secrete will be knowen or no A. If he doth reueale it it may Q. How doth God reueale his secrete will A. Two waies Sometimes by his Spirite as when he shewed his prophets many of his iudgements that were to come Sometime by the thing it selfe which hee willeth or by the effects of his will as when a thing doth fall out which was before vnknowen As for example a man doth not know before it come whether he shalbe sicke or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Q. Shew me what is our duetie in respect of this secret will of God A. Our duetie is two-folde First we must not curiouslie search after the knowledge of it but worship reuerence it Secondly before it be made manifest by the effectes wee must generallie rest quietly in the same Q. Shew me how by an example A. Thus A Christian must resolue with himselfe whatsoeuer the Lord will doe with me whether I liue or die whether he make me rich or poor c. I rest content with his good will and pleasure Q. What must we do when his wil is reuealed vnto vs A. Then much more we must rest in it and bee thankfull for it as Iob was who saide The Lorde hath geuen taken euen as it pleased the Lord. and so foorth Q. What call you the reuealed will of God A. The reuealed will of God is twofolde The one is that which is properly reuealed in the law that is what God requireth to be done of vs and therefore it is called the lawe And after this we must enquire The other is in the Gospell which sheweth Gods will towards vs and what he hath decreed of vs in his eternall councell as touching our saluation How God his wil is reuealed Q. God indeede by his Lawe hath made it knowen what his will is that of vs must bee done and fulfilled But hath he reuealed in his word what is his will and pleasure towards vs A. Yea he hath so and that is proued by these places of scripture following Ioh. 6.40 Ephe. 1.5 Matth. 3.17 Ioh. 5.39 And after the knowledge of this will of God we must diligently enquire Q. But whether may this will of God be knowne of vs or no A. Yes it may For as it is reuealed in the scriptures so it is also confirmed sealed before our eyes in the Sacraments and the daily benefites which we receiue from the Lord. Q. And is this sufficient to perswade vs to beleeue his will A. No for except the lord doth persuade vs by his holy spirit we shal neither belieue it nor know it as appeareth by these places of scripture 1. Cor. 2.16 Matth. 11.25 But if we haue the spirit of God there is no need to go vp into heauen or to go beyond the sea to know it because the word is near vnto vs in our hearts as Paul saith Rom. 10.16 For touching the matter of our saluation the wil of God is so clearly laid open in the preaching of the gospel that it needes not to be more cleare Q. If at any time wee cannot know nor vnderstand this will of God as touching our saluation in whom is the fault A. The fault is in our selues and the reason is because we are carnall and naturall and destitute of the spirit of Christ. For Paul saith The carnall and naturall man cannot perceiue the things of God but if the spirit of Christ doth come open our vnderstanding and correct our affections we can no longer doubt of his will And therfore the Apostle immediatly after addeth and saith But we haue the minde of Christ. Gods will reuealed to the Elect. Q. Whether is this will of God made knowne to euerie one of Gods children particularly or no A. Yes it is For Paul hauing the spirit of Christ saith that this will of God was manifested vnto him when hee saith Christ loued mee and gaue himself for me And to the Corinthians he saith But God hath reuealed therein id est the ioyes of heauen to vs by his spirite Q. How doth this proue that wee can haue this knowledge A. Verie well For if all the elect are led by the same spirit that Paul had it will also perswade them of this will of God aswell as Paul Q. But how prooue you that they haue the same spirite A. That the same spirit is giuen to all the elect I proue it out of the Prophet Esay who saith thus My word my spirit shall not depart from thy mouth nor from thy seede for euer which is such a blessing as no blessing can bee desired in this world greaters more excellēt nor more heauenly For when wee are once armed with the knowledge of this will of God wee shall passe through fire and water without anie danger wee ouercome the world death and triumph ouer our enemies as Paul did How the will of God is but one Q. Whether are there more willes in God then one or no A. The will of God in some respects is but one and in some respects it is manifold Q. How is it but one A. For the better determining of this point we must first consider how many significations there be of this word Will in God 1 It signifieth the facultie or abilitie of willing and this facultie or abilitie of willing in God is God himselfe and the very essence of God and so his will is but one 2 It signifieth the act it selfe of willing and if it be so taken it is also but one For God doth in one and that eternall act will whatsoeuer hee will 3 It signifieth the free decree of his wil concerning either the doing or the suffering of anie thing to be done if we take it in this sence the will of God is still but one and that eternall and immutable Q. May we call the decree of Gods will the will of God A. Yea very well as the Testament of one that is deceased is called the last will of the Testator because it is the firme and last decree of the Testators will and minde concerning the disposing of his goods And the scriptures do make the wil of God and the counsell or decree of his wil to be all one as appeareth in these places following Esay 46.10 Act. 4.27.28 Ioh. 6.40 How the will of God is manifold Q. How is the will of God manifolde A. There be two respects cheeflie for which respectes the will of God is said to be manifolde or more then one First for the diuers kindes of thinges which God doth wil hereof it is that it is called some time the will of God concerning vs and sometime the will of God done by vs. The first is his fauour and loue towards vs in Christ Iesus in which he willeth and decreeth that we shalbe saued through
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
in manye glasses at once doe cause many faces or similitudes of faces to appeare all which are deriued from that one first face for take away that face and take away all the rest which did appeare before although the glasses remaine still in their places Q. I would gladlye see the truth of this point made manyfest by an other propertye which is in God A. That may easilye be done by that goodnes which is in God for there is but one cheef first goodnes which is God himselfe of this one are al other goodnesses whatsoeuer And yet whē we consider the things created we cannot say there is one goodnes common to all and of all alike but there is one goodnes of one man another hath his goodnes which is better then the first There is one goodnes of bread and another of wine one of fire and another of water for all thinges haue not alike goodnes neither are all things good for one thing And yet that goodnes which is in euery one of thē is deriued from Gods goodnes which is the first the cheefest the highest and one onely And so we say of the truth which is in God and God himselfe and of the truth which is in thinges created and is deriued from Gods truth or from God himselfe Truth is eternall and not eternall Question Whether is truth eternall or no Answere A. That trueth which is in God and which is God is eternall but truth as it is in men is not eternall Q. What reason haue you for that A. That trueth as it is in mans vnderstanding is not eternall I proue it by many reasons First the things whereof knowledge trueth is bredde in mans minde are created in time 2 The minde it selfe wherein trueth hath his proper place is created in time 3 Trueth it selfe is created and begotten in time 4 Lastly the minde of man doeth not perceiue all things or the truth of all things at one time Therfore truth which is in the minde and vnderstanding of man as it is in the minde of man cannot be eternall Q. Why doe you say as it is in the minde of man it cannot be eternall A. Because the same trueth which is now in the vnderstanding of man was from all eternitie in the vnderstanding of God As for example that God is good iust almightie c is a trueth which is now in the mind and vnderstanding of a godly man but it was not alwaies in his minde but in the knowledge and vnderstanding of God it hath beene alwaies and for euer Hereupon Paul writing of the calling of the Gentiles saith that it was a mysterie or a secrete hidden in God but afterwards in time was reueled to men by his spirite therefore trueth is in God eternall but in men it is temporall because it is reuealed in time Trueth spoken by contraries Q. And hath not God a time for to come by the trueth of things A. No. For God doeth know all things in one simple or single knowledge in one act and in eternitie it selfe but so doe not wee and besides that one and the selfe same thing may be diuersly vnderstood of vs and in respect of times and seasons either past present or to come may be both true and false Q. Declare how that can be by one example A. I put for example the comming of Christ after this sort To say that Christ shall come and take flesh vpon him was a true saying in the time of our fathers before the comming of Christ but to say so now is not a trueth but a lie On the contrarie to say that Christ is come in the flesh is now a trueth which before his comming had been false Q. But what conclude you by this example A. By this we may see that as men haue the trueth of thinges in time and but for a time So this trueth of things amongst men doth alter according to circumstances of times But in God these differences of times cannot be for hee hath the true and certaine knowledge of all thinges at one instant and from euerlasting Obiection If God be an enemie to all falshoode dissembling why doeth he say if a Prophet be deceiued I haue deceiued him And that he put a lying spirite into the mouth of Achabs Prophets Aunswere God did not deceiue them by putting lies into them but in his iust iudgement he gaue the ouer to be seduced by the deuill Q. But his will was that they should tell a false tale A. Yea. But he willed it to diuers ends and not to deceaue Q. Shew vs how A. God fortold victorie to Achab by the contrarie thereby to punish him for not obeying the Lord by deliuering to be seduced by the deuill The false Prophets foretolde victorie to Achab to flatter him the deuill to destroy him Q. Yet God spake by contraries and is that truth A. Euery contrarie speech is not sinne For sometime there is a figure vsed therein which is called amongst the learned Ironia and as Zanchius saith Omnis Ironia non est vitiosa that is euery ironicall or contrarie speeche is not vnlawfull Q. When is it lawfull and good A. If it tende to instruction and not to seduce deceaue men then it is good and may be vsed Examples whereof wee haue in God himselfe and in Elias mocking the Priestes of Baal and in the Apostle Paul who when he would reproue the follie of such as did boast of such thinges as they had not he did greatly abase himselfe and aduance the Corinthians by such a kind of speaking Of Gods will Q. After God his truth what doe you consider next in God A. As there is truth in God so he hath a will which is also his very essence and being Q. Is there anie profite in the knowledge of God his will A. Yea great profite For to know what God will haue vs to doe and what he wil doe with vs and for vs is a thing wherein standeth our saluation Therefore we are willed by the Apostle to enquire diligently after the same Q. But the same Apostle in the Chapter before saith Who hath knowen the minde of the Lord or who was his counseller That is to say none Therfore it seemeth that the will of God cannot be knowen and consequently that it may not be sought after A. Indeede by that we learne not to search into the secrete counsels of God which hee neuer reuealed in his worde neither hath promised to reueale in this world but after the reuealed will of God which he hath vouchsafed to make knowen in his word we may and ought to enquire of God As for the will and councell which hee hath kept to himselfe we may admire and adore it with Paul and Dauid but that wee may not search after it is manifestly prooued by these places following Acts 1.7 Exo. 33.18.19 Iob. 21.23 Q. Whether can Gods