A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. VII. Of Gods Understanding that he is Omniscient, and of his Will.

THe next Attribute in God is his Understanding; which is the Divine a 1.1 Es∣sence, Understanding, and knowing all things alwayes, and by one act. It is called also Science, Knowledge and Omniscience. God knows all things, because first he knew himself b 1.2 directly in himself, by himself, and prima∣rily as a most perfect object; which knowledge in God, is of Absolute Necessity (for he could not exist without the knowledge of himself) and infinite apprehend∣ing an infinite object, Psal. 147. 5.

Secondly, Because he knows the creatures all c 1.3 and singular d 1.4 viz. all things which have been, are, or shall be, might have been, and may be; not only the substances, but all the accidents of creatures, not only things necessary, but also contingent, all good things by himself, and all evils by the opposite good; and that infallibly without error.

For the manner of Divine Knowledge, God knows all things by his Essence, not by Species abstracted from the things; for so things should be before the Dis∣vine Knowledge, on which yet they depend. God doth not understand by di∣coursing from a known thing to that which is unknown, in a doubtful and succes∣sive reasoning; but by looking on them, and by one most simple individual and eternal Act comprehending all things. He apprehends by one Act of his Under∣standing, and by himself simple things without Species, compound without com∣position and division, Syllogisms and consequences without discourse; Lastly, he most perfectly understands all the multitude of things without distraction, and di∣stance both local and temporal, without distinction of former and later, past or future, according to the beginning, progresse and end, possessing all things toge∣ther, and alwayes present; which with us are revolved in time, Dan. 2. 21, 22. 1 Cor. 3. 19, 20. Isa. 44. 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9, 10, 11.

The Scripture proves Gods Omniscience.

1. Affirmatively or Positively, Iob 28. 24. 1 Sam. 2. 3. he is called by Hannah in* 1.5 her Song, a God of Knowledge, 1 Sam. 16. 7. 1 King. 8. 39. Psa. 94. 11. He knows from eternity, by one simple Act, before all time, before there was a world; second∣ly, certainly; he cannot be deceived.

2. Negatively, Iob 42. 2. Psal. 139. 45. Heb. 4. 13.

3. Metaphorically and Figuratively, for when eyes and ears be given to God, his Omniscience is signified, 2 Chron. 16. 9. Psal. 11. 7. when he is called light, •• Iohn 1. 5.

2. It is proved by Reason.

1. By way of negation, ignorance is a defect and imperfection; but God is most Perfect, therefore all ignorance is to be removed from him.

2. By way of Causality; God governs all things in the whole Universe, and di∣rects to convenient ends even those things which are destitute of all Knowledge

and Reason. Therefore he fore-knows and sees all things; all creatures are Gods works, and an Artificer knows his work; the Prophet knew what was in Gehezi's heart, God revealing it to him. God made the heart; shall not he know it?

3. By way of eminency. God hath made creatures intelligent and full of know∣ledge, viz. Angels and men; therefore he knows and understands in a far more per∣fect and eminent manner, Psal. 94. 10.

He knows.

1. The substantial natures of all other things; as of Angels, Men, Beasts, Plants, Gen. 1. He saw all things which he had made. Matth. 6. He is said to take care of Spar∣rows, which could not be without knowledge.

2. Their accidentals, as actions and passions with the circumstances of them.* 1.6 Hence he is said to know the hearts and try the reyns of men; and there is nothing hid from him. Mat. 6. The Father which seeth in secret.

3. He knows things which are to come, not as if they were to come; for to him all things are present. God makes this an argument of his Divinity, when he bids them see, if their Gentile gods can tell what is to come. He doth not only know what things naturally shall be, but likewise what is possible.

By his Prophets, he hath often foretold future things.

4. He is privy to all our actions, Psal. 119. 168. Iob 34. 21, 22. 2. Knows our words, 2 Kings 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts, Prov. 15. 11. Iob 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he sees and knows the heart, Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27. Apoc. 2. 23. He made the heart, and will judge men for their thoughts, he gives laws to the heart, saying, Thou shalt not covet thy neighbours house; else God were not Infinite in Knowledge, if he knew not the heart.

Our Understanding differs from Gods many wayes:

• 1, We have our knowledge from others, from him; he his from himself. He understands by himself without any help; man needs many helpers, his senses, fan∣cy, and intelligible Species.
• 2. In extent; we know but some things, he all, general and particular.
• 3. Our knowledge is simply finite, but Gods infinite.
• 4. We understand things by Species or Images, abstracted from them: he by his Essence.
• 5. We understand things successively one after another, with pains of discourse, proceeding from an unknown thing to a known, or from a lesse known to a more known: but God knows all things together, and by one most Simple, Immutable, and Eternal Act of Understanding.
• 6. He knows himself, and all other things perfectly, all things past, present* 1.7 and to come, open, secret, certain, contingent, that which shall be, which shall never be; we cannot shew the Causes nor Properties of an Herb, and un∣derstand onely those things which are, or at least have been, and we know doubt∣ingly.

There is in God (say the Schoolmen) Scientia visionis & simplicis intelligentiae. the object of the first is all things possible, of the other only things which really are, have been, or shall be. Visio enim terminatur ad existentiam rei, non ad solam possibilitatem, saith Bellarmine.

• 1. This is a terror to the wicked, who is ignorant of God, 2 Thess. 1. 8. The study of the knowledge of God, and our Lord Jesus Christ, is the highest, noblest, the most soul-perfecting and exalting knowledge that can be; all other knowledge without this will nothing advantage us.
• 2. It is necessary for us to be ruled by him, who is so full of Know∣ledge, and to believe all which he saith by way of relating, promising, threatning.
• ...

• 3. This may comfort Gods people, My witnesse is in Heaven, said Iob:* 1.8 If they know not how to expresse themselves in Prayer, God knowes their groans.

To Gods Understanding are referred his Wisdome, or Prudence, and Pre∣science.

The Wisdome or Prudence, and counsel of God, by which God rightly perceives* 1.9 the best reason of all things which are done. Hence it is that all things are joyned and knit together in a most perfect harmony, and beautiful order, so that they well agree, both amongst themselves and with God.

God is wisdom it self, Prov. 8.

His Wisdom is,

• 1. Infinite, Psal. 136. 5. and unsearchable Iob 11. 7.
• 2. Essential to himself. He is the only wise God, Rom. 16. 27. 1 Tim. 1. 17. He is wonderfull in counsel, and excellent in working, Isa. 28. 29.
• 3. He is perfectly, originally, unchangeably wise, Isa. 40. 13.
• 4. The fountain of all wisdom; Was there such wisdom in Adam, to give names to things according to their natures? and in Salomon to discourse of all things? and is there not much more in God?

Wisdom e 1.10 is an ability to fit all things to their ends. He that worketh for a wor∣thy and good end, and fitteth every thing unto it, worketh wisely. God doth four Actions to all his Creatures as Creatures, viz.

1. He made them. 2. Sustaineth them. 3. Actuateth them. 4. Guideth and di∣sposeth them all wisely; aiming at a noble end, viz. his own glory, content and sa∣tisfaction.

He hath set also to each of them special ends, to which they serve in nature, and that end is the mutual preservation one of another, and common beautifying of the whole workmanship, in subordination to that high end of his glory; and so he hath sitted each thing for that particular end he made it; and all for the universal end, to which he intended all. The Sun was made to distinguish day and night, and the several seasons, it is most fit for that end, it is most fit for the end in its quantity, quality, motion, and all that pertain to it. God made grasse for the food of Beasts, it is fit for that end; so in the rest.

Wisdome hath two principal acts, Fore-sight and Fore-cast, by which a man can before hand see what will be after to make his use of it; 2. Disposing and order∣ing things, by taking the fittest means and opportunities to attain his own good and right ends. This vertue is Infinitely in God, for he doth fore-see all things eternally; and in time disposeth of them most fitly, by the fittest means and op∣portunities for the best that can be, to his own glory, which is the highest end that he can and should aim at; for to that which is the best of all things, must all things else be referred; therefore God is the onely wise God. Gods knowledge differs from his wisdom, in our apprehension thus. His knowledge is conceived as the meer apprehension of every object, but his wisdom is conceived as that where∣by he doth order and dispose all things. His knowledge is conceived as an act; his wisdom as an habit or inward Principle; not that it is so, but only we apprehend it in this manner.* 1.11

Gods wisdom is seen in these particulars:

• 1. In making of this great world, 1 Cor 1. ••1. all things therein are disposed in the best Order, Place, Time, by the wisest Architect. How doth David in the

• ... Psalms admire the wisdom and power of God, in making of the world, Psal. 136. 5. and 104. per totum. Much wisdom and art is seen in the Sun, Stars, creeping things; Salomon in all his glory was not comparable to one of the Lilies; for that is na∣tive and imbred, his adventitious.
• 2. In particular, in making of man, the little world. David is much affected with this, Psal. 139. 14, 15.
• 3. In the Order which is in these things, God hath made every thing beautiful in his season, saith Salomon. He is called The God of order. Psal. 19. The heavens are said to have a line, which is likewise called their voice, because God by this ex∣act order and art, which he shewed in making of them, doth plainly declare to all the world, his Glory and Power.
• 4. In that nothing is defective or superfluous.
• 5. In contriving things by contrary means. He brings about contrary ends, by contrary means; by death he brought life to believers, by ignominy and shame the greatest glory. By terrors for sin, he brings the greatest comfort, and leads men by hell to heaven.
• 6. By catching those which are wise in their own craftinesse, Psalm. 59. Iob 9. 4.
• 7. In finding out a way to save man by Christ, Ephes. 3. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.12 Wisdom in many curious passages, 1 Pet. 1. 12. the very Angels desire to pry into this Mystery; and indeed here was so much wisdom, that if the understanding of all men and Angels had been put together, they could not have devised a possible way for mans salvation.
• 8. In the Church, in the Oracles of Scripture, exceeding all sharpnesse of* 1.13 humane wit, in the Original, Progresse, Change, and migration of the Church, and other mysteries of the Gospel, the profound and immense wisdom of Gods counsels shines.
• 9. In the particular passages of his Providence to his Children, about their out∣ward condition; in taking David from the sheep-fold to be a King; but how much misery did he undergo before he was setled? So to Iacob, Abraham and Paul; in do∣ing them good by their sins, making them wary.
• 10. In heaven, in which the Counsels, Acts, Decrees, and Promises of God (all obscurity being removed) shall be most clearly unfolded.

Dost thou want wisdom, go to this fountain, Iam. 1. 5. Psal. 94. 10. all the wis∣dom* 1.14 of men and Angels comes from him. The godly have a most wise teacher, Iob 36. 22.

2. Take heed of trusting in thy own crafty wisdom, 1 Cor. 3. 18.

3. Gods wisdom cals for our fear; the people feared Salomon for his wisdom; and praise, Rom. 16. 27.

4. The order and variety of things ariseth not from nature, but the Divine working.

5. We should be content with the portion which God gives us, that weather which he sends, those troubles he brings on us; since he is wisest, and knows best what is fittest for us, and when is the best time to help us.

6. Admire that in the works of God which we understand not: Gods wisdom is unsearchable, and his counsel like unto the great depth.

7. Be constant and diligent in reading and pondering upon the Scriptures; they* 1.15 will make you wise to Salvation, to which adde Prayer and Practice.

A holy close conversation, walking according to the rule of the Gospel, is a Christians only wisdome, Ephes. 5. 15, 16. Fifty times in the Proverbs a godly man is called a wise man, and every wicked man a fool; see Prov. 4. 7.

Reasons. 1. Such a conversation is most conformable to the rule of wisdom, the word of God.

2. All the Properties of wisdom are to be found in it.

1. A great part of wisdom is to choose that which is a real good, to propound the greatest good for his end, Eccles. 12. 13.

2. A wise man searcheth into the bottom of things, sees them inwardly; ma∣ny things appear good that are not so, this is onely found in a holy conver∣sation.

3. Another property of wisdom is to take a right way to attain his end.

4. He will loose no opportunity, but pursues the chiefest good with all his might, A wise mans eyes are in his head. A fool hath a price in his hand, but no heart to it.

5. He will part with a lesser good for obtaining a greater.

6. Wisdom acts men by the highest principles, and is seen in a right judg∣ing and esteeming of things and persons, Daniel 4. 17. puts men upon the noblest actions, Prov. 15. 24.

Gods Prescience or Fore-knowledge is that, whereby God fore-knew all future things necessarily, certainly, immutably, and from everlasting. Neither fore-know∣ledge* 1.16 f 1.17 nor remembrance are properly in God, all things both past, and to come, be∣ing present before him.

Although Gods prescience bring not a necessity upon events, yet it is necessary for all things to happen so as God hath fore-told, because God so fore-knows, as he hath decreed and wil'd it shall be; but his decree give existence.

A certain Science and Prediction of future and contingent things, is that first mark by which we are taught to distinguish the true God from Idols, Isa. 41. 23. Vide Voet. Thes. de Scientia Dei, p. 251, 252, 253.

So much for Gods Understanding; his Will follows; by which God g 1.18 freely, immutably, and efficaciously wils and approves of Good, and that only, both the chiefest and first, viz. himself and his own glory, as the end, Prov. 16. 4. and Rom. 11. 36. Iohn 8. 50. and also the secondary, inferiour and subordinate good, viz. that of the creature, as farre as it hath an Image of that chiefest good, and tends as a mean to that ultimate end. God wils, 1. Most freely; for as liberty is essential to every will; so it is chiefly proper to the Divine, because it is a will especially; yet God wils good necessarily with a necessity of Immutability, but not with a necessity of coaction; for he is necessarily aud naturally Good, and that which he once willed, he alwayes wils immutably and yet freely; 2. God wils efficaciously; for no man resisteth, nor can resist his Will, Daniel 4. 32. Rom. 9. 19. Voluntas Dei semper impletur aut de nobis aut à Deo in nobis. Au∣gustine.

• 1. For a faculty or power of the soul whereby we will; so we say there are these faculties in the soul, the understanding and the will. So for that faculty of willing which is in God, so it is one with Gods Essence.
• 2. For the act of his willing called volitio: so it is one also with his Essence. For* 1.19 as he is Eternal and Immutable, so is also his will.
• 3. The Object or thing willed, so Iohn 6. This is the will of my Father, that is, that which he willeth and hath decreed. So we say, It is the Princes will, that is, that which the Prince willeth; he willeth his own glory chiefly.

Gods will is his Essence h 1.20 whereby he freely willeth good, and nilleth evil; or it is a faculty whereby God chooseth all and only good, and refuseth all and on∣ly evil.

The Will of God is:

• 1. Most holy, Rom. 12. 2. Psal. 119 137. the rule of justice, Lam. 3. 37: Ephes. 1. 11. Deut. 29. 29. Isa. 8. 20.
• 2. Eternal, Rom. 9. 11.
• 3. Unchangeable, Mal. 3. 6. Rom. 11. 1.

The will of God is one and the same, but it is i 1.21 distinguished

1. In respect of the object into voluntatem beneplaciti & placiti. God wils good things, and good effects with the will of his good pleasure, approving them first of all, and by himself, he intends their end and means, Ephes. 1. 5. but evil and evil effects as they are evil, he nils, disapproves and dislikes. Yet he voluntarily permits evil, and as there is a good end of it, he wils it with the will of his plea∣sure, for it is good that there should be evil, Psal. 81. 12. Acts 14. 16. 1 Cor. 10. 5. Divines thus distinguish, there is volitio mala & mali, to will sin to be, is not sinful, it had never come into the world if God had not will'd it.

2. In respect of application to the creature, into

1. Absolute k 1.22, when God willeth and concludeth any thing concerning us with∣out any condition in us.

2. Conditional, when he wils, some condition being put in us; so God would have all men saved on this condition, if they can believe. The first of these is by another name called Voluntas beneplaciti, the last Voluntas signi.

Gods will is:

1. Secret, Voluntas propositi, that whereby he hath absolutely, and freely de∣termined with himself what he will do, permit or hinder.

2. Revealed, Voluntas praecepti, that whereby God hath manifested what he* 1.23 would have believed, done or left undone by his reasonable creatures, Mark 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti & signi, differs little from this. Signi is the same with revealed. Beneplacitum is the decree properly so called, which may be either hidden or manifest.

It serves first to comfort us in adversities; God is a most free Agent, there∣fore he is not bound to second causes, so as he cannot help without them, Psal. 115. 3.

Secondly, To exhort us to Sobriety in our judgement of Gods works. He is a most free Agent, therefore we should not rashly exact of him a reason of his* 1.24 deeds.

2. We should labour first to know Gods will; so did Eli, 1 Sam. 3. 17.

2. Our wils should be pliable to the will of God.

All goodnesse and truth in the creature is a conformity cum Archetypo, say the Schoolmen, of truth to the minde of God, and of goodnesse to the will of God, the first truth and goodnesse is in him; those passages therefore in some mens wri∣tings had need to be well weighed, Quaedam volita quia bona, & quaedam bona quia volita, God wils some things because they are good, as if some things were an∣tecedently good to the will of God. His will is the rule of all goodnesse, Non ideo volitum quia bonum, sed ideo bonum quia volitum. The power of grace mainly con∣sists in a ready submission to the will of God.

Reason.

1. Grace is the Law written in the heart, Ier. 31. 33. when there is a disposition there suitable to every Commandment, Praebendo vires efficacissimas voluntati, saith Augustine.

2. The highest subjection of the soul to God is the subjection of the will.

He will be obeyed as well as worshipped, as a God:

• 1. You are his servants his will should be subdued to his Masters ends, he is to have no will of his own.
• 2. You are said to be married to God, Hos. 2. 19. The woman is to subject her will to her husband, Gen. 3. 16.
• 3. Because the act of the will only is the act of the man, Actus voluntatis est actus suppositi, Psal. 119. 30. that is an act of a man, which if he were free he would choose to do, Psal. 40. 6.
• 4. The main power of sinne lies in the will, the blame is still laid upon that, Israel would have none of me, you will not come to me that you may have life, I would and you would not; I am bound (saith Augustine) Meaferrea voluntate.
• 5. The main work of the Spirit in the omnipotency of it, is seen in subduing the will, Eph. 1. 19. Psal. 110. 3.
• 6. Our sanctification shall be perfect when our wils shall be perfectly subjected to God, Heb. 12. 23.

We should be careful: 1. To do his will cheerfully, speedily, sincerely, constant∣ly;* 1.25 a Christian makes God in Christ his portion, that is his faith; and the word of God his rule, that is his obedience.

3. Be patient under the hand of God in all afflictions, for nothing can befall us but that which is the good pleasure of our heavenly Father.

3. We should not depart from the Word of God, but make that the warrant of all our actions; for there is nothing sinne but what God forbiddeth; and nothing acceptable, but what he commandeth. A man may with a good will, will that which God nils; as if a good Sonne desire his Fathers life whom God would have die, and one may will with an ill will, that which God wils with a good will, as if an ill Sonne should desire his Fathers death, which God al∣so wils.

4. Pry not into the Lords secrets, they belong not unto thee, but be wise unto Sobriety.

5. We should be afraid to sinne against God, who can punish how he will, when he will, and where he will; God wils seriously the conversion of all men, by the preaching of the Word, Voluntate approbationis, by way of allowance, but not Voluntate effectionis & intentionis, not effectually, by way of full intention to work it in them. It is one thing to approve of an end as good, another thing to will it with a purpose of using all means to effect it. Gods Commandments and Exhorta∣tions, shew what he approves and wils, to be done as good; but his promises or threatnings shew what he intendeth effectually to bring to passe.

Under Gods will are comprehended affections which are attributed to God, and are divers motions of his will according to the diversity of Objects. Yet they are not sudden and vehement perturbations of God * 1.26 as they are in man, rising and fal∣ling as occasion serves, but constant, fixed, tranquil, and eternal Acts and Inclina∣tions of the will, according to the different nature of things, either contrary or agreeable to it. There are in man some habitual and perpetual affections, as love and hatred, much more hath the Eternal will of God Eternal affections, whiles it moves it self to the objects, without alteration, impression and passion. God is so far affected toward particulars, as they agree or disagree with the universal and immutable notions and Idaeas of good existing in God from Eternity; so God hates evil and loves good, both in the abstract and universal Idaea, and also in the concrete in particular subject as farre as it agrees with the general.

Notes

• a 1.1

  In homine dif∣ferunt intelle∣ctus tanquam facultas, scien∣tia tanquam habitus intelle∣ctus, cognitio tanquam actio à facultate per habitum profi∣ciscens. In Deo omnia sunt unum, & tantùm nostro concipiendi modo distingunntur.
• b 1.2

  Matth. 11. 27. 1 Cor. 2. 10. Vide Aquin. part. 1. Quaest. 14. Art. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16.
• c 1.3

  See Iohn 21. 17. Heb. 4. 13.
• d 1.4

  De singulari∣bus, qualia sunt, hic Ange∣lus, hic homo, haec planta, olim multi Philosophi dubitaru••t an Deus haec nosset. Sed manifesta veritas est. Creavit enim Deus singularia; judi∣cia sua exercet circa singularia; reddit cuique secundum opera sua, supputat numerum stellarum, & nominibus suis singulas vo∣cat. Psal. 47. 4. Vide Psal. 56. 9. & Matth. 10. 30. Pertinet huc totus Psalmus 147. Wendelinus. Simul & semel, uno actu & uno ictu.
• * 1.5

  Psal. 139. 1, 2, 3, 4, 6, 12. Act, 15. 18. 1 John 3. 20.
• * 1.6

  Psa. 33. 14, ••••▪ and 94. 11. and 73. 9. per totum▪ Prov. 15. 11. Psal. 139. 2. God is totu•• oculus quia om∣nia videt. Au∣gust. It was said of Christ, He knoweth what is in man. He pondereth the heart of every man, Prov. 21. 2. He knows, 1. The gene∣ral bent and inclination of the heart, Deut. 31. 21. 2. What graces are in the heart. 3. What actings of grace there are in the heart. 4. What ends the heart hath in all its undertakings.
• * 1.7

  He is primus intelligens and primum intelli∣gibile.
• * 1.8

  Against worldlinesse. Matth. 6. 30, 32.
• * 1.9

  Great in Counsel, Ier. 32. 19. Rom. 11. 33. Iob 9. 4. The wisdome of God is sometime ta∣ken personally, and so the Sonne of God is called wis∣dom, Prov. 8. 1. Sometime Es∣sentially which is common to all the persons in the Tri∣nity.
• e 1.10

  Wisdome is a vertue of right under∣standing things to be known, and making right use of that knowledge to the ordering of himself and his actions for the best. Wisdome is such a knowledge of things, as they are absolutely in themselves, and comparatively with others, that a man is thereby perswaded unto that which will be his own true good for ever. There is a twofold act of wisdome, and both most eminent in God. The first is knowledge in the nature of things, which is properly called Science. The second is knowledge how to order and dispose of things, and it is called Prudence.
• * 1.11

  It was a bla∣sphemous speech of Al∣phonsus, Si ego Deo adfuissem mundum m••lius ordinassem. M••ramur artificium hujus corporis ad vitam, id est ad rem temporariam: quantum est artificium foetus in utero ad novem menses? quantum formicae & musc••, & Papilionum, & flosculi eodem dic p••rituri quo nascitur. Lud. Viv. de verit. Fid. Christ. l. 1. c. 1^•. Prov. 3. 19, 20. Eccles. 3. 11. Prov. 12. 12, 13, 16.
• * 1.12

  1 Cor. 2. 7. Ephes. 1. 8.
• * 1.13

  Ephes. 3. 10. Rom. 11. 33. Matth. 11. 25.
• * 1.14

  Dan. ••. Christ is made unto believers Wisdome, 1 Cor. 1. 30. He taught us Wisdom while he was on earth in his own person; now he teach∣eth us Wisdom by the written word of the Old and New Testament, Col. 3. 16. 2 Tim. 3. 15. 2. Makes it effectual to us by his Spirit, Iohn 14. 15. and 16. Chapters. 1. We shall understand so much as shall certainly make us happy. 2. We have not a perfection of Wisdome in this world, 1 Cor. 13. 9. 3. This is the alone Wisdom, Prov. 4. 18.
• * 1.15

  Psal. 119. 99, 100, 101.
• * 1.16

  Act. 2. 23.
• f 1.17

  It is called Prescience, not in respect of God but men, Gen. 18. 1. and 15. 16. Praescientia Dei est cognos••itiva, non causativa. Act. 2. 23. Rom. 8. 29. 1 Pet. 1. 2.
• g 1.18

  Voluntas, qua Deus seip∣sum vult per se, & extra se om∣nia propter se seu suam glori∣am. Wendelin. Job 9. 12. Psal. 115. 3. and 135. 7. Dan. 4. 25. Exod. 33. 19. Rom. 19. 18, 21. 2 Cor. 12. 11. God created all things, because he would, he redeemed us of his good pleasure, sheweth mercy to whom he will shew mercy. God is, 1. Most Perfect. 2. Truly blessed, therefore most free. Licet Angelos atque homines agentia libera esse dicamus, Deum tamen solum primum agens liberum (sicut aequum est) pronunciamus; à cujus voluntate sicut omnis creaturae libertas dependet, ita etiam à motione Dei, omnis libertatis creatae in actum productio. Twiss. contra Corvinum, cap. 8. Sect. 4.
• * 1.19

  Nulla causa da∣tur voluntatis Dei, quoad a∣ctum volentis. Aqui••. Qu. ••. Art. 23, 45. & this is the opi∣nion of all the Schoolmen, saith Doctor Twisse.
• h 1.20

  The Scripture often ascribes a will to God, Isa. 46. 10. Rom. 9. 19. Iohn 6. 39. The will of God is an essential Property whereby the Lord approveth that which is good, and disproveth the contrary, Matth. 19 17. Iames 1. 17. Psal. 5. 4.
• i 1.21

  Every distin∣ction of Gods will, must be framed ex parte volitorum, no•• ex parte volentis, D^r Iackson. See D^r Pride∣aux his Ser∣mon on 2 Chr. 32. 24. p. 17.
• k 1.22

  Piscator ne∣gat ullam Dei voluntatem esse conditionatam. Negat etiam Bradwardinus, demonstratque omnem Dei vo∣luntatem esse absolutam. Est ista m••o judicio sententia accuratior. Sed voluntas Dei potest distingui in voluntatem absolutam & conditionatam; nimirum non quoad actum Dei volenti••, sic omnis Dei voluntas est absoluta, sed quoad res hoc Dei actu volitas. Vult enim Deus ut alia absolutè eveniant, alia verò non sine conditione, sic fidem hominis & regenerationem & resipiscentiam vult Deus absolutè elect is suis, hoc est, vult ut ista iis contingant absolutè, at ut salus eis absolutè co••ting at non vult, sed duntaxat sub conditione fi∣dei & resipiscentiae, sinalisque in iisdem perseverantiae. Twiss. contra Corvinum cap. 8. Sect. 4. Vide plura ibid. & cap. 14. Sect. 8. Miro & in••ffabili modo non fit praeter ejus voluntatem quod etiam contra ejus fit voluntatem, quia non ••ieret si non si∣neret, nec utique nolens sinit, sed volens. Nec fi••cret bonus fieri malè, nisi omnipotens etiam de malo facere possit benè. August. E••chir. ad Laurent. c. 100.
• * 1.23

  Psal. 115. 3. Ephes. 1. 11. Rom. 9. 18. called the will of God con∣cerning us.
• * 1.24

  Rom. 9. 20, 21, 22.
• * 1.25

  Psal. 110. Deut. 16. 14. Psal. 119. Psal. 51. 8. Revel. 2. 4. Levit. 10. 3. Job 1. 21. Psal. 39. 19. Psal. 119. 6. Prov. 30. 6. 2 Sam 6. 7. and 7. 7. Aug. Ench ad Laur. c. 101. Deut. 29. 29. Rom. 9. 20. Eccl. 7. 15, 16. M^r Pemble, Vindiciaegratiae, p. 108, 109. Apostolus 1 Tim. 2. 4. non intelligit sin∣gulos homines, sed quosvishomi∣nes, hoc est, omnis generis homines, genera singulo∣rum, non singula generum.
• * 1.26

  God pleaseth to ••scribe to himself our hu∣mane aff••cti∣ons, not be∣cause he hath any perturbati∣on, or passion, or troublesom stirring, and working with∣in, as we have; but because he hath an aptnesse to produce such effects, as we out of those passions do accustom to produce, but with∣out any manner of those weaknesses or distempers, which accompany us in such actions.