giues life and motion to all if they halt in their motion that is if man mooued by his Creator doth sinne against his Maker it is because hee doth as it were spurre a lame horse and mooue an halting bodie wherein there can bee no fault in the Moouer but in the parties mooued When the Sunne sendeth his beames vpon a dead corps Simile the stinch will come the sooner and bee the stronger the fault is not in the Sunne for then it would yeeld the like effect in al whereas shining vpon flowers it causeth them smell sweeter but in the corruption of the corpes enclined vpon the shining of the Sunne Simile to yeeld such a sauour The Earth giues life and nourishment vnto all plants alike yet some trees yeeld sower fruits as well as others pleasant the fault then is not in the earth but in the stock which bore them Good wine put into a tainted vessell looseth quicklie his naturall sweetnesse so good faculties put by God into a corrupted soule and good motions into a bad disposed mind alas how soone they are peruerted and become euill within them Simile A barren and drie soile makes seede which is good when it is sowed to bee often pinkt when it is reaped other ground againe is often so barren that it will yeed no fruit at all Christ is the good Sower his word the seede our hearts the ground which are either so extreme hard that they will yeeld no fruit as the hearts of the vnregenerate or if watered by the sweete continued dewes of Gods holy spirit the seede takes roote and yeelds forth some fruit as in the harts of the godly yet alas the kirnels are pinkt that is their best actions mingled with many imperfections The fault is neither in the sower nor in the seede but in the ground that is the hearts of such as should receiue it For Vunum quodque recipitur secundum modum recipientis Euerie thing is receiued according to the measure qualitie and disposition of the thing receiuing Good meate conueied into a bad stomack Simile turnes rather into choler then to wholesome nourishment but as the cause is not in the meate but in the stomacke that is euill affected so in that life and motion are abused the cause is not in God which giueth both but in such as from Gods blessing enioying them doe wickedlie vse them Simile The word of God of the one nature is the sauour of life vnto life and therefore is truelie called the glad tidings of saluation but when it is not receiued by faith in those that heare it as it was not by the Scribes and Pharisies in the daies of Christ nor as yet is by wicked liuers in the happie continued time of his holy Ministers then it prooues the sauour of death vnto condemnation Surely so the case stands betweene God and vs Actions in that respect they are maintained disposed and receiue a power of being effected frō God they are good but in that they become euill and witnesse with other his good blessings against vs in the day of his great visitation this is from our owne corrupted natures for in that men turne from God as Augustine saith it is of themselues De peccatorum meritis lib. 2. cap. 5. Quest. But it may be demanded since God is free and our selues culpable how thē doth the holy writ sometimes attribute sinne vnto God Psalm 105. as the Lord turned the hearts of the Egyptians that
therefore may craue a larger answering First therefore it is answered that there is no confusion nor disorder in these things for the confusion is onlie in respect of man and not of God or the things gouerned by him which are euermore excellently well disposed though the vaile of ignorance being before mās eies we are not able to discerne this excellent order The fleshlie man perceiueth not those things which are to bee discerned with a spiritual eie My waies saith the Lord are not as your waies neither are my thoughts as your thoughts so that vntill these men goe with Dauid into the house of God well may these things seerne confused vnto thē but whē they are enlightned by his holy Spirit they appeare otherwise A man that that is blinde or hath sore eies thinks it is darke when the Sunne shineth or at least thinks her beclipsed with diuers coloured mists when she is in her perfect beautie Simile the cause is the imperfection in his eies and not any obscuritie or confusion in the Sunne So is it with him that shall looke with a fleshly eie into Gods works be they neuer so excellently disposed yet through his inabilities to discerne they seeme confused That which in the night or a farre off we iudge a tree proues when wee come neerer or when the day appeareth a more excellent creature So in the night time of our ignorance and when we are strangers from Gods Law we iudge preposterouslie of his works but when this mist is dispersed or that we come to looke more neerelie vpon them in the glasse of his word they seeme so excellent that we are constrained to say O Lord how wonderfull art thou in all thy waies and holy in all thy works In great wisdome hast thou made them all But let vs come vnto the instances Thou saiest JJnstance 1. in that Stan tempted Adam and made him and his posteritie subiect to sinne Ans It is answered and alreadie prooued that herein no fault can be imputed vnto God Eccle. 28. for Adam was created righteous but his own inuentions made him euill Secondlie if God willed a declaration of his iust iudgment vpon the vessels of wrath and the manifestation of the exceeding riches of his grace vpon such as are ordained vnto mercie what right hath the clay herein to reason against the Potter Thirdly Gods children haue now more cause to reioyce by an infinite deale in regard of that blesse dnesse receiued from the last Adam then to be sorrie for their dignitie lost in the first Adam To which tendeth that of Paul concerning the sinne of our first Parents which is spread ouer all and the righteousnesse of Christ which is much more aboundant to the saluation of the Elect. And therefore we may say with Gregorie O foelix culpa quae talem tantum habere meruit Redemptorem O happie diseasewhich could not be cured but by such a diuine and heauenlie Physition That the wicked line in greatest honor prosperitie and abundance Jnstant 2. but the god'y in pouertie disgrace and affliction Ans HEalth wealth and honour are the hope of the worldlings labours and being obtained are their sole darlings of delight and pleasure Jn serm But as Bernard saith of Peter Vt nouum itr sic noui modi itineris Triplex est vita naturae gratiae gloriae A new iorney must haue new waies of iourneying so wee say of the godly when they begin to enter the new life that is the life of grace then they must haue new coutses of liuing Afflictions come by Gods decree And what are these That in following Christ wee should take vp his crosse that in liuing holily wee should suffer persecution that in our iourney to heauen wee should passe thorow many tribulations Therefore saith Augustine in the person of christ August in persona Domini Venale habeo quid Domine regnum coelorum quo emitur paupertate diuitiae dolore gaudium labore requies vilitate gloria morte vita I haue a thing to sell saith Christ what is it O Lord saith Augustine The kingdome of heauen but wherewith is it bought for pouertie true riches for griefe ioy for labour rest for basenesse glorie for life death So that pouertie griefe labour basenes and losse of life are the new paths that leade to new Hietusalem and the narrow waies that tend to ample blessednesse Now this being the decree of God the Creator who is wisedome it selfe why should it seeme preposterous in the eyes of the creature who is but meere foolishnes Quid obsit vel prosit medicus nouit non agrotus Augustine Gods decree of afficting groüded vpon great reason What is profitable or hurtful to vs that are patients that wise Physition knowes not we that are grieued Secōdly this decree of God is grounded vpon great reason both in respect of him afflicting and of vs afflicted What sets foorth more the wisdome of God then his ministring seuerall potions of affliction according to the seuerall conditions of his children as well in preuenting the diseases of sin whereunto they are subiect as in curing them whē they are grieued with them What more declares his mercie then the giuing of the staffe of his Spirit with the rodde of correction then the comforting vs in our distiesse then the putting our teares in his bottle then the making our bed in our sicknesse then the pitching his Angels about s then the not suffering the flouds to ouerflow vs though they come neere vs then the causing that although heauines continue for a while yet ioy shall come in the morning Wherein is the power of God more euident then in giuing vs strength to vndergoe so many troubles then in casting vs down vnto the graue and raising vs vp againe These things haue caused admiration in the very enemies of God and that amidst their tyrannies Is there not good reason then why those things should bee effected whereby Gods wisedome mercie and power are made euident and not onely to his children but euen to his enemies whereby they are left inexcusable in the day of the Lord if there were no persecutions how should Martyrs glorifie God by their sufferings If no trials how should patience haue been left for a vertue to be imitated If Satan had not been let loose to buffet Iob where had been his words of praise The Lord hath giuen and the Lord hath taken away and blessed be the name of the Lord. Secondly the afflictions of the godly are grounded vpon good causes 2. Gods decree of afflictiong is good and iust in regard of vs as it appeares 1. By our owne reason in regard of our selues as it appeares first by our owne reason secondly by our owne practise thirdly by the profit we reape from them In reason heauen could not be our sole place of blisse if here we had no sorrow if here our happinesse that could not be a
cannot abide in contented manner to looke vpon sinne or behold iniquitie in another much lesse doth he will it himselfe But we will reduce the Arguments after this manner This is impossible that there should proceede any euill from a cause which is simplie and absolutely good But God is a cause in all respects simplie and absolutely good And therefore no euill can proceede from him That it is impossible that there should proceed euill from a cause which is simplie The proposition proued and absolutelie good who so wilfull that will not conceiue it who so blind that cannot see it How can that be absolutelie good from whence proceedes some euill Wherein should an absolute good cause differ from an euill cause if euill did proceede as well from the one as the other Whence is it called absolutely good if it be mixed with euill Is it because there is more goodnesse in it then euill then is it no more absolutely good but partly good and partlie euill Can a compound be a simple or a colour obscured with darke perfectlie white No more can a cause partlie euill bee said to bee absolutely good Therefore being prooued that GOD is a cause absolutely good it must needes bee that no euill can proceede from him Therefore in the next place to the proouing of this truth vnto vs. We call that sincere friendship The assumption proued which is neither mixed with the gall of harred nor coloured with the glosse of dissimulation We hold that true faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere and without diffimulation and therfore shall neuer faile These though neuer so perfect yet haue their imperfections and what goodnes is in them or in vs from them proceeds from another but God is goodnesse absolutely perfect his perfection is of himselfe his goodnesse his essence and his essence goodnesse it self frō whence the goodnesse of all other things proceedes he of himselfe euery thing from him he infinite without time or measure we in part for the time appointed by him Thus is God such a goodnesse as is perfectly absolute and absolutely perfect in all things Therefore when Moses desired of the Lord to shew him his glorie Exod. 33.18.19 the answere was I will make all my goodnesse goe before thee that is I will shew vnto thee a certaine semblance of that my goodnesse which is infinite I will manifest my selfe gratious and good so that so farre foorth as the shallownes of thy vnderstanding will attaine vnto thou shalt perceiue the same Gods goodnesse and himselfe are all one It is no idle qualitie whereby hee is good onely vnto himselfe but his goodnesse is such as doth continually by sundrie and infinite meanes communicate it selfe vnto others Vpon this ground Dauid excites vnto thankfulnes Psal 117.22 saying Praise ye the Lord all ye nations All yee people praise him for his louing kindnes is great toward vs the truth of the Lord endureth for euer that is the restimonies of his fatherly grace and goodnesse neuer haue end Where the heauēly Prophet describeth no idle goodnesse but such a one as is euer taking pitie euer working for the best euer doing good and therefore hauing his minde busied with this consideration and his heart full fraught with the sense of what his minde did meditate he breakes foorth into a most thankfull admiration The earth O Lord is full of thy goodnesse So that God is not such a goodnesse as sometimes ceaseth but euer worketh that which is good and is neuer wearied in his weldoing But what needes long proose since God and his goodnesse are all one it must needes be that himselfe being infinite his goodnesse is infinite and therefore extends vnto all and so impossible is it that himselfe should not be himselfe as it is possible for euil to proceed from his goodnesse which is himselfe for such as is the fountaine such are the streames that flow from it God hath left a certaine impression of this his goodnesse in his workes of creation And therefore Moses saith that all things which God had made were very good If the goodnesse of the creatures was such how great is the goodnesse of the Creator The blasphemy of Marcion confuted Most blasphemously therefore did Marcion affirme that God which created heauen and earth was not a good God If he is not good how should he create so many good things Nay if his goodnesse was not infinite how could the earth which our sinnes had caused to bring foorth nothing but brambles yeeld so many diuers and excellent fruites This wonderfull goodnesse of God is most euidently seene in his worke of maintaining gouerning and blessing all things which we call his diuine Prouidence Is not he good which maintaineth gouerneth and blesseth the world with euery particular therein contained Is not hee good which giues life motion and being Hee which beautifies the heauens with the starres the day with the Sunne the night with the Moone he whose Spirit by the vertue of the Sun the operation of the Moone the influence of the starres the motions of the heauens giues life vnto al things Who made Marcion of such corruptible matter to be an excellent creature who gaue him a diuine minde an vnderstāding soule with other admirable gifts of nature O blind and vnnaturall man that could not see or durst denie him to be good of whom hee himselfe had receiued so many good things this goodnes of God is so much more manifest in that he neuer ceaseth to do good vnto his enemies of which sort was Marcion and others as yet I feare mee innumerable who resisting this goodnesse of God by their open wickednesse recompence his long suffering with carnall securitie turne his blessings into wantonnes and harden their hearts at his deferring of iudgements which men neuer thinke that his mercies are to worke a louing obedience his iudgements to cause a godly feare and that his long patience expects a repentant reformation God could destroy these men in a moment Deferendo non auferendo modò non poeniteant yet he doth not he could inflict present punishment for their sinnes yet he deferres it hee could shew the tokens of his furie and wrath as vpon Sodome and Gomorrha but his mercie breeds delaies Why so because it reioyceth against iudgement testifying his goodnesse exceeds our iniquities This is that goodnesse which Christ perswades to imitate as neere as wee may saying Be ye perfect as your heauenly Father is perfect who suffers the Sunne to shine and the raine to fall both on the good and the bad But this goodnesse of God is seene in nothing so much Ephes 2.4.5 as in the manifestation thereof to his Church Therein consists infinite and perfect goodnesse hence it is that hee calles it home when it wandred gathers it when it was dispersed awakes it when it was in the slumber of sinne Rom. 5. reuiues it being dead in