Certain Questions and Answers Concerning the Knowledge of God, Part 37
God his absolute will is alwaies one and the same.
Q. And are they propounded to both after one sorte?
A. No, not so, for although they be giuen to the elect with condition, yet the wil of God in them is absolute, for Gods will simplye is, that all his elect shalbe saued, if not alwaies, yet at the last. And because of their owne strength they cannot doo the commaundementes of God, therefore God doth giuegive them strength by his spirite, and because by his strength they cannot do Gods will perfectlye, therfore it is fulfilled for them by Christ, which is made theirs by faith, and in whom God doth accept their broken and vnperfect obedience, as if it were whole and perfect.
But as for the wicked and reprobates, it is not so with them, for although God doth giuegive them a a law to obey, and doth promise them life, if they do obey it: yet his will to them is not so absolute, that they shall keepe them, neither shall they obtaine the promise either in themselues, or in Christ.
Q. But doth not God mocke and delude the reprobate, when he willeth them in his lawe to doo this and that, which yet is not his will to be done?
A. No, he doth not delude them: for although he doth shew what he will absolutely hauehave done of them, (which is properly his wil indeed) yet by his law he doth teach what is their duetie, and the duetie of all men; adding moreouer, that whosoeuer shall neglect and faile in this their duetie, he sinneth greeuouslye against God, and is guiltie of death.
Q. Can you make this plaine by some instance or example, or any parable in the Scripture?
A. Yea, it is manifest in the parable of the kings Supper,Math. 22. and the bidden guestes. They which were first bidden and came not, were not deluded by the King, because he signified vntounto them what he liked, & what was their dutie: but yet he did not commaund that they should be compelled to come in, as the two sorts were which were bidden afterward. Where we see that the kings will was not a like in bidding the first, as it was in the second, for in calling the latter sorte; his will was absolute, that they should come indeede, and so caused that they did come: but to the first hee onelyonly signified what he liked, if they had done it.
Q. How doo you apply this to the matter in question?
A. I apply it thus, As it cannot be saide, that the first bidden guests were mocked by the King, although his will was not so absolute for their comming, as it was in calling and commaunding the second sorte of guests: so it cannot be saide, that God doth delude & mocke the reprobate in giuing them a law to obey, although it be not his absolute will that they should come and obeye the law; for it is sufficient to leaue them without excuse, that they know what is acceptable to god, and what is their dutye to God, who hath absolute authoritie and power ouer them, and ouer all.
Obiection.
God commaunded Pharao to let Israell goe, and yet his will was to the contrarye, therefore there were two contrarie willes in God, one reuealed, the other concelead.
Answere.
It followeth not, for the will of God was one only, and most constant, 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 hauehave 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.