all had a like we would contemne this goodnes thinking that he were bound to be good to vs of necessitie 4. From the consideration of Gods speciall goodnes towards vs his electe by Christ to saluation wee must arise to the studie of good works whereby Gods goodnes may be glorified as Paul teacheth Of the grace of God Q. When you speake of the grace of God what meane you by grace A. This word Grace is vsed in the Scriptures and hath 3. speciall significations Sometimes it is put for comelines stature meekenes or mildenes Sometimes for free fauour whereby one embraceth another pardoning former iniuries and receiuing the partie offending into fauour again Thirdlye it is taken for all kinds of giftes and graces which of this free fauour are bestowed whether temporall or eternall Q. Whether is there grace in God according to the first signification of grace or no A. Yea for God is of his own nature most gracious and grace it selfe which grace was in Christ Iesus from his infancie as he was man and did euery day more and more encrease and amongst all thinges which were created there was nothing endued with such grace as was the humane nature of Christ and that was by the fulnes of the godhead which dwelt boldly in him Q. Whether is grace properly attributed to God in the 2. sence or no A. Yea most properly for God doth iustifie vs that is he doth account vs for iust through his sonne Iesus Christ and that of his free grace and fauour without any deserte of our partes or any thing in vs which appeareth to be true by these Scriptures Ro. 3.20.24 Ro. 4.16 Q. What be the causes of this grace or fauour of God A. Th'efficient cause is his goodnes and free will the finall cause therof is the saluation of his chosen children and the glory of himselfe and of his Sonne Christ Iesus The effects of Gods grace Q. What be the effects of Gods grace to vs ward A. In generall the grace of God wherof there is no cause in vs but onelye his owne goodnes and will is the first cause the middle cause and the last cause and the onelye cause of all the belongeth to our saluation And particularly it is the cause of our election predestination of our redemptiō of the sending of Christ into the world of our calling of the preaching of the Gospel it was the cause why the Apostles were called to the preaching of the Gospell it is the cause of our faith of the forgiuenes of our sinnes of our whole iustification of our regeneration of our renouation of our loue to God and our neighbour of the holy ghost in vs of our good works of our obedience of our perseuerance of the feare of God and of eternall life and of life it selfe and in a word the beginning the continuance and th'accomplishment of our whole saluation doth depend wholy vpon the grace and fauour of God and what good thing soeuer we haue or haue had or may haue belonging either to this life or to the life to come is to be attributed wholy to the grace and fauour of God Of the loue of God Q. What is meant by the loue of God in the Scriptures A. That we may the better know what the loue of God is it will not be amisse first to consider what loue is in our selues Q. Very well declare then what loue is A. It is a passion of the minde wherby we are so affected toward the partie whome wee loue that we are rather his then our owne forgetting our selues to do him good whom we loue Q. And is loue such a thing in God A. No the loue of God is not such as our loue is Q. What difference is there A. There is great difference two waies First in time for loue was in God before it was in vs or in any thing created for he loued himselfe and vs also before the world was Secondly they differ in nature and qualitie for that loue which is in God is most perfect and pure without any passion but in vs it is imperfect and matched with passions with impure affections and greefes of the minde Q. After what manner doth the Scripture expresse the loue of God A. In the Scriptures God doth compare himself to a Father and a mother louing their Children to a Hen gathering her Chickens together vnder her winges to a good Shepheard seeking vp his Sheepe and to diuers other things Q And wherfore serue these comparisons A. They are for our profit two waies 1 To shew vs that Gods loue towardes vs is most vehement and sincere 2 To make vs bolde in comming to him and calling vpon him So for this loue Christ Iesus calleth vs by al the names of loue as his Seruants his kinsemen his frēds his spouse his bretheren by many names moe to shew that he loueth vs with all loues the fathers loue the mothers loue the maisters loue the husbandes loue the brothers loue c. if al loues were put together yet his loue exceedeth them al for al could not do so much for vs as he alone hath done What the loue of God is Question If loue doth not signifie any affection or passion in God as it doth in vs what then doth is signifie Answere In God it signifieth three things most perfect 1 The eternall and good will of God towards some bodie for the loue of God suppose towards the elect is his euerlasting good will or his purpose and determination to shewe them mercie to do them good and to saue them as in Rom. 9.11.13 2 The effects themselues of this loue or good will whether they be temporall concerning this life or eternall concerning the last life to come as in 1. Iohn 3.1 3 The pleasure or delight which he taketh in that which he loueth and so it is taken in Psa. 45.7.23 Q. What things doth God loue besides himselfe A. Besides himselfe God loueth all thinges else whatsoeuer he made but he loueth not sinne and iniquitie for he neuer made it as S. Iohn saith Againe he loueth his sonne being manifested in the flesh and he loueth his chosen Children for his sonnes sake with whom he is well pleased Obiection The Scripture saith that God doth hate al that worke iniquitie how then can God both hate and loue one and the same man Answere In euerye wicked man we must consider two thing First his nature second his sin his nature is the worke of God and that he loueth but his iniquitie is not of God and that he hateth Obiection God doeth afflict his children therefore he doth not loue them Answere Whom he loueth he correcteth and therfore he correcteth them because he loueth them euen as a Goldsmith trieth his gold in the fire because he loueth it Whether God loueth all alike Q. Whether doeth God loue all alike or
prooue them to be of God 6 The sweete agreement and consent of the scriptures doth proue it for one of them do not confute another as mens writings do our Sauiour Christ confirmeth them all 7 By their lawes which are for the thoughts and pearce the heart of man it is euident that they are of God for they require sacrifice but they prefer obedience they enioyne fasting but it is also from sinne They command circumcision but it is of the heart They forbid lusting coueting c. which is not to be found in any lawes but in his that searcheth the heart 8 The doctrine of the scripture is such as could neuer breed in the braines of men as three persons in one God God to become man Maries conception without the seed of man the making of all things of nothing the resurrection such like 9 The litle loue that most men do beare vnto them do proue them to be of God for if they were of flesh bloud then flesh bloud would loue them reade them practise them and euerie way regard them more then it doth for the world loueth his owne as our Sauiour Christ saith but we being but carnall earthly sauour not the things that are of God as the Apostle Saint Paul saith And vntil the Lord open our harts we haue no regard of them So likewise vntill we be borne againe of Gods spirit and become as new borne babes we haue no desire vnto them 10 The argument of the scriptures proueth them to be of God for they entreat either of the noble actes of God or of Christ or the saluation of mankinde 11 The sinceritie of those men which spake them and wrote them doth proue them to bee of God for they alwayes came in the name of the Lorde and spent their bloud in testimonie thereof 12 If the authour of the scriptures were not God it must be some creature If he were a creature he was either good or bad If a bad creature why forbids he euil so rigorously and commands good so expresly and makes his marke to ayme at nothing but Gods glorie and our good If hee were a good creature why doth he challenge to himselfe that which is proper to God onelie as to make lawes for the heart and to punish and reward eternally c If it bee no creature good nor bad it must needes be God Q. Are not the workes of God sufficient to teach vs what God is A. No they may teach vs that there is a God and leaue vs without any excuse but to know God rightly to our saluation we cannot without the scriptures Therefore Dauid hauing shewed how the heauens declare the glorie of God c. Hee presently maketh mention of his word saying The law of the Lorde is vndefiled conuerting soules c. Q. What doth the scripture teach vs concerning God A. That there is but one God Deut. 6.4 Esay 44. Psal. 18.31 Q. How els may it be proued that God is but one A. By the light of our nature and of common reason Q. What bee your reasons drawen from the light of reason A. There can be but one chiefe good and God is the same chiefe good therfore there is but one God 2 There can be but one first cause of all things which is God therefore there is but one God 3 The whole course of the world tendeth to one ende and to one vnitie which is God Q. How can that bee when there bee so manie sundrie things of diuers kindes and conditions and one contrarie to another A. That is true in deede but yet they altogether serue one God Q. Is that possible can you geue an instance hereof in some familiar resemblance A. Yea very well In a field there are many battels diuers standerds sundrie liueries and yet all turne head with one sway at once by which wee know that there is one generall of the field which commaunds them all Q. What is this to confirme your assertion that there is but one God ouer so many diuers and contrarie things in the world A. Yes for euen so in the worlde wee see diuers things not one like another for some are noble some base some hote some colde some wilde some tame yet all serue to the glorie of the maker and the benefite of man and the accomplishment of the whole world Q. And what gather you by all this A. That there is but one God which commandeth them all like the Generall of a field Q. If one God be the author of all why are there so many poysons and noysome beastes A. To this I answere three waies 1 They were not created noysome and hurtfull at the first but the sinne of Adam brought the curse vpon the creatures 2 Although God hath cursed the creatures for mans sinne yet in his mercie he doeth so dispose and order them that they are profitable for vs for poysons we vse them for physicke and the skinnes of wilde beastes serue against the cold c 3 The most hurtfull things that are might benefite vs if we knew how to vse them And wheras they annoy vs it is not of their owne nature so much as of our ignorance Q. And what doe you conclude by all this A. That they haue not two beginninges one good and another bad as some would imagine but one author thereof which is God himselfe alwaies most good and gratious Obiection Many are called Gods in the Scriptures as when Moses is called Pharoes god and magistrates are called gods therefore there be mo gods then one Answere There is a double signification in this word god for sometime it signifieth him who is by nature God and hath his being not from any thing but himselfe and all other things are from him such a God is but one only Q. Why then are Magistrates called gods A. For foure causes 1 First to teach vs that such must be chosen to beare rule which excell others in godlinesse like gods amongst men 2 To encourage them in their offices and to teach them that they should not feare the faces of men like gods which feare nothing 3 To shewe how God doeth honour them and how they must honour God againe for when they remember how GOD hath inuested them with his owne name it shoulde make them ashamed to serue the deuill or the worlde or their owne affections but to execute iudgement iustlie as if God himselfe were there 4 To teach vs to obey them as we would obey God him selfe for he which contemneth them contemneth God himselfe and we must not dishonor those whom God doeth honor Q. If there be but one onely God why is the deuill called the God of this world A. Because of the great power and soueraintie which is geuen him ouer the wicked whom God hath not chosen out of this world Q. Why is the bellie called a God A.
Because some make more thereof then of God and his worshippe for all that they can doe and get is little inough for their bellies when they should serue God they serue their bellies beastlie appetites Q. Why are Idoles called gods A. Not because they are so indeed but because Idolaters haue such an opinion of them Q. What other thing doe the Scriptures teach vs of God A. That in this one God are three persons or beings for Mathew saith that Iohn Baptists sawe the holy Ghost descending like a Doue vpon Christ there is one person he heard a voice from heauen saying this is my beloued sonne there is another person and he sawe Christ going out of the water there is a third person And Paul saith thus God saued vs by the washing of the newe birth and renewing of the holie Ghost which he shed on vs aboundantlie thorough Iesus Christ our Sauiour Here be three authors of our saluation Q. How proue you that these three are but one God A. I proue it by the wordes of Saint Iohn there are three that beare witnes in heauen the Father the word and the holie Ghost And these three are one Q. What resemblances can you shewe me of the Trinitie in some thinges which be commonly knowen amongst vs A. The sunne begetteth his owne beames and from thence proceede both light and heate and yet is not one of them before another otherwise then in consideration of order and relation that is to say in respect that the sunne beames are begotten and the light proceeding which is an apparant image and resemblance of the three persons in one God Againe in waters there is the well head the spring boyling out of it and the streame flowing from them both and all these are but one water and so there are three persons in one Godhead and yet but one God Againe from one flame of fire proceede both light and heate and yet but one fire So in God be three persons or beings and yet but one God Q. How do these three persons differ one from another A. Two wayes First according to their names Secondly according to their actions Q. What is the name of the first person A. The first person is called the Father and that in two respects First in respect of his naturall Sonne Iesus Christ begotten of his owne nature and substance Secondly in respect of vs his adopted sonnes Q. Adopted sonnes What meane you by that A. I meane those whome he hath chosen to bee heires of heauen through the mediation of his naturall sonne Iesus Christ. Q. What is the second person called A. The second person is called the sonne of god because he is begotten of his fathers nature and substance not because hee was begotten of the substance of God for so in respecte of substance they be all one but in respect of the father he is called the sonne Q. Where finde you that he is called the sonne A. In Pro. 30.4 What is his name and what is his sonnes name Q. What is the third person called A. The thirde person is called the holy spirite Q. Why is he called a spirite A. For two causes First because he is spiritual without bodie flesh bloud or bones for a spirite hath no such matter as our Sauiour Christ saith Secondly because he is as it were the breath of grace which the father the sonne breatheth out vpon the Saints Q. Why is he called holie spirite A. For two causes First because he is holie by nature Secondly because hee is the sanctifier of the Saints Q. Now shewe mee how they differ according to their actions A. The father begetteth The sonne is begotten The holie Ghost proceedeth Q. How was the sonne of God begotten of his Father A. For the better vnderstanding of this point we must consider that there are two manners of begetting One is carnall and outward and this is subiect to corruption alteration and time The other is spirituall and inwarde as was the begetting of the sonne of God in whose generation there is neither corruption alteration nor time Q. Declare then after what manner this spiritual generation of she sonne of God was and yet in sobrietie according to the scriptures A. For the better finding out of this mysterie we must consider in God two thinges First that in God there is an vnderstanding Psal. 139.2 Secondly we must consider how this vnderstanding is occupied in God Q. Declare after what manner it is in God A. This vnderstanding is his verie being and is euerlastingly and most perfectly occupied in God Q Whereupon doth Gods vnderstanding worke A. Vpon nothing but it selfe and that I proue by reason for God being infinite and all in all it cannot meet with any thing but himselfe Q. What worke doth this vnderstanding in God effect A. It doth vnderstand and conceiue it selfe for as in a glasse a man doth conceiue and beget a perfect image of his owne face so God in beholding and minding of himselfe doth in himselfe beget a most perfect and a most liuely image of himselfe which is that in the Trinitie which wee call the sonne of God Q. Where do you find that the sonne is called the perfect image of God A. Yes he is called the brightnesse of his glory and the ingrauen forme of his person which is all one Q. What meane you by ingraued forme A. That as waxe vpon a seale hath the ingraued forme of the seale so the sonne of God which his father hath begotten of his owne vnderstanding is the verie forme of his fathers vnderstanding so that when the one is seene the other is seene also Q. Why then he is vnderstanding it selfe for so is his father A. Yea he is so and he saith so of himself I haue counsaile and wisedome I am vnderstanding Q. But where finde you that he was begotten A. He saith so himselfe in the name of wisdome in these wordes When there was no depthes then was I begotten Before the mountaines and hils were setled was I begotten Q. Yea he was made the sonne of God when hee was borne of the virgine Marie was he not A. He was in deed then the sonne of God but he was not then made the sonne of God Q. When was he made the sonne of God A. He was neuer made in time for he was begotten of the substance of his Father from all eternitie without beginning or ending Q. How proue you that the sonne of God was not made but begottē eternally of the substāce of his father A. I proue it first by scripture for he saith no lesse himselfe I was set vp from euerlasting from the beginning and before the earth And therefore he prayed that he might be glorified of his father with the glory which he had with his father before the world Secondlie I proue it by reason for Gods
is there no more then it is to the Sunne whose beames and light are there or to a Phisitian to be amongst those that be sicke Secondly all the creatures of God in themselues are exceeding good and when hee is in the most filthie sinke in the world he is not in a more filthie place then our selues whether wee bee sicke or sound Thirdly they are his workmanship And it is no abasement of the workemaister to be amongst his workes 2 Obiection If God be euerie where why is it said he dwelleth in the heauens Answere Because his glory and maiestie which is euery where alike shineth most prosperous and visible in heauen 3 Obiection It is said in Num. 14.42 He is not amongst the wicked Answere That is true For hee is not amongst them with his grace and fauour to protect and defend them But otherwise by his power and prouidence hee is amongst them to bridle their raging affections to plague their furious obstinacie and to dispose of their desperate attempts to his owne glorie and the good of his people 4 Obiection If God bee euery where at the same instante of time how is he said to be somtimes neerer somtimes further of Answere God is said to be neare vnto vs when by his word or any other meanes he offereth vs grace and fauour And when he heareth and graunteth our praiers as Moses saith What nation is so great vnto whom the Gods come so neere vnto them as the Lord our God is neere vnto vs in all that wee call vnto him for 5 Obiection If God be in hel thē al goodnes is there for he is al goodnes so cōsequētly there is no want of ioy in the dāned Answere The damned in hell feele no part of his goodnesse that is of his mercie and louing fauour but of his power and iustice so that God is in hell by his power and in his wrath God is a liuing God Q. What else is God by nature A. A liuing God For so is he called in the Scriptures Ier. 10.10 Hereof is that speach in the scripture so often vsed The Lord liueth And hereof is that forme of taking an othe so common in the Scripture As the Lord liueth Both God and man vsed it And may bee vsed when we may lawfully sweare and not else Q. Why is God called a liuing God A. For foure causes 1 Because he onely hath life in himselfe and of himselfe and all other creatures haue life from him 2 Because hee is the onely giuer of life vnto man Gen. 2.7 3 Because he is the God especially not of the dead but of the liuing 4 To distinguish him thereby from all the false Gods of heathen which haue no life in them God is eternall Q VVhat else is God by nature A. Eternal that is he hath neither beginning nor end of being as the Scriptures testifie Q. VVhy is God called eternall in the Scriptures A First in respect of vs his children because hee hath promised to giue vs of his eternall goodnesse and to haue a continuall care of vs through all eternitie and will haue a kingdome in Angels and men whereof shall be no end Q. Is it necessarie that we should know this A. Yea that wee may here stay our selues with the certaine hope of eternall life grounded vpon his eternitie Q. Howe may that hope bee grounded vpon his eternitie A. Verie well For God being eternall he can for euer preserue vs. And seeing he hath promised he will for euer preserue vs. Q. VVhy else is God said to be eternall A. That so hee might be discerned from all other things created for nothing is like vnto God if the scriptures speake truth Q. Is it necessarie we hold God to be eternall that so he may be discerned from all things created A. Yea and wee holde it in that respect for two causes 1. Because certaine heretikes haue thought either all the creatures or some of the creatures at least to be deriued from the verie nature and essence of God by propagation as children from their mothers wombe 2 That all idolatrous cogitation of God may be excluded out of our mindes God is vnchangeable Q. VVhat else is the nature of God A. He is vnchangeable Q. VVhat meane you by that A. That is hee will bee alwayes such as hee hath bene from all eternitie Q. Declare in particular how that is A. First his essence or substance cannot be augmented nor deminished Secondly his nature and wil cannot be changed Thirdly he hath no need to transporte himselfe from place to place This is witnessed by the Scriptures and also confirmed by the light of reason Q. By what Scripture do you proue that God is vnchangeable A It is proued in Num. 23.19 Iames. 1.17 Psal. 33.11 Esa. 46.10 Q. What light doth reason giue to this matter A. Whatsoeuer is changed must needes be changed either to the worse or to the better or into a state equall with the former But God cannot be changed from the better to the worse for so he should become of perfect imperfect And to exchange from the worse to the better it is impossible also for then he should haue bene imperfect before which to affirme is high blasphemye Q. But how proue you that God doth not remoue himselfe from place to place A. Because he filleth heauen and earth and al places therfore he can neither departe from any place nor be absent from any place 1 Obiection If God cannot change his minde why is it said he repented that he had made man Answere The Scripture speaketh after our manner in that that we may better vnderstand what is the nature of God against sinne Q. Declare how that is A. When we are greeued with any thing we doo then repent vs that euer we did that thing with which we are greeued and so God is said to repent him that euer he made man with whom he was angrie to shewe that he was vnfainedlye and highlye displeased with the euill waies of mankinde 2 Obiection It is said the Lord changed his minde from the euill which he threatned to do to his people Answere That is still after the manner of men For man because he is but man cannot speake to God but as a man And therefore God speakes againe to man like a man because els man should not vnderstand what God is nor what is his will Q Shew me one example hereof in the Scripture A. When Moyses praied for the Israelites he vsed many reasons to perswade the Lord but especially to confirme his owne hope At the last he said thus Turn from thy fierce wrath and change thy minde from this euill toward thy people Thus did Moses speake to God and if he had spoken to a mortal man he could haue said no more nor no lesse For mans speech is according to his capacitie
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
For although he doth know and remember our sins alwaies most perfectly yet hee wil not know them nor remember them to bring them into iudgement and so to punish vs for them when we do truly repent that is they shalbe no more iudged or punished or laide to our charge if we be in Christ then if he had quite and cleane forgotten them neuer did remember them And these speeches serue to arme vs against dispaire doubting of our saluatiō being truly in christ Q. Where is the wisedome of God specially of vs to be considered A. The wisedome of God shineth vnto vs most clearely in his workes of creation and preseruation in the world and not onely in his workes but also in his Gospell whereby he calleth and gathereth his Church out of the world to be saued by his Sonne our mediator Iesus Christ. Q. Was this sauing wisedome of God knowne to the philosophers and naturall wise men of the world A. No it was not but only to the elect children of God Q. Is the wisdom of God to be perfectly cōceiued of vs A. No. Neither is it communicated to any creature neither can be For it is vncōceiuable as the very essence of God himself is vncōceiuable and vnspeakeable as it is and his wisdom as we haue heard before is his verie essence that is his verie Godhead or God himselfe and that it is vnconceiuable the scriptures doe testifie The vse of Gods wisedome Q. What vse may we make of this doctrine A. First by this doctrine of Gods vnspeakeable knowledge and wisedome the true God is discerned from all false gods from all things made For that is no God which hath not this diuine knowledge and wisedome which the scriptures do attribute to God 2 Secondly seeing our God is such a God as knoweth all thinges that are done saide or thought and seeth into the most hidden corners and thoughts of our hearts We must studie and learne hereby to driue all hypocrisie and dissembling from vs and to open our hearts to God of our own accord and to beseech him in his sons name to cleanse vs from our secret faults 3 Thirdly it must make vs to walke alwaies before the Lord according to his will reuealed in his word with great feare and reuerence as men alwaies in his sight and knowledge 4 Fourthly It serueth to cōfirm our faith trust in the prouidence of God For although we know not what to do nor how to do nor what shift to make in dangers and necessities yet God doth and hee hath knowledge inough for vs though wee be ignorant and his wisedome shall succour our foolishnesse if we do truly and faithfully serue him 5 Fiftly this should be our cōsolation against the feare of hell dispaire and should vphold in vs the certaintie of our saluation because this knowledge and wisedome of God ioyned with his will to saue vs is firme and constant and hee knowing all his elect wil not loose one of them that are in Christ his sonne Ioh. 17.12 God is Truth Q. What is attributed to God after his wisedome A. As God is wisedome and knowledge So is he true and Truth it selfe Q. What is the Truth of God A. For the better finding out of this matter we must first consider the diuers significations of this word Truth Q. Declare then what you meane by Truth A. It cannot better appeare then by his contraries For 1 True is contrarie to false and truth is contrarie to a lie 2 It is put for sinceritie and simplicitie the cōtrarie wherof is counterfeiting dissembling 3 It is vsed sometime for iust and equall dealing and is contrarie to wrongfull vniust dealing as in Deut. 32.4 4 Truth is taken for faithfulnesse and constancie in keeping promises and then it is opposed to wauering and double dealing Q. But how is it taken when we speake of it as it is in God A Which way so euer it be taken and whatsoeuer it signifieth it doth most properly agree with the nature of God For 1 In God is no falshood nor lying 2 In God is no counterfeiting nor dissembling so pure is he 3 In God is no iniust dealing for he is most iust and righteous 4 In God is no inconstancie for hee is most faithfull in his promises And yet these are not vertues which differ from his essence and nature but they are his verie essence and nature and therefore he is rightly called not onely true but Truth it selfe Truth diuersly considered Q. Well you haue satisfied mee for the diuers meanings of the word now shewe mee how many waies the thing it selfe that is truth it selfe may be considered A. Truth it selfe is two fold or may be confidered two waies The first kinde of truth is that which is set downe by the morall Philosophers and is reckoned by them amongst morall vertues The second kinde of truth is that which is described by the naturall philosophers deuines Q. Declare first what vertue Truth is as it is considered by the morall philosophers A. It is a vertue which is a meane between arrogancie and dissembling Q. Shew what difference there is amongst them all three A. Arrogancie doth boast of more challenge more to himselfe then he hath indeed dissimulation or faining doth make men beleeue that hee hath lesse of euerie thing or any thing then hee knoweth that hee hath but truth doth not faine more nor lesse then he knoweth in himselfe So that this morall truth is a vertue which makes men readie to heare and speake true things and will not suffer men to speake either more or lesse when they do speak of themselues or of others then they know Q. And is God such a Truth A. Yea such a kinde of truth doth most properly agree with the nature of God For he neuer reported more of himselfe then he hath in himselfe and he neuer promised more then he is able to performe Q. What way or after what sort do the natural philosophers and deuines consider of truth A. Three waies First as it is in the minde or vnderstanding whether it be of God or men or Angels 2. As it is in things themselues 3. As it is in wordes whether deuine or humane whether they be spoken or written Q. What call you Truth as it is in the mind of God A. It is nothing els but a perfect and an eternall knowledge which God hath of all thing according to which all things are made and done and in God it doth not proceede from things but is the cause of things Q. What is that truth which is in things A. All things are called true things so far forth as they agree with the forme and patterne set downe in the minde which forme and patterne in God is nothing els but his diuine foreknowledge and eternall decree Q. Make it plaine by some familiar example A. The Carpenter which buildeth a