the impudencie the theftes the whoredoms the filthie mouthes and vnnaturall affections of the wicked in the 21. verse he sets down the cause of al to be this Thou thoughtest saith God that I was like thy selfe to let vs see the fruites of such as know not the nature of God but make an idoll of him and thinke him to be as a man and a good fellow like vnto themselues When the Prophet Esai wold shew the cause of the Iewes idolatrie he saith that the ignorance of God is the cause therof and therfore labouring to draw them from their idolatrie he doth it by describing vnto them the true God Read from the 18. verse to the ende of the chapter When the lord shewed Ezechiel the abhominations of the auncients of Israel he vsed these words Sonne of man hast thou seene what the auncientes of the house of Israel do in the darke euerie one in the chamber of his imagerie for they say The The Lord seeth vs not The Lord hath forsaken the earth to shew that the cause of their iniquitie was their false perswasion and ignorance of God for although they knew that there was a God yet they tooke him to bee but as a man that could not see them in the dark and that he was in heauen idly not medling with the things vpon earth Thus you heare how the Prophets with one consent do crie out and tel vs if the ignorance of God is the cause of all impietie and vngodlinesse And that it bringeth eternall damnation in the end is plainly testified by the Apostle S. Paul who saith in 2. Thes. 1.7.8 That the Lorde Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring vengeance vnto them that do not know God and obey not the gospell of our Lord Iesus Christ. Where the Apostle sheweth that disobedience to the gospell floweth from the ignorance of God because we cannot obey him whom we know not and the reward of both is the iust vengeance of God As this is plainly proued by the scriptures so it is no lesse euident by the light of naturall reason For when such a conceipt shal once come into our minds that God is as man and hath no more power then a man no more wisedome then a man no more iustice no more mercie no more truth no more goodnesse then a man hath we are far inough of from the true feare and seruice of God For then we feare him as a man wee serue him as a man then the which nothing can be more blasphemous nor intollerable For as an idle scholler lookes on his booke only when his maisters eye is vpon him so the wicked onelye feare God and that with a slauishe feare when they perceiue sensibly by some plague that gods hand is vpon them Whereas the godlie who know what manner of God they serue they feare to offend him at all times and in all places because they know him to be euerlasting and euery where c. The Papists haue thought do think God to be like a man and so they picture him and so they serue him so they feare him and so they loue him And therfore in their temples they prouide for his eyes goodly sights and glorious shewes of guilding and painting c. To delight his eares withall they haue curious piping and singing for his smelling they haue their censings and perfumes and so is al their whole seruice of God in outward shewes onelye as if god were a man in deede which filthy doctrine of theirs ariseth of their grosse vnderstanding of the Scriptures and word of God Then by this time beloued Christians I hope you see how needfull it was for me and how necessarie it shalbe for you to labour that wee maye bee instructed and builded vp in the true knowldge of God that so we may be the better able to make straight steppes vnto Godlines Otherwise if we be not instructed in the waies of God when we shalbe exhorted to serue him we wilbe ready to answere with the wicked of whom Iob speaketh Iob. 21.15 Who is the almightie that we should serue him and what profite should we haue if we should pray vnto him Throughout my booke for the most part I haue onelye quoted the places of scripture which I haue added for the profe of euery point and not expressed the words of the places themselues partely for the auoiding of tediousnes but speciallye because I would haue you take occasion by searching for them to be better acquainted with the scriptures then you haue bene hetherto And seeing as for your benefite beloued bretheren in the Lord Iesus and at the request of some of you which heard me I haue aduētured to make these my poore labours publique to the viewe of all and subiect to the censures of all I beseeche you that as at the first hearing of them you were generally desirous of them so now you would vouchsafe the reading of them to your further profit and encrease in the true sauing knowledge of god The lord almighty make our loue aboūd in all knowledge and iudgement and the same God sanctifie our knowledge and make our affections holye that we may discerne things that differ and that we may be sincere and without offence vnto the comming of the Lord Iesus that we may be filled with the fruites of righteousnes which are by Iesus Christ vnto the praise and glorye of GOD. Amen Your seruant for Christ his sake W. Burton That there is a God Question WHereof doth all diuinitie consist Answere All Diuinitie consisteth of knowledge and practise Q. Whereof is all knowledge A. All knowledge is either of the Creator or Creature Q. How may the Creator be knowne A. That we may know the Creator it is requisite that we consider First whether there be a God or no. Q. Why is this question first A. Because the scripture saith he that cometh to God must beleeue that God is Q. Haue any called this into question at any time A. Yea so saith the Prophet Dauid but hee sheweth also that it was by wicked proud and foolish men whose liues were nothing els but abhomination and corruption Q. But what say you to it whether do you thinke that there is a God or no A. Yea I am out of doubt thereof and that there is a God it may be proued many waies 1 First by his worke of creation for who could make the heauens and the earth and the sea and all that is in them but God 2. By the preseruing of thinges created as for example man is preserued by breade c. which is no better in it selfe then earth and yet if he eate earth he dieth the reason hereof is because God blesseth the one giuing it foison and power to nourish more then the other and this makes me thinke that there is a God 3 If we shall obserue in Gods workes an
and that was that Israell should not be sent away by Pharao And so that was fulfilled As for the commaundement giuen to Pharao it was a doctrine to teach Pharao what he must haue done if he would auoide so many plagues and yet shewed him his dutie and what was iust and right to be done but it was no testimonie of the absolute will of God Q. Whether doth God will euill or sinne or no A. Before we can answere to this question we must consider of three things 1 How many waies sinne may be considered 2 How many things are to be considered in sinne 3 How many waies one may be saide to will a thing How many waies sinne is considered Q. Goe too then shewe first how many waies sinne is to be considered A. Sinne is to be considered in three waies 1 As it is of it selfe sinne and striuing against the law of God 2 As it is a punishment of sinne that went before for God doth oftentimes punishe one sinne with another 3 As it is the cause of more sinne following for one sinne doth beget another as one Deuill called 7. Deuils Q. Now declare how many things you do consider in sinne A. In euery sinne there be 3. things 1 The action and that is either inward or outward The action which we call inward is threefolde either of the minde as euill thoughts or of the hart as euill affections and desires or of the will as an euill choise or consent to sinne The actions which we call outward are the actions or workes of the sences fighting against the law of God The 2. thing in euerye sinne is the deformitie or corruption of the action that is when the action doth decline from the rule of Gods law and this properly is sinne or the forme of sinne The third thing in euery sinne is the offence or guiltines therof wherby the partie offending is bound to vndergoe punishment This guiltines and obligation wherby we are bound to vndergoe the penaltie of sinne hath his foundation in sinne it selfe but it ariseth from the iustice of God who in his iustice rewardeth sinne with death as iustice indeed giueth to euery one his due Q. Now come to your third point and shew how many waies one is said to will a thing A. Wee are saide to will a thing two waies either properly for it selfe or improperly for another end Q. What meane you by a proper willing of a thing A. We do will a thing properlye for it selfe or for it owne sake when the thing which we will or desire is of the owne nature to be wished and desired as for the body health food apparrell and such like or for the Soule faith repentance pacience c. We doo will a thing improperlye when the thing which we will is not of it selfe to be wished but yet we will haue it for some good that may come thereof as for example we will the cutting of some member of the bodye not because of it selfe it is to be wished but for the health of the body which doth followe that cutting Q. What difference is there betweene these two willes A. There is great differēce for those things which we wil properly we loue approue them we incline vnto thē and we delight in them but that which is knowen of it selfe to be euill our will is not carried vnto that with loue and liking but doth decline from it and wheras a man willeth a member of his bodye to be cut or cut off wee maye rather call it a permission then a willing and yet a willing permission Q. You haue shewed how many waies sinne is to be considered how many things are to be considered in euery sinne and how we are saide to will a thing now let me heare what you say to the matter in question that is whether God doth will sinne or no A. Before I answere directly to your question I think it not amisse to shewe what euerye one must carefully take heed of in answering to this question for in answering there is danger Q. Let me heare what dangers must be auoyded in answering A. There are two and euerie one must auoyde them and sayle betweene them as between two dangerous rocks The first is this wee must take heede least we make God the authour of sinne by affirming that he willeth sinne as the Libertines doe and as Adam did for that were the next way not onely to put of our sinnes from our selues and lay them vpon God but also to cast of all conscience of sinne and all feare of God then the which nothing can be more blasphemous against God or pernicious to our selues Question What is the second thing to be auoyded Answere The other is this wee must take heede that wee affirme not any euill to be in the worlde which God knoweth not of or whether God will or no for that were to denie Gods omnipotencie and all knowledge Question These are two dangerous rockes and heresies indeede but nowe Iexpect a direct answere to the question Answere That cannot be at once but by going from point to point according to our former distinctions of sinne and willing Quest. Very well Then declare first of all what thinges God doeth properlie wil which of themselues are to be willed A. God doeth first and chieflie will himselfe that is his own glorie and maiestie as the end for which all things are and this hee is saide to will properly that is he loueth it aduanceth it and delighteth in it to this purpose serue all those Scriptures which commande vs to sanctifie his name and to aduaunce his glorie as in Esai 48. 11. Pro. 16.4 Rom. 11.36 1. Cor. 10.31 Secondly besides him selfe he doeth properlie will all other things which he made and which he doth himselfe in so much as he doth approue them loue them as appeareth by these places following God sawe all that he made and it was good and therfore gaue a commandement that one should preserue another by multiplying and increasing Againe it is said Whatsoeuer the Lord wil that he doeth therfore whatsoeuer he doth that he will And although hee hateth euill yet he doth properly will and loue that good which commeth of euill that is his owne glorie and the saluation of his people Q. Whether doeth God will punishments or no A. Yea his will is the first and efficient cause of all punishment which is proued by this reason argument Euery good thing is of God Euery punishment being a worke of iustice is a good thing therfore euery punishment is of God and hee doeth will it Q. What say you then to the words in Ezechiel I will not the death of a sinner A. That place is to be vnderstood onely of the elect for properly indeed God doth not will their death therfore to keep them from death meaning eternal death he geueth them repentance Q. Whether doeth God
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
CERTAINE QVESTIONS AND Answeres concerning the knowledge of God Whereunto are adioyned some Questions and Answeres concerning the right vse of the law of God Taught publikely by way of Catechising By William Burton Minister and Preacher of the worde of God in the Cittie of Bristoll Ioh. 17.13 And this is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ. AT LONDON Printed by Iohn Windet for Tobie Cooke 1591. Faults escaped FOlio 9. a. line 27. read the euerlasting sonne c. Fol. 11. b. l. 33. for speaying reade speaking f. 12. a. l. 12 for name read naming f. 16. a. l. 2. left out and of the sonne speaking in the new testament f. 19. a. l. 16. for criptures read scriptures f. 21. b. l. 23. that read that is f. 24. a. l. 13. for his good pleasure read the good pleasure l. 18. b. for or sufferings read sufferings f. 32. a. l. 26. for all thing read all things f. 33. b. l. 22. for Alethios read Alethinos f. 36. b. l. 6. read by deliuering him to c. f. 38. b. l. 12. for therin read them f. 43. a. l. 17. the coÌ„ma which is after will set is after properlie f. 49. a. l. vlt. for boldly read bodilie f. 51. a. l. 32. for thing read things in the same line for second read secondly f. 55. b. l. 27. put out for f. 57. a. l. 26. for dy read by f. 58. a. l. vlt. read of how many sorts c. f. 62. b. l. 9. for as father read as a father f. â—9 b. l. 19. for was read we TO THE RIGHT reuerend Father in God Richard by Gods permission Bishoppe of Bristoll W. B. wisheth the continuance of the grace of God with the increase of all heauenlie felicitie NOt in vaine doth our Sauiour Christ cal his father an husbandman For when he perceiueth that his trees doe not beare fruite kindlie in one place he translateth theÌ„ to see if they may be more fruitfull in another as a husbandman doth Some he purgeth saith Christ although they beare fruite that they may bring foorth more fruite as a husbandman doeth And some he supplanteth also as doeth the husbandman some for euer some for a while for what causes it is best knowen to his vnspeakeable Maiestie sometime for their owne vnfruitfulnes sometime for the barrennesse and for the vnworthinesse of the ground where they grewe and sometime for neither but for some other secrete cause best knowen to himselfe in his infinite wisdome As the man in the Gospell was made blinde neither for his owne sinnes nor for the sinnes of his Parents but that the workes of God might be shewed vpon him The trueth whereof doeth sufficiently appeare by the late and yet daylie experience both of my selfe and some others of my brethren But to speake onely of my selfe of all the most vnprofitable when as the lord might vtterly and yet iustlie haue supplanted me he hath in mercie onely remooued me that I might hereafter labour which haue as yet but loytered in his haruest The Lorde in mercie laye not my negligence to my charge Now when as by your Lordships meanes and appointment I was placed where I am for the building vp of the Church of God in this Citie I thought it most conuenient first to lay this foundation of the knowledge of God that so the rest of the building might goe the better forward The which as my first fruites I haue presumed to present vnto your Lordship for two especiall causes First that hereby I might witnes my thankfull mind to your L. for the exercise of my ministery the ministery of my brethreÌ„ in our places which we enioy vnder your L. gouernment And besides that which I may in no wise forget that fauour which you shewed me which as it was altogether vndeserued and vnlooked for so it was not as some haue vntruely reported conditionall but only with desire that I might employe my endeuour to the Lords greatest aduaÌ„tage in feeding his people coÌ„mitted to your care ouer sight with doctrine most necessary for that people Secondly that your Lo. might rest satisfied concerning some complaintes which haue beene offered by certain vnderminers touching the confirmation of some pointes herein conteined And thus leauing my present endeuours to your Lordships due consideration I humblie take my leaue The Lord almightie graunt encrease and continuance of your godlie care ouer that people which Iesus Christ the great Shepheard of the flock hath bought with his blood and committed to your charge so that in the great day of account you may be free from all their bloods receiue that crown of righteousnesse and immortall ioy which shall then be giuen to all that haue fought a good fight and haue kept the faith in a good conscience vnto the end Amen Your Lordships alwaies to commaund in the Lord William Burton To his beloued and Christian Auditors and all other in the citie of Bristoll which desire the true knowledge of God W. Burton wisheth the encrease of all true godlinesse in this life and eternall felicitie in the life to come IF you doe well consider beloued Christians that the ignorance of God the mother of Popish deuotion is the fountaine of all impietie and the authour of eternall confusion Then I hope you will easily confesse that the publishing of these fewe questions and answeres concerning the knowledge of God is no needles thing By the ignorance of God I meane either not to know that there is a God at all or els not to know what is the nature of this God whom we ought to serue Most men will confesse that there is a God but what maner of God he is they cannot tell And therefore while they frame vnto themselues a God after their owne blinde affections they make an idoll of the true God according to that conceipt which they haue of him they lead al their whole life That the ignorance of God and his nature is the principall cause of all vngodlinesse in this life and of euerlasting condemnation after this life it doth manifestly appeare not onely by the testimony of the holie scriptures but also by the light of nature it selfe The scriptures are plaine in this case First the Prophet Dauid painting out a notorious wicked man saith this of him The wicked is so proude that hee seeketh not for God he thinketh alwaies there is no God now marke his life in the seuenth verse His mouth is full of cursing deceipt and fraud vnder his tongue is mischiefe and iniquitie 8. He lieth in the villages in the secret places doth he murther the innocent his eies are bent against the poore c. Read the 11.12.13 and 14. verses to shew the fruites of such as think there is no God Again in the 50. Psalm from the 16. verse to the ende of the 20. noting the hipocrisie the obstinacie
our eyes the promises of God the almightinesse of God The leper was perswaded onely of Christs power he knew not his will and therfore he said Lord if thou wilt thou cāst make me cleane and he was made cleane how much more shal we obtaine those things which we aske if we be perswaded of his power and doubt not of his promises 3 To make vs vndergo the crosse with pacience and cheerfulnes to hope for helpe in the midst of death because he which hath promised to hear and helpe vs is able also to do it though wee see not how For he is omnipotent 4 To keepe vs from dispairing of any mans saluation although he seeme to be reiected of God to make vs walke in faith feare because god is able to raise him vp that is down and to cast vs downe that stand And so Paul doth reason from Gods omnipotencie about the reiection and election of the Iewes and Gentiles 5 It serueth to confirme all the articles of our Christian faith the summe wherof are conteined in the Apostles Creede Of God his wisdome or knowledge Q What is the next thing that is attributed to God after his omnipotencie A. That is knowledge or wisdome Q. Why is this next A. In verie good order it followeth For if God can do all things then he must needes knowe all things most perfecty wherupon it commeth that such knowledge is called wisedome Q. What is that knowledge which is in God A. For the better vnderstanding of this attribute we must consider that the wisdome of God is two fold First it is absolute and we doe so tearme it because by it God can and doth simply and absolutely know all things from all eternitie Secondly it is speciall wherby he doth not only know his elect childrē as he knoweth al things else but also doth acknowledge them for his owne and doth discerne them from others and loue them before others Q. Of which do the Scriptures properly speake when they attribute wisedome to God A. They speake then of his absolute knowledge whereby hee doth not onely knowe alwayes and most perfectly himselfe and the whole order of his mind but also vnderstandeth and knoweth all his workes and the workes of all his creatures past present and to come with all the causes and circumstances of all Q. Howe doe the Scriptures speake of this absolute knowledge A. The Scriptures speak of it two wayes either of the knowledge it selfe or else of the thinges knowne And so they shewe 1 What and what maner of thing it is and 2 What thinges are knowne of God Q. Now tell me what knowledge is in God and what wisedome doth best agree to his diuine nature A. The best way to find out that is first to cōsider what wisedome and knowledge doth not agree with his nature and essence for his knowledge and wisedome are infinitely greater then any we can affirme to be in God Q. How shall wee finde what knowledge is not agreeing with his diuine nature A. This is the best way we must consider and set before vs all the kindes of knowledge and all the wayes and meanes whereby any knowledge is to be attained vnto amongst men and angels Then shall we see that the wisedome and knowledge of God are farre more excellent euerie way then the most excellent that can bee found or thought vpon amongst men and angels Q. Declare then by what wayes and meanes wee know a thing A. By two wayes or meanes wee doe knowe all that wee doe knowe One way is by our sences videlicet by hearing seeing feeling smelling and tasting An other way is by our vnderstanding Gods knowledge is not like mans knowledge Q. Whether doth God know any thing by sences or no A. No. He can not because he is not as a man but is a spirite and bodilesse and therefore hath no sences Q. Why then doe the Scriptures speake of the eyes and eares c. of God A. Although the Scriptures do attribute eyes to God whereby he beholdeth all things and eares whereby he heareth all things c. yet indeed he hath none of all these but these bee figuratiue speaches vsed for our capacitie and vnderstanding signifying that nothing is hidden from the Lorde Q. Whether then doth God knowe things by vnderstanding or no A. Yea but not as we do Q. Why what maner of knowledge is that which we haue by our vnderstanding A. It is either an opinion ora beleefe or a skill and learning Q. What is an opinion A. An opinion is no certaine and euident knowledge of a thing but is still doubtfull what to affirme or denie and therefore such a knowledge is not in God for he knoweth certainly Q. What maner of thing is beleefe or faith A. It is a certaine but not an euident knowledge for looke what we beleeue onely that we do not see nor knowe by the light of naturall vnderstanding therefore it is no euident knowledge but it is a certaine and true knowledge because hee is most true which reuealed it vnto vs. For faith or beleefe is a most certain knowledge grounded vpon the report of another Q. Whether doth this kinde of knowing things agree with the nature of God or no A. No. For God knoweth all things in himselfe and of himselfe but not by the report of an other Q What say you to skill and learning that is both a certaine and an euident knowledge of things doth not that agree with the nature of God A. Such knowledge doth not agree with his nature Q. VVhy so A. Because it commeth by knowledge that went before and it is gotten by reasoning and debating of things by defining and deuiding and searching out the causes of things But in God is neither before nor after first nor last and God hath no knowledge after such a sort Mans knowledge is imperfect Againe our knowledge which way soeuer it be considered whether it be a habite in vs or an action in vs is imperfect For we know not al things and those things which we do knowe we knowe not all at once but one thing after another and yet still but in part How God knoweth all things Q. Declare then in a worde howe God doth knowe all things A. God doth most perfectly know and vnderstand all things at one instant without any conceit of minde altering this way or that way Q. Al our knowledge is a thing distinguished from our minde and vnderstanding is it so in God A. No For the knowledge or wisdome of God is a most simple and perfect essence yea it is his very essence and substance and God is all knowledge all wisdome and al vnderstanding infinitely more then all men and Angels can conceiue Q. Doth God know and vnderstand euery thing particularly A. Yea he knoweth the natures and properties of euery particular thing Q. How proue you that A. By the Scripture and by
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