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
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
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