Commentary Upon Ephesians 1, Commentary · Verse 11
verse 11 In whom alſo wee hauehave beene choſen to, or obtained, an inheritance. Now he commeth to the third bleſſing, euen our Glorification. Hauing laide downe our Iuſtification, verſe 7. and our Vocation, verſe 8.9.10. hee doth ſet downe this third before mentioned, in this 11. and 12. verſes. We are to marke 1. The benefit. 2. The foundation of it. 3. The end. The benefit hath reference to the 7. verſe, In whom we hauehave redemption, in whom alſo wee hauehave obteyned an inheritance; The old bookes reade it, Wee are choſen, the latter, wee hauehave obteyned an inheritance: The word ſignifyeth, we hauehave beene choſen, as it were by lot, to an inheritance. The ground ſhoweth vsus, firſt our predeſtination. Secondly, the author of it, by him who is deſcribed from the effect; in which wee are to marke, 1. The Action, who doth worke effectually. 2. The Obiect, all things. 3. The Manner, according to the counſell of his will: the end of this and all the other benefits following. The words being eaſie, wee will come to the inſtructions.
Doct. 1 Firſt, we ſee that being in Chriſt, wee finde not onelyonly righteouſneſſe in him, but life euerlaſting: God doth not ſet vsus free from ſinne in Chriſt, that by our ſelues wee might, by workes meritorious, worke out ſaluation; but euen as ſinne cauſeth death, ſo his grace through Chriſt raigneth to life eternall. Now the order in which we receiue this inheritance, you may ſee, Acts 26.18. Rom. 8. God enlightens their eyes, brings them to know & belieue on Chriſt, that ſo they may receiue in him, Firſt remiſſion of ſins; Secondly, Inheritance with the Saints: thoſe whom hee hath called, hee hath iuſtified; ſo thoſe whom he hath iuſtified, hee hath glorified. Sinne is a wall of partition, which muſt be beaten downe, before the light of grace and glory can ſhine vntounto vsus: Now ſinne being remoued from vsus, who are with the naturall ſonne, what ſhould hinder but that wee ſhould be heyres, euen ioynt-heyres with him? Being one with him, wee are the ſeede to whom was promiſed vnderunder Canaan, the inheritance of the world to come. The better to vnderſtand this matter of our inheritance, you muſt know what it is in generall. 2. In what order we come to receiue it. That is an inheritance which I hold as the Sonne, or Allie; or as out of fauour I am written the heyre of this or that man; ſo what euer we obtaine by our principall birth from Chriſt, that is our inheritance. That which we obtaine is two-fold: Firſt, in this life wee receiue the firſt fruits, the earneſt of the ſpirit, and all our bleſſings are giuen to vsus as part of a childs part. Wards while they are in their minority hauehave ſome allowance from their inheritance; and Parents wil proue their children with ſome leſſer ſtockes, to ſee how they will huſband them, before they giuegive them the full eſtate they meane to leaue them; ſo doth God.
Doct. 2 Secondly, wee receiue the fulneſſe in the life to come, which ſtandeth partly in Prerogatiues. Secondly, in the glory that ſhall be put vponupon our perſons. Thirdly, in the things which ſhall be giuen vsus to poſſeſſe. Some inheritances, hauehave prerogatiues annexed, as to be Lord high Steward, Lord high Chamberlaine: ſo our inheritance hath this royalty annexed; Wee ſhall be Kings and Prieſts to God; we ſhall be Iudges of the world, and Angels with Chriſt, ſtanding by Chriſt, as Benchers and Aſſiſtants in place of iudgement. Our glory reſpecteth ſoule or body; the ſoule ſhall be filled with the light of knowledge, euen as the ayre vponupon the comming of the Sun to it, is rather light to appearance, then inlightned. 2. Our louelove ſhall as a flame riſe vp to God. When the water which runneth in many channels is brought into one, it maketh a little Sea: When all our ſelfe-louelove, louelove of wife, children, earthly things, yea of ſinfull luſts, is turned all into the louelove of God, then doubtleſſe great and glorious ſhall be our louelove. 3. Our ioy breaking forth in praiſe, who is able to vtter, when here it is vnſpeakeable ſometime and glorious? The glory of the body ſhall be ſuch, that it ſhall ſhine as the Sunne in the firmament, both from the glory about it; & the glorious ſpirit within it, as a Lanterne ſhineth from the Candle within it: For the things we ſhall poſſeſſe, they are in a word all things, the world to come, the new heauens, and the new earth; and the creature being a little thing, we ſhall poſſeſſe God himſelfe, in Chriſt, as our huſband and all-ſufficient portion.
Vſe. For the Vſe, firſt wee ſee, that heauen commeth to vsus freely, did we deſerue it, and in effect, pay for it, it were purchaſe, not inheritance; but it is not ſaid ſimply an inheritance, but ſuch an one as is aſſigned vsus by lot; for this word ſeemeth to reſpect that diuiſion of Canaan to the twelue Tribes, whoſe ſeuerall ſeates were by lot deſigned: Now if our inheritance commeth by lot, then it is not our owne induſtry, but the Diuine diſpoſition, which worketh all in all in it.
This ſhould cauſe vsus to reioyce: O if men hauehave ſmall things befall them in earth, their hearts are ſoone rayſed to reioyce in them; yea, in the vaine pleaſures of this life, how are the hearts of men filled with gladneſſe, who yet hang downe the head all amort while theſe things are piped? Ah alas there are too many who taſte their pottage, like Eſau, better then their birth-right. O let vsus be aſhamed, that in theſe outward toyes, which are but like the ſhaking of a childes rattle, that in theſe our hearts ſhould be tickled, and with the matter of their free-hold in heauen, ſhould not be mooued. This ſhould make vsus reioyce when wee are made heauy with diuers temptations, 1 Pet. 1. ſo they did in thoſe Apoſtolique times; but the hidden light of this ſtarre, is not ſo diſcerned by vsus who liue in this day of outward proſperity.
Vſe 3 This ſhould ſtirre vsus vp to affect theſe things, and be deſirous of them, the creature groaneth in kinde, waiting when this our inheritance ſhall be giuen vsus. What dead births are we who lie in the wombe of the Church militant, neuer offering to breake forth into the heauenly liberty? Children are ſo affected to their earthly inheritances, that they ſometime practiſe againſt their owne parents, affecting ouer-timely poſſeſſion. Great purchaſers, if they make a purchaſe in the remoteſt parts, are not well till they hauehave ſeene it; ſo ſhould we be affected toward our inheritance: Why hath God giuen vsus the firſt fruits? euen as the Spies did bring to the Iſraelites ſome of the fruits of Canaan to make them long after it, and deſire to be poſſeſſed of ſo good a land, ſo doth the Lord giuegive vsus, to the like end, the firſt fruits of the ſpirit, to make vsus deſire and long after the fulneſſe thereof.
Vſe. Finally, ſee the feare we are to walke with, vponupon this conſideration, Hebr. 12. The greater things we expect from any, the more muſt be our obſeruancy toward them, & endeuor in al things to pleaſe them.
Now followeth the ground of all theſe benefits in time; hauing beene predeſtinate: Which is deſcribed from the purpoſe going before, hauing beene predeſtinate, according to his purpoſe: Which purpoſe is argued from the author of it, who is not named, but deſcribed: In the deſcription three things are to be noted; Firſt, his action or working; who worketh: Secondly, the obiect; all things: Thirdly, the manner; after the counſell of his will.
To ſpeake a word of Predeſtination according to purpoſe, which is heere made the ground of all the former, and ſo to come to this deſcription, in which we muſt dwell with more diligent conſideration for the vnfolding of it.
For Predeſtination ſee aboue. But it may be aſked what is this purpoſe, according to which we are ſaid heere to be predeſtinate.foreign. Wee read of ſome purpoſed and ordained to the obtaining of life, Acts 13.1. 1 Theſ. 5. Now Gods purpoſe and ordinance touching the end, doth ſeeme to follow vponupon Gods election: for when we hauehave a will to do any thing, there followeth vponupon this, in the minde, a ſetled purpoſe to effect it; ſo when God hath loued ſome to life, there commeth to be as it were in God a ſetled purpoſe of bringing ſome to life, which once ſetled, all things come to be predeſtinated, for performance of it: and Rom. 9. this may be grounded, when he ſaith, that the purpoſe of God, which is according to election, might be ſure: Wherefore I deeme foreknowledge by which God now about to chooſe, knoweth whom he will chooſe; election by which he ſetteth his louelove to life on ſome before otherſome; purpoſe ſetled of bringing ſome to life before otherſome; theſe belong all to the ſame benefit, viz. Election: Foreknowledge as that which goeth before; for God doth not blindly chooſe he knoweth not whom: purpoſe following it, as a ſhadow doth the body, and therefore where the one is named, the other by diſcourſe are to be vnderſtood: Hee hath purpoſed vsus to attaine life through Chriſt, he hath choſen vsus to attaine life, as Rom. 8. Thoſe whom he did foreknow himſelfe to chooſe and purpoſe vntounto life, thoſe hee predeſtinated: And thus you ſee why it is ſaid predeſtinate, according to purpoſe. But note heere by what method the Apoſtle doth gather themſelues to hauehave beene predeſtinated, euen a poſteriori, from this that they were now called, iuſtified, that they had receiued an inheritance by faith, he gathereth that they had beene predeſtinate. Obſerue then.
Doct. What is the way to find our ſelues to hauehave been predeſtinate before all worlds, euen to finde that we are called, iuſtified, ſanctified: We muſt go vp by theſe ſtayres, or wee cannot come to the height of Gods counſell. Looke as by the counterpane of a Leaſe or Will, we know what is in the originall will, which it may be is kept a hundred miles from vsus: ſo by theſe things written in our harts in Gods time, we may know and reade what things it pleaſed him from euerlaſting to purpoſe towards vsus: But in this point we hauehave before beene large.
To come to the deſcription of the author of this purpoſe, according to which wee were predeſtinate: the parts to be marked in it hauehave bin mentioned; Let vsus firſt then conſider of the meaning of the words. Secondly of the ſcope, for which they are brought in. Thirdly, of the doctrines to be marked in them.
Firſt, this word [worketh,] doth ſignifie ſuch a working, which hath efficacie to the bringing forth the being of that which it worketh.
All things.] Noteth out whatſoeuer things are, whether good or euill.
Counſell.] Noteth ſometime the facultie of wiſdome, which giueth aduiſe touching things to be done, and meanes of doing them: And thus, according as the nature of the thing hath it ſelfe to him who giueth aduiſe, is ſometime preſent and ready, ſometime needing deliberation, but deliberation ſo farre as it is grounded in imperfection of knowledge, and argueth doubtfulneſſe, cannot be aſcribed, but onelyonly ſo farre as it ſignifieth the maturity and ripeneſſe of counſell. Secondly, counſell ſignifieth not the faculty, but the effect, wiſe aduiſe giuen in any caſe from that facultie of wiſedome which giueth counſell. Thus we vnderſtand when we ſay; What counſell did ſuch a one giuegive you? Now thus it is here taken for that wiſe order of things, and meanes, which Gods wiſedome ſuggeſted. Laſtly, it is to be conſidered, why it is called counſell of his will. Firſt, becauſe it is propounded to his will; ſecondly, it is accepted of by his will: The meaning is, we obtaine all theſe bleſſings before named, hauing beene predeſtinated according to that gracious purpoſe of God towards vsus, whoſe working bringeth about all things, according to that wiſe order which his counſell did propound, and his will for the liberty of it did freely accept.
Now the ſcope of this deſcription tendeth hither, to proue that we attaine the benefits before named, hauing beene predeſtinated by Gods counſell (for predeſtination is an act of Gods counſell, as I hauehave ſaid before) therunto; he proueth this particular, by this generall; He who worketh all things after the counſell of his will, hee doth worke theſe benefits in vsus, his counſell hauing predeſtinated vsus to them; But God worketh all things, &c. Theſe are friuolous exceptions, that God ſpeaketh onelyonly of the things before, which he doth out of his gracious pleaſure: for this were an impertinent ſuperfluitie, to ſay that God had wrought vsus theſe benefits, when his counſell had predeſtinated vsus, who doth worke theſe benefits according to his counſell; He hath wrought them in vsus according to his counſell, who doth worke them according to his counſell.
Secondly, what ſo euer things are according to Gods counſell, thoſe he is ſaid to worke; for theſe laſt words may as well determine the ſubiect, as ſhow the manner of his working.
Thirdly, what reaſon is it to ſay, hee worketh theſe things after counſell? as if all the workes of God were not alike after counſell.
Laſtly, to ſay he ſpeaketh of things he doth out of gracious pleaſure, is in their ſenſe, who except friuolous: for he ſaith not, the counſell of his foreign, but of his foreign. Beſide that, the Scripture doth attribute thoſe things, which as iudgements God doth execute in reprobates, to Gods foreign, meere free pleaſure, Mat. 11.25. & 13.11. Thou haſt hidden theſe things from the wiſe, euen ſo, becauſe it pleaſeth thee. Now to come to the Doctrines.
Doct. 1 Firſt we ſee, that eueryevery thing which commeth about, is Gods effectuall working: Of him, by him, and for him, are all things, Rom 11. vlt. 1 Cor. 8.6. Things are of two ſorts, good, or euill; good things are naturall, or ſupernaturall, ſuch as are wrought in Chriſt: Now all theſe the Lords efficacie is in making them, yea of nothing: Though man muſt hauehave ſome matter to worke on, God can giuegive being, and call the things that are not, making them ſtand out as if they were. Secondly, his worke is in ſuſtaining them; Hee doth not leaue theſe things, as a Carpenter his building, or Ship-wright his Ship, but ſtill is with them ſuſtaining them in the being, receiued from him. That which hath not heate of it ſelfe, but is made hot (as water) with fire, it dependeth on fire to be kept in heate, and no longer then fire is vnderunder it, it will not keepe hot: So theſe things, not hauing being of themſelues, depend on him for their continuall ſuſtentation, who did firſt giuegive them their being. Thirdly, Gods action is in them, gouerning them to that end for which hee did make them; Things depending on another, are gouerned by that on which they depend. Beſide, our ſeruants depend on vsus, to be gouerned by vsus; what are all the creatures, but ſo many things miniſtring to him who is the Lord of hoſts? Not to ſpeak that the ſame wiſdome which teacheth vsus to get any thing, for this or that purpoſe, doth teach vsus likewiſe when now we hauehave it, to gouerne and apply it to that purpoſe: So Gods wiſedome, which made all things to an end, muſt needes gouerne and vſe them to that end: There is no queſtion in theſe things. For that any thing ſhould beget a thing like in kinde to it ſelfe, it is not ſtrange; and that any workeman ſhould worke any thing like himſelfe, is no wonder; The diffecultie is in euill things: Euill is either of puniſhment, or ſin; Now God is by himſelfe an author of the firſt; See, Amos 3.6. Is there euill in the citie, which I worke not? Out of the mouth of the Lord commeth euill and good, Lam. 3.38. For, puniſhment though it be euill to his ſenſe who ſuffereth vnderunder it, yet it is good in it ſelfe, when now it is deſerued; as to execute a man is euill to him who ſuffereth, good in the Iudge who cutteth off a hurtfull member for the good of the publique. Euill of ſinne, is either of the firſt ſinne, or the ſins enſuing. Now theſe, to ſpeake in general, neither of them are without Gods effectuall permiſſion: They who ſo are in Gods power, that they cannot ſin without his ſufferance, his permiſſion is effectuall to the being of ſinne from them, that is, neceſſary to this, that they ſhould actually commit that they are inclined to commit. Now thus it is with God, for he doth effectually worke ſomethings by himſelfe without others; is the creation of all theſe things; ſome things in and with others, working as inſtruments vnderunder him and with him; thus he worketh all the workes of grace; ſome things by permitting others, and that when he could hinder them; thus his efficacie reacheth to the being of ſinne, and this is moſt iuſt in God; for though euill is not good, yet it is good that there ſhould be euill: God who bringeth light out of darkeneſſe, being able to doe good of euill; and it is iuſt in him to permit, where he is not bound to hinder.
Vſe 1 Seeing then Gods effectuall worke is in eueryevery thing; let vsus labour to behold his worke, & to praiſe him in it: It is the workemans glory to hauehave his Art diſcerned. Looke on the fouleſt thing that euer was committed, looke at Gods worke in it, it is moſt holy, as that killing the Lord of life, Acts 4.21. That looke as it is in thoſe double two faced pictures, looke at them on one ſide you ſee monſters, on the other beautifull perſons; So it is in theſe wicked workes,They worke idem, but not ad idem. the ſame that man worketh ſinfully, God worketh moſt holily.
Vſe 2 This is our comfort, that nothing can be in which our heauenly fathers hand worketh not: Earthly Parents, though prouident, may hauehave their children meete with many caſualties, which they doe not intend before, but helpe when now they ſee them brought about; but nothing can be in which our fathers hand muſt not hauehave a chiefe ſtroake before it can come to paſſe. This muſt quiet vsus, euen for times to come, our ſecuritie being in it; yea, for whatſoeuer is befallen vsus, we muſt ſuſtaine our ſelues euen from hence, the effectuall working of our God is in it; we muſt hence, I ſay, ſuſtaine our ſelues from being ſwallowed vp of griefe; we muſt not preuent hereby due grieuing, and humbling our ſelues vnderunder the hand of God. Hold this for euer, that nothing can fall out to vsus, in which is not the effectuall working of our heauenly father. We cannot ſolidly feare God, if euill may befall vsus with which he is not willing, in which he hath no hand. Wee cannot hauehave that patience in our euils, nor that comfortable ſecuritie for times to come. Neither let any excuſe his wickedneſſe hence, for Gods worke doth leaue a man liberty to be a cauſe, by counſell, of this or that he doth; ſo that thou doeſt goe againſt Gods will aduiſedly, when he worketh his will in thee: And if a man doe execute one maliciouſly, his murther is not excuſed, becauſe the Iudge by him doth take away the life of the ſame man moſt iuſtly.
Doct. 2 Secondly obſerue; That what God worketh or willeth, he doth it with counſell; though his will be moſt iuſt, yet we muſt not conceiue of it, as mouing meerely from it ſelfe, without any thing to direct. With him is counſell, with him is vnderſtanding, Iob 12.13. and Eſay 46.10. My counſell, ſaith the Lord, ſhall ſtand. Euen as the foote of the body hath an eye bodily to direct the mouing of it; and as the reaſo…able will of man hath a light of wiſedome to goe b…fore it; ſo would God hauehave vsus conceiue in himſelfe, that the light of aduiſed wiſdome is with him, in whatſoeuer he willeth or worketh. This is to be marked; firſt, that we may ſee how all things befalling vsus are good; for the Lord bringing them about according to his counſell, they ſeeme good to his wiſdome: Now wiſedome iudgeth nothing good, but as it is fit to ſome good end; now that which is fit for ſome good end, that cannot but be good.
Vſe 1 Wherefore let vsus correct our thoughts: In many things we ſuffer, we thinke other courſes would doe better. What is this, but to ſay, this befalleth vsus not with ſo good aduiſe? What but to teach God wiſedome, that iudgeth the higheſt things. Let vsus deny our owne wiſedome, and giuegive glory to God, acknowledging that there is wiſer counſell in eueryevery thing we ſuffer, then we can attaine.
Vſe 2 This may rebuke raſh indeliberate & ſelf-willed perſons: Some if a thing come into the head, turne them forthwith to it, as buſily as if they would goe nine waies at once: Some againe, are ſo ſelfe-conceited, that their will muſt ſtand, as if it were a Law. O it is a ſigne of ſmall wiſedome to be ſo ſtrong willed, Prou. 12.14. Hee that heareth counſell is wiſe. It is good to looke before wee leape, and to remember that two eyes ſee more then one. Salomon, the wiſeſt for politicke wiſedome, hath his ſage Counſellers, whoſe aduiſe while Rehoboam followed not, he did loſe ten parts of his kingdome: It is in our little perſonall common wealths, as in thoſe wide ones; Where Counſell failes all goes to ruine, Prou. 11.24.
Doct. 3 Counſell of his will.] That is which his will propounded to it, did freely accept. Obſerue hence that what God willeth once, that hee effectually worketh, ſee Pſal. 115. Our God is in Heauen, and doth whatſoeuer hee willeth: Who hath refuſed his will? ſo Iſa. 46 10. We ſee in beaſts that they hauehave an appetite to that they moue after; in men that which they will, that they put out their power to effect, ſo it is in God, if he will any thing; he doth worke it effectually. That is a friuolous diſtinction of an effectuall, and an ineffectuall will in God, which ſtandeth neyther with truth of Scripture, as in this place; nor with the bleſſedneſſe of God; nor with the nature of things: all that ſhewed him which his will accepteth, he doth effectually worke it. Againſt bleſſednes of God; for might God will a thing and not hauehave it, hee were not fully bleſſed, when to hauehave eueryevery good will, is more bleſſed then to want it. Againſt nature of things, for eueryevery thing which will and ability worketh; if God almighty hauehave will to any thing, the thing muſt needs follow. Where there is full power to worke any thing, applied to the working of it, the thing wrought muſt needs follow.
Heere ſome diſtinguiſh and ſay, that in things which God will doe, his power doth worke them effectually; but the things which God would hauehave on condition from vsus, thoſe his power doth not worke: An old Pelagian conceit. Would not God hauehave vsus walke in his commandements, and hath he not ſaid, that he will put his ſpirit in vsus, and make vsus walke in them? S. Auſtin learned that God did promiſe to worke mightily thoſe things hee requireth from vsus. If to hauehave the conditionall will be more happy then to want it, then God who hath power to worke the condition in vsus, will not want it: Not to ſay that this conditional will is abſurdly imagined in God, he muſt will the hauing a thing on condition which he will not worke, and then it is impoſſible, vnleſſe the creature can doe ſomething good, which he will not doe in him; or on condition which he will worke, and then hee worketh all he willeth; or on ſuch a condition which he ſeeth the creature cannot performe, nor himſelfe will not make him performe; and this were idle and friuolous.
Vſe 1 The Vſe is, firſt for our comfort: While we know that all that good which God hath willed to vsus, he will work it for vsus; ſaith, repentance, perſeuerance in his feare, ſanctification and ſaluation; His will is, we ſhould be raiſed vp at the laſt day, all theſe hee will effectually work for vsus. Did our good depend vponupon our owne wills, as things exempted from ſubiection to his power, all our comfort were at an end: If the preſeruing me from euill, & beſtowing on mee good, depend not entirely for principall efficacy on God, farewell all religion.
Vſe 2 We ſee them confuted that make Gods will tend mans, and worke accordingly as that inclineth; which is to ſet the Cart before the Horſe, to make the ſupream gouerneſſe come after the hand-maid. We cannot go to the next towne, but we muſt ſay, if God will, ſaith Iames. God can hauehave nothing with man, no faith, no conuerſion, but if man will, and that not as comming to him in obedience, but as able to croſſe him, and reſiſt his pleaſure. Ob. Hee doth ſtill worke after the counſell of his will, ſeeing it pleaſed him to yeeld ſo to the liberty of his creature. Reſp. Where learne they that God hath ſuſpended his omnipotency, and put the ſtaffe out of his hand? The Scripture telleth vsus, that God hath the hearts of Kings, to carry them as he will, that the power that raiſed Chriſt, worketh faith in vsus. Secondly, I ſay, that did God looke to the will of another, as the rule of that he will worke, he could not be ſaid to worke after the counſell of his will, though hee might be ſaid to worke willingly: as it is with ſeruants and ſubiects, who looke to the wills of others for their direction, of others to whom they are in power inferiour.
Vſe 3 Laſtly, let vsus, ſeeing all things are according to his will, yeeld him obedience in all things: It is fit children or ſeruants ſhould be ſubiect to the will of parents and maſters; how much more for vsus to ſubiect our ſelues to his will, which is euer guided with vnſearchable wiſedome?
Hauing thus admoniſhed what I deeme fit to be ſpoken more generally, as fitting to popular inſtruction; before I paſſe this place, I thinke it good to deliuer my iudgement touching that queſtion.
Queſt. Whether Adams voluntary fall, was preordained, and in ſome ſort willed by God, yea or no? Or whether God did onelyonly foreſee it, and decree to ſuffer it, not willing, or intending, that it ſhould fall out, though hee ſaw how he could worke good out of it.
I will firſt ſet downe the arguments on both ſides. Secondly, lay downe concluſions opening the truth. Thirdly, anſwere the arguments propounded to the contrary. Thoſe who defend the latter, reaſon thus.
1. That which maketh God cruell, and more cruell then Tygres themſelues, and vniuſt, is not to be granted: But to make him will the vndeſerued fall and ruine of his creatures doth make him ſo.
2. That which maketh God will an occaſion of ſhewing his owne wrath, is fooliſhly aſcribed to God, no wiſe man will make worke for himſelfe to be angry at.
3. That which fighteth with the end of God in creating man, that is not to be aſcribed to God. But to will the fall of his creatures, fighteth with his end he propounded, namely, that by ſeruing him, they might liue happy euerlaſtingly.
4. That which ſtandeth not with Gods truth in his word is not to be granted. But that to ſay he did will and determine the fall, ſtandeth not with his truth. His word ſaith, I would hauehave thee come to life, & perſeuere in obeying me: this ſaith, I will not hauehave thee come to life, nor continue in obeying; Ergo, it maketh God to hauehave deceiued man.
5. That which maketh God will the taking away of ſome guilt, by which Adam ſhould hauehave beene enabled to hauehave obeyed, or to withdraw ſome Grace, and ſo forſaken him, before hee had ſinned, that is not to be granted. But to make God will and decree that his creature ſhall fall, doth inferre the ſubſtraction of ſome Grace and ſufficient abilities to keepe the Law, and that while Adam yet had not offended: Ergo it is not to be granted.
6. That which God willeth, that hee worketh, and is author of: But the fall you ſay he willeth: Ergo.
7. He who gaue ſtrength enough to hauehave auoided ſinne, did forbid it in paine of death, he is not willing that ſinne ſhould be: But God did ſo.
8. That which maketh God will that which hath diſagreement with his nature, is not to be yeelded: But to will ſinne, is to will a deprauation of his image, diſagreeing with his nature: Ergo.
9. That which taketh away mans liberty in ſinning, maketh his ſinne no ſinne, and is not to be granted: Gods ordeyning that man ſhould fall doth ſo: Ergo.
10. He that puniſheth ſinne, is not the author of ſinne: God doth puniſh it: Ergo.
11. He who doth giuegive his ſon all to death for the aboliſhing of ſinne, he doth not will that it ſhould be: But God doth ſo: Ergo.
12. If God willed the being of ſinnes to ſome ends, then he hath need of ſinne: But he hath not need of ſinne.
13. That which maketh God will the being of ſinne, that he may ſhow mercy in Chriſt, and ſhew mercy in Chriſt for the taking away of ſinne; that maketh God runne a fond circle. But this doth ſo.
14. He who cannot tempt to ſinne, cannot will ſinne: God cannot. Ergo.
Now to proue that God did will, that through his permiſſion ſinne ſhould enter, or that hee did will ſinne ſo farre forth as that it ſhould be, or the being of ſinne, (for theſe are one,) the Arguments following are vſed.
1. He who doth make his creature ſuch who may fall, and ſetteth him in ſuch circumſtances in which he doth ſee he will fall, and then permitteth him to himſelfe, hee doth will and ordaine that his creature, through his mutability & freedome, ſhall fall: But God maketh him ſuch who may fall, and ſetteth him in ſuch circumſtances, in which hee doth foreſee hee will fall, and then leaueth him to fall; Ergo.
If any except God, doth make him ſuch as may fall, and ſet him in circumſtances in which he will fall, not that he intendeth his fall, but for his triall, I would, aske why God knowing ſuch circumſtances, in which his creature might poſſibly hauehave fallen, not actually falling, and ſo hauehave proued him without falling, why he did chooſe to ſet him in ſuch, in which hee did foreſee that he would fall certainely?
2. That about which an act of Gods will is occupied, that thing is willed: Gods permiſſion is an act of his will, and is occupied about ſinne, the entring or being of it: Ergo, this is willed.
The firſt part is plaine; as louelove, hatred, feare, cannot be about any thing, but the thing muſt be loued, feared, hated; ſo heere, neither doth man permit any thing, hauing power to withſtand it, but hee is willing with it. Now permiſſion is ſo an obiect of will, that it is likewiſe an act of will, conuerſant about that which it permitteth.
3. Hee who prohibiting any thing, nilleth it or willeth it ſhall not be, he permitting any thing willeth it ſhall be. But God doth euer nill that which he hindreth.
4. That which God ſo permitteth that hee hath his end in permitting it, that he willeth; for what euer hath an end, that ſo farre forth is good: What euer in any degree is good, that ſo farre forth is a fit obiect of the diuine will: But God permitting ſinne hath his end, why he will permit it, as all grant.
5. Hee who willeth the antecedent, on which an other thing doth infallibly enſue, hee doth will that which followeth alſo: As God cannot will the being of the Sunne, but he muſt will the illumination following it.
But God willeth to permit, on which infallibly followeth the ſinne permitted; otherwiſe God might permit, and the thing permitted not happen, which is abſurd to thinke; for then hee might deliuer a perſon vp to ſinne, and hee not fall into the ſinne into which hee is deliuered: For though the action of free-will come betweene Gods permiſſion, deliuering vp, and the ſinne to which wee are deliuered and permitted, yet God doth neuer permit, but that the creature will fall moſt infallibly to that which is permitted.
6. Hee who cannot but either will that ſinne ſhould be, or will that it ſhould not be, hee hath willed that it ſhould be: But God muſt either will it, or nill it; Ergo. He whoſe omnipotencie is in the being of all things, hee muſt will the being of all things: Gods omnipotencie is in the being of eueryevery thing: for looke as if his knowledge be not in eueryevery thing, he were not omniſcient; and looke as if his preſence were not in eueryevery thing, hee were not omnipreſent; ſo if his powerfull will worke not in eueryevery thing, hee is not omnipotent.
7. No defect of an inferiour inſtrument, can trouble the worke of an all-knowing and almighty Artificer; For the inſtrument cannot doe any thing, nor yet faile in any thing, without his ſufferance and knowledge: But a defect in an Inſtrument, not intended and choſen by the Artificer, doth diſturbe his worke; Therefore Adams defection from Gods order, was not without the will and intention of God.
8. That which maketh Gods prouidence more imperfect toward man is not to be graunted: But to ſay, God letteth man fall into ſinne without his will ordaining it before, doth ſo: For God doth not onelyonly fore-know the euils which befall the baſeſt creatures, but he doth ordaine the falling of them forth.
9. What euer Gods prouidence worketh to his will, is to hauehave that be to which his prouidence worketh; for prouidence is ioyned with will, and of things willed: But Gods prouidence doth ſet the creature ſuch circumſtances in which it will ſinne; doth keepe backe all effectuall hinderances which might hinder the creature from ſinning, doth intend the vſe of ſinne fallen out, Ergo, Gods will was that his creature ſhould ſinne.
10. That which taketh away the true ground of fearing God, ſolide truſting in him, patience in euill, is not to be admitted: But the opinion that ſaith, that euill may befall vsus, which God neither willeth nor intendeth, maketh vsus we can neither ſoundly feare, nor ſtay on God: for how can we fully feare and reſt on him, in whoſe hand it is not intirely to keepe vsus from all euill, or to bring about all that euill which may ouertake vsus? Now to ſay that man had power to fall into ſinne without Gods will or intention, doth affirme both theſe, viz. that it is out of Gods hand to preſerue vsus: For though he will, and intend our preſeruation, yet we may fall into euill: And that euill may befall vsus, which God doth not will, nor effectually bring about. I neede not ſhew what a ground of patience is taken away, when we cannot thinke that God had any will or intention in that which is befallen vsus.
11. Hee who may holily will and ordaine to good ends and vſes after-ſinnes, hee may ordaine the firſt alſo, and will it as a meane which hee can vſe to his glory: this is thus ſhewed: After-ſinne as ſinne, hath no leſſe diſproportion with Gods nature, nor can be no more approued by him, then the firſt: It muſt then onelyonly be reſpects for which God may will an after ſinne, rather then the firſt; but if reſpects make ſinne a fit obiect of his will, the firſt putteth on as good reſpects as any other: For it was fit the firſt ſin ſhould be to teach the liberty, and withall infirmitie, of the creature, that he might take occaſion of vnfolding his mercy and iuſtice, that his admirable wiſedome, goodneſſe, and power might be manifeſted, while hee did bring good out of ſuch euill. The aſſumption: But God moſt holily willeth and ordaineth after-ſinnes; As for example; the vniuſt crucifying of Chriſt, Acts 4.28. Acts 2.23. None are blinde like ſuch as will not ſee: For to ſay that God would not that his Sonne ſhould be killed by the Iewes procurement, and the hands of ſinners, but onelyonly that God would hauehave him deliuered into their hands, to ſuffer what God would hauehave him to indure, is but an eſcape of a turne-ſicke braine, blinded with wilfulneſſe; for what is it but to ſay, God would not that his Sonne ſhould be killed by them, but giuen into their hands that he ſhould be killed by them? for it was death, euen the death of his croſſe, yea, and that vnderunder the hands of ſinners, that God did lay vponupon him to ſuffer: Neither doth it help, to ſay, they were now refractory ſinners; for if ſinne in one, now a wilfull ſinner, doth by reſpects it hath and vſes, become a fit obiect for Gods will to will and ordaine; then the ſinne of a creature defectible may be ordained alſo.
12. That in which is Gods counſell, in that is his will and worke; But Gods counſell reacheth to the being of ſinne, otherwiſe ſinne ſhould fall out God vnaduiſed. The propoſition is in the Text; His counſell is accepted by his will, and hee doth worke effectually after ſome manner, that which his will alloweth, and counſell aduiſeth.
13. That which is a truth, muſt needes hauehave ſome former truth, a cauſe why it is true; and ſo there is no ſtay till we come to the firſt truth, cauſe of all truth: But that ſinne is a truth, Ergo.
14. If there were but one fountaine of water, there could not be any water which were not thence deriued: So there where is but one fountaine of being, what euer is found to be, muſt needes thence take the originall, ſo farre forth as it is exiſtent.
Hauing heard what chiefely is brought in one iudgement and other, we will lay downe theſe concluſions for way of anſwer, to thoſe Arguments which were firſt laid downe, oppoſing the truth in this Queſtion, as I take it.
Concluſion 1.
God cannot poſſibly ſinne: Hee may worke beſide his rule who may ſinne, Gods rule is his moſt iuſt and wiſe will, which he cannot but worke after, no more then he can deny his owne nature; Ergo, he cannot ſinne.
2. God cannot be author of ſinne, in and with his creature, as he is of eueryevery good word and work; for that which the creature doth, God being the author and principall worker of it, God muſt informe the manner of it by his commandement, and work it in him by his ſpirit: But it is impoſſible for the creature to ſinne in working after that which is commanded him of God, Ergo.
3. God cannot ſo farre will ſinne, as to approue it for good in it ſelfe; it hath no proportion to his nature, ſuch as he cannot be author of in the creature, nor yet the creature worke while it keepeth communion with him. Wherefore God cannot allow it as good in it ſelfe, though he hath liberty whether he will puniſh it thus or thus; according as he doth with freedome reward ſuch things which he cannot but approue as good, ſuch obedience to his Law had his creature obeyed.
4. Though God cannot will it as good in it ſelfe, nor approue it as good, yet he may will it ſo farre forth that it ſhall be, as being able to worke good out of it; God might hauehave willed that none of theſe things ſhould hauehave beene, which had agreement with his nature, and Ergo, by proportion may will that ſuch things ſhall be, which diſagree in ſome ſort from his nature: For though theſe things are not good, the being of them is good to him who can vſe it to his glory. Gods efficacy, Ergo, reacheth not to the Eſſence, but to the being and beginning of ſinne: For though the will of man doth make ſinne exiſt immediately, yet the will of man could not doe it, did not the will of God giuegive way by his permiſſion. I ſee Theeues comming to robbe, and ready to enter at ſuch a doore, I hauehave power to ſhoote the boult and locke it, ſo that they could not enter; notwithſtanding hauing company about me to take them at pleaſure, I leaue all, that they may freely enter and take ſome bootie, that ſo I may come on them, apprehend them, and bring them to their deſerued end; in ſuch an example, though the vniuſt will of theſe men did immediately make this robbery exiſt, yet I doe make it exiſt more principally then they, in as much as they could not hauehave done it, had not I giuen way to them; yet how beit I am a cauſe why this robbery is committed in this place, and at this time, in which I could hauehave withſtood, yet am I no cauſe to them of committing it.
5. Sin, though it hath an outward diſagreement, ſuch as may be in a creature from the Creator; yet it hath no inward poſitiue repugnancie or contrariancie to Gods nature, ſuch as is twixt fire and water: Euen as the good created, though it hath an outward agreement with, and reſemblance to the creator, yet it hath no inward agreement, ſuch as is twixt nouriſhment, and a thing nouriſhed, for then ſhould the diuine nature inwardly in it ſelfe be better for the one, and worſe for the being of the other, and ſo ſhould neceſſarily will the one, and nill the other. Againe ſinne, though as ſinne, it hath an outward diſagreement, and be euill in the nature of it, yet is it not abſolutely euill to God as it is ſin, but to the inſtrument ſinning, in as much as God can make ſin, as it is ſin, ſerue to diuers good vſes. No wonder then wicked men can vſe Gods beſt things to euill.
Sinne, as ſinne, God can turne to an occaſion of his glory; for not permiſſion, but the thing permitted, is it which God doth take occaſion by, to giuegive the promiſe of the Mediator; He can vſe ſinne, as ſinne, for a puniſhment, Rom. 1.14. Becauſe they did prouoke him by adolatry, he did puniſh them with giuing them vp to buggery: Theſe latter ſinnes were not puniſhments, in regard they deſerued further puniſhment and condemnation then the former, yea, a further deſertion of God; but in regard of committing theſe acts themſelues: Had God by conuerſion preuented further deſertion and condemnation in one of theſe idolaters, now come to maſculine filthineſſe, his idolatry euen in this act once exerciſed, ſhould hauehave beene puniſhed. The ſinfull reſpect in this fact is more penall then deſertion or puniſhment following after. God may vſe ſinne as ſinne, for exerciſing his children; The cup of ſuffering God reacheth vsus, is to be ſinfully and iniuriouſly handled; God would hauehave Chriſt not onelyonly dye, but ſuffer being innocent, an vniuſt condemnation, yea, the ſinfull manner of afflicting is heauier to Gods children, then the affliction it ſelfe. Beſide that, in many of their exerciſes, it is not the act which doth or could afflict them, but the ſinne of the act; not ſpeech from Shemei, but ſinfull reuiling ſpeech was Dauids exerciſe. Wherefore being not abſolutely euill, but good to God in regard of the vſe of it, he may ordaine and will it as good, or rather the good vſe of it.
6. Though Gods will and worke may be in ſinne, yet it is not alike in the ſinne which his creature in innocency may fall into, as it is in regard of that ſinne which he may fall into when now he is for ſtate ſinfull.
7. God may furniſh forth his creature, ſo that he may per ſe, and yet may per accidens, make defection, and hee may will that his creature ſhall ſinne, being ſuffered to it ſelfe, by accident of it own liberty and vertibilitie.
8. Or hauing made his creature, ſo that when he may obey, he will in ſuch and ſuch circumſtances take occaſion and willingly and wittingly ſin; God may decree to ſet him in ſuch conditions in which he will ſinne, and leaue him without putting any impediment, which in effect is to will that ſinne ſhall be by his permiſſion.
9. God may doe that which may directly bring a ſinner to commit ſinne, as he may ſmite him with blindnes in vnderſtanding, with prauity; for as death bodily is a good ferne in the nature ſinful of things, though not good to a liuing perſon, ſo is this blindneſſe, prauitie, hardneſſe of heart, good in themſelues, though not good to man, who ſhould be conformable to the Law, and free from them; good as inflicted, not as contracted and receiued. Secondly; God may ſuſpend all actions which in any degree tend to hinder. Thirdly; God may prouoke by occaſions of finning not onelyonly ſet things, which he may take occaſion to peruert. The reaſon of all is, it were iuſt with God to conſummate ſpirituall death vponupon his creature now ſinfull, and Ergo, much more lawfull to execute ſuch a degree as is inferiour.
Theſe Concluſions premiſed, the Arguments vſed for defence of the negatiue part, may be more eaſily anſwered, then many of thoſe for the affirmatiue.
Argument 1.
To the firſt, it is denied that it is either cruelty or iniuſtice in God to ordaine that the creature ſhall fall through it owne wilful defection, and ſo glorifie his iuſtice in deſerued puniſhment: to conſtrain the creature and make it ſinne vnwillingly, and yet to determine to puniſh it, were to puniſh it without cauſe, as delighted with cruelty. Secondly, I anſwer, as much may be obiected againſt their permiſſion: That which is cruelty and iniuſtice, not befalling ſauage men, that is farre from God; But to ſet his childe, neuer hauing offended him, in ſuch a taking, in which hee doth ſee hee will certainely make away himſelfe, and not to hinder him when he might eueryevery way as well doe it, and that with ſpeaking a word, is cruelty and iniuſtice, farre from ſauage men: Now all this, different Diuines confeſſe of God. Firſt, that he did ſet him, being eueryevery way yet innocent, in ſuch circumſtances. Secondly, that he could hauehave hindred him by ſuggeſting ſome thought effectuall to that end. Thirdly, that if God had thus hindred him, mans will ſhould hauehave beene no leſſe free, and Gods primary purpoſe ſhould hauehave bin more promoted. Fourthly, that God determined, notwithſtanding all this, he would permit him fall: Reuenging iuſtice cannot be glorious but in iuſt puniſhment; iuſt puniſhment cannot be, where there is no iuſt merit on the creatures parts; iuſt merit there can be none, if the creature doe not wittingly and wilfully ſinne againſt God from the voluntary counſell of it, ergo, as God will hauehave the end, ſo hee cannot will the creature ſhall ſinne, otherwiſe then from the wilfull defectibility of it.
Argument 2.
To the ſecond I anſwere, denying the propoſition: God may will an occaſion of manifeſting his iuſt wrath, or elſe he cannot will the demonſtration of his owne perfections: but to ſay God cannot effect the ſhow of this or that perfection in himſelfe, is ouer-harſh and vnbeſeeming the power and wiſedome of the almighty: Hee who hath the creature ſo in his power that he cannot make defection further then hee willeth, hee muſt needs will the being of that which his iuſtice ſhall puniſh before it can come to be: yea it is ſo with men, that ſometime they do draw this or that fact from another, with which they are iuſtly angry ſo farre as to puniſh it in the offenders. Thus a maſter draweth forth the vnfaithfulneſſe of a ſeruant: Of which ſomewhat more in the laſt argument. This may be retorted. That which maketh God vnable of himſelfe to ſhew his perfections, is not true: But that which ſaith hee cannot ordaine or will the being of ſinne, maketh him vnable of himſelfe to ſhew his reuenging iuſtice; ergo, it is abſurd.
Argument 3.
The ſecond part of that third Argument is denied: It is one thing to make mankinde in ſome part capable of life; another thing to will and intend it ſhould all attaine life: This latter was neuer in God; But God ſaid, doe this and liue. Anſ. This doth ſhew what God would hauehave the creature take as his will, not what was his ſecret will within himſelfe; or it ſhewed what way the creature might attaine life, both for himſelfe and his ſeede, but it doth not ſhew that God had this will within himſelfe, that his creature ſhould with effect performe this, for then hee would hauehave wrought it in his creature; euen as the threatning doth not ſhew that it was Gods finall pleaſure within himſelfe that wee ſhould all lye in death, if that wee ſinned.
Argument 4.
The ſecond part is again denied: To giuegive a commandement to my creature, to doe this or that, which I am minded within my ſelfe he ſhal not do, is no vntruth, when it is not for to deceiue, but for triall or otherwiſe: As in Abraham, Offer thy ſonne Iſaak, yet Gods will was not to hauehave him offered; the command, ergo, doth not lay downe what was Gods will within himſelfe; for theſe were contradictory in the Diuine will, if hee ſhould be ſaid to will in himſelfe at the ſame time, and not to will within himſelfe the offering of Iſaak: Thus here it is no vntruth for God to ſignifie this as his will to Adam, that he ſhould doe vntounto life that in charge, when yet it was not his will to hauehave him with effect performe it; and looke as God in his threatning did ſignifie as his finall will, that which was not his finall pleaſure touching mankind, without any vntruth; ſo heere.
Argument 5.
The ſecond part is denied, wee doe not affirme the ſubſtraction of any grace he had, neyther doth this follow on decreeing his fall, but onelyonly the not ſuperadding of that grace whereby hee would infallibly not hauehave fallen. Gods decreeing that hee ſhould ſinne out of his owne voluntary, doth not diminiſh any power hee had, whereby hee might hauehave ſtood if he would, but doth onelyonly hold backe that grace which would hauehave made him with effect to will that thing which he was otherwiſe able: the not putting to grace no way due, which ſhould make him infallibly ſtand is one thing, the ſubſtracting of Grace inabling him to ſtand if hee would, is another.
Argument 6.
That which he willeth, that he is author of and worketh. Wee diſtinguiſh, that which hee willeth ſo as to command it, that he is the author of to his creature, and that he worketh in him: But to will the being of ſinne, is to will that his creature ſhall of his owne accord without his warrant doe this or that.
Argument 7.
He who gaue ſtrength enough to auoid ſin, and forbad it on paine of death, would not hauehave ſinne. Anſ. It followeth not, but thus onelyonly, that hee would not hauehave his creature ſinne, ſo as the blame of it ſhould redound on him: had he willed that he ſhould not hauehave ſinned, he would hauehave giuen that grace with which hee ſaw hee would not hauehave fallen.
Argument. 8.
That is not to be yeelded which maketh God wil a thing diſagreeing with his nature, as allowing it for good, not that which maketh him will it ſo farre onelyonly that it ſhould exiſt, and hauehave being, for it is good that the euill ſhould be which God diſalloweth: or thus, that which hath naturally and intrinſically a poſitiue contrariety with Gods nature, that hee cannot will, ſuch a thing ſinne is not; for ſuch contrariety cannot ſtand with the impoſſibility of the diuine nature.
Argument 9.
Gods decree taketh not away mans liberty; God doth not by any outward force determine the will, but as being more intimate to it then it is vntounto it ſelfe. If man can determine his will, & no way diminiſh his power to the contrary; how much more ſhall God be able? Not to ſay that though man for exerciſe be determined to one, yet while hee doth this out of free iudgement, counting it ſuch as hee may doe, or not doe, hee cannot but worke moſt freely.
Argument 10.
He that is author of ſinne, doth not puniſh it, ſo farre foorth, or in that reſpect, in which hee worketh it. Againe, God is not ſaid Author, but of ſuch things which he doth both morally by command, and phyſically by inward operation worke in vsus: They ſhould ſay, Hee that puniſheth ſinne, willeth not that ſinne ſhould be, which is falſe.
Argument 11.
Hee who giueth his ſonne to aboliſh ſinne, he doth not allow ſinne as good; this followeth, or he would not that it ſhould ſtill dwell in thoſe for whom his Sonne effectually ſuffereth: But it will not follow, that who ſo giueth his ſonne to aboliſh it, neuer willed the exiſting or being of it; theſe may be ſubordeyned one to the other.
Argument 12.
That which God willeth for ends, that hee hath need of. Anſ. God is al-ſufficient, not needing any thing out of himſelfe, neuertheleſſe vponupon ſuppoſition that God freely will hauehave ſome ends, thoſe things are in ſome kinde neceſſary, which his will guided with wiſedome chooſeth, and his counſell aduiſeth as behoofefull to ſuch purpoſe; thus the being of ſinne may be ſaid needfull, ſo farre as it ſignifieth a matter aduiſed by counſell, and choſen by Gods free pleaſure, as ſitting to ſuch ends which he propounded: The deniall of the wiſe man is reſpectiue to this, that ſinners thinke there is ſuch need of their ſinne, as may excuſe them in ſinning; as Peter ſaith, God was not ſlacke, as men count ſlacknes, ſo he ſaith, God needeth not ſinners as ſinfull men thinke him to need them.
Argument 13.
It is a circle which Saint Paul is not aſhamed of, God ſhut vp all vnderunder ſinne, that hee might ſhew mercy on all; we ſee eueryevery day hee woundeth that he may heale againe; hee bringeth to the graue, that he may raiſe vp.
Argument. 14.
To that in Iames, it is true, firſt, that God doth not tempt any man, ſo as man can excuſe himſelfe; Secondly, he tempteth not the creature to that which is ſinne vntounto him, or meerely ayming at the ſeduction of the creature; for this darkenes of ſinne goeth into light, this euill is good, ſo far as it is an obiect, about which his will may be occupied; Neuertheleſſe God may leade the creature into temptation, ſuffering the Deuill to tempt, and God may preferre ſuch obiects to his creature, on which he doth ſee that hee will ſinne, and intend that hee ſhall ſinne accordingly as hee doth ſee him inclined: This is not to be an author of ſinning to his creature, but to detect vntounto good purpoſe, the defectibility which hee doth ſee to be in his creature. It is then denyed that he who ordaineth that his creature ſhall fall, or willeth it, becommeth a tempter of his creature to fall, or ſinne againſt him: As God willed that ſinne ſhould be, ſo hee willed that it ſhould be by the will of man freely obeying the ſeducing ſuggeſtion of the Diuell, and peruerting by accident ſuch things as ſhould hauehave contained him in due obedience.