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
house first conceiueth the plot forme therof in his mind and hee calleth that a true house which is built according to the forme first conceiued in his minde So those things are true thinges which agree with the minde and will of God Q. What is truth as it is in wordes spoken or written A. We say that words are true or there is truth in wordes so farre forth as they are conformable or agreeable to the knowledge which went before in the minde that is when wee speake as we knowe and thinke or when the minde and the tongue agree together For to speake otherwise then we thinke is to lie Wherevpon Saint Augustine sayth Mentiri est contra mentem ire that is to lie is to go against our owne knowledge as Ananias did How many wayes God is called truth Q. You haue declared howe many significations there are of the worde Truth and howe many kinds of truth there are Now shew how God is called Truth A. God is Truth in himselfe in his workes and in his words Q. What meane you when you say that he is Truth in himselfe A. I meane that he is most truly that which he seeth and knoweth himselfe to be that is a most perfect pure and eternall essence from whence all other things haue their being Q. Declare this by a contrarie A. That which seemeth to be and is not that indeed which it seemeth to be is not a true thing nor a truth but a false thing as a face in a glasse is a false face and those Idols which were called Gods were false Gods because they were not that which they seemed to be therefore God is truth it selfe because he is by himselfe and hath his being of himselfe and is his owne essence And therfore because God is truth whatsoeuer he doth say concerning himselfe that he doth truelye speake of himselfe and he is indeed such a God as the Scriptures doo shewe him to be that is to say he is truelye God he is truely omnipotent he is truelye wise and truelye iust and truly mercifull c. Q. How is God truth in his workes A. God is truth in all his workes aswell in his ordinarie workes of creating and gouerning the worlde as in his extraordinary workes of miracles c. For first all his workes are true workes wherein is no colouring nor counterfeiting Q. As how for example A. For example sake the firmament with the Sunne the Moone and the Starres are indeede a true Firmament a true Sunne c. Gold is truly Golde men are men indeed Againe being iustified by Christ we are truelye iust before God being adopted to be his Sonnes we haue more then the names of Sonnes we are the true sonnes of God faith being giuen of the holye Ghost is true faith indeed and so are all the rest of Gods workes and giftes Q. Can you make this more manifest by the contrarye A. Yea for on the contrary the works of Sathan haue a shew of faith but haue not truth in them as for example he seemeth sometimes to be an Angell of light but is not and all his miracles which he wrought in poperie by the Monks and Friers and in Turkey by Mahomet were not true miracles but illusions and counterfeite things wherwith their Legendes which set forth the liues of their Saintes are fraught full and therfore Paule calleth them lying wonders c. Iohn calleth their doctrine learning the deepnes of Sathan but he addeth as they say not as it is indeed but as it seemed to be Q. How els is God truth in his workes A. Whatsoeuer he workes in vs or performeth for vs it is in truth and not in hipocrisie and he neuer repenteth him of these workes Q. How is God truth in all his wordes H. Two waies First in the word incarnate for he is indeed the true sonne of God and the true God a true Prophet a true Priest and a true King whervpon he is called Aletheos Theos that is that verie and true God and therefore Christ doth worthily call himselfe the truth not onlye because he was the accomplishment of all the promises but also because he was the true God and the true Sauiour Q. How els is God truth in his words A. God is also true and truth in his wordes spoken and written by his Prophets and Apostles Therfore Paule saith that God is truth and iustified in all his sayings and Dauid saith that the testimony of the Lord is sure or faithfull that is true and certaine and full of credit Q. What is the summe of all A. Therefore I conclude that God is not onely true but truth it self in himself in all his works and in all his words Why God is called a God of truth Q. Declare breefely why God is called a God of truth A. He is called a God of truth in 5. respectes 1 Because he hath a true and certaine knowledge of all things 2 Because he faineth nothing but it is indeed his truth and his will which he openeth vnto vs. 3 Because he neuer changeth his minde 4 Because that doth euer come to passe which he speaketh 5 Because he is the author and preseruer of truth and an enemye to all lyes and dissembling Truth is but one and yet many Q. Whether is there any more truth then one or no A. To this question I answere that there is but one truth and yet there are many truths but in diuers respects and in diuers considerations Q. Shew how there is but one and yet many A. For the better vnderstanding of this poynte we are to consider that there is truth in Gods vnderstanding truth in mans vnderstanding and truth in the things themselues which are vnderstood and knowen In Gods vnderstanding is truth most properlye first of all and cheefelye as the cause of all things In mans vnderstanding truth is also properly but at the second hand id est it is conceiued by other things In the things themselues truth is saide to be but yet improperlye that is as they are agreeable with the knowledge vnderstanding which is in God or as they are referred to the vnderstanding which man hath of them Q. What doe you gather of all this A. If therfore your question be of truth as it is in God and is God himselfe then there is but one onely but if your question be of truth as it is in mans vnderstanding then there be many truthes as there be many things which be vnderstood and many waies and meanes whereby we doe come to the vnderstanding of them but if you consider truth as it is in the things themselues then look how many things there be so many truthes there be Q. But yet all these truthes are deriued from Gods truth are they not A. Yes all truthes are deriued from the firste truth which is God and doe depend vpon it euen as one face looking
euery man according to his place state and condition wherein he is And so a man may be good and iust in his office and vnreproueable also and yet may offend in other things Q. Make your meaning manifest by some example A. A man may be called a iust a good husband which doth not faile in anie point of his duetie towards his wife and yet the same man may bee an vniust father because hee faileth in his dutie to his children Or a man may be a iust magistrate and yet but a bad Christian. Q. And may it be attributed to God as a vertue which declareth one to be iust according to the state and condition wherein he liueth A. Yea verie well and most properly for no man doth beare himselfe more iustly and vprightly in his office then God doth in his gouernment according to the diuers persons which he doth represent for he hath taken vpon himselfe the person of a iudge of a father of a teacher of a spouse c. In all which and in the rest God doth shewe himselfe in such a sort as no creature can behaue himselfe And therefore hee is worthelie called in the Scriptures not onely a righteous god but also a righteous Lord a righteous iudge a righteous father a righteous king and Sauiour c. Q. For what els is iustice taken A. Thirdly this worde Iustice or Righteousnes is restrained to a speciall vertue which is called particular iustice and it is either distributiue or correctiue and in one worde it giueth to euerye one his right of which Paule speaketh Rom. 13.7 and in this sence it is most properly attributed to God also Q. What els is signified by the name of Iustice A. Fourthly and lastly by iustice is vnderstoode truth it selfe and faithfulnes in words and promises and he is said to be iust of his word which performeth so much as he promiseth in which 〈…〉 sence it is to be taken in 1. Iohn 1.9 and in Psal. 31.1 Deliuer me in thy righteousnes that is in thy faithfulnes or as thou hast promised And in this sence it is most properlye attributed to God also for none is so iust and faithfull as he is who loueth righteousnes and hateth vnrighteousnes as the Psalmist saith in Psal. 11.5.7 And who only is true when all men are liers as it is Rom. 3.4 How many waies one is iust Q. Is this sufficient to shewe how God is properlye called a iust God A. No but besides this that hath bene spoken we must consider that one may be iust or righteous in what sence soeuer iustice be taken 3. maÌ„ner of waies viz. either by nature by grace or by yeelding willing and perfect obedience to God and his law Q. How may one be righteous by nature A. Two waies either by himselfe and of himselfe in his own essence being or else dy the benefit of another to be either made righteous or borne iust Q. Who is iust by nature in himselfe and of himselfe A. None but God onely as Christ saide none is good but God onely Q. Who is made iust by nature A. That was Adam in the beginning because he was 〈◊〉 iust and in 〈◊〉 whole nature was righteous and good Q. Who do you call iust by grace A. All the elect which are redeemed by the death of Christ and that two waies 1. Because the righteousnes of Christ is imputed vnto them and so by grace and fauour in Christ their head they are iust before God 2. Because of grace and fauour they are regenerated by the holy Ghost by the vertue of whose inherent righteousnesse and holinesse they are made holie and iuste and whatsoeuer they doe by it is accepted as iust for Christs sake Q. Whome do you call iust and righteous by yeelding willing and perfect obedience to God and his law A. No man in this world after the fall of Adam as he was man euer was or can be iust after that manner How the elect and Christ are iust Q. Why then are so many called iust in the scriptures as Dauid Iob Zacharie Elizabeth c of whoÌ„ it is said they walked in the waies of the Lord and were iust men A. They might be called iust and righteous foure waies 1 In respects of their willes and endeuours because their study and endeuour was to be righteous 2 In respect of the wicked by way of comparison 3 In the sight and iudgement of men because the worlde could not charge theÌ„ with vniust dealing as was Samuell 4 They are called iust because they were accompted iust and their imperfect obedience as also of all the elect is accepted with GOD for most perfect righteousnes for Christ his sake Q. What say you of Christ how was he iust A. Our Lord and Sauiour Iesus Christ is most perfectly iust and righteous euery maÌ„ner of way 1 As he is God he is in his own essence of him selfe and by himselfe most iust euen as the Father is and eternall righteousnes it selfe 2 As he was man he was iust by nature because he was conceiued without sinne and so was borne iust and righteous 3 By vertue of his vnion with his diuine nature which is eternall righteousnes it selfe he is most iust 4 By receiuing the giftes of the holye Ghost without measure he is most iust Lastly he did most perfectlye obey the law of God and most absolutely did keepe the lawe of God therefore that way also he is most iust and righteous Q. What conclude you vpon all this A. I conclude that forasmuch as God only is in his owne essence and nature by himselfe and of himselfe eternall iustice and righteousnes therfore this attribute of iustice or righteousnes doth most properly agree to God The iustice of God is fourefolde Q. Well you haue shewed how many thinges iustice is put for as also how many wayes our wayes bee sayde to be iust now declare how manye sortes Gods iustice is or how many waies he is iust and righteous H. Although indeed the iustice of God be but one and his verie essence yet in diuers respectes it may be said to be fourefold or it may be â—oure waies considered Q Which is the first way that God is iust and righteous A. First as the Lord of all things hauing most free authoritie and not bound to any he woorketh some things and those things are most iust and righteous Q. What things are those A. They are these and such like 1 He decreed from all eternitie to create all things 2 Of his own free will and according to his eternall purpose he suffered all men to fall into sinne and death 3. He decreed eternally to choose some of theÌ„ to eternall life and in his time appointed to free them from their sinnes and death eternall by Iesus Christ. 4 He determined to cast the rest into euerlasting torments and that most iustly because his will caÌ„not be vniust and God himselfe is iustice and
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
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
God doth neither of his owne accorde nor yet by constraint change his will but his decrees are and alwaies haue bene and alwaies shal be fulfilled none shall hinder the will of God for it doth alwaies remaine one and the same and this doctrine is most strongly garded and fenced with these places of scripture Numb 23.19 1. Sam. 15.19 Mal. 3.6 Isa. 46.10 Rom. 11.29 Obiection Paul saith that God will that all men shalbe saued and come to the knowledge of the truth and yet all are not saued c. Therefore Gods will is mutable Answere If this place be of Gods reuealed will then the sence is this that God doth call all men by the preaching of his word to the knowledge of his truth and to eternall saluation if they wil beleeue in Christ. But if it be vnderstood of the secret wil of God the sence is three fold First All men that is of all sortes and degrees he will saue some Secondly so many as are saued are all saued by the will of God Thirdly God will that all shalbe saued that is al the elect for in the scriptures this word All is put sometimes for the elect without the reprobate Of the goodnesse of God Q. Why is God called in the Scriptures a good God A. The goodnesse of God is to bee considered two waies First either as he is in his own nature of himselfe simply good and goodnesse it selfe id est so perfect and euerie way so absolute as nothing can be added vnto him Secondly or else as hee is good to others Both waies God is in himselfe a good God but especially for his goodnesse towardes vs hee is called a good God as a Prince is called a good Prince Q. Shew how that is A. Wee call him a good Prince that is good to his subiects that is if he be milde gentle liberall iust a defender of the godly a punisher of the wicked so that the good may leade a quiet and a peaceable life in all honestie and goodnesse for he may bee a good man if hee hurt no man and liueth honestly c. But hee is not called a good Prince except he deale otherwise So the scriptures call God a good God because he is not onelie good in himselfe and his essence is perfect eternall vnchangeable most wise c. But also because he is good to others that is milde gracious mercifull liberall his nature is not cruell sauadge nor bloodie towardes vs but to vs most milde pleasant sweet and such as may allure all men to trust in him to loue him to call vpon him and to worship him Q. Is God onely himselfe truely good A. Yea God is not only good but goodnesse it selfe and he onely is truely good For whatsoeuer goodnes is in the creatures it is of God the creator they are so far forth good as they are made good by God are made partakers of his goodnes which appeareth to be true by the scriptures Againe that goodnesse which is in the things created whether it be naturall or supernaturall is imperfect and finite but the goodnesse of God is most perfect infinite therfore onely God is trulie good and goodnesse it self yea he is Summum bonum that chiefe good of all to be desired Q. Is the goodnes of God extended vnto all creatures A. Yea it is so as this is knowne by daily experience so it is witnessed by these scriptures following Psal. 119.64 Psal. 145 15. Mat. 5.45 Q Hath God shewed his goodnesse to all alike A. No for the things created are of two sorts either inuisible or visible Inuisible as ange's vnto whom the Lord hath giuen more excellent gifts then to the other Q. And was his goodnes parted equally amongst them A. No for some hee suffered to fall into sin for which they were thrust downe from heauen to hell as Peter speaketh others he hath preserued by his grace that they shuld not fal away frō him Q. Is his goodnes alike to his visible creatures A. No for of them some are indued with reason as mankind some are void of reason therfore is man called a lord ouer the rest of the creatures Q. Is the goodnes of God alike to reasonable creatures A. No for of them God hath chosen some to eternal life whom he hath purposed to cal effectually in his time that they may be iustified glorified by Christ. Others he hath yet iustly left to their sinnes without any effectuall calling to perish for euer That Gods goodnes is far greater to the elect then to the reprobate it is manifest in the scriptures For the Psalmist saith Yet God is good that is singularly good to Israel euen to the pure in heart but God makes his elect onely to bee pure in heart and Christ auoucheth no lesse Q. Doth the goodnes of God towards all men turne to the good of all men A. No for in the reprobate gods goodnes is turned into euill and serueth to their destruction as Paul teacheth that is through their own fault for they doe contemne and altogither abuse the goodnes of God And for all his goodnes bestowed vpon them continually they neuer trust him nor trust in him The vses of Gods goodnes Q. How may we vse the goodnes of God to our good and to our saluation A. If we haue the goodnes of God in a true and worthie estimation if we vse it with feare and reuerence and learne thereby to repent vs of our sinnes and to repose all our trust and confidence in the Lord for his goodnes then shall all things yea euen our sinnes worke for our good Q. What vse must we make of Gods goodnes A. It serueth to many vses in the Church of God 1 It teacheth vs that we haue and do serue a true God for he is no true God that is not so good as our God is 2 If our God be so good we should be ashamed to offend him As it is intollerable to hurt an infant that is innocent and harmeles so it is most intollerable to requite the Lordes goodnes with euill 3 If God be so good and goodnes it selfe we must trust him and trust in him For wee will repose trust in a good man and shall we not much more in our good God 4 It teacheth vs neuer to lay the fault vppon God for any thing nor to complaine of Gods dealing for he is alwaies perfectly good 5 Whereas the goodnesse of God is not to all a like that is to these endes 1 It serueth to the adorning and bewtifying of Gods Church 2 It serueth to the maintenance of mutuall loue and societie amongst men For if the goodnesse of God were to all a like then one could not helpe another and to this ende serue the varietie of gifts 3 It maketh to the greater manifesting of the glory of the goodnesse of God for if