A Body of Divinity, Part 1 (2 of 10)

A Body of Divinity · Part 1 (2 of 10)

p. 33The Scripture so speaketh of him as we are able to conceive thereof, and therefore in these and such like speeches humbleth it self to our capacity, attributing members unto God to signifie the like actions in him.

To what use serveth this doctrine, that God is a Spirit?

p. 34It teacheth us, first, to worship him in spirit and in truth, Joh. 4. 23, 24. Secondly, to drive away all fond imaginations and grosse conceipts of God out of our hearts, and all pictures & similitudes of God out of our sights: that we frame not any image of him in our minds, as ignorant folks doe, who think him to be an old man sitting in heaven, &c. For seeing that God was never seen, wherunto shall he be resembled? Moses urgeth this point hard and often to the Israelites, saying, Deut. 4. 12. they heard a voice but saw no similitude; and addeth, ver. 15. Take ye therefore good heed unto your selves; he saith not only take heed, but take good heed, and therefore take good heed; for (saith he again) ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire; then he commeth in the next four verses to the thing that they must therefore take heed of, that ye corrupt not your selves and make you a graven Image, the similitude of any figure, the likenesse of male or female, &c. Rom. 1. 23.

How may the Attributes or Properties of God be distinguished?

Some doe concern the perfection of his essence, some his life, which in God be one and the same thing, distinguished onelyonly for our capacity.

What call you the perfection of Gods essence?The perfection of God.

His absolute constitution by which he is wholly compleat within himself, and consequently needeth nothing without himself, but alone sufficeth himself, having all things from himself, and in himself; Or thus, perfection is an essentiall property in God, whereby whatsoever is in God is perfect, Gen. 17. 1. Psa. 16. 2. & 50. 12. Rom. 11. 35, 36.

What ariseth from hence?

All felicity and happinesse, all endlesse blisse and glory.

What is the felicity of God?The felicity of God.

It is the property of God, whereby he hath all fulnesse of delight and contentment in himself.

What learn you from the perfection of God?

That he is to seek his own glory, and not the glory of any in all that he willeth, or willeth not, doth, or leaveth undone.

What gather you thereof?

They are confuted that think God is moved to will or nill things in respect of the creatures, as men that seeing a miserable man are moved to pity; whereas God of himself, and in himself is moved to save or reject, (we speak here of reprobation, not of condemnation) to receive some, and to cast away others.

What else?

That all which he doth is perfect, howsoever he deals with us.

Wherein doth the perfection of Gods essence principally consist?

In simplenesse, or singlenesse, and infinitenesse.

Why be these two counted the principall properties of God?

Because they are not onelyonly incommunicable themselves, (whereas those which concern the life of God have some resemblance in the creature) but also make all other properties of God incommunicable.

p. 35What is simplenesse or singlenesse in God?Of the simplenesse or singlenesse in God.

It is an essentiall property in God, whereby every thing that is in God is God himself; therefore without parts, mixture, or composition, invisible, impassible, all essence, whence he is not called onelyonly holy, but holinesse, not onelyonly just, but justice, &c. Exod. 33. 19, 20

What gather you from hence?

First, that God hath no qualities nor adjuncts in him as the creatures 1have, but such as are attributed unto him for our capacity, when it is his nature this is such, 1 John 1. 5. 7. John 5. 26. John 14. 6.

Secondly, that Gods essence or substance cannot be augmented or 2diminished, that his nature and will cannot be changed; but he remaineth constant without shadow of change, and will be always such as he hath been from all eternity, Numb. 23. 19. James 1. 17. Psal. 33. 11. Esa. 46. 10.

By what light of reason may it be proved that God is thus unchangeable?

Whatsoever is changed, must needs be changed either to the worse, or to the better, or in a state equall to the former: but God cannot be changed from the better to the worse, for so hee should become of perfect, imperfect; and to exchange from the worse to the better, it is impossible also, for then he should have been imperfect before. Lastly, if he should alter from an equall condition to an equall, so that he should forgoe some good which before he had, and assume some other which before he had not, both before and after this change he should be imperfect, being destitute of some part of that good which appertained to him, which to affirm is high blasphemy.

Obj. 1. But divers things are objected against that immutability of Gods nature and will: as first, that in the mystery of incarnation, God was made man, which before he was not.

That was done not by any conversion or change of the divinity, but by the assumption of the humanity.

Obj. 2. If God cannot change his mind, why is it said, that he repented that he made man?

The repentance attributed so often to God in the Scriptures, signifieth no mutation in Gods nature, but in his actions, mutably decreed from all eternity; and the Scripture in this speaketh after our manner, that we may better understand what is the nature of God against sin.

Declare how that is.

When we are grieved with any thing, we doe then repent us that ever we did that thing for which we are grieved; and so is God said to repent him that ever he made man, with whom he was angry, to shew that he was unfainedly and highly displeased with the evill ways of mankind.

Did not God then change his mind when he drowned the world?

No; but then he did execute that which from everlasting he had decreed.

p. 36Obj. 3. It is said, Exod. 32. 14. The Lord changed his mind from the evill which he threatned to his people.

That is still after the manner of men; for man, because he is but man, cannot speak unto God but as a man: and therefore Gods speaks again unto man like a man, because else man should not understand what God is, nor what his will is.

Shew me one example hereof in the Scripture.

When Moses prayed for the Israelites he used many reasons to perswade the Lord, (but especially to confirm his own hope) at the last he said thus, Turn from thy fierce wrath, and change thy mind from this evill towards thy people; thus did Moses speak to God, and if he had spoken to a mortall man he could have said no more nor no lesse, for mans speech is according to his capacity, and both are limited, and beyond himself he cannot goe: therefore when he shews what the Lord did, he saith, he changed his mind, which was as much as he could conceive of God concerning that matter. Thus we speak as well as we can, yet in a broken and imperfect manner to God, as little children speak to their nurses; and Almighty God speaks in a broken and imperfect language to us again, for our weaknesse and understandings sake, as the nurse doth to the child: for if the nurse should speak so perfectly to the child, as she could to one of greater capacity, the child would not understand her: so if God should speak unto us as he could, and according to his own nature, we were never able to understand him, nor conceive his meaning.

Obj. 4. The promises and threatnings of God are not always fulfilled; therefore it seemeth that sometimes he changeth his mind.

His promises are made with condition of faith and obedience, Deut. 28. 13. and his threatnings with an exception of conversion and repentance, Psal. 7. 12.

What use may we make of this doctrine, of the simplenesse and unchangeablenesse of Gods nature?

First, it ministreth comfort unto the faithfull for strength of their weak faith, whilest they consider that the mercy and clemency of God is in all perfection, and without change unto them; for this is the foundation of our hope and comfort in this life, that he doth not now love, and now hate, but whom he loveth, to the end he loveth them, Joh. 13. 1.

Secondly, it giveth matter of terror unto the wicked, whilest they consider his wrath and severity against them to be in most ful measure, the one and the other being God himself. It may also make us fear to offend him, because all his threatnings are unchangeable except we repent.

What is infinitenesse?Gods infinitenesse.

It is an essentiall property of God, whereby all things in his essence are signified to be without measure & quantity, & consequently, that the substance of God, his power and his wisdome, and whatsoever is in him, is incomprehensible, Psal. 139. 1 Kings 8. 27. John 11. 7, 8, 9. Rom. 11. 33.

Wherein doth the infinitenesse of Gods essence especially consist?

p. 37In immensity or exceeding greatnesse and eternity, or everlastingnesse.

What is his immensity or exceeding greatnesse?

It is an essentiall Attribute or property in God whereby he contains all things,Gods immensity or greatnesse. and is contained of nothing, that either is or may be imagined; and consequently is free from increasing or decreasing, and all comprehension of place, being present every where, both within and without the world, and filling all places wholly at all times with his presence, for he is in all places, in heaven and in earth, and the sea and hell, & all at one time; neither can he be contained in any compasse of place, (as is a man or Angel or any other creature) but he is in all places, and filleth all places at once, and is beyond all compasse of place that we can imagine, 1 King. 8. 27. Ps. 139. 7. & 145. 3. Job 9. 7. Esa. 66. 1. & 40. 12. Jer. 23. 24.

Is God every where bodily?

No, for he hath no body.

Is God every where in speculation only?

No, for he worketh in every thing which he beholdeth.

How then is he every where?

He is every where essentially, for his essence is not contained in any place, because he is incomprehensible.

Doth he not remove himselfe from place to place?

He filleth heaven and earth and all places, therefore he can neither depart from any place, nor be absent from any place.

Is he not half in one half of the world, & half in the other half of the world?

No, but as the whole soul is in the whole body and every part thereof, so God is whole and wholly in every part of the world.

Obj 1. If God be every where essentially, then he is in the most filthiest sink and puddle.

It is no abasing of the glory of his Majesty to say that he is there, 1no more then it is to the Sun whose beams and light are there, or to a Physitian to be amongst those that are sick.

All the creatures of God in themselves are exceeding good, and 2when he is in the most filthiest sink in the world, he is not in a more filthy then our selves, whether we be sick or sound.

They are his workmanship, and it is no abasement of the workmaster 3to be amongst his works.

Obj. 2. If God be every where, why is it said he dwelleth in the heavens? Psal. 2. 4.

Because his glory and Majesty which is every where alike, shineth most perspicuously and visibly in heaven.

Obj. 3. It is said, Numb. 14. 42. he is not amongst the wicked.

He is not amongst them with his grace and favour to protect and defend them, but otherwise by his power and providence he is amongst them to bridle their raging affections, to plague their furious obstinacie, and dispose of their desperate attempts to his own glory, and good of his people.

Obj. 4. If God be every where at the same instant of time, how is he said to be sometimes near, sometimes farther off▪ Esa. 56. 6.

p. 38God is said to be near unto us, when by his word or any other means he offereth us grace and favour by them; and when he heareth and granteth our prayers, as Moses saith, Deut. 4. 7. What nation is there so great who have God so nigh unto them, as the Lord God is in all things that we call upon him for?

Obj. 5. If God be in hell, then all goodnesse is there, for he is all goodnesse; and so consequently there is no want of joy in the damned.

The damned in hell feel no part of his goodnesse, that is, of his mercy and loving favour; but of his power and justice. So that God is in hell by his power and in his wrath.

To what purpose and use serveth this doctrine of the immensity or infinite greatnesse of God?

The consideration thereof should put us in mind, that nothing which is vile and base should be offered unto God in the worship of him. Secondly, it serveth to drive all grosse and idolatrous conceits of God out of our minds, and to detect and bewray the impiety and blasphemy of those persons, who either by making of pictures (as they thought) of God, or by maintaining of them, being made; or by suffering them to stand still without defacing, (especially if it be known) have thereby denied God to be incomprehensible. For those pictures and resemblances of God which ignorant men have forged in their own brain doe tell us, and say, that God may be comprehended and contained within a place, yea, in a small place, or in any place, as a man or other creature, which is most high blasphemy against the Majesty of Almighty God.

What is his eternity?

It is an essentiall property of God whereby his essence is exempted from all measure of time,Gods eternity. and therefore is the first and the last, without either beginning or end of dayes. 1 Tim. 1. 17. Esa. 41. 4. & 44. 6. Psal. 90. 2. Rev. 1. 8. 11.

In what respect is God called eternall in the Scriptures?

1That he hath been from all eternity without beginning, is now, and shall be for all eternity without end.

2That all times are present with him continually, and so nothing former nor latter, nothing past, nor to come.

3That he is the Author of everlastingnesse unto others, because he hath promised to give his children of his eternall goodnesse, and to have a continuall care of them through all eternity, and will have a Kingdome in Angels and men whereof shall be no end.

Is it necessary that we should know this?

Yea, that we may here stay our selves with the certain hope of eternall life grounded upon his eternity.

How may that hope be grounded upon his eternity?

Very well; for God being eternall, he can for ever preserve us, and seeing he hath promised, he will for ever preserve us, Ps. 48. 14. & 103. 17. Hereby likewise are we strengthned not only in the immortality of our soule, but also in the immortality of our bodies after the resurrection, considering that by his everlastingnesse he giveth continuall beeing to such of his creatures, as he is pleased to give a perpetuall continuance unto.

p. 39Why else is God said to be eternall?

That so he might be discerned from all other things created; for nothing is like unto God, as the Scriptures testifie: Esa. 40. 18. Psalm. 113. 45.

How is God said to be alone everlasting, seeing Angels and soules of men shall be also everlasting?

In regard of the time to come they are everlasting, but not in regard 1of the time past; for though they shall continue alwayes, yet they had their beginning, which cannot be said of God; who therefore is called Alpha and Omega, Rev. 1. 8.

Their continuance is such as it is not absolute and by it selfe, but 2proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning, in which respect God is said onelyonly to have immortality, 1 Tim. 6. 16.

Is it necessary we hold God to be eternall, that so he may be discerned from all things created?

Yea, we hold it in that respect for two causes.

First, because certain hereticks have thought either all the creatures, 1or some of the creatures at least, to be derived from the very nature and essence of God by propagation, as children from their mothers womb.

Secondly, that all idolatrous cogitations of God may be excluded 2out of our minds.

What is the life of God?The life of God.

It is an essentiall property of God, whereby the divine nature is in perpetuall action, living and moving in it selfe; hereof is that speech in the Scripture so often used, The Lord liveth: hereof likewise is that form of asseveration or oath used so often both by God, Num. 14. 21. Rom. 14. 11. and by man, 1 Sam. 19. 6. Jer. 4. 2. As the Lord liveth; and hereof it is, that the Lord so ordinarily in the Scriptures hath the name of the living God, Psal. 42. 2. Jer. 10. 10. Heb. 3. 12. & 10. 31.

Why is God called a living God?

For four causes; first, because he only hath life in himselfe and of 1himselfe, and all other creatures have life from him; Psalm. 35. 10. & 36. 9. 1 Tim. 6. 16. John 5. 26.

Because he is the onelyonly giver of life unto man, Genes. 2. 7. Acts 217. 28.

Because he is the God especially (not of the dead, but) of the living; 3Mat. 22. 32. for all live unto him.

To distinguish him thereby from all the false Gods of the heathen, 4which have no life in them. Psal. 115. 5, 6.

What may be known as touching the life of God?

As all life is active in it self, so the chief life (such as is in the highest degree to be attributed unto God) is operative in three faculties and operations; viz. in understanding, in power, and will.

What then be the attributes whereby this life of God is signified?

His all-sufficiencie, and his holy will; the former whereof comprehendeth his omniscience or all-knowing wisdom, and his omnipotence or almighty power.

p. 40What is the knowledge or wisdome of God?Of the knowledge and wisdom of God.

It is an essentiall property of God whereby hee doth distinctly and perfectly know himselfe, and of and by himselfe all other things that are, were, or shall be, or can be; understanding all things aright, together with the reason of them: Mat. 11. 27. Heb. 4. 13. Job 12. 13. Psal. 139. 11. John 21. 17. 1 Tim. 6. 16.

How many things doe you conceive of God by his attributes?

Four things. 1. That he knoweth all things. 2. That he can be deceived in nothing. 3. That he most wisely hath disposed and ordered all things, insomuch that he cannot justly be reproved in any of them. 4. That he keepeth not his wisdom to himselfe, but bestoweth it upon his creatures, so that whatsoever wisdom they have, they have it from God.

After what sort doth God understand and things?

Not by certain notions abstracted from the things themselves, but by his own essence; nor successively (remembring one thing after another) or by discourse of reason, but by one and the same eternall and immutable act of understanding, he conceives at once all things, whether they have been or not.

How great is this wisdom of God?

It is infinite even as God is infinite Psal. 147. 5. Esa. 40. 28.

What be the branches thereof when it is referred to Gods actions?

Fore-knowledge and counsell,Fore-knowledge and Counsell of God. Acts 2. 23.

What is the fore-knowledge of God?

That by vvhichwhich he most assuredly foreseeth all things that are to come, Acts 2. 23. 1 Pet. 1, 2. Though this be not properly spoken of God, but by reason of men to vvhom things are past, or to come.

Is this fore-knowledge of God the cause why things are done?

No, but his vvill.

What is the Counsell of God?The Counsell of God.

That by vvhichwhich he doth most rightly perceive the best reason of all things that are or can be, Job 12. 12, 13. Prov. 8. 14. Eph. 1. 9.

For the clearer knowledge of this wisdom of God, what is there further to be considered?

For the better understanding of this attribute,Gods absolute wisdome and knowledge. vve must consider that the vvisdom of God is tvvo-fold. First, it is absolute, and vve doe so tearm it, because by it God can, and doth simply and absolutely knovv all things from all eternity: Heb. 4. 13. Psalm. 94. 11. Secondly, it is speciall, vvhereby he doth not only knovv his elect children as he knovveth all things else, but also he doth acknovvledge them for his ovvn, and doth discern them from others, and love them before others; 2 Tim.

Of which doe the Scriptures properly speak, when they attribute wisdome to God?

They speak then of his absolute knovvledge, vvhereby he doth not only knovv alvvayes, and most perfectly himselfe and the vvhole order of his mind, but also understandeth and knovveth all his vvorks, and the vvorks of all his creatures, past, present, and to come; vvith all the causes and circumstances of all.

p. 41How doe the Scriptures speak of this absolute knowledge?

The Scriptures speak of it two wayes, either of the knowledge it self, or else of the things known, and so they shew first, what and what manner of thing it is, and secondly, what things are known of God.

Now tell me what knowledge is in God, and what wisdom doth best agree to his divine nature.

The best way to find out that, is first to consider what wisdom and knowledge doth not agree with his nature and essence: for his knowledge and wisdom are infinitely greater than any we can affirm to be in God.

How shall we find what knowledge is not agreeing with his divine nature?

This is the best way; we must consider and set before us all the kinds of knowledge, and all the wayes and means whereby any knowledge is to be attained unto amongst men and Angels, then shall we see that the wisdome and knowledge of God are farre more excellent every way, then the most excellent that can be found or thought upon amongst men and Angels.

Declare then by what wayes and means we know a thing.

By two wayes or means we doe know all that we doe know; one way is by our senses, viz. by hearing, seeing, feeling, smelling and tasting; another way is by our understanding.

Whether doth God know any thing by senses or no?

He cannot, because he is not as man, but is a Spirit, and bodilesse; and therefore hath no senses.

Why then doe the Scriptures speak of the eyes, eares, &c. of God?

Although the Scriptures doe 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 be figurative speeches used for our capacity and understanding, signifying that nothing is hidden from the Lord.

Whether then doth God know things by understanding, or no?

Yea, but not as we doe.

Why, what manner of knowledge is that which we have by our understanding?

It is either an opinion, or a beleefe, or a skill and learning.

What is an opinion?

An opinion is no certain and evident knowledge of a thing, but is still doubtfull what to affirm or deny; and therefore such a knowledge is not in God, for he knoweth certainly.

What manner of thing is beleefe or faith?

It is a certain, but not an evident knowledge; for look what we beleeve onelyonly, that we doe not see nor know by the light of naturall understanding, therefore it is no evident knowledge; but it is a certain and true knowledge, because he is most true which revealed it unto us; for faith or beleefe is a most certain knowledge grounded upon the report of another.

Whether doth this kind of knowing things agree with the nature of God or no?

p. 42No, for God knoweth all things in himselfe and of himselfe; but not by the report of another.

What say you to skill and learning, that is both a certain and evident knowledge of things; doth not that agree with the nature of God?

Such knowledge doth not agree with his nature.

Why so?

Because it cometh by knowledge that went before, and it is gotten by reasoning and debating of things, by defining and dividing, and by 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. Again, our knowledge which way soever it be considered, whether it be a habit in us, or an action in us, is imperfect; for we know not all things, and those things which we doe know we know not all at once, but one thing after another, and yet still but in part.

Declare then in a word, how God doth know all things.

God doth most perfectly know and understand all things at one instant; without any conceipt of mind, altering this way or that way.

All our knowledge is a thing distinguished from our mind and understanding; is it so in God?

No, for the knowledge or wisdom of God is a most simple and perfect essence, yea, it is his very essence and substance, and God is all knowledge, all wisdom, and all understanding, infinitely more then all men and Angels can conceive.

Doth God know and understand every thing particularly?

Yea, he knoweth the natures and properties of every particular thing.

How prove you that?

By the Scripture, and by reason, for the Scripture saith, that God saw every thing that he made that it was good; this is not spoken generally of all, but especially of every one creature. Again, reason makes it manifest by three examples in the Scriptures, Gen. 1. First, Adam gave to every living thing a proper name, Gen. 2. 20. according to its proper nature; whereby it appeareth that Adam had a distinct and particular knowledge of every thing: how much more then had God this especiall knowledge of every particular thing, who gave to Adam whatsoever wisdom and knowledge he had?

Secondly,1 King. 4. 33.1 Kgs 4:33 Solomons wisdom and knowledge was so great that he was able to dispute, and did thereby dispute of the nature of all trees, plants, fishes, fowl, worms, beasts, and all naturall things; as one that was most skilfull in them: how much more then doth God know all things and their natures particularly, who gave such wisdom to Solomon?

Thirdly,Mat. 10. 29, 30.Matt 10:29Matt 10:30 our Saviour Christ saith of the Father, that all our haires be numbred by him, and that a Sparrow falleth not to the ground without the will of our heavenly Father; if not without his will, then not without his knowledge.

Whether doth God know all the motions of our wills and our thoughts?

Yea, God doth certainly know the motions of the will, and the thoughts of the heart in all men, and the issue of them all, which is manifest by these places of Scripture following; Gen. 6. 5. p. 43Psa. 94. 11. Pro. 21. 1. Jer. 17. 9, 10. Hereof it is that we cite him to be the witnesse of our hearts when we swear by him.

Whether hath God the knowledge of all evils or no?

God knoweth all evils and sins which lie lurking in all mens hearts, and this is manifest by these places of Scripture following, Gen. 6. 5. Psal. 69. 6. Job 11. 11. Psal. 90. 8, 9.

What if he did not know all these evils?

It is impossible but he must know them for two causes: First, if he did not, his knowledge would be imperfect. Secondly, if he did not know them, he could not be a just Judge, neither could he reward every one according to his works and thoughts, which to affirm were ungodly and blasphemous.

Obj. That which is nothing cannot be known, but sinne and evill is nothing, (for it is nothing else but a taking away, or failing of good, and it is a meer corruption) and therefore sin and evill cannot be known of God.

We know vvhat is evill, and vve know evill things, and vve doe discern them from good things, but we know evill onelyonly by his contrary, that is good; as vve know nothing by something, darknesse by light, death by life, sicknesse by health, vice by vertue; thus by the knowledge of good evill is known unto us, and therefore seeing as God (vvho is the chiefe good) he doth by himself know all good things, he must of necessity also know and understand all the evill that is in all good things.

Whether may God know those things which are not?

God knoweth the things vvhichwhich are not, and he doth also truly know the things which shall never come to passe.

What reason can you yeeld for this?

The reason is, because he knoweth all things by his essence, therefore he knoweth all things which are subject to his divine essence and power, and therefore also are possible, but shall never come to passe.

But doth he know them eternally, or in time?

He knoweth them all eternally; that is, for ever and ever, he knew, & doth know them, as the Scripture doth testifie, Eph. 1. 4. 2 Tim. 2. 19.

Can you make this manifest by any earthly comparison?

Yea; a builder by vertue of his art doth conceive in his mind the form of a house, which house he will never build; how much more can God doe the same, for God can make more worlds, and he knoweth that he can, and yet he doth it not.

Again, although there were never an Eagle in the City, yet we can conceive in our minds what an Eagle is: much more doth God know all things vvhichwhich are not in act, and vvhichwhich never shall be.

Obj. This is something which you say, but your last similitude of the Eagle doth not hold; for therefore we keep the knowledge of an Eagle in our minds, though all be gone, because the similitude of the Eagle which was sometimes in the City doth stil remain in our minds and understandings: But what similitude can there be in the mind of God, of those things which are not, which never were, and which never shall be?

p. 44Yes; the very essence and similitude of God is a similitude of all those things that may be if he will, which he must needs know, for he doth most perfectly know himself. And thus if we consider his power or almighty essence, all things should be done which he can doe and doth know.

Then whether is his knowledge & power the cause of all things, which are, which have been, and which shall be?

The onelyonly fore-knowledge of God alone which the Grecians call Theoreticascientia, that is, a knowledge beholding all things, is not the cause of things, but his fore-knowledge with his will which the Grecians call Practicascientia, that is, a working knowledge, that is the cause of things.

Whether may the knowledge or wisdome of God faile or be deceived at any time, or no?

The knowledge of God is most certain, and cannot any way be deceived, for all things are known of God as they are; and all things are, as they are known of God, and therefore his knowledge cannot any way be deceived, Heb. 4. 13.

Obj. But things doe often change and alter, and therefore they are not always as they are known?

Although things be changed and altered, yet God doth know thereof; and although they change and alter, yet his knowledge doth never alter, nor change, neither is it uncertain.

Whether may the knowledge which God hath, be encreased, diminished, or altered?

No, it cannot, it is always the same, firm and constant, and can by no means be encreased, diminished, nor altered; for he neither forgetteth any thing, nor is ignorant of any thing, neither is any thing new unto him, for the Scripture saith, all things are always manifest in his sight; S. James saith (1. 17.) with God is no change nor shadow of change, therefore his knowledge is always one and the same. Solomon saith, Many devices are in a mans heart, but the Lords counsell shall stand, Prov. 19. 21.

But if his knowledge be always one and the same, why doth the Scripture say that the Lord will forget our sins, and blot them out of his remembrance, and remember them no more.

These and such like phrases of speech are not to be understood of the simple knowledge of God, as though he should know them no more, but of his judiciall knowledge unto punishment; for although hee doth know and remember our sinnes always most perfectly, yet he will not know them nor remember them to bring them into Judgement, and so to punish us for them when we doe truly repent; that is, they shall be no more judged or punished, or laid to our charge if we be in Christ, then if he had quite and clean forgotten them, and never did remember them; and these speeches serve to arm us against the despair and doubting of our salvation being truly in Christ.

Where is the wisedome of God specially of us to be considered?

p. 45The wisdome of God shineth unto us most cleerly in his works of Creation and preservation in the vvorld; and not onelyonly in his vvorks, but also in his Gospel, vvhereby he calleth and gathereth his Church out of the vvorld to be saved by his Son our Mediator Jesus Christ, Eccl. 3. 11. Psal. 104. 24. 1 Cor. 1. 21.

Was this saving wisdome of God known to the Philosophers and naturall wise men in the world?

No, it vvas not, but only to the elect children of God.

Is the wisdome of God to be perfectly conceived of us? Matth. 11. 25.

No; neither is it communicated to any creature, neither can be, for it is unconceiveable, as the very essence of God himself is unconceivable and unspeakable as it is, and his vvisdome as vve have heard before, is his very essence, that is, his very Godhead or God himself, and that it is unconceivable the Scriptures doe testifie, Psal. 147. 5. …om. 11. 33.

What use may we make of this doctrine?The uses.

First, by this doctrine of Gods unspeakable knowledge and vvisdome, 1the true God is discerned from all false gods, and from all things made; for that is no God vvhichwhich hath not this divine knowledge and wisdome which the Scripture …oe attribute to God.

Secondly, seeing our God is such a God as knovveth all things 2that are done, said, or thought, and seeth into the most hidden corners and thoughts of our hearts, we must study and learn thereby to drive all hypocrisie and dissembling from us, and to open our hearts to God of our own accord, and to beseech him in his own Sons name to cleanse us from our secret faults.

Thirdly, it must make us to vvalk always before the Lord according 3to his vvill revealed in his Word, vvith great fear and reverence, as men always in his sight and knowledge.

Fourthly, it serveth to confirm our faith and trust in the providence 4of God, for although vve know not vvhat to doe, nor hovv to doe, nor what shift to make in dangers and necessities; yet God doth, and he hath knowledge enough for us, though vve be ignorant, and his vvisdome shall succour our foolishnesse if vve doe truly and faithfully serve him, Psa. 103. 13, 14.

Fiftly, this should be our consolation against the fear of hell and despair, 5and should uphold in us the certainty of our salvation, because this knowledge and vvisdome of God, joyned vvith his vvill to save us, is firm and constant, and he knowing all his elect vvill not lose one of them that are in Christ his Son, Joh. 17. 12. 2 Tim. 2. 19. Joh. 10. 27, 28, 29.

What is the omnipotency or almighty power of God?Of the Omnipotency or almighty power of God.

It is an essentiall property in God, vvhereby he is able to effect all things, being of power sufficient to doe vvhatsoever he vvilleth or can will, Gen. 35. 11. Deut. 10. 17. Nehem. 1. 5. Job 8. 3. & 9. 4. & 11. 7. & 42. 1, 2. Psal. 115. 3. Deut. 4. 35. Mat. 19. 26. Luk. 1. 37.

Are there any things which God cannot will, or doe?

Yea, three kind of things.

p. 461Such things as are contrary to his nature, as to destroy himself, and not to beget his Son from eternity.

2Those things whose actions argue impotency, and are a signe of weaknesse, as to lie, Tit. 1. 2. to deny himself, 2 Tim. 2. 13. to allow wickednesse, Hab. 1. 13. to be forgerfull, to doe the works of a increated nature, &c. for the disability of such things confirmeth, not weakneth Gods Omnipotency.

3Such things as imply contradiction, for God cannot make a truth false, or that which is, when it is, not to be; or a man to be a man and a stone at one and the same time; or Christs body to be a true body, and yet to be in all places or divers places at once, and to be without circumscription and occupying of a place, which is the essentiall property of a body; for one of these being true, the other must be false, and God who is the truth it selfe cannot work that which is false and untrue; So that Gods omnipotency must always teach us that he is glorious, and true, and perfect, and not the contrary.

In what respects then is God said to be almighty?

1Because he is able to perform vvhatsoever he vvill, or is not contrary to his nature, Psal. 135. 6. Esa. 40. 28.

2He can doe all things vvithout any labour, and most easily, Psa. 33. 9. & 148. 5. & 143. 5.

3He can doe them either with means, or without means, or contrary to means, as pleaseth him.

4There is no povver vvhichwhich can resist him.

5All power is so in God onelyonly, that no creature is able to doe any thing but as he doth continually receive power from God to doe it, Acts 17. 28. Esa. 40. 29. so that there is no power but is from God.

What mean you when you say, all power is in God? It should seeme by that speech that there are more powers in God then one?

That we may rightly understand what power is in God, it were very requisite that we did first consider hovv many vvays this vvord Povver is taken in the Scriptures.

Declare then how or in what sense it is taken in the Scriptures.

In the Scripture this vvord Povver is taken tvvo vvays, or in two senses, sometimes for authority which is grounded upon law, by which authority one may doe this or that if he be able to doe it; sometimes it is taken for might and strength, or ability to doe a thing if one hath authority to doe it: and these are distinguished by two vvords amongst the Grecians and the Latins. For vvhen the Grecians speak of power that signifieth authority and right, Mat. 28. 18. then it is called foreign, when they take povver for strength, then it is termed by them foreign amongst the Latines being taken the first vvay, it is called potestas, being taken the second vvay, that is, for might or strength, it is called potentia, and in English vve call them both povver.

It seemeth by your speech that they are not onelyonly distinguished, but that they may also be separated the one from the other.

It is true, for so they are; as for example, a King may have great force and strength, and by his great povver he may be able to overthrow and destroy a vvhole Country or Kingdome over vvhichwhich p. 47he hath no authority. Again, some King hath power, that is, authority over his rebels, and yet hath not power, that is, strength enough to subdue them; so some perhaps have might and strength enough to govern and rule another mans wife, another mans children, or another mans servant, over which he hath no power, that is, authority. And again, fathers have authority over their own children; all husbands over their own wives; and all masters over their own servants; and yet all have not power, that is, strength and ability to rule them.

I perceive by this which you have said, that in creatures these two may be separated one from the other, and many times are, but what are they in God?

In God they are not divided, but distinguished; for he hath all power, that is, all authority over all things; and he hath all power, that is, all strength, force, might, and ability to doe all things with all things at his good pleasure; and this power is not given him, but he hath it in himself, and of himself, most perfectly, absolutely, and eternally.

But of what power doe we speak when we say that God is almighty? whether doe you mean his right and authority, or his strength and ability, or both?

Both are in God essentially, but when the Scripture speaketh of Gods omnipotency it meaneth (and so doe we) his strength and ability, whereby he is able to doe whatsoever he will, not excluding his right.

If all power or might be in God, tell me how manifold is this power which is attributed to God in the Scriptures.

To speak simply, the power of God is but onelyonly one, and a most simple and single thing, which is his essence and substance, yet for divers respects it is said to be manifold; and it may be considered tvvo wayes.

As it worketh always, and can work in God himself; for God in 1himself doth always understand, will, love, &c.

As it worketh out of God himself in the creatures, as when he created 2all things, and doth now work in governing all things, and can work, if it please him, infinite things; and of this vvorking of Gods power, do the Scriptures properly speak when they call God almighty.

How many ways may Gods power be considered, as it worketh in himselfe?

Two ways: First, as it is common to all the three Persons in the 1Trinity, that is, a power whereby God the Father, the Son, and the holy Ghost doth understand himself, love himself, and work in himself; and these actions doe not differ from the essence of God, for that in God there is nothing which is not his substance.

Secondly, the other working in God himself, is that by which the 2Father doth beget eternally a Son of his own nature and substance equall to himself: and this power of begetting the Son of God is proper onelyonly to the Father, and not to the Son and holy Ghost.

How many ways do you consider the power of God working out of himselfe?

That power which hath relation or respect to things created is twofold;Gods absolute power. the first is a power absolute, whereby he is able to doe whatsoever p. 48he will, the other is a power actuall, whereby he doth indeed whatsoever he will.

Where doth the Scripture speak of the absolute power of God, by which he can doe more then he doth if he would?

Yea, of such a power speaketh our Saviour Christ, I could pray to my Father, and he could give me more then twelve Legions of Angels: but he would not ask it, and his Father would not give it: see Mat. 26. 53. Phil. 3. 21.

How doth the Scripture speak of Gods actuall power?

Of this power the Prophets and Apostles make mention,Gods actuall power. when they join his power and his promises together, that is, when they say he is not onelyonly able to perform, but doth and will perform indeed whatsoever he hath promised: and of this power Paul doth speak when he saith, That God will have mercy upon whom he will; and every where in the Scriptures we read, that God hath done what he would, given to whom he would; whereby we see that God could and can doe more then he would or will, Psal. 135. 6.

How great is this working, or mighty power of God?

It must needs be high and very great,Gods power Infinite. for it is infinite & hath no end.

Declare how it is infinite.

It is infinite two ways, or in two respects: First, in it self, and of it self it is infinite.

Secondly, as it is extended to the creatures, which may be called the object of Gods power, it is also infinite.

Why doe you say it is infinite in it self or of the own nature?

Because the power of God is nothing else but his divine essence, and the essence of God is of his own nature, by it self, and of it self infinite.

Shew how Gods power is infinite as it is extended to the creatures.

Because the power of God doth extend it self to infinite things, therefore we say that it infinite.

Declare how that is.

I mean the things which God can perform or bring to passe by his power are infinite, and therefore his power is infinite; for God never made so many, nor so great things, but he could have made more, and greater if he would: as for example, he adorned the Firmament with an innumerable company of Stars, and yet he could have decked it with more; and to speak in a word, God can always perform infinite things more then he doth, if he will, and therefore both in it self, and out of it self, it is infinite.

Whether can this Omnipotency of God be communicated to any creature?

No, it cannot; for to be truly and essentially omnipotent, is proper to God onelyonly, and omnipotency is Gods essence, and therefore whosoever is God is omnipotent, and whosoever is omnipotent must needs be God, whose power is a chief power and infinite; and the power of any creature is not infinite, but finite, and so consequently no creature can be omnipotent, except vve vvould say that a creature or a thing created can be both a creature and a God, or a Creator too; which is both absurd and blasphemous.

If God can doe all things, whether can hee sinne or no; as p. 49to lye and to be unfaithfull in his promises, &c.

God cannot sin, and yet for all that he is still omnipotent, for to sin is no part or point of omnipotency, but of impotencie: to sin is nothing else but to leave the right and perfect vvay, or to fall from a right and perfect action, vvhichwhich shevveth vvant of povver to uphold himselfe that doth so; vvhichwhich power is not wanting in God, for he is omnipotent; and being omnipotent, he cannot goe from strength to weaknesse, and from perfection to imperfection, &c. and therefore he cannot sinne.

By what Scripture can you prove this that you say?

The Apostle Paul is of that mind that God cannot doe all things: his words be these, (2 Tim. 2. 13.) If we beleeve not, yet abideth he faithfull, he cannot deny himselfe; he doth not say he will not deny himselfe, but he cannot deny himselfe; and his reason is, because (as he saith himselfe) God is faithfull not onelyonly in his will, but also by his nature; and therefore sith God is faithfull, by nature he cannot but stand to his promises which he made according to the good pleasure of his will, and by nature he is omnipotent, therefore he cannot be impotent: by nature he is good and the chiefe good, therefore he cannot become evill, nor doe evill.

But whether can God be moved, or be subject to passions or sufferings or no?

He cannot, for the power whereof we speak, when we say that God is omnipotent, is altogether active and not passive; neither can any passive power be in God: and to this effect speaketh Saint Augustine, when he saith, Discitur Deus omnipotens faciendo quod vult, non patiendo quod non vult; that is, God is called omnipotent in doing what he will, not in suffering what he will not.

Some say that God can sinne, but he will not, and that he can be subject to passions, but he will not, and that he can doe whatsoever can be imagined or thought, but he will not; what say you to those?

Of them I say nothing, but their opinion is both foolish and ungodly; for God cannot doe any thing which disagreeth from his nature, and therefore he cannot sin, &c. Rom. 19. 15. not because his will is against it, but because it is against his nature and naturall goodnesse; 1 John 1. 5. Deut. 32. 4. Heb. 1. 13. therefore doe the Scriptures deny any iniquity to be in God, and Saint Augustine saith to that effect, Deus injusta facere non potest, quia ipse est summa justitia; that is, God cannot be unjust, because he is most just and righteous it selfe.

Obj. But yet for all this, God doth in some sort will sinnes, for he doth not permit it against his will; and besides that, he commanded some things which were sinnes, as Abraham to kill his innocent sonne, and Shimei to curse David; did he not?

So far forth as God doth command, or will, or work any thing, that thing is not sin in God, for he both willeth and worketh in great wisdome, and according to his most holy will; and therefore no action can be sin in God, but every action of God is most holy and good, and so saith the Scripture, Psal. 145. 17.

To what use serveth the doctrine of Gods omnipotencie?

p. 50The use of this doctrine are many.The uses. It serveth,

1To sustaine and strengthen our faith in Gods promises that we should not doubt of our salvation, because God can doe, and he will doe vvhat he hath promised, and he hath promised eternall life to the faithfull.

2To teach us that vvee should not despaire of the things that God doth promise, either in respect of our ovvne vveaknesse, or in respect of the apparent weaknesse of the things that God hath sanctified for our good: for whatsoever God as a Father hath promised, that same as Almighty, he can and vvill see performed; Jos. 23. 14. Num. 23. 19. This did strengthen Abrahams faith greatly; for Paul saith thus of him, he did not doubt of the promise of God through unbeleefe, but vvas strengthned in the faith, and gave the glory to God; being fully assured that he which had promised, was also able to doe it. Rom. 4. 20, 21.

3To stirre us up to pray, and to call for those things which God hath promised without any doubting; for in our prayers we ought alwayes to have before our eyes the promises of God, and the Almightinesse of God. The Leaper was perswaded onelyonly of Christs power, he knevv not his vvill; and therefore he said, Lord if thou wilt thou canst make me clean, and he vvas made clean; Mat. 8. 2. How much more shall vve obtain those things vvhichwhich vve aske, if vve be persvvaded of his povver, and doubt not of his promises?

4It serveth both for a spurre to doe vvell, considering that God is able to save; and a bridle to restraine from evill, seeing he hath povver to destroy: Fear not them, saith our Saviour, that can kill the body, &c.

5It serveth in prosperity to continue us in our duties, that vve abuse not Gods blessings, because as he gave them, so he is able to take them avvay again; as Job acknovvledge, Job 1. 21.

6To make us undergoe the Crosse vvith patience and cheerfulnesse, and to hope for help in the midst of adversitie and death, because he which hath promised to heare and help us is also able to doe it, though vve see not hovv; for he is omnipotent, and therefore able to deliver us out of all our troubles. Ps. 50. 15. Joh. 10. 29. Dan. 3. 17, 18, & 4. 32.

7To keep us from despairing of any mans salvation, although he seem to be rejected of God, and to make us walk in faith and fear, because God is able to raise him up that is down, and to cast us down that stand; and so Paul doth reason from Gods omnipotency, about the rejection and election of the Jewes and Gentiles; Rom. 11. 23. 25.

8It serveth to confirm all the Articles of our Christian Faith, the summe whereof is contained in the Creed.

Thus much concerning the all-sufficiencie of God,Of Gods will. what is his will?

It is an essentiall property of God, whereby o… himselfe and with one act he doth most holily will all things, approving or disapproving whatsoever he knovveth, Rom. 9. 18. James 4. 15. Eph. 1. 5.

What learn you of this?

First, that nothing cometh to passe by meer hap or chance, but as God in his eternal knowledg and just vvill hath decreed before should come to passe.

p. 51Secondly, that vvhatsoever cometh to passe, though we know not the causes thereof, and that it be contrary to our wills, yet we should bear it patiently, and therein submit our wills to the good will and pleasure of God.

How is the will of God distinguished?

Into his secret or hidden, and his revealed or manifest will; the former is known to himselfe, by which he willeth divers things of which man neither doth know, nor is to aske a reason of; and of this the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. The latter is the guide of man in al his actions containing Gods Commandements, wherein is set down what we ought to doe or leave undone; as also his promises which wee ought to beleeve, Deut. 29. 29.

Is not the secret will of God contrary to his revealed will?

No, in no wise; It differeth in some respects, but it is not another will, much lesse contrary.

How differeth it?

The secret will of God considereth especially the end, the revealed will the things that are referred to the end; and the secret will of God is the event of all things, where the revealed will is of those things only which are propounded in the word, as to beleeve in Christ, and to be sanctified, &c. John 14. 1. 1 Thess. 4. 3.

It may seem that the revealed will of God is sometimes contrary to it selfe, as when God forbiddeth murder and theft, yet God commandeth Abraham to kill his Sonne, and the Israelites to take the goods of the Egyptians.

Here is no contrariety; because God in giving a Lavv to man giveth none to himself, but that he may command otherwise: therefore the Lavv hath this exception, that it is alwayes just, unlesse God command otherwise.

But it seemeth that the secret will of God is often contrary to the revealed will, seeing by the former many evill things are committed, and by the other all evill is forbidden.

In as much as by the providence of God evill things come to passe, it is for some good, as Gods glory, or good of the Church, or both; in vvhichwhich only respect they by the providence of God are done, or suffered to be done.

How then doth God will that which is good, and that which is evill?

He vvilleth all good so far as it is good, either by his effectuall good pleasure, or by his revealed approbation; and that which is evill, in as much as it is evill, by disallowing and forsaking it: and yet he voluntarily doth permit evill, because it is good, that there should be evill; Acts 14. 16. Psal. 81. 12.

Is there any profit of this knowledge of Gods will?

Yea, great profit for us to knovv what God will have us to doe, and what he will doe with us, and for us, is a thing wherein standeth our salvation, therefore vve are vvilled by the Apostle to enquire diligently after the same, Rom. 12. 2.

p. 52But the same Apostle in the eleventh Chapter, vers. 34. before saith, Who hath known the mind of the Lord, or who was his Counsellour? that is to say, none: therefore it seemeth that the will of God cannot be known; and consequently, that it may not be sought after.

Indeed by that we learn not to search into the secret counsels of God, which he never revealed in his word, neither hath promised to reveale in this world; but after the revealed will of God, which he hath vouchsafed to make known in his word, we may and ought to enquire of God; as for the wil and counsel which he hath kept to himself, we may admire and adore it with Paul and David; but that we may not search after it, is manifestly proved by these places following: Acts 1. 7. Exod. 33. 18, 19, 20. Job. 21. 23.

Whether can Gods secret will be known or no?

If he doth reveale it, it may.

How doth God reveale his secret will?

Two wayes. First, sometimes by his Spirit, as when he shewed his Prophets many of his judgements that were to come. Secondly, sometime by the thing it self which he willeth, or by the effects of his will; as when a thing doth fall out which was before unknown: as for example, a man doth not know before it come, whether he shall be sick 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.

Shew me what is our duty in respect of this secret will of God.

Our duty is two-fold: First, we must not curiously search after the knowledge of it, but worship and reverence it.

Secondly, before it be made manifest by the effects, we must generally rest quietly in the same.

Shew me how, by an example.

Thus a Christian must resolve with himselfe, Whatsoever the Lord vvill doe with me; whether I live or die, whether he make me rich or poor, &c. I rest content with his good will and pleasure.

What must we doe when his will is revealed unto us?

Then much more must we rest in it, and be thankfull for it, as Iob was, who said, The Lord hath given and taken, even as it pleaseth the Lord, &c. Job 1. 21.

What call you the revealed will of God?

The revealed will of God is two-fold: the one is that which is properly revealed in the Law, that is, what God requireth to be done of us; and therefore it is called the Law: and after this we must enquire. The other is in the Gospell, which sheweth Gods will towards us, and what hee hath decreed of us in his eternall counsell as touching our salvation.

God indeed by his Law hath made it known what his will is, that of us must be done and fulfilled; but hath he revealed in his word what is his will and pleasure towards us?

Yea, he hath so, and that is proved by these places of Scripture following, John 6. 40. Ephes. 1. 5. Matth. 3. 17. John 5. 39. and p. 53after the knowledge of this will of God we must diligently enquire.

But whether may this will of God be known of us or no?

Yes, it may, for as it is revealed in the Scripture, so it is also confirmed and sealed before our eyes in the Sacraments, and the dayly benefits which we receive from the Lord.

And is this sufficient to perswade us to beleeve his will?

No, for except the Lord doth perswade us by his holy Spirit we shall neither beleeve it, nor know it, as appeareth by these places of Scripture, 1 Cor. 2. 16. Mat. 11. 25. but if we have the Spirit of God, there is no need to goe up into heaven, or to goe beyond the Sea to know it, because the word is near unto us, in our hearts; as Paul saith, Rom. 10. 6, 7, 8. For touching the matter of our salvation, the will of God is so clearly laid open in the preaching of the Gospell, that it needs not to be more cleare.

If at any time we cannot know nor understand this will of God, as touching our salvation, in whom is the fault?

The fault is in our selves, 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 perceive the things of God; but if the Spirit of Christ doth come and open our understanding, and correct our affections, we can no longer doubt of his will; and therefore the Apostle immediately after addeth, and saith, but we have the mind of Christ.

Whether is this will of God made known to every one of Gods children particularly or no?

Yes, it is, for Paul having the Spirit of Christ saith, that this will of God was manifested unto him, when he saith, Gal. 2. 20. Christ loved me, and gave himselfe for me; and to the Corinthians he saith, but God hath revealed them: that is, the joyes of heaven to us by his Spirit, 1 Cor. 2. 9.

How doth this prove that we can have this knowledge?

Very 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 as well as Paul.

But how prove you that they have the same Spirit?

That the same Spirit is given to all the elect, I prove it out of the Prophet Esay, who saith thus; My word and my Spirit shall not depart from thy mouth, nor from thy seed for ever: Esa. 59. 21. which is such a blessing, as no blessing can be desired in this world greater, more excellent or more heavenly: for when we are once armed with the knowledge of this will of God, we shall passe through fire and water without any danger, Esa. 43. 2. we shall overcome the world and death, and triumph over our enemies, as Paul did, Rom. 8. 38, 39.

Whether are there more wills in God then one, or no?

The will of God, in some respects is but one, and in some respects it is manifold.

How is it but one?

For the better determining of this point, we must first consider how many significations there be of this word, Will, in God.

p. 541It signifieth the faculty or ability of willing in God, and so it is God himself, and the very essence of God, and so his will is but one.

2It signifieth the act it self of willing, and if it be so taken it is all but one, for God doth that in one and that eternall act, will whatsoever he will.

3It signifieth the free decree of his will, concerning either the doing or the suffering of any thing to be done; if we take it in this sense the will of God is still but one, and that eternall and immutable.

May we call the decree of Gods will, the will of God?

Yea, very well; as the Testament of one that is deceased is called the last will of the Testator, because it is the firm and last decree of the Testators will, and mind, concerning the disposing of his goods; and the Scriptures doe make the will of God and the counsell or decree of his will to be all one, as appeareth in these places following, Esa. 46. 10. Acts 4. 27, 28. Joh. 6. 40.

How is the will of God manifold?

There be two respects chiefly for which the will of God is said to be manifold, or more then one.

1First, for the divers kinds of things which God doth will; and hereof it is, that it is called sometime the will of God concerning us, and sometime the will of God done by us; The first is his favour and love towards us in Christ Jesus, in which he willeth and decreeth that we shall be saved through his Son: of this Christ speaketh, Joh. 6. 40.

The other which he will have done of us, is that which is expressed in his Word, and that is to beleeve in Christ, and to walk in his laws, Psal. 143. 10. of which David saith thus, Teach me to doe thy will, because thou art my God, and Paul saith, Rom. 2. 18. Thou knowest his will, that is, his law.

Which is the other respect for which God is said to have many wils?

2The will of God is said to be manifold and divers, for that those things which he doth seem to will them after divers sorts, and not after one and the same manner; first, after one manner he doth will good things, and after another manner he doth will evill things.

Shew how that is.

He willeth good things properly and absolutely by themselves and for themselves; he willeth evill things for another end, Rom. 12. 2. and that is for good too: and the first is called the good will of God, and acceptable to himself; the latter is called the permissive will of God, or a voluntary permission in God, because he is not compelled or constrained against his will, to will them. Again, sometime he willeth simply and absolutely, sometimes he seemeth to will conditionally, and some things he revealeth at one time, some at another, and some things he doth for which he giveth a reason, and the reasons of some things are secret to himself only and for ever.

Why then belike you grant that in God there be many wils?

No, I deny that; for although in those aforesaid respects the will of God is said to be manifold for our understanding, yet for all that indeed and in truth the will of God is but one onelyonly, and that most constant, p. 55eternall, and perpetuall: as for example, he willed some things in the old Testament, he hath willed other things in the new Testament, yet one and the same will in God decreed both. Again, his will was that some things in the old Testament should last for a time, that is, to the comming of Christ; or, as the Apostle saith, to the time of reformation, Heb. 9. 10. But he willeth that the things of the new Testament shall last to the end of the world, and yet one will in God decreed both these from everlasting. Again, although God seemeth to us to will some things absolutely and simply, & some things conditionally, yet in truth to speak properly, all things whatsoever God willeth, he willeth absolutely and simply; and whereas he is said to will some things conditionally, that is to be referred to the manifestation of his will, for there is not in God any conditionall will, but only that which openeth his will in this or that, or on this or that condition; for a condition in God is against the nature of his eternall kingdome and knowledge.

Obj. God commandeth many things to be done which are not done, so that there is a will declared in his word, and there is another in him forbidding or hindering that which he commandeth in his Law, and therefore there are in God many wils.

The things which God commandeth are of two sorts: some are absolutely commanded, without any condition expressed or concealed; as that Moses should cause all things about the Tabernacle to be made according to the pattern given him in the Mount; other some things are commanded and set down with condition, as when Christ said, Marke 10. 17. 19. If thou wilt inherit eternall life keep the Commandements, and the Law saith, Doe this and this, if thou wilt live; and these are propounded conditionally to all, as well the elect as the reprobate; God his absolute will is always one and the same.

And are they propounded to both after one sort?

No, not so; for although they be given to the elect with condition, yet the will of God to them is absolute; for Gods will simply is, that all his elect shall be saved, if not always, yet at the last; and because of their own strength they cannot doe the Commandements of God, therefore God doth give them strength by his Spirit; and because by this strength they cannot doe Gods will perfectly, therefore it is fulfilled for them by Christ, which is made theirs by faith, and in whom God doth accept their broken and imperfect 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 give them a law to obey, and doth promise them life if they doe obey it, yet his will to them is not so absolute, that they shall keep it, neither shall they obtain the promises either in themselves or in Christ.

But doth not God mock and delude the Reprobate, when he willeth them in his law to doe this and that which yet is not his will to be done?

No, he doth not delude them; for although he doth not shew what he will absolutely have done of them, which is properly his will p. 56indeed, yet by his law he doth teach what is their duty, and the duty of all men, adding moreover that whosoever shall neglect and fail in this their duty, he sinneth grievously against God, and is guilty of death.

Can you make this plain by some instance, or example, or any Parable in the Scripture?

Yea, it is manifest in the Parable of the Kings supper, and the bidden guests; they which were first bidden and came not, were not deluded by the King, because he signified unto them what he liked, and what was their duty, but yet he did not command that they should be compelled to come in, as the two sorts which were bidden afterwards: where we see that the Kings will was not alike in bidding the first as it was in the second, for in calling the latter sort his will was absolute that they should come indeed, and so caused, that they did come; but to the first he onelyonly signified what he liked if they had done it.

How doe you apply this to the matter in question?

I apply it thus, as it cannot be said 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 commanding the second sort of guests; so it cannot be said that God doth delude and mock the Reprobate in giving them a law to obey, although it be not his absolute will that they should come and obey the law; for it is sufficient to leave them without excuse, that they know what is acceptable to God, and what is their duty to God, who hath absolute authority and power over them and over all.

Obj. God commandeth Pharaoh to let Israel goe, and yet his will was to the contrary, therefore there were two contrary wils in God, one revealed, the other concealed.

It followeth not, for the will of God was one onelyonly, and most constant, and that was that Israel should not be sent away by Pharaoh, and so that was fulfilled; as for the Commandement given to Pharaoh, it was a doctrine to teach Pharaoh what he must have done if he would avoid so many plagues, and yet shewed him his duty, and what was just and right to be done, but it was no testimony of the absolute will of God.

Whether doth God will evill or sin,Whether God doth will evil. or no?

Before we can answer to this question, we must consider of three things.

1How many ways sin may be considered.

2How many things are to be considered in sin.

3How many ways one may be said to will a thing.

Go to then, shew first how many ways sin is to be considered?

Sin is to be considered three ways.

1As it is of it self sin, and striving against the law of God.

2As it is a punishment of sin that went before, for God doth oftentimes punish one sin with another.

3As it is the cause of more sin following, Rom. 1. 26. for one sin doth beget another, as one Devil calleth seven Devils, 2 Thess. 2. 11.

Now declare how many things you doe consider in sin.

In every sin there be three things.

p. 57The action, and that is either inward, or outward: the action which 1we call inward is threefold; either of the mind, as evill thoughts; or of the heart, as evil affections and desires; or of the will, as an evill choice, or consent to sin: The actions which we call outward, are the actions or work of the senses fighting against the law of God.

The second thing in every sin, is the deformity or corruption of the 2action; that is, when the action doth decline from the rule of Gods law, and this properly is sin, or the form of sin.

The third thing in every sinne, is the offence or guiltinesse thereof, 3whereby the party offending is bound to undergoe punishment; this guiltinesse and obligation whereby we are bound to undergoe the penalty of sin, hath its foundation in sin it self, but it ariseth from the justice of God, Rom. 6. 23. who in his justice rewardeth sin with death, as justice indeed giveth to every one his due.

Now come you to your third point, and shew how many ways one is said to will a thing.

We are said to will a thing two ways; either properly, for it self; or improperly, for another end.

What mean you by a proper willing of a thing?

We doe will a thing properly for it self, or for it own sake, when the thing which we will or desire is of its own nature to be wished and desired; as for the body, health, food, apparell, and such like; or for the soul, faith, repentance, patience, &c. We doe will a thing improperly, when the thing which we will is not of it self to be wished; but yet we will have it for some good that may come thereof: as for example, we will the cutting off some member of the body, not because of it self it is to be wished, but for the health of the body which doth follow that cutting.

What difference is there between these two wils?

There is great difference; for those things which we will properly, we love & approve them, we encline unto them, & we delight in them; but that which is known of it self to be evill, our will is not caried unto that with love and liking, but doth decline from it; and whereas a man willeth a member of his body to be cut off, we may rather call it a permission then a willing, and yet a vvilling permission.

You have shewed how many ways sin is to be considered; how many things are to be considered in every sin, and how we are said to will a thing: Now let me hear what you say to the matter in question; that is, whether God doth will sin or no?

Before I answer directly to your question, I think it is not amisse to shew what every one must carefully take heed of in answering to this question, for in answering there is danger.

Let me hear what dangers must be avoided in answering?

There are two; and every one must avoid them, and sail between them as between two dangerous rocks.

The first is this, we must take heed lest we make God the author of sin by affirming that he willeth sin, as the Libertines do, & as Adam did, Gen. 3. 12. for that were the next vvay not only to put off our sins from our selves, and lay them upon God, but also to cast off all conscience of p. 58sin, and all fear of God, then the which nothing can be more blasphemous against God and pernicious to our selves.

What is the second thing to be avoided?

The other is this, we must take heed that we affirm not any evill to be in the world which God knoweth not of, or whether God vvill or no, for that vvere to deny Gods omnipotency, and al-knowledge.

These are two dangerous rocks and heresies indeed, but now I expect a direct answer to the question.

That cannot be at once, but by going from point to point according to our former distinction of sin, and vvilling.

Very well then; declare first of all, what things God doth properly will which of themselves are to be willed.

1God doth first and chiefly vvill himself; that is, his own glory and Majesty, as the end for vvhichwhich all things are; and this he is said to vvill properly; that is, he loveth it, advanceth it, and delighteth in it: and to this purpose serve all those Scriptures vvhichwhich command us to sanctifie his name,1 Cor. 10. 31.1 Cor 10:31 and to adore his glory, as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36.

2Besides himselfe he doth properly vvill all other things vvhichwhich he made, and vvhichwhich he doth himself, insomuch as he doth approve them, and love them, as appeareth by these places following, God saw all that he made, and it was good, and therefore gave a Commandement that one should preserve another, by multiplying and encreasing. Again, it is said, whatsoever the Lord will that he doth, therefore whatsoever he doth that he wils, and although he hateth evill, yet he doth properly will and love that good which commeth of evill; that is, his own glory, and the salvation of his people.

Whether doth God will punishments or no?

Yea, his will is the first and efficient cause of all punishment: which is proved by this reason and argument; every good thing is of God, every punishment being a work of justice is a good thing, therefore every punishment is of God, and he doth will it.

What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner?

That place is to be understood onelyonly of the elect, for properly indeed, God doth not will their death, and therefore to keep them from death, meaning eternall death, he giveth them repentance.

Whether doth God will sin as it is a punishment of sin that went before?

Yes, he doth, and it usuall with God to punish one sin with another: as for example, the hardning of Pharaohs heart was a sin in Pharaoh, and God brought it upon him not as a sin, but as a punishment of his former sins.

You say that in every sin is an action or deed, which is either inward or outward; whether doth God will that or no?

So far forth as it is an action only God doth will it, but not the corruption & deformity of the action, for in him we live, move, and have our beeing, Acts 17. 28.

But whether doth God will sin properly, as it is a transgression of the law, and a corruption in the action or no?

No, he doth not, neither can be, for it is against his nature, and p. 59to this effect serve these places of Scripture following, Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many vvayes; for looke vvhat God doth vvill properly, he loveth and alloweth it, but God hateth and damneth sin as the Scriptures vvitnesse, and therefore he doth not vvill it properly, Zach. 8. 17. Again, he hath sent his Son to take away the sins of the vvorld, and to destroy the vvorks of the Devill, therefore he doth not vvill them.

Lastly, if God should properly vvill sin, then he must be the author of sin, but he is not the author of sin, for the Scriptures doe never attribute sin unto God, but unto the devil & unto men, Ro. 9. 14. 1 Ioh. 2. 16.

But although God doth not properly will sin, yet he doth willingly permit sin; doth he not?

Yes; but for the better understanding how God doth permit sin vve must consider hovv many vvays, or in hovv many senses one is said to permit a thing, and that is three vvays.

To permit is sometime of two good things, to grant that vvhichwhich is 1lesse good, although it vvere against our vvill: as for example, a man vvould bring up his son in learning, rather then in vvarfare or in any other occupation; but because his son hath more mind to an occupation then to learning, and doth crave of his father to go to some occupation, or to be a Soldier rather then a Doctor, his father doth grant him his desire, but he had rather have him to be a Scholar: And this is a kind of permission and suffering, but this permission ought rather to be called a will indeed, for that which is lesse good, (yet because it is good) he doth will it, and approve it, and it is a true object of his will, and it may be called a permission in respect of that will which had rather have had the greater good.

And is thus God said to permit sin in this sense?

No, by no means; for sin (as it is sin) hath no shew of good in it which may be compared with a greater good.

Which is your second way of permitting?

Sometimes to permit is to grant one evill to goe unpunished, that 2many & more grievous evils thereby may be prevented; as many times Princes & Magistrates are wont to doe: and so some do think that God hath granted some sin to be done without danger or threatning of punishment, lest more and more hainous mischiefs should ensue.

And are not you of that mind?

No, God forbid I should; for the Apostles rule is both generall and true, we must not doe evill that good may come thereof, lest we be damned justly, therefore no man may by the law of God admit any sin to avoid another, Rom. 3. 8.

What is your third way of permitting?

To permit, doth sometime signifie not to hinder and stop evil when 3we may and so God is said to permit sin, because he could by his grace hinder and prevent sins that none should be committed; and yet he doth willingly permit us in our nature to sin: That God doth thus permit sin, it is evident by these places of Scripture, Psalm. 81. 11, 12. Acts 14. 16. That he doth permit them willingly and not constrained thereunto, these places doe shew, Rom. 9. 19. Esa. 46. 10.

p. 60For what cause doth not God hinder sin, but permit it?

Not without cause, but that he may use our sins (which is his infinite goodnesse and wisdome) to his own glory: for hereby his justice in punishing of sin, and his mercy in pardoning of sin is made manifest and known, to the great glory of God and praise of his Name.

Whether doth God alter his will at any time or no?

For the better understanding of this question, we must consider two things. First, how many ways our will is changeable. Secondly, the causes that move us to change our wils.

Very well; declare the first, how many ways our wils are changeable?

The will of a man is changeable two ways: First, when we begin to will a thing which we did not will before. Secondly, when wee leave to will that vvhichwhich vve vvilled before.

Now shew what be the causes thereof; and first why a man doth will that which he willed not before.

The causes of these be two; first our ignorance, because we do know that to be good afterward vvhichwhich vve knew not before to be good, and then we vvill that vvhichwhich we could not before; for ignoti nulla cupido, for of that vvhichwhich is unknown there is no desire. The second cause ariseth from the alteration of nature, as if that vvhichwhich vvas hurtfull to us at one time became profitable to us at another time, then we will have that at one time, which we would not another: as for example, in summer our will is inclined to cold places, but in winter our will is altered, and doth affect and desire the warm.

Whether is there any such cause in God to make him change his will, or not?

No, neither of these causes can be in God; not the first, for he doth most perfectly know all things from all eternity; not the second, for there is nothing in God for which any thing may be found to be profitable or hurtful, he is always the same, having need of nothing, and therefore he cannot will any thing that is new to him, and consequently his will is not changeable.

But what say you to the second way of changing our wils; that is, of leaving to wil that which before we had determined, wherof cometh that?

For this there may be yeelded two reasons. 1. We do change our wils of our own accord, because the latter thing doth seem to us to be better then the former. 2. Being constrained or against our minds we doe oftentimes change our wils, because our first counsell was hindred by some crosse event, that it could not have his due effect.

Whether are any of these two causes in God, that for those he should change his will?

No, God doth neither of his owne accord, nor yet by constraint change his will, but his decrees are, and ever have been, and always shall be fulfilled, and none shall hinder the will of God, for it doth always remain one and the same; and this doctrine is most strong…y guarded and fenced with these places of Scripture, Num. 23. 19. 1 Sam. 15. 19. Mal. 3. 6. Esa. 46. 10. Rom. 11. 29.

Paul saith, 1 Tim. 2. 4. It is the will of God that all men should be saved, and come to the knowledge of the truth, and yet all are not saved; therefore Gods will is mutable.

p. 61If this place be under stood of Gods revealed will, then the sense is this, that God doth call all men by the preaching of his word to the knowledge of his truth, and to eternall salvation, if they will beleeve in Christ: but if it be understood of the secret will of God, the sense may be three-fold; First, all men, that is, of all sorts and degrees, he will have some. Secondly, so many as are saved, all are saved by the will of God. Thirdly, God willeth that all shall be saved; that is, all the Elect: for in the Scriptures, this word all, is put sometimes for the Elect, without the Reprobate; as Rom. 5. 18. Cor. 15. 22.

What is there comprehended under the holinesse of Gods will?The holinesse of Gods will.

Holinesse is a generall attribute of God,Esa. 6. 3.Isa 6:3 in respect of all the speciall properties of his nature,Psal. 145. 17.Ps 145:17 in respect whereof hee most justly loveth, liketh, and preferreth himselfe above all: unto which most holy will must be referred both affections, (to speak according unto man) as love and hatred; with their attendants, goodnesse, bounty, grace and mercy on the one side; displeasure, anger, grief and fury on the other: and also the ordering of those affections, by justice, patience, long-suffering, equity, gentlenesse, and readinesse to forgive.

What instructions doe you draw from the holinesse of God?

That as every one cometh nearer unto him in holinesse, so they are 1best liked and loved of him, and consequently it should breed a love in our hearts of holinesse and hatred of the contrary.

That this ought to kill in us all evill thoughts and opinions which 2can rise of God in our hearts, seeing that in him that is holinesse it self, there can be no iniquity.

Wherein doth the holinesse of God especially appeare?

In his Goodnesse and Justice, Exod. 20. 5. 6. & 34. 6, 7. Nahum 1. 2, 3. Jer. 32. 18, 19.

What is Gods goodnesse?Of gods goodnesse.

It is an essentiall property in God, whereby he is infinitely good in and of himselfe, and likewise beneficiall to all his creatures; Ps. 145. 7. Mark. 10. 18. James 1. 17. Mat. 5. 45. Psal. 34. 9.

How many wayes then is the goodnesse of God to be considered?

Two wayes: either as he is in his own nature of himself simply good and goodnesse it selfe, (i. so perfect, and every way so absolute, as nothing can be added unto him) or else as he is good to others: both waies God is in himself a good God, but especially for his goodnes towards us, he is called a good God, as a Prince is called a good Prince.

Shew how that is.

A Prince may be a good man if he hurt no man, and liveth honestly, &c. but he is not called a good Prince except he be good to his subjects, that is, if he be not milde, gentle, liberall, just, a defender of the godly, a punisher of the wicked; so that the good may live a quiet and a peaceable life in all honesty and goodnesse:1 Tim. 2. 2.1 Tim 2:2 so the Scriptures call God a good God, because he is not only good in himself, yea and goodnesse it self, but also because he is good to others; that is, milde, gracious, mercifull, his nature is not cruell, savage, nor bloody towards us, but most mild, pleasant, sweet, and such as may allure all men to trust in him, to love him, to call upon him, and to worship him. Psalm. 16. 11. 34. 9.

Is nothing good but God?

p. 62Nothing of it selfe, and perfectly, Matth. 19. 17. howbeit, by him, and from him, doe come good things. Gen. 1. ult. which have not their goodnesse of themselves; for whatsoever goodnesse is in the creatures, it is of God the Creatour; and they are so farre forth good, as they are made good by God, and are made partakers of his goodnesse. 1 Cor. 4. 7. James 1. 17. Again, 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 and infinite; and therefore onelyonly God is truly good, and goodnesse it selfe: yea, he is Summum bonum, that chief good of all to be desired.

Is the goodnesse of God extended unto all creatures?

Yea, it is so; and as this is known by dayly experience, so it is witnessed by the Scriptures following, Psal. 119. 64. & 145. 15. Mat. 5. 45.

Hath God shewed his goodnesse to all alike?

No, for the things created are of two sorts; either invisible, or visible; invisible as Angels, unto whom the Lord hath given more excellent gifts then to the other.

And was his goodnesse parted equally among them?

No, for some he suffered to fall into sin, for which they were thrust down from heaven to hell, 2 Pet. 2. 4. others he hath preserved by his grace, that they should not fall away from him.

Is his goodnesse alike to his visible creatures?

No, for of them some are endued with reason, as mankind, some are void of reason, and therefore is man called a Lord over the rest of the creatures.

Is the goodnesse of God alike to reasonable creatures?

No, for of them God in his mercy hath chosen some to eternall life, whom he hath purposed to call effectually in his time, that they may be justified and glorified by Christ; others he hath in his justice left to their sins without any effectuall calling, to perish for ever.

What testimony of Scripture have you that Gods goodnesse is farre greater to the Elect, then to the Reprobate?

It appeareth by the words of our Saviour Christ, Mat. 13. 11. and of the Prophet Asaph, Ps. 73. 1. yet God is good, that is, singularly good, to Israel, even to the pure in heart, but God makes his Elect onelyonly to be pure in heart, Psal. 51. 10.

Doth the goodnesse of God towards all men turn to the good of all men?

No, for in the Reprobate Gods goodnesse is turned into evill, and serveth to their destruction, 2 Cor. 2. 15. and that is through their own fault, for they doe contemne and altogether abuse the goodnesse of God, and for all his goodnesse bestowed upon them continually, they never trust him, nor trust in him. Rom. 2. 4. Psal. 106. 13.

How may we use the goodness of God to our good, and to our salvation?

If we have the goodnesse of God in a true and worthy estimation, if we use it with feare and reverence, and thereby learn to repent us of our sins, and to repose all our trust and confidence in the Lord for his goodnesse, then shall all things, yea, even our sinnes work for our good;The uses of Gods goodnesse. Rom. 8. 28.

What use must we make of Gods goodnesse?

p. 63It teacheth us that we have and doe serve a true God, for he is no 1true God, that is not so good as our God is.

We learn hereby, that by this goodnesse of his, he useth all things 2well.

If our God be so good, we should be ashamed to offend him, as it is 3intolerable to hurt an infant that is innocent and harmlesse, so it is most intolerable to requite the Lords goodnesse with evill.

If God be so good, and goodnesse it selfe, we must trust him, and 4trust in him; for we will repose trust in good men, and shall we not much more in our good God?

It teacheth us never to lay the fault upon God for any thing, nor to 5complain of Gods dealing, for he is alwayes perfectly good; and all that he doth is perfectly good, whatsoever men judge of it.

Seeing God is good to us, we ought to be good one towards another.

To what end is it, that the goodnesse of God is not to all alike? 1 Tim. 2. 9.

It serveth to the adoring and beautifying of Gods Church, 1 Tim. 2. 9.

It serveth to the maintenance of mutuall love, and society amongst 2men; for if the goodnesse of God were to all alike, then one could not help another, and to this end serves the variety of gifts, 1 Cor. 12. 20. Eph. 4. 7. 12.

It maketh to the greater manifesting of the glory of the goodnesse of 3God; for if all had alike, we would contemn this goodnesse, thinking that he were bound to be good to us of necessity.

From the consideration of Gods speciall goodnesse towards us his 4Elect by Christ to salvation, we must arise to the study of good works, whereby Gods goodnesse may be glorified, Tit. 2. 3, 4, 5, 6, 7, 8.

What be the severall branches of the goodnesse of God?

His graciousnesse, his love, and his mercy; Tit. 3. 3, 4, 5.

What is the graciousnesse of God?The graciousnesse of God.

It is an essentiall property whereby he is of himselfe most gracious and amiable, and freely declareth his favour unto his creatures above their desert, Psal. 145. 8. 15, 16. Rom. 11. 6. Tit. 2. 11.

Is he only gracious?

Only in and of himselfe, for that whatsoever is gracious and amiable, it is from him.

What learn you from this?

That we ought to love and reverence God above all; for seeing gracious and amiable men doe winne love and reverence from others, in whose eyes they appear gracious and amiable, who is able more to winne this at our hands, then God who is the fountain of all graciousnesse and amiablenesse?

For the better understanding of this attribute, shew how this word Grace is used in the Scripture.

It is used in three severall significations, sometimes it is put for comelinesse, stature, meeknesse, or mildnesse; Luk. 2. 25. sometime for free favour whereby one embraceth another, pardoning former injuries, and receiving the partie offending into favour again. p. 64Gen. 6. 8. Thirdly, it is taken for all kind of gifts and graces, which of his free favour are bestowed; whether temporall or eternall: Acts 2. 23. Eph. 4. 7.

Whether is there grace in God according to the first signification of grace or no?

Yea, for God is of his own nature most gracious, and grace it selfe, which grace was in Christ Jesus from his infancie, (as he was man) and did every day more and more increase, Luke 2. 52. Psal. 45. 9. And amongst all things that were created, there was nothing indued with such grace, as was the humane nature of Christ, and that was by the fulnesse of the Godhead which dwelt bodily in him, Coloss. 2. 9.

Whether is grace properly attributed to God in the second sense or no?

Yea, most properly; for God doth justifie us: that is, he doth account us for just through his Sonne Jesus Christ, and that of his free grace and favour, without any desert of our parts or any thing in us, Rom. 3. 20. 24. & 4. 16.

What be the causes of this grace or favour of God?

The efficient cause is his goodnesse and free will; the finall cause cause thereof is the salvation of his chosen children, and the glory of himselfe, and of his Son Christ Jesus.

What be the effects of Gods grace to us wards?

In generall, the grace of God (whereof there is no cause in us but onelyonly his own goodnesse and will) is the first cause, the middle cause, and the the last cause, and the onelyonly cause of all that belongs to our salvation. Rom. 9. 11. And particularly, it is the cause of our Election, of our Redemption, of the sending of Christ into the world, of our Calling, of the preaching of the Gospell; Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospell, Gal. 1. 15, 16. Eph. 3. 8. 9. It is the cause of our Faith, of the forgivenesse of our sinnes, of our whole justification, of our regeneration, of our renovation, of our love to God and our neighbour, of the Holy Ghost in us, of our good works, of our obedience, of our perseverance, of the feare of God, of eternall life, and of life it selfe. 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John. 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word, the begining, the continuance, and the accomplishment of our whole salvation, doth depend wholly upon the grace and favour of God; and what good thing soever we have, or have had, or may have, belonging either to this life or to the life to come, is to be attributed wholly to the grace and favour of God.

What is the love of God?

It is an essentiall property in God whereby he loves himselfe above all,Of the love of God. and others for himselfe, 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2, 3.

What learn you from hence?

That wee should love him dearely, and other things for him.

That we may the better know what the love of God is, declare first p. 65what love is in our selves.

It is a passion of the mind whereby we are so affected towards the party whom we love, that we are rather his then our own, forgetting our selves to doe him good whom we so love.

And is love such a thing in God?

No, the true love of God is not such as our love is.

What difference is there?

There is great difference two wayes; First, in time, for love was in God before it was in us, or in any thing created; for he loved himselfe and us also before the world was. John 17. 23. Secondly, they differ in nature and quality, for that love which is in God is most perfect and pure, Rom. 9. 13. without passion; but in us it is imperfect, and matched with passions, with impure affections and grief of the mind.