from some supernaturall power whereof we haue of late had euident examples to the astonishment of all men And if your Atheist wil not beleeue his owne eyes beholding the strange iudgemeÌ„ts of God in others but will rather giue his owne sences the lye then acknowledge the truth of the Godhead let him but by some iniurious deed or coÌ„tumelious word prouoke some witch of Endor that hath the temporary power ouer some spirit vpon condition that he shall haue eternall power ouer her and it is like inough he being voyd of all faith and sence of God so out of his protection that he shall feele to his cost and confesse to his shame that there is a power ouer and beside the ordinary course of nature Gent. Indeed these Atheists that denie God do also denie that there is eyther diuel or Angel I think will confesse them all assoone as any one Sch. And they that will not bee taught by God must will they nill they learne of the diuel who in my mind is the fittest schoole-maister for such schollers CHAP. 2. What God is or of the essence of God Sect. 1. Gent. YOu haue so fully resolued me and setled my minde in this poynt that â— trust neuer hereafter to bee troubled with the obiections which Athists make against the diuine essence especially if that I might by any meanes haue the nature of God declared and described as it is indeed For this is the cause why men are so easily brought to doubt of the being and existence of God because they cannot conceiue or comprehend the manner or forme of his essence nor haue any true notion of it setled and fixed in their mindes whereby it commeth to passe that the imagination of maÌ„ casting god in a thousaÌ„d moules turning him into as many diuerse formes as Proteus is fained to haue neuer resting conteÌ„ted with any as neuer finding any garment that will sit close on his backe or any forme agreeing to the infinitnesse subtilitie of his essence reiecteth all and with all euen the diuine nature it selfe supposing it not at all to exist which they cannot suppose how it doth exist And therefore if I may entreate you to take the like paines in shewing the manner and forme of Gods essence which you haue done in proouing the truth and certaintie of his existence you shall make me much beholden and indebted to you Sch. Indeed it is impossible as for you to keepe that which you neuer had so for me either to declare that to you in words which I my selfe did neuer conceiue in minde or to comprehend that within the compasse of my narrow and shallow braine which is in nature infinit and incomprehensible for so we are to thinke of God that his nature and essence being euery way infinit cannot possibly be comprehended by any finite creature no not by the heauenly Angels themselues whose nature being subtile and spiritual doth easily pierce into the depth of knowledge how much lesse then by men who in comparison of Angels are but dolts and dul-pates groueling here on earth in the mudde and myre of error and grosse ignorance vnable by any art or industrie to finde out the true nature forme and vertue of the meanest creatures no not of the least Flie or Gnat how much lesse then of the mightie Iehoua whose seate is in the heauen and whose footestoole is the earth But what need I alledge the impossibilitie of comprehending fully in our finit mindes and memories the infinit essence of God it beeing impossible for vs to commence or begin this action by receiuing into our imaginations or fancies any true conceit of him Things subiect to sense are conceited in the minde by a resemblance or similitude of them which the sense doth draw from the things themselues But as for things not subiect to sense of the which nature all men confesse God to be how shall they conuey and send to the imagination their picture and resemblance surely they cannot doo it themselues but must substitute in their roomes that sensible thing which is likest vnto them to represent their person as if a man that is far absent should will the Painter to draw his picture and counterfait by beholding the visage of his sonne or brother being not much vnlike vnto him But what creature shall â—it in Gods chayre of estate and represent his person to our imaginations and mindes Whereunto shall wee compare or liken Whereunto shall we compare or liken God or how can we not thinke it to be vnlawfull and flatly forbidden by the law of God to resemble him to any thing eyther in or within heauen or to frame any Image or similitude of him eyther by outward action in deed or by inward imaginatioÌ„n in our mindes Thus God perswadeth the people of Israel from making any Image wherein to worship him because they had not seene him in any forme and therefore could not tell after what fashion the Image should bee made Deut. 4. 15. Besides it may be doubted whether it be lawfull or not to attempt the searching and finding out of the nature and essence of God which wee haue not in the scriptures reuealed vnto vs. We know that God in reuealing himselfe to men hath reserued some things secret to himselfe the which it is his glory to conceale Prou. 25. 2. and therefore his dishonour to haue them knowne Deuter. 29. 29. Let the hidden things be with the Lord our GOD and the reuealed things to vs and to our children for euer But what can bee hidden or secret in GOD if his very forme and essence bee reuealed And therefore we ought to bee rather sober and modest then hotte and hastie in pursuing the knowledge of the diuine essence It is sufficient for vs that we may enter into the Temple and Church of God and there behold his mercie and goodnesse yea his power and iustice toward the wicked what need we be so presumptuous as with the meÌ„e of Bethsemes to look into the aâ—ke of the Lord 1. Sam. 6. 19. or to enter into the holy of holiest or how dare we set eyther foot or face into that place which the Lord hath inclosed with glory and made seuerall for his owne abode and there to behold or rather to outface the Maiestie of God sitting in his Cherubin chaire of estate the which the Angels themselues neither can not yet dare behold and therefore with their wings couer their faces least that they seeing it should be confounded as ouerwhelmed with the greatnesse of his glory And therfore for this mâ—tter I must desire you to hold me excused if I do not take vpon me to declare vnto you the essence of God the knowledge whereof I am sure it is impossible to attaine and I doubt whether it be lawfull to attempt Gent. You put me into a straunge maze and quandary in that you would maâ—e me beleeue that I had committed som hainous offence in desiring
and rather shewe my ignorance and follie then seeme iniurious and vnthankfull Sch. You may speake your pleasure but by all liklihood you are a Scholler according to your owne acception howsoeuer it pleaseth you to make your selfe for the time one in my sence and it may be you are so by your calling and kinde of life howsoeuer your outward state seemeth better then vsually Schollers attaine vnto yea I am perswaded by this great desire to increase in knowledge which appeareth in you that you haue alreadie attained to a great measure of it and know what belongs vnto it as wee see that vsually the richest are most couetous Sect. 2. Gent. VVEll well let vs leaue these things and come to the purpose yet for all this hast one thing I must needs desire of you and it is this That you would not bee offended nor yet thinke scorne to aunswere and resolue me eueÌ„ in those questions which are most certaine manifest and without all question as if I should desire to bee resolued of this poynt that there is a God that made and ruleth and gouerneth al things Not that I doubt of this or any other maine poynt of Christian religion but that I may knowe and hold that more firmly which I doo alreadie both beleeue and also know in part Sch. Wee cannot if wee speake properly call this a poynt of Christian religion for all the heathenish religions that euer were or that are at this day in the world agree in this as in the foundation and ground wheron they rest that there is a God for otherwise there could be no religion Yet you say verie true that our knowledge both in this and in all other poynts concerning God is vnperfect and therefore we may lawfully yea we must necessarily labour for an increase of it and for that Pleerophoria that is a ful knowledge and certaine perswasion mentioned in Scripture Yea if you please we will beginne with this poynt for that if it must needs be handled as it is seldome it beeing seldome called into question it ought to haue the first place assigned vnto it Gent. Indeede it is straunge that this blockish Atheisme should bee in any that hath a reasonable soule yet hee that doth consider the liues of many led without any knowledge feare loue care or any regard whatsoeuer had vnto God may see that verified which is spoken Psal 14. 1. The foole hath said in his heart there is no God yea I haue heard of such as would openly professe themselues to be of that iudgâ—ment and as farre as they might without daunger defend it by argument against any whosoeuer The which shamelesse impietie although I doo from my heart detest and shall I trust while I liue yet to tell you plainly there haue often such doubts risen and â—unne in my minde as I should bee ashamed and therefore would be loth to vtter Sch. Nay it is a shame to conceale cherish not to declare and abandon them but what I pray you hath at any time made you doubt of God Gent. Surely to deale plainly with you me thought there was no order of gonâ—rnement but rather extreame confusion in the world that things came to passe not by any prouidence or power of God but partly by the force and efficacie of naturall causes working according to the ordinarie and set course of nature and partly by the inclinations deuises consultations and purposes of men proceeding from the free motion of their owne minds and wils that foolish and superstitious people did ascribe many things as warre dearth famine plague sicknesse pouertie and many other casualtieâ— to some extraordinarie worke of God which the wise did plainly see to come by the ordinarie connexion and consequence of naturall causes that as touching those fewe who did wholly depend and relye themselues vppon God and did daily and hourely call vppon him for such things as they stood in neede of it happened to them no better yea for the most part farre woorse then to the wicked that for all their faith and prayers they must either betake themselues to the ordinarie course of the world or else vtterly perish and miscarrie that many who most outragiously blaspheme yea openly both denie defie God as wee read of a certaine Pope who said that hee would haue and eate of a meate that hee fancied in despite of God and so he did prosper and fare as well yea much better then they that serue him most deuoutly that there were not to be seene in the world any arguments of Gods power and presence nor any thing which might make a wise man wonder whereas in all reason it should seeme more possible to hide the sunne being aboue our horizon so that it should not either by heate beames light or anie other meanes shewe it selfe to bee present then that God should be in the world and yet no way apparant As for the Scripture out of the which we vse so plainly to teach proue and demonstrate the beeing of God as out of his onely euidences that there was no certanitie could bee had of anie thing contained in it that euerie Kingdome Countrie and Cittie yea almost euerie priuate man did gather out of it a diuers and different â—orme of religion and seruing GOD that many things in it might bee prooued to be false and fabulous as of the flames of Purgatorie the fire of Hell and the light of heauen prepared and appoynted for the soules of men departing from their bodies according as they had liued in this world either well or else wickedly that all these doctrines and infinit others of the same kinde were but counterfeit and both deuised and vsed to keepe people in some awe and order yea which seemed woorst of all that the Scripture was contradicted not onely by others but also by it selfe in many poynts and places whereas in truth there is not any discord or harsh iarring but a most sweete and full consort and harmonie So that for these reasons and diuers other that I will not trouble you with me thought I might say of God as Elias saith of Baal that in all likelihood hee was either a sleepe or in bat tell or about some waightie affaires or as he thought and mentindeed no where existing yet these doubts were but as flying cloudes in my minde which the glorie maiestie and truth of God shining both in his word and worke as clearely as the sunne doth at noone day did soone dissolue yet not so that you should thinke it lost labour to speake somewhat to that effect Sch. I may for fashions sake but I am perswaded that it is in a manner needlesse and that you are not now to learne how that God hauing reuealed himselfe sufficiently by diuers euident meanes doth now in a manner hide and absent himselfe from the world yea euen from his church and chosen people and that vpon good ground in respect both of the elect and of the
if it were possible the very elect should fall away from the faith and be deceiued but I doubt not but that you are farre from that fearefull estate Gen. That which you haue said as touching the existence of God dothfully satisfie me and may content any reasonable man yet because I do sometimes meete with men that are euen rooted and confirmed in Atheisme and will not sticke to denie that there is a God I pray you furnish mee with some fewe arguments wherwith to conuince and to confound them Sch. Indeed there are many which are to be accounted Atheists for that they denie the doctrine of Gods prouidence and the truth of his word and promises made to his Church of eternall glory the proofe and declaration whereof must bee referred to theyr proper places wherein we did both agree but sure I thinke you meete with fewe or none that are either so brutish in mind or so shameles in face as to denie that there is a God neither to my remembrance haue I euer either heard or read of any such The Epicurean Philosophers among the heathen were counted Atheists as they might wel be for they exempted God from the care of humane things and from the the gouernment of the world but they neither denied nor doubted but that there was a God And so I thinke of our epicures and Atheists in these dayes that howsoeuer they might as well denie God to exist as to contemne and reiect his word threatnings and promises as meere fables and to be altogither voyd of any care or regard of him yet if they were examined I thinke they would confesse that they think there is a God tho they haue neither knowledge nor care of him Gen. You may in fauor gentlenes make the best of their Atheisme tho to say the truth the best be bad inogh but I can assure you of my owne experience that there are such that denie not onely the prouidence but euen the very nature and existence of God Sc. They are not mē but beasts in the likenesse of men altogither vnworthy of any fauour neither if I met with any such should I either beare o◠shewe them any but rather extream yet not sufficient hatred for howsoeuer I vse to be I know not how too easie and indifferent in iudging and condemning those that hold euen grosse heresies as thinking that either there may be some truth and grace with great errors or at the least that they may be reclaimed from them yet when I think of such monsters as you speake of I feele my heart to rise against them so that I could more willingly teare them in peeces with my teeth then teach thē with my toong Yea to tell you plainly I think that such hauing liued in the Church and in the light of the Gospell and word of God are not to bee disputed with or perswaded by reasons but rather as men giuen vp to a reprobate sence and branded with the most fearefull marke of the wrath and vengeance of God to bee lest to his iust iudgement For if an Hereticke be to be auoided and left after a fewe admonitions as being wilfull and obstinate what then should be done to these that haue reiected a thousand admonitions giuen them not onely by the testimonie of the whole world in all ages but also by the creatures word and extraordinary workes of God And therefore I pray you let vs not trouble our selues any further with thē but rather go on to som matter the consideration whereof may be profitable vnto vs for as you know Contra principia negantē non est disputandū Gent. I confesse that they are in a most fearful case deserue to be abhorred both of god mā yet whē as I am by some necessarie occasion in company with thē and heare thē protest thēselues to be not wilfull in gainsaying but willing to learn the truth I wish they might be reclaimed or at y e least that their mouths were so stopped that they did no harm to others therfore I pray you shew me how I shuld deale with them Sch. It is impossible to shewe or prooue the existence of God by any other argumēts then haue bin brought for that God hath reuealed himselfe by those onely and by no other meanes to wit by his word and spirit to his Church and by his workes to the world Now the first kind of these arguments is to be vsed against the temptations and doubtes arising in the mindes of beleeuing Christians but not against the horrible blasphemies of these shamelesse Atheists and therefore you must insist in the workes of God the which being sensible cannot be denied by them By these you may shew the existence of God both by the ordinary workes of the creation and preseruation of the world the which in truth are most miraculous as also by the miraculous and extraordinary workes and iudgemēts of God For the first you must aske him if he see not in the creatures to wit in their greatnesse and number proportion and bewtie force and efficacie cerraine signes and arguments of some great wit cunning wisedome goodnesse and power would he confesse this thinke you Gent. Surely if hee denied it I would leaue him as being not a man endued with reason but a brute beast or rather a sencelesse stocke Sch. Well then if these things appeare in the creatures they must be confessed to be in some subiect or person and that either in the creatures themselues or in some other but that is all one for whatsoeuer thing is endued with so great wisdome and power as is necessarely required to the making and preseruing of the world that without question is to be◠magnified and worshipped as God and to be accounted God This demonstration of the Godhead is plaine as plaine need be to any that will consider it and yet the extraordinary works of God do more affect men althogh in themselues they be nothing so miraculous euen as we see that men do more gaze on and admire a stately house which they neuer saw before and think that there is more cunning workemanship and brauery in it then in the frame of the whole world which is continually in their eyes And therfore you must lay before the eyes of your Atheists the strange miraculous things which haue bin done in all ages of the world more or lesse contrary to the course of nature and if hee reiect all stories both diuine and prophane yet God doth neuer leaue himselfe without some of of these extraordinary witnesses Not that he doth now send his Angels visibly to good mē with blessings for they beleeuing his word need no extraordinarie proofes but for that he suffereth Satan to shew himself to the wicked and vnbeleeuers not only in strange illusions but also by searful plagues punishments the which I warrant you hee will confesse to come not by the ordinarie course of his goddesse nature but
the similitude of the Throne there was as it were a similitude of a man vpon it whereof is said Vers 26. This was the appearance of the similitude of the glory of the Lord and when I saw it I fell vpon my face so Dan. 7. 9. I beheld till the thrones were set and the ancient of dayes did sit whose garment was white as snowe and the hayre of his head like the pure woll Likewise Es 6. 1. the Prophet saith I sawe the Lord sitting vppon a high throne By the which sitting vpon a Throne althogh signifying royall glorie and maiestie God doth not exalt or aduance but rather debase himselfe and that for our sakes that we by this meanes might get some conceit and knowledge of him into our mindes yet if we should continue and rest in these formes without adding the difference vnto them wee should not helpe but hurt and hinder our selues and get not the knowledge but the ignorance of God Sect. 3. NOw let vs go on and see what creature in all the world is to be accounted likest vnto God and fittest to resemble his nature vnto vs as wee gathered it to bee by the consideration of his workes The question is not hard to be answered for this being taken for granted that God hauing made al things is far more excellent then any or all of them it will follow that that creature which of all other is most excellent is the likest and commeth nearest to the nature of God and doth more fitly resemble him then any of the other as we know that among men not any of the raskall sort but some great Noble man or Prince of the blood is most fit in the absence or nonage of the king to hold his place and represent his person For although euery creature bee good in his owne kind as wee reade in Genes 1. 31. yet looke how many diuers kindes of creatures there are so many diuers degrees of goodnesse there are the highest whereof are to bee accounted excellent as we see all the starres to be bright and glorious yet the sunne moone and some other to be the most excellent in light glorie as they were in the beginning called by God himselfe by the name of great lights Thus no man will denie but a common peeble stone is better then a raw lumpe of clay or a handfull of earth that a tree is more glorious then a stone that a liuing beast excelleth a tree that a reasonable man is better theÌ„ a brute beast an Angell then a man and an Archangell then one of lower degree and so will any man consesse that God whose infinit knowledge and wisedome appeareth in the creation of the world is not to be placed among the sencelesse and brutish creatures but to be referred to the kinde of reasonable things And so indeed throughout the whole scripture we see that God is content to take a place among his reasonable creatures to be accounted to be of their nature and kind as hath beene shewed out of Act. 17. 26. to call them to wit both men and Angels his image and simililtude and in that respect his ofspring sonnes and children yea to appeare and shewe himself in the forme and shape somtimes of the one somtimes of y e other But to come as neare the marke we ayme at as we can although both the humane the angelicall nature be notable images similitudes and resemblances of God yet as the Angels are farre more excellent then men so they are in themselues farre more fit tipes and examples of the diuine nature then men are for that they haue many properties of the diuine nature which man wanteth For man is mortall and corruptible but both the Angels and God are immortall and incorruptible hee consisteth of a medley of contrarie qualities continually iarting and fighting togither vntil at length one destroy another but their nature and substance is vniforme not wasting it selfe or wearing away but stedfast permanent and the same for euer he is visible yea grosse and palpable but they are inuisible insensible subtile pure and spirituall hee hath litle strength with much weaknesse they haue great power and might without impotencie or infirmitie hee hath knowledge with ignorance truth with error wisedome with folly will with peruersenesse and obstinacie affection with passion and perturbation loue with lust abundance with many wants contentment with complaint day with night ioy with sorrow glorie with shame and happinesse with miserie but they are perfectly wise vertuous mightie glorious and happie Yea by this excellencie aboue man the Angelical nature is prooued against those who will not beleeue the word of God vnlesse their owne sences say amen to exist as a meane betwixt man and god although farre nearer the lower then the vpper extreame For if there were no nature existing betwixt God and man the distance and downfall would be greater then is meete in respect of that dependance cohaerence which should be betwixt the creature the creator closely combined togither without any such wide and abrupt gappe in order and due proportion The which wide gap betwixt God and man the angelical nature doth fill vp participating somewhat of each nature as it were hanging and houering in the middle region betwixt heauen and earth hauing had a beginning with man and nâ—w being immortall with God voyde of all mixture as is God and yet consisting of matter forme as doth man subsisting in some matter subiect and substance as doth man yet being incorporeal as is God able in a moment to bee any where as God alwaies is euery where yet locall and circumscribed by place as is a man being of wonderful capacitie knowledge as is God yet ignorant of some things as namely of the essence of God as is maÌ„ in one word being euerie way finit as is man yet perfect in al respects as is God Thus we haue by the degrees of the creatures as it were by the staires and steppes of Iacobs ladder climbed vp to heauen and leauing men with the rest of the earthly creatures groueling heere in the dust belowe by the wings of Angels soared aloft to the diuine nature or rather to speake more properly toward it Neither is it possible for vs to goe any higher or to finde more of God in any thing then wee haue alreadie found in the angelical nature Wherevpon our Sauiour Christ doubteth not to put on Gods backe this glorious robe of the angelical naure hauing amongst all the formes and shapes in the world none more excellent wherewith to inuest him and therefore he saith Ioh 4. 24. God is a spirit as he is elsewhere in scripture called an Angell and an Archangell But this saying is warely to be taken and wisely vnderstood least that in stead of true doctrine wee gather out of it a blasphemous heresie For in trueth God is no more a spirit or an angell the which two words are in
of God Sch. Surely euen that that followeth the vnderstanding in the nature of man from the which we borrow al these attributes as types and similitudes of the nature of God and so we do after a sort put our own coat on Gods backe or rather put our whole nature both the body and especially the soule vppon his diuine nature as he himselfe did in the incarnation of Christ that so we may see know that which otherwise and of it selfe is inuisible and not to be knowen and therefore as in the humane so also in the diuine nature we must to the vnderstanding ioyne the facultie of will the which cannot possibly be seuered from an vnderstanding for that there is no vnderstanding which if it be not actuall or in complete act of it owne nature and eternally as is the vnderstanding of God yet it is potentially actual that is it tendeth to action whereof this facultie of will is the fountaine and beginning Gent. Nay surely you need go no further in declaring what is the wil or any other thing in the essence of God if it bee so as you say that these attributes are not truly in God but onely resemblances and shadowes of his nature Belike we haue al this while bin conserring about moonshine in water striuing about shadowes altogâ—ther voide of the substance of trueth I did verely thinke that the vnderstanding knowledge and wisedome whereof you haue spoken had beene truly really in god and not only shadowes of his vnknowne nature I may well vse the similitude of the Prophet and compare my selfe to a man who beeing hungrie and thirstie dreameth that he eateth and drinketh according to his owne appetite but awaking on a suddaine hee findeth himselfe drie and emptie so I did all this while imagine that you did feed and in trueth euen fill my hungrie and thirstie soule with the knowledge of God the which I do farre more earnestly and greedely desire theÌ„ euer I did meat or drinke and behold on a suddaine you awaken mee out of this pleasant dreame and tell me that all is nothing but mere imaginations Sch. You take mee at the worst and farre woorse then you should do I haue not fedde you with winde or vaine dreames as you inferre of my words but the trueth is this The nature of God is so vnsearchable and so faare aboue the reache of any created wit that when we haue come as neare it as we can and haue to our thinking gotten some hold of it yet the very remembrance of ourowne weaknesse in comparison of the infinitnesse of it makes to vs to distrust and suspect our selues as beeing deceiued with a false conceit of that which cannot possibly bee truly conceiued comprehended here of it commeth that although we be verily perswaded that understanding knowledge wisdome are in God not onely truly and really but also most properly as in the naturall subiect or rather substantially without any subiect but being to themselues an vpholding subiect yet we doubting the worst and thinking that the diuine nature is something more and more excellent then an infinit vnderstanding although in truth there cannot bee any nature more excellent then an vnderstanding or a resonable nature nor any thing more then that which is infinit and also thinking that for so much as these things to wit vnderstanding knowledge and wisedome haue place in the nature of man whom we see and feele to be a most weake and silly creature that therefore they cannot be truly in the nature of God hereof it commeth that wee rather call them the attributes or resemblances of his nature then his very essence or nature it selfe the which in trueth they are Gent. That is an other matter but then we must not foster in our selues this vaine feare and doubting to affirmi him to bee that which we learne and know out of his word that he is indeed but rather boldly without any wauering or doubting affirme him to be that he is knowing most certainly that wee are not deceiued and if we be deceiued that then God himselfe hath deceiued vs with whom it is better to erre then to holde the trueth in our owne conceits But I cannot but laugh to my selfe when I thinke of one thing that you said that wee doubted least that vnderstanding knowledge and wisedome were not truly in God because they are truly in the nature of man whereas you should haue inferred the cleane contrarie to wit that wee know assuredly that God is an vnderstanding or reasonable nature because man who is reasonable is the image of similitude of God yea and made for this end to shew represent to vs the nature of god but how I pray you can a reasonable nature bee an image or similitude of that which is not reasonable Now proceed I pray you and shewe me how and what you make will to be in God Sch. Will is very fitly and truly yea essentially giuen to God for as in the soule of man will is not an accidentall qualitie which may be spared without the diminishing or abolishing of the subiect as may knowledge or wisedome but an essentiall facultie issuing properly and immediately out of the vnderstanding and cleaning inseparably vnto it for that it is impossible that the conceits receiued into the mind should rest ydly there and not tebound backe againe into action euen as the beames of the sunne lighting vppon a solide bodie cannot but reflect and so make heate so we are to thinke that the essentiall vnderstanding of God doth naturally necessarely and eternally bring foorth the essentiall will of God the which may bee defined the essential act of his vnderstanding the fountaine and beginning of all his actions which are simply good Sect. 5. Gent. HOw doo you make the will of God to bee the beginning of all the actions of God Sch. Euen as it is in all other things which haue will the which is of this nature that in what subiect soeuer it be it will there dominere and haue the sole and supreme authoritie of doing all things and therefore may truly be called Primus motor the first mouer and beginning of all actions for euery thing that hath wil doth that onely or at the least tendeth to the doing of it wich it willeth As for the vnderstanding althogh it be in order nature before y t will yet it is not said to be the beginning of actioÌ„ because it onely moueth perswadeth and directeth but doth not inforce or compell for as wee vsually say counsel is no commaund whereof it commeth that although in God there be no such disagreement yet in y e creatures it doth ofâ—eÌ„ come to passe that the will reiecteth the counsell and direction which the minde giueth and worketh without or against reason according to the owne inclination But the will is followed and obeyed by the actions in all things possible euen as the commaundements of a soueraigne Monarche
it self towards y â— wich it iudgeth good pleasant And as euery nature is diuers from all other so euery one hath a particular good to the attaining wherof itmoueth it self and also the subiect which it hath in subiection and in the fruition whereof it resteth and pleaseth it selfe as in happinesse the chiefe good Thus the nature of God hath a proper kinde of good belonging to it the which is simply and chiefly good to wit his owne glorie wherevnto the will of God in all the actions of God doth ayme and incline for in it rising out of it selfe before the creation since gotten or rather continued by meanes of the creatures it doth rest and please it selfe for euer Sect. 5. THus farre the will of God agreeth with the will of the creature now followeth the difference the which cannot but be great First they differ in that respect which hath alreadie beene named to wit that the will of God is alwaies effectuall and actuall alwaies bringing it selfe into act without faile or any difficultie and therefore is neuer in vaine whereas the creature doth often incline and mooue it selfe inwardly towarde some obiect but cannot goe forward in accomplishing and bringing foorth into act that inward motion being hindred either by the impotencie of the subiect wherein it is or by some greater power but nothing can resist the will of God or make his purpose frustate This is the first difference and yet to speake properly and to say the truth this is not a difference of the wils but of the persons and their power For the wil being hindered from putting it self into executioÌ„ may be as strong yea vsually is more strong then when it hath outward power ioyned vnto it Secondly the will of God is immutable and the same for euer that which he willeth once hee willeth alwaies but the will of the creature is more variable then is the winde neuer constant but continually altering it self from one obiect to another yea often to that which is cleane contrary to the other that not onely in particular obiects but euen in regard of the general kinds of good â—eiecting the true good for a false appearance with all true happinesse for a vaine and transitorie shadow of pleasure Neyther is it any maruell that the will of the creature is so variable when as it is so easily deceiued and ledde out of the way by error and ignorance or else ouerruled by headstrong affections froÌ„ both which the nature of God being free admitteth no manner of alteration in will The reasons which may seeme to inferre alteration of will in God are drawne out of those places of scripture in the which it is said that God hath not performed that which hee hath spoken and purposed as when he being mooued either with the sinnes and vnthankfulnesse of the wicked or by the prayers and repentance of the godly doth confesse himselfe to repent of that good which hee hath done to the one or of those afflictions which he had threatned to the other But the trueth is that God neuer repenteth himselfe eyther of the one or of the other but taketh to himselfe the person and manner of men who not foreseeing what will follow do often repent themselues and are sorrie both for benefites bestowed on vnthankfull vnworthie persons and also for too great seueritie and rash anger vpon those whom they loue Gent. You haue made one obiection against the immutabilitie of the will of God haue also fully satisfied it I pray you do as much to one that I will make Sch. I know not whither I can or no but I will do my indeuour Gent. You need not feare it for I knowe you haue often both mooued and aunswered it ere now it is this If the will of god cannot be altered in any thing that he hath determined and that he hath determined all things whatsoeuer what need wee vse any meanes for the attaining of any good or what will it auaile to labor to eschew euill when the determinate will and purpose of God cannot be by prayer or by any other meanes auoyded but must of necessitie stand and take place Sch. The answere is as you say easie ordinarie for God willeth and worketh ordinarily nothing but by the ordinarie means effectuall for that purpose the which he hath commanded vs to vse and therefore we are to thinke hope that our endeuours are the meanes which hee hath appoynted for our good If our endeuors take not effect we are to acknowledge those wants harmes to be sent from God the which otherwise we could not haue denied to haue happened through our owne default and therefore we are to be carefull in vsing all good means effectuall for any good purpose and especially of prayer which you bring for an instaunce for to imagine that God hath so tied himselfe to a stoicall fate and necessarie course of things that hee can not though hee would grant our desires is most fond foolish coÌ„trary to the whole course of scripture and in truth the vtter subuersion of all godlinesse You might in like maner obiect that it must needs be graunted that God doth sometimes change his wil seeing that he willeth contrary things wich caÌ„not come to passe for exaÌ„ple God would haue all men to be saued and come to the knowledge of his trueth This is true for it is the word yea the very words of god 1. Tim. 3. 4. Againe it is his wil that som should perish for it is certaine that some do perish and that neyther without nor against the will of God but by his will purpose as the scripture doth plainly teach vs euery where Likewise it was the will of God that Adam should not eyther taste or touch the forbidden fruite for hee forebad him and yet wee cannot doubt but that God had foreappoynted that Adam should fall by eating the forbidden fruit and so in infinit other instances for answere of all which wee are to distinguish the commaundements of God giuen to vs from his will which hee keepeth to himselfe he commaunds things impossible to shew vs what we ought to doo and to endeuor as is the fulfilling of the lawe and the conuerting of all men as farre as we can to the obedience of the Gospell both which are good and to be endeuored by vs and therefore commanded by him but both of them impossible and therefore not to be thought to be willed by him Againe God coÌ„mandeth sometimes to this end to giue occasion of sin for the which end he forebad Adam to eate of the fruite of the tree of good and euill and so the Apostle saith that the law was giuen to make sin abound yea God sometimes commaÌ„deth that he wold not haue done to make triall of our faith as he commanded Abraham to sacrifice his sonne Isaac But these commandements are not to be accounted the wil of God yea if hee
Hee that forsaketh any worldly thing for my sake and the gospels shall both inherit eternall life and also receiue an hundred folde euen in this life Thus God did from one generation to another thus hee will doo euen vnto the ende of the world both remember and also recompence the godlinesse of his seruants Abraham Dauid and others and thus he made a couenant with Phinees in regard of that hi◠zealous loue of his glorie to blesse and honour both him and his posteritie from age to age Thus God hath done and thus he will do in all ages yet with this difference that the greater measure of spiritual graces the godly haue the lesse need they haue of temporal blessings to confirme and cherish their faith and the nearer they come to the fruitiō of eternal glorie the more they may ought to contemne worldly pleasures whence it is that this temporall retribution is not so plentifull and so apparant in these ages of the gospell which flow in abundance of spirituall graces as it was before when they were scant But that which is wanting and doubtfull in this life shall without doubt bee fully performed in the life to come where the obedience and good workes the afflictions and patience of the godly shall be rewarded not only with iust praise commendation the which reward is deserued and agreeable to the nature of their workes and is mentioned 1. Cor. 3. 14. 15. If any mans worke stand hee shall haue wages or recompence but if it faile he shall want that recompence and yet be saued but also with eternall happinesse the which althogh it passe by a thousand degrees the desert or rather although it cannot in any part or respect bee deserued by any obedience of the faithfull in this life because all their obedience is imperfect yet it pleaseth God in mercie to call it a reward yea to bee content that they looke for it in that name as wee see that the Apostle doth 2. Tim. 4. 7. 8. I haue fought a good fight and haue kept the faith from hence foorth I am to expect that crowne of rightteousnesse which the Lord that righteous iudge shall giue me And so Rom. 8. 8. although the afflictions of this life bee not worthy to haue such a reward as is the glorie of the life to come yet hee maketh the one to depend on the other Gent. Mee thought you saide that the rewarding iustice of God is so great that it extendeth it selfe euen to the reprobate recompencing their good deedes if they may be called good with blessings but what fruite can bee looked for from the roote of infidelitie but corrupt the which if God should reward what should he do else but bolster and maintaine them in their sin Sch. God doth reward with good not the wicked deedes of vngodly and vniust men but the honest vpright actions of such as are ciuilly and morally vertuous yea perhaps affected with some blind zeal of religion the which although they cannot merit before Gods iudgement seat being not onely imperfect and in part sinfull as are the actions of the godly but also wholly sinfull in that they come from an euill roote yet they haue respects of good the which God rewardeth with temporall blessings as hee did Achabs outward repentance and humilation with immunitie frō those temporall plagues which belonged to his sinnes And thus did God reward Iehu Achabs successor for executing his anger vengenace vpon Achabs house with the honour of the kingdome to the fourth generation Thus you haue heard somewhat of Gods iustice the which althogh it shall without doubt haue the full sway at length in punishing and confounding the wicked yet for the time of this life it is suspended and kept frō executing the full force vpon them that so there may be place vse and declaration for another vertue of God called patience and long suffering the which who cannot but admire that considereth the horrible outrages blasphemies cursings and all manner of contemptuous and spiteful impietie which the vngodly do daily spew out against God his holy trueth and yet they go not onely vnpunished but also prosper and flourish as if they were blessed of God who doth by this patience onely harden them to their eternall destruction Sect. 4. THere remaineth now to be considered in a word or two the last knot of diuine vertues consisting in Gods naturall inclination to do good vnto his creatures they may be called by the generall name of goodnesse to the which his general fauour to all his particular friendshippe with some fewe and his fidelitie or faithfulnesse both to the one and to the other may bee referred For as hee is onely good that is the first fountaine and ful treasure of all good things so he doth not enuiously keep it wholy to himself but doth graciously impart it to others euen to all liuing things base and excellent good and euill reasonable and vnreasonable one and other all of them doo eyther drinke or taste of this sweet cuppe of Gods goodnesse and blessings Hee suffereth his raine to fall vpon the iust and vpon the vniust hee feedeth and filleth all thinges liuing with a plentifull hand there is no ende or measure of his goodnesse For why he hath a fauour vnto them as a father hath to his children and as a skilfull workeman to the workes of his owne handes wherein his nature and Image or his skill and cunning do plainly appeare Yea so great is his goodnesse towardes them that hee vouchsafeth to enter into bondes and couenants with them binding himselfe to them by promises and oathes for the performance of that good vnto them which commeth from him not as of necessitie and by constraint or yet by their desert but onely of meer fauour and his naturall goodnesse In the performance whereof hee is so sure yea so carefull as wee see honest men to bee in keeping their promises that the whole worlde shall sooner faile then any iot of that which hee hath promised Whereof we may gather how odious to God is the impietie of those men or rather blasphemous monsters that are not ashamed to call into question if not flatly to denie the trueth of that which God hath from time to time promised to his Church as touching eternall happinesse in the world to come yea and that the faithfull themselues while they often doubt within themselues of the trueth and fidelitie of GOD in making good whatsoeuer hee hath spoken doo no doubt greatly both displease and dishonour God But most of all in this kinde wee are to admire the friendshippe and familiaritie which it pleaseth God to haue with men yea with sinfull and mortall men to some of whom hee vouchsafeth not onely this generall fauour whereof all the creatures in the world are partakers and that eternall loue which bringeth with it eternall saluation but also a more speciall fauour admitting them into his secret