reason for the scripture saith that God sawe euerye thing that he made that it was good this is not spoken generally of all but specially of euerye one creature Againe reason makes it manifest by three examples in the Scriptures First Adam gaue to euery liuing thing a proper name according to his proper nature wherby it appeareth that Adam had a distinct and a particular knowledge of euery thing How much more then had God this especiall knowledge of euery particular thing who gaue to Adam whatsoeuer wisdome and knowledge he had Secondly Salomons wisedome was so great that he was able to dispute and did thereby dispute of the nature of all trees plants fishes foules wormes beastes and all naturall thinges as one that was most skilfull in them How much more then doth God know all things and their natures particularly who gaue such wisedome to Salomon Thirdly our Sauiour Christ saith of the Father that all our haires be numbred by by him and that a Sparrow falleth not vpon the ground without the will of our heauenly Father if not without his will then not without his knowledge Q. Whether doth God know all the motions of our willes and our thoughts A. Yea God doth certainly know the motions of the wil the thoughts of the hart in all men and the issue of them all which is manifest by these places of Scripture following Gen. 6.5 Psa. 94.11 Pro. 21.1 Ier. 17.9.10 Hereof it is that we cite him to be a witnes of our harts when wee sweare by him Q. Whether hath God the knowledge of all euils or no A. God knoweth all euils and sinnes which lye lurking in all mens harts and this is manifest by these places of Scripture following Gen. 6.5 Psa. 69.6 Iob. 11.11 Psa. 90.8.9 Q. What if he did not know all these euils A. It is not possible but he must know them for two causes 1 First if he did not his knowledge were imperfect 2 Secondly if he did not know them he could not be a iust iudge neither could he reward euerye one according to his workes and thoughts which two to affirme were vngodly and blasphemous Obiection That which is nothing cannot be knowen but sinne and euill is nothing for it is nothing els but a taking away or failing of the good and it is a meere corruption therfore sinne and euill cannot be knowen of God Answere We know what is euill and we know euill thinges and we doe discerne them from good thinges but wee knowe euill onely by his contrarie that is good as we know nothing by some thing darkenes by light death by life sicknes by health vice by vertue Thus by the knowledge of good euill is knowen euen to vs and therefore seeing as God who is the cheefe good doth by himself know all good things he must of necessitie also know and vnderstand all the euill that is in all good things God knoweth those things which are not Q. Whether may God know those thinges which are not A. God knoweth the things which are not and he doth also truelye knowe the thinges which shall neuer come to passe Q. What reason can you yeeld for this A. The reason is because he knoweth al things by his essence therfore he knoweth all thinges which are subiect to his diuine essence and power and therfore also are possible but shall neuer come to passe Q. But doth hee knowe them eternallye or in time A. He knoweth them all eternally that is for euer and for euer he knew them and doth know them as the Scripture doth testifie Q. Can you make this manifest by any earthly comparison A. Yea a builder by vertue of his arte doth conceiue in his minde the forme of a house which house he wil neuer builde how much more can God doo the same for God can make more worldes and he knoweth that he can and yet he doth it not Againe although there were neuer an Eagle in the Cittie yet we can conceiue in our mindes what an Eagle is much more doth God know all thinges which are not in act and which neuer shalbe Obiection This is something which you say but your last similitude of the Eagle doth not holde for therefore we keep the knowledge of an Eagle in our mindes though all be gone because the similitude of the Eagle which was sometime in the Cittie doth remaine still in our mindes and vnderstandings But what similitude can there be in the minde of God of those thinges which are not which neuer were and which neuer shalbe Answere Yes the very essence and being of God is a similitude of all those things which may be if he will which hee must needes knowe for he doth most perfectlye know him selfe And thus if wee consider his power or almighty essence al things should be done which he can doo and doth know Q. Then whether is his knowledge and power the cause of all thinges which are which haue beene and which shalbe A. The onelye foreknowledge of God alone which the Grecians call Theoretica Scientia that is a knowledge beholding all things is not the cause of things But his foreknowledge with his will which the Grecians call Practica Scientia that is a working knowledge that is the cause of thinges Q. Whether may the knowledge or wisdom of God faile or be deceiued at any time or no A. The knowledge of God is most certaine and cannot any way be deceiued for all thinges are knowen of God as they are and all thinges are as they are known of God and therfore his knowledge cannot any way be deceiued Obiection But thinges doo often change and alter and therefore they are not alwaies as they are knowen Answere A. Although thinges be changed and altered yet God doth know thereof and although they change and alter yet his knowledge doth neuer alter nor change neither is it vncertaine The knowledge of God is alwaies the same Q. Whether may the knowledge which God hath be encreased diminished or altered A. No it cannot it is alwaies the same firme and constant and can by no means be encreased deminished nor altered for he neither forgetteth any thing nor is ignorant of any thing neither is any thing new vnto him for the Scripture saith that all thinges are alwaies manifest in his sight Saint Iames saith With God is no change nor shadowe of change therfore his knowledge is alwaies one and the same And Salomon saith Many deuises are in a mans hart but the counsell of the Lord shall stand Q. But if his knowledge be alwaies one and the same why doth the scripture say that the Lord will forget our sinnes and blot them out of his remembrance and remember them no more A. These and such like phrases of speech are not to be vnderstood of the simple knowledge of God as though he should know them no more but of his iudiciall knowledge vnto punishment
will sinne as it is a punishment of sinne that went before A. Yes he doeth and it is vsuall with God to punish one sinne with another as for example the hardning of Pharaos heart was a sinne in Pharao and God brought it vpon him not as a sinne but as a punishment of his former sinnes God doth not properly will sinne Q. You saide that in euery sinne is an action or deede which is either inward or outward whether doeth God wil that or no A. So farre foorth as it is an action onely God doeth will it but not the corruption and deformitie of the action for in him we liue moue and haue our being Q. But whether doeth God will sinne properly as it is a transgression of the law and a corruption in the action or no A. No he doeth not neither can he for it is against his nature and to this effect serue these places of Scripture following Psal. 5.5 Hab. 1.13 1. Iohn 1.4 And reason doeth confirme it many wayes for looke what God doeth will properlie he loueth and alloweth it but God hateth and damneth sinne as the Scriptures witnes therefore he doeth not will it properlie Againe he hath sent his sonne to take away the sinnes of the world and to destroy the works of the deuill therefore hee doeth not will them Lastly if God should properly will sinne then he must be the author of sinne but he is not the author of sinne for the Scriptures doe neuer attribute sinne vnto God but vnto the deuill and vnto men Q. But although God doeth not properly will sinne yet he doeth willingly permitte it doeth he not A. Yes But for the better vnderstanding how God doeth permitte sinne we must consider how many waies or in how many sences one is said to permitte a thing and that is three waies 1 To permit is sometime of two good things to graunt that which is lesse good as it were against our will as for example a man woulde bring vp his sonne in learning rather then in warfare or any occupation but because his sonne hath more minde to an occupation then to learning and doeth craue of his father to go to some occupation or to be a souldier rather then a Doctor his father doeth graunt him his desire but hee had rather haue him to be a scholer and this is a kinde of permission or suffering But this permission ought rather to be called a will in deede for that which is lesse good yet because it is good he doeth will it truely and approoue it and it is the true obiect of his will and it may be called a permission in respecte of that wil which had rather haue had the greater good Q. And is God said to permit sinne in this sence A. No by no meanes for sinne as it is sinne hath no shewe of good in it which can be compared with a greater good Q. Which is your second way of permitting A. 2 Sometimes to permitte is to graunt one euill to goe vnpunished that many and more grieuous euils may be preuented as many times Princes and magistrates are woont to doe And so some doe thinke that God hath graunted some sinne to bee done without daunger or threatening of punishment least more and more haynous mischiefes should els ensue Q. And are not you of that minde A. No God forbid I shoulde for the Apostles rule is both generall and true We must not doe euill that good may come therof lest we be damned iustly therefore no man may by the lawe of God admitte one sinne vnpunishable to auoyde another Q. What is your third way of permitting A. 3 To permitte doeth sometime signifie not to hinder and stoppe euill when one may and so God is said to permitte sinne because he coulde by his grace hinder preuent sinnes that none should be committed and yet he doeth willingly permitte vs in our nature to sinne That God doeth thus permitte sinne it is euident by these places Psal. 81.11.12 Acts 14.16 That hee doeth permitte them willingly and not constrayned thereunto these places doe shewe Rom. 9.19 Esa. 46.10 Q. For what cause doeth not God hinder sinne but permitte it A. Not without cause but that hee may vse our sinnes which is his infinite goodnes wisdome to his owne glorie for hereby his iustice in punishing of sinne and his mercie in pardoning of sinne is made manifest and knowen to the great glory and praise of his name Whether Gods will be mutable or no. Q. Whether doeth God alter his will as any time or no A. For the better vnderstanding of this question we must consider of two things 1 How many waies our will is changeable 2 The causes that moue vs to change our willes Q. Very well declare the first how many waies our wils be changeable A. The wil of any man is changeable two waies First when we begin to will a thing which wee did not will before Secondly when we leaue to will that which we willed before Q. Now shew what be the causes hereof and first why a man doth will that which he willed not before A. The causes of this be two First our ignorance because wee do know that to be good afterward which we knew not to be good before and then we will that which we could not before for ignoti nulla Cupido that is of that which is vnknowne there is no desire The second cause ariseth from the alteration of nature as if that which was hurtfull to vs at one time becommeth profitable to vs at another time then wee will haue that at one time which wee would not at another As for example In sommer our will is inclined to colde places but in winter our will is altered and doth affect or desire the warme Q. Whether is there anie such cause in God to make him change his will or no A. No neither of these causes can bee in God Not the first for that hee doeth most perfectly know al things from all eternitie Not the second for there is nothing in God for the which anie thing may bee founde to bee profitable or hurtfull hee is alwaies the same hauyng neede of nothing and therefore hee cannot will anie thing that is new to him and consequently his will is vnchangeable Q. But what saye you to the 2. waie of changing our willes that is of leauing to will that which before wee had determined whereof commeth that A For this there may be yelded two reasons First we do change our willes of our owne accord because the latter thing doth seeme to bee better vnto vs then the former Secondly beeing constrained or against our mindes we do oftentimes change our willes because our first counsaile was hindered by some crosse euent that it could not haue his due effect Gods Will is immutable Q. Whether are any of these two causes in God that for those he should change his will A. No
God doth neither of his owne accorde nor yet by constraint change his will but his decrees are and alwaies haue bene and alwaies shal be fulfilled none shall hinder the will of God for it doth alwaies remaine one and the same and this doctrine is most strongly garded and fenced with these places of scripture Numb 23.19 1. Sam. 15.19 Mal. 3.6 Isa. 46.10 Rom. 11.29 Obiection Paul saith that God will that all men shalbe saued and come to the knowledge of the truth and yet all are not saued c. Therefore Gods will is mutable Answere If this place be of Gods reuealed will then the sence is this that God doth call all men by the preaching of his word to the knowledge of his truth and to eternall saluation if they wil beleeue in Christ. But if it be vnderstood of the secret wil of God the sence is three fold First All men that is of all sortes and degrees he will saue some Secondly so many as are saued are all saued by the will of God Thirdly God will that all shalbe saued that is al the elect for in the scriptures this word All is put sometimes for the elect without the reprobate Of the goodnesse of God Q. Why is God called in the Scriptures a good God A. The goodnesse of God is to bee considered two waies First either as he is in his own nature of himselfe simply good and goodnesse it selfe id est so perfect and euerie way so absolute as nothing can be added vnto him Secondly or else as hee is good to others Both waies God is in himselfe a good God but especially for his goodnesse towardes vs hee is called a good God as a Prince is called a good Prince Q. Shew how that is A. Wee call him a good Prince that is good to his subiects that is if he be milde gentle liberall iust a defender of the godly a punisher of the wicked so that the good may leade a quiet and a peaceable life in all honestie and goodnesse for he may bee a good man if hee hurt no man and liueth honestly c. But hee is not called a good Prince except he deale otherwise So the scriptures call God a good God because he is not onelie good in himselfe and his essence is perfect eternall vnchangeable most wise c. But also because he is good to others that is milde gracious mercifull liberall his nature is not cruell sauadge nor bloodie towardes vs but to vs most milde pleasant sweet and such as may allure all men to trust in him to loue him to call vpon him and to worship him Q. Is God onely himselfe truely good A. Yea God is not only good but goodnesse it selfe and he onely is truely good For whatsoeuer goodnes is in the creatures it is of God the creator they are so far forth good as they are made good by God are made partakers of his goodnes which appeareth to be true by the scriptures Againe that goodnesse which is in the things created whether it be naturall or supernaturall is imperfect and finite but the goodnesse of God is most perfect infinite therfore onely God is trulie good and goodnesse it self yea he is Summum bonum that chiefe good of all to be desired Q. Is the goodnes of God extended vnto all creatures A. Yea it is so as this is knowne by daily experience so it is witnessed by these scriptures following Psal. 119.64 Psal. 145 15. Mat. 5.45 Q Hath God shewed his goodnesse to all alike A. No for the things created are of two sorts either inuisible or visible Inuisible as ange's vnto whom the Lord hath giuen more excellent gifts then to the other Q. And was his goodnes parted equally amongst them A. No for some hee suffered to fall into sin for which they were thrust downe from heauen to hell as Peter speaketh others he hath preserued by his grace that they shuld not fal away frō him Q. Is his goodnes alike to his visible creatures A. No for of them some are indued with reason as mankind some are void of reason therfore is man called a lord ouer the rest of the creatures Q. Is the goodnes of God alike to reasonable creatures A. No for of them God hath chosen some to eternal life whom he hath purposed to cal effectually in his time that they may be iustified glorified by Christ. Others he hath yet iustly left to their sinnes without any effectuall calling to perish for euer That Gods goodnes is far greater to the elect then to the reprobate it is manifest in the scriptures For the Psalmist saith Yet God is good that is singularly good to Israel euen to the pure in heart but God makes his elect onely to bee pure in heart and Christ auoucheth no lesse Q. Doth the goodnes of God towards all men turne to the good of all men A. No for in the reprobate gods goodnes is turned into euill and serueth to their destruction as Paul teacheth that is through their own fault for they doe contemne and altogither abuse the goodnes of God And for all his goodnes bestowed vpon them continually they neuer trust him nor trust in him The vses of Gods goodnes Q. How may we vse the goodnes of God to our good and to our saluation A. If we haue the goodnes of God in a true and worthie estimation if we vse it with feare and reuerence and learne thereby to repent vs of our sinnes and to repose all our trust and confidence in the Lord for his goodnes then shall all things yea euen our sinnes worke for our good Q. What vse must we make of Gods goodnes A. It serueth to many vses in the Church of God 1 It teacheth vs that we haue and do serue a true God for he is no true God that is not so good as our God is 2 If our God be so good we should be ashamed to offend him As it is intollerable to hurt an infant that is innocent and harmeles so it is most intollerable to requite the Lordes goodnes with euill 3 If God be so good and goodnes it selfe we must trust him and trust in him For wee will repose trust in a good man and shall we not much more in our good God 4 It teacheth vs neuer to lay the fault vppon God for any thing nor to complaine of Gods dealing for he is alwaies perfectly good 5 Whereas the goodnesse of God is not to all a like that is to these endes 1 It serueth to the adorning and bewtifying of Gods Church 2 It serueth to the maintenance of mutuall loue and societie amongst men For if the goodnesse of God were to all a like then one could not helpe another and to this ende serue the varietie of gifts 3 It maketh to the greater manifesting of the glory of the goodnesse of God for if