William Perkins.

A golden chaine: or, the description of theologie : containing the order of the causes of salvation and damnation, according to Gods word .. online

. (page 37 of 149)
Online LibraryWilliam PerkinsA golden chaine: or, the description of theologie : containing the order of the causes of salvation and damnation, according to Gods word .. → online text (page 37 of 149)
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which he fct in nature in the creation,and he preferues the life , fubftance, and iobj7.& jS.
the beethena?pjeof the

3frb;i.3», Zord. Indeede to bee patient in euery eftate and thankefuH to God,is a very
h.irde matterryet will it be more cafie,if we leame in all thmgesthat befall vs
inthishfe,neuer to feuer the confideration of the things that come to palTc
from Gods promdencc.For as the bodie and the foule ofman(thcugh we fee
only the boaie)are alwaies togither^as lon^ as a man liueth: (b is Gods proui-
yncd with the thing done:w4ierefore as we looke on the thing done,
fb we mutl al(b init,labour to fee and acknowledge the goodplcafttre & ap-
pointment of God . As tor example : a mans houlc is kt on firc,and all his
«roods confumed;this very fight would make him at his wits end: but now as
he beholds this euent with one eie , fo with theothereie he mull at that very
jnftant looke vpon GodS bleifed prouidence. When a man beholds and feels
i:he lode of his friendes,he cannot but greiue thereatjVnlelTehe be more fenfe-
Mfe then ftocke or Ilone:yet that hemay not be ouerwhelmed with griefe,hc
muift euer with one eie looke at the pleafiire of G od herein . This prnftife wii
' !>e anefpeciall meanes to (fay therage of any headflrong aflPeftion m all oui?

affli£tions.ln the world themaner ofmen is^if healthjwealth and eafe abound
to thinke all is w.elbbut if crolTes come, as lo^Te of friendes, & loiTe of goodsj
*• then men crie.out,as beeing draught of their wittes:the reafon iSjbeeaufe they

looke onely at the outward meanes, and tie Gods prouidence to them'jnot
beeino- able to fee any goodneiTe or prouidence of God out of ordinarie
Hieanes. AgainCjwhen a manisftored with riches, honour, wealth and pro-
IJDeriiie,he'muil not barely looke on them,but behold withal God^s goodncsi
and blcffiing in them:for if that be wanting, all the riches in the world are no-
ihino-.Likewifein receiuing thy meate and drmke , thou muft lookcfurthcr
into the blefling of God vpon !t:which, ifit be away, thy^ meate and thy drink
can no more nourifh thee then the ftone in the wall . And the fame muft we«
do in eucn»' bufinesof our calhngs:whichif men could learne to pra6tife,they
would not Co much truft to the meancs,^s honour,wea1th, fauour, Scc.but ra-
ther to God himfelfe . The Lord by the prophet Habaccuc reprooueth the:

« -b a* Ch.ilde.ms for o ffering Qtcr'tfi-es vnto their nets: which finne they committed, .

becaure they looked onely vpon outward thingsrand hke blind moles had no 1
power to (eePjrthcr into thfm,and to behold theworke otGodin all thcirv;
DroCcett!n Thus much of fin inrgcncralhnowe we corncto the parts of it.Thefirft fin
©fall thatewer was in man , is the finne of Adam, wbicn was his difobedience rob).j.5;
in eating the forbidden fruite .In handling whereof fundrie points are to bee
0pened,butletvs begin with the caufes thereof.

The outward efficient caufe was the deuill. And though he bee not named'
by Mofes in the hillorie of the fall , yet that is not to trouble vs:for wee muft
not conceiue odierwife of the ferpent , then of the inftrument and mouth of
the deuill.For it is not likely that it beeing a bruite creature fliould be able to
teafon anddctermineof good and euill,of trueth and falfhood . Nowe in this
temptation the deuill lliewes his malice and his fraud. His malice, in that,
whereas he cannot ouerturne God himfelfe,yet he labours to difturbe the or-
der which he hath fet downe in the crcation^and efpecially the image of God
in the mod excellent creatures on earth, that they may be in the fame mifera-
blecondition with himfelfe-His fraud, firfl: in that he begins his temptation
with the woman being the weaker perfbn, & notwith the man,which courfc
he ftiU continuestas may appeare by this, that(^) more women areintangled [3 a^vlrufh'ri^'
with witchcraft and forcerie then mcn.Secondly he fhewes his fraude, in that med m t«mU
he proceeds very flily and intangles Eve by certaine fteppes and degrees. For Ji^i^aftj^IU.
firft by moouing a queftion, he drawes her to lift en vnto him,and to reafbn
'With him ofGods coramandement. Secondly ,he bringes hcrto looke vpon
•tlie trecand wifihly to viewethe beautie of the fruite.Thirdly,he makes her to
doubt of the abfolute truth of Gods word and promi(e,and to beleeue his co-
trarie lies.Fourthly,hauing blinded her mindc with his falfe perfvvafions,(}iee
defiresand lulles after the forbidden fruit,and there vpon takes it,eatesil,and
'giues it to her husband.

• Theinward caiifejWasthewil of our fir ft parents, eu en intheteftimonic of
*their owne confciences.as Salomon faith, 7^«' ha^te J found that Godmade man EccleHngr,
mghteoH^ybmtheyhafiefoHyidmayiy intientiom. But it may beobie^ed,that if A-
dam were created gok)d,he could not be the caufe ofhisownefall,becaufe a
good'treecannot bring forth euill fruit, Anfwer.VYQt(\o mt of wil is foorefold:
I.freedome to euJl alonerthisis onely in wicked men anclangelsjandis indeed
abondage:the fecondis freedome to good alone, and that is in God and the
good Angels by Gods grace : the third is heedome to good in part ,ioyned
with (bme want oFlibertie by rcafon of finiie: and this is in the regenerate in '

this liferthe fourth is freedom either to good or to euill indilTercn(,ly. And this .:

was in Adam before his falI,who though he had no inclination to finne , but
onely to that which was acceptable to God: yet was he not bound by any ne-
ceffiticbut had his libertie freely to choofe or refrife either good or euil. And
this is euident by the very tenour of Gods commandcment in which he for=
bids Adam to eate the forbidden fruit: and therebv fiiewing that hee beeing
■■ created righteous and notprone to finnc,hnd power to keepe or not to keepe
thecomtnandementithough fince the fall both hee and wee after him cannot
but finne. Wherefore Adam beeing allured by S3tan,of his owne fice accord •
changed himfelfe atid fell from God. Nowe then, as the good tree chaunged^
from good to euill brings forth euill fi'uiterfo Adam by his owne inward and»
' free motion changing from good to cuil^bnngs forth euill.

tjl Aclarnsfall. 't^nExpoptiOH \,

As for Goi , he is not to be reputctl as art atitlior or cililc any way oFdiis
finne. For he created Adam and Euc righteous , indued them with rightc-»
©uswills:and he told them whathcwould cxad at thcir.hands, and what they
could performe : yea he added threatnings , that with tlie feare of daunger h«
might terrifie them from iinne. Some may fa\', whereas Qod forefavv that A-
dam would abufe the hbertie of his will , why wouldhenbtprcuentit. :t4n/rv.
at-etticAda- There is a double grace, ^theoneto be able to wiH and doe that which i$
jnipo^icper- good, thc Other to be able t© perfeuere in willing aj'-d doing t!>cianie. Nowx
£>oa*^'po^^ &

Online LibraryWilliam PerkinsA golden chaine: or, the description of theologie : containing the order of the causes of salvation and damnation, according to Gods word .. → online text (page 37 of 149)