his Sonne of this Christ speaketh Ioh. 6.40 The other will which he will haue done of vs is that which is expressed in his worde and that is to beleeue in Christ and to walke in his lawes of which Dauid saith thus Teach me to doo thy will because thou art my God And Paul saith Thou knowest his will that is his lawe Q. Which is the other respect for which God is saide to haue many willes A. Secondly the will of God is said to be manifolde and diuers for that those thinges which he doth will he doth seeme to will them after diuers sortes and not after one and the same manner First after one manner he doth will good things and after another manner he doth will euill things Q. Shew how that is A. He willeth good thinges properlye and absolutely by themselues and for themselues he willeth euill things for another end and that is for good too and the first is called the good will of God and acceptable to himselfe the latter is called the permissiue will of God or a voluntarie permission in God because he is not constrained or compelled against his will to will them Againe some thinges he willeth simplye and absolutely some things he seemeth to will conditionally and some thinges he reuealeth at one time some at another and some thinges he doth for which he giueth a reason for some of his doinges hee giueth no reason and some things are secret to himselfe onelye and for euer Q. Why then belike you graunt that there are in God many willes A. No I deny that for although in those aforesaid respects the wil of God is said to be manifold for our vnderstanding yet for all that in deed and in truth the will of God is but one only and that most constant eternall and perpetuall As for example he willed some thinges in the olde Testament he hath willed other thinges in the new Testament yet one and the same will in God decreed both Againe his will was that some things in the old Testament should last for a time that is to the comming of Christ or as th'apostle saith to the time of correction he willeth that the thinges of the new Testament shall last to the end of the worlde and yet one will in God decreede both these from euerlasting Againe although God seemeth to vs to will some thinges absolutelye and simplye and some things conditionally yet in truth to speake properly al things whatsoeuer God willeth he willeth absolutely and simply And whereas hee is said to wil some things conditionally that is to be referred to the manifestation of his will for there is not in God any conditional wil but only in his law which openeth his will in this and that sort vpon this and that condition for a conditional wil in God is against the nature of his eternall wisedome and knowledge God his precepts are of two sortes Obiection God commaundeth many thinges to be done which are not done so that there is one will declared in his worde and there is another in himselfe forbidding or hindering that which hee commaunded in his lawe and therefore there are in God many willes Answere The things which God commandeth are of two sorts Some are absolutelie commanded without any condition expressed or concealed as that Moses should cause all thinges about the Tabernacle to be made according to the paterne geuen him in the mount Other some thinges are commaunded and set down with condition as when Christ said If thou wilt inherite eternall life keepe the commaundements And the law saith doe this and this if thou wilt liue and these are propounded conditionally to all aswel the elect as reprobate God his absolute will is alwaies one and the same Q. And are they propounded to both after one sorte A. No not so for although they be giuen to the elect with condition yet the wil of God in them is absolute for Gods will simplye is that all his elect shalbe saued if not alwaies yet at the last And because of their owne strength they cannot doo the commaundementes of God therefore God doth giue them strength by his spirite and because by his strength they cannot do Gods will perfectlye therfore it is fulfilled for them by Christ which is made theirs by faith and in whom God doth accept their broken and vnperfect obedience as if it were whole and perfect But as for the wicked and reprobates it is not so with them for although God doth giue them a a law to obey and doth promise them life if they do obey it yet his will to them is not so absolute that they shall keepe them neither shall they obtaine the promise either in themselues or in Christ. Q. But doth not God mocke and delude the reprobate when he willeth them in his lawe to doo this and that which yet is not his will to be done A. No he doth not delude them for although he doth shew what he will absolutely haue done of them which is properly his wil indeed yet by his law he doth teach what is their duetie and the duetie of all men adding moreouer that whosoeuer shall neglect and faile in this their duetie he sinneth greeuouslye against God and is guiltie of death Q. Can you make this plaine by some instance or example or any parable in the Scripture A. Yea it is manifest in the parable of the kings Supper and the bidden guestes They which were first bidden and came not were not deluded by the King because he signified vnto them what he liked what was their dutie but yet he did not commaund that they should be compelled to come in as the two sorts were which were bidden afterward Where we see that the kings will was not a like in bidding the first as it was in the second for in calling the latter sorte his will was absolute that they should come indeede and so caused that they did come but to the first hee onely signified what he liked if they had done it Q. How doo you apply this to the matter in question A. I apply it thus As it cannot be saide that the first bidden guests were mocked by the King although his will was not so absolute for their comming as it was in calling and commaunding the second sorte of guests so it cannot be saide that God doth delude mocke the reprobate in giuing them a law to obey although it be not his absolute will that they should come and obeye the law for it is sufficient to leaue them without excuse that they know what is acceptable to god and what is their dutye to God who hath absolute authoritie and power ouer them and ouer all Obiection God commaunded Pharao to let Israell goe and yet his will was to the contrarye therefore there were two contrarie willes in God one reuealed the other concelead Answere It followeth not for the will of God was one only and most constant
secrete will be knowen or no A. If he doth reueale it it may Q. How doth God reueale his secrete will A. Two waies Sometimes by his Spirite as when he shewed his prophets many of his iudgements that were to come Sometime by the thing it selfe which hee willeth or by the effects of his will as when a thing doth fall out which was before vnknowen As for example a man doth not know before it come whether he shalbe sicke or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Q. Shew me what is our duetie in respect of this secret will of God A. Our duetie is two-folde First we must not curiouslie search after the knowledge of it but worship reuerence it Secondly before it be made manifest by the effectes wee must generallie rest quietly in the same Q. Shew me how by an example A. Thus A Christian must resolue with himselfe whatsoeuer the Lord will doe with me whether I liue or die whether he make me rich or poor c. I rest content with his good will and pleasure Q. What must we do when his wil is reuealed vnto vs A. Then much more we must rest in it and bee thankfull for it as Iob was who saide The Lorde hath geuen taken euen as it pleased the Lord. and so foorth Q. What call you the reuealed will of God A. The reuealed will of God is twofolde The one is that which is properly reuealed in the law that is what God requireth to be done of vs and therefore it is called the lawe And after this we must enquire The other is in the Gospell which sheweth Gods will towards vs and what he hath decreed of vs in his eternall councell as touching our saluation How God his wil is reuealed Q. God indeede by his Lawe hath made it knowen what his will is that of vs must bee done and fulfilled But hath he reuealed in his word what is his will and pleasure towards vs A. Yea he hath so and that is proued by these places of scripture following Ioh. 6.40 Ephe. 1.5 Matth. 3.17 Ioh. 5.39 And after the knowledge of this will of God we must diligently enquire Q. But whether may this will of God be knowne of vs or no A. Yes it may For as it is reuealed in the scriptures so it is also confirmed sealed before our eyes in the Sacraments and the daily benefites which we receiue from the Lord. Q. And is this sufficient to perswade vs to beleeue his will A. No for except the lord doth persuade vs by his holy spirit we shal neither belieue it nor know it as appeareth by these places of scripture 1. Cor. 2.16 Matth. 11.25 But if we haue the spirit of God there is no need to go vp into heauen or to go beyond the sea to know it because the word is near vnto vs in our hearts as Paul saith Rom. 10.16 For touching the matter of our saluation the wil of God is so clearly laid open in the preaching of the gospel that it needes not to be more cleare Q. If at any time wee cannot know nor vnderstand this will of God as touching our saluation in whom is the fault A. The fault is in our selues and the reason is because we are carnall and naturall and destitute of the spirit of Christ. For Paul saith The carnall and naturall man cannot perceiue the things of God but if the spirit of Christ doth come open our vnderstanding and correct our affections we can no longer doubt of his will And therfore the Apostle immediatly after addeth and saith But we haue the minde of Christ. Gods will reuealed to the Elect. Q. Whether is this will of God made knowne to euerie one of Gods children particularly or no A. Yes it is For Paul hauing the spirit of Christ saith that this will of God was manifested vnto him when hee saith Christ loued mee and gaue himself for me And to the Corinthians he saith But God hath reuealed therein id est the ioyes of heauen to vs by his spirite Q. How doth this proue that wee can haue this knowledge A. Verie well For if all the elect are led by the same spirit that Paul had it will also perswade them of this will of God aswell as Paul Q. But how prooue you that they haue the same spirite A. That the same spirit is giuen to all the elect I proue it out of the Prophet Esay who saith thus My word my spirit shall not depart from thy mouth nor from thy seede for euer which is such a blessing as no blessing can bee desired in this world greaters more excellēt nor more heauenly For when wee are once armed with the knowledge of this will of God wee shall passe through fire and water without anie danger wee ouercome the world death and triumph ouer our enemies as Paul did How the will of God is but one Q. Whether are there more willes in God then one or no A. The will of God in some respects is but one and in some respects it is manifold Q. How is it but one A. For the better determining of this point we must first consider how many significations there be of this word Will in God 1 It signifieth the facultie or abilitie of willing and this facultie or abilitie of willing in God is God himselfe and the very essence of God and so his will is but one 2 It signifieth the act it selfe of willing and if it be so taken it is also but one For God doth in one and that eternall act will whatsoeuer hee will 3 It signifieth the free decree of his wil concerning either the doing or the suffering of anie thing to be done if we take it in this sence the will of God is still but one and that eternall and immutable Q. May we call the decree of Gods will the will of God A. Yea very well as the Testament of one that is deceased is called the last will of the Testator because it is the firme and last decree of the Testators will and minde concerning the disposing of his goods And the scriptures do make the wil of God and the counsell or decree of his wil to be all one as appeareth in these places following Esay 46.10 Act. 4.27.28 Ioh. 6.40 How the will of God is manifold Q. How is the will of God manifolde A. There be two respects cheeflie for which respectes the will of God is said to be manifolde or more then one First for the diuers kindes of thinges which God doth wil hereof it is that it is called some time the will of God concerning vs and sometime the will of God done by vs. The first is his fauour and loue towards vs in Christ Iesus in which he willeth and decreeth that we shalbe saued through
righteousnes it selfe 5. He doth an infinite number of things in his secret will or counsaile whereof we can giue no reason but only because it so pleased him as to harden some and to soften other some to elect some to reiect others al which he may by the right of a creator and Lord ouer all things and yet remaineth in them all most iust righteous which also is ratified by these places following Psal. 145.17 Ro. 9.14.15 Math. 20.15 Rom. 9.21 God is a iust iudge and yet most free Q. What is the rule of Gods iustice A. His own free will and nothing els for God doth not alwaies a thing because it is iust but therefore any thing is iust that is iust because God will haue it so and yet his will is euer ioyned with high wisdome as for example Abraham did iudge it a most iust and righteous thing to kill his innocent Sonne not by the Lawe for that did forbid him but only because he did vnderstand that it was the speciall will of God and he knew that the will of God was not onlye iust but also the rule of all righteousnes Q. Which is your second waie that you saye God is iust A. Secondlye God doth infinite things as he is the God of all as well of the reprobate as of the elect and all these his workes are most iust and righteous Q. What workes or things are those A. As to create all thinges to conserue all things to gouerne all things to cause his Sunne to shine and his raine to fall vpon all both good and bad and to doo good vnto all for that God is the God of all is nothing els but to be the maker of all preseruer of all the gouernour ruler of all and a benefactor to all So God is set forth in Esay 46.4 1. Tim. 4.10 And this righteousnes of God is his great and infinite goodnesse for it is of his infinite goodnes that hee maketh all gouerneth all and doeth good to all Qu. Which is the thirde way that God is iust and righteous An. Thirdly God doeth some thinges as hee is the God of the elect onely and that is after a more speciall manner then to be the God of all and for this cause is he called the God of Abraham and of his seede that is of the elect And when he speaketh of the elect he calleth himselfe not onely their God but also their father their sauiour their husband and their spouse to shewe that after a most excellent sort he is their God more then he is of other men And therfore he is called their righteous father Q. What is this speciall iustice which hee sheweth to his elect A. 1 It is his speciall goodnes and mercie from whence as from a fountaine springeth our election calling iustification and glorification by Christ. 2 It is his speciall trueth it is the accomplishment and fulfilling of all his promises made to Abraham and to other of our forfathers wherby he bound himselfe to saue vs in Christ. Q. Which is the fourth respect for which God is called iust and righteous A. Fourthly we holde that God doth something as a Iudge who geueth to euery one according to his works and so we cal God a iust God a most righteous iudge And that God is a iudge of all and righteous in all his iudgements it appeareth by these testimonies of the Scripture Psal. 7.8.11 Psal. 50.4.6 2. Tim. 4.8 Q. Haue you any more to say concerning this last iustice or righteousnes of God A. Yea concerning this iustice of God we must note two things 1 That it is vpright and perfect 2 That it is free Q. What meane you when you say it is perfect or vpright A. I meane first that God as a most iust Iudge doeth not onely iustifie and acquite the righteous condemne the vnrighteous but also doth loue righteousnes and hate iniquitie Psal. 5.5.7 2 As it is the propertie of a iust Iudge to geue to euerie one his due setting all couetousnes and all respect of persons aside and chieflie to the poore and afflicted so the Lord doeth and hath promised to heare the poore and desolate when they crie vnto him if they cannot gette iustice amongst men vpon earth and this he doth without rewarde and without respect of persons as it is in Deut. 10.17.18 Exod. 22.27 Question What meane you by saying that it is free Answere I meane that he is not as a Iudge that is sworne but as a Lorde most free whose will is iustice and righteousnes it selfe and so may at his pleasure either absolue besides the lawe or punish a fault more gently then the greatnes of the fault doeth require Question But why doeth God spare some and punish some more lightly then their sinne deserueth if he be an vpright and a iust Iudge A. Because he is a most mercifull God whose mercie exceedeth his iudgement And to be mercifull is proper to God not as he is a Iudge but as he is a God Q. But why doeth he deferre their punishments A. Not to let the wicked goe vnpunished but as he is slowe to anger so he wil pay home and increase the punishment when it doeth come Againe there is one certaine day and that is the last day appointed wherein God shall take iuste punishment of al the wicked and vngodly which goe to their graue without repentance Q. But seeing that all men haue sinned why is not euerlasting death awarded to all but to some euerlasting life A. Euerlasting death is not due to all because some are freed from their sinne by the death of Christ in whome God hath punished all their sinnes Q. If life be due to them shew by what right they shal haue it A. It is due to them being iustified in Christ and made the children of God they are also become heires of the kingdome and God in geuing them eternall life doeth shew himselfe not only mercifull but also iust of his promise Q. If God be iust and righteous in all his waies why did hee will the Israelites to take away the Egyptians goods and yet forbiddeth vs such things in his law A. These things are contrarie to his law if they be done by men onely but if God doeth them they are most iust and most agreeable to his will for creatures are bound one to another but God is bound to none Q. If God be iust in all his waies why doeth he reward the wicked and punish the godly A. In the wickedest be some good things and in the godliest be some euill things and God hath promised to rewarde vertue and to punish sinne wheresoeuer he findeth it Therfore he rewardeth the good yet his owne good in the wicked with temporall blessings and punisheth sinne in the godly but their owne sinne with temporall punishments but eternall torments are reserued in hell for the wicked and eternall blessings are reserued in heauen for the godlie