no A. No he preferreth mankinde before all his other creatures for which cause God is called Philanthropos that is a louer of men And this appeareth by three effects of his loue 1 He made him according to his owne image that is in righteousnes and true holines 2 Hee made him Lorde ouer all his creatures Psal. 8.5 3 Hee gaue his owne sonne to death for his ransome Q. Doeth God loue all men alike A. No for he loueth his elect better then the reprobate for the elect he calleth effectually by his spirite in their hearts when he calleth others but by the outwarde voice of the Gospell c. Againe amongst the elect themselues some are actuallie wicked and not yet reconciled nor called as was Paul before his conuersion but the rest are called and alreadie made holy by faith in Christ as Paul was after his conuersion And of these hee loueth the latter sort with a greater measure of loue then the former as the scripture testifieth in Pro. 8.17 Q. What manner of loue doeth God beare to his elect A. It hath three adiuncts or properties 1 It is free without desert 2 It is great without comparison 3 It is constant without any ende Q. How is the loue of God said to be free A. It is free two waies 1 Because nothing caused God to loue vs but his owne goodnesse and grace therefore Saint Iohn saith that his loue was before ours 2 It is free because God in louing vs regarded nothing that belonged to his owne commoditie for as Dauid saith he hath no need of our goods but onely to our owne saluation he loued vs. Q. Wherein doeth the greatnes of Gods loue appeare to his elect A. It appeareth two waies 1 By the meanes which God vsed to saue vs by that is the death of his sonne and so Saint Iohn setteth foorth his loue when he saith Outo Sic that is so as if he should say so vehemently so ardentlie so earnestly so wonderfullie did he loue vs that for our saluation he spared not his owne onlie begotten sonne but gaue him to the death of the crosse for our saluation Q. What els doeth set foorth the greatnes of Gods loue vnto vs. Answere The consideratiō of our own selues for he did not onely geue his onlie Sonne to death for vs but it was for vs being his enemies And this circumstance is vsed by the Apostle to expresse the same Q. Where finde you it written that Gods loue is constant and perpetuall A. That is manifestly shewed in these scriptures following Hose 11.9 Iohn 13.1 Rom. 11.29 For as God is vnchangeable in his essence and nature so is he vnchangeable in his loue which is his essence and nature and therefore is God called loue in the Scripture The vses of Gods loue Q. What vse must we make of Gods loue A. 1 It filleth our hearts with gladnes when we vnderstand that our God is so louing loue it selfe and what is this but the beginning of eternall life If eternall life consiste in the true knowledge of God as our Sauiour Christ saith 2 Out of the knowledge of this loue as out of a fountaine springeth the loue of God and our neighbour For S. Iohn saith he that loueth not knoweth not God for God is loue 3 When wee consider that God loueth all his creatures which he made it should teache vs not to abuse any of the creatures to serue our lustes and beastly affections For God will punish them which abuse his beloued as he punished the riche glutton which abused the creatures of God 4 We are taught to loue all the creatures euen the basest of all seeing that God loueth thē and for the loue he beareth to vs he made them and we must if we loue them for Gods sake vse them sparingly moderatelie and equally or iustlie To this ende are wee commanded to let our cattle rest vpon the Saboth day as well as our selues To this ende we are forbidden to kill the damme vpon her neste And to this ende are we forbidden to mussel the oxes mouth which treadeth out the corne 5 We are taught from hence to loue mankind better then all other creatures because God doth so and therfore we must not spare any thing that we haue that may make for the safetie of his bodie and the saluation of his soule and for this cause are we commanded to loue our enemies to doe them good be cause our good God doth so 6 From Gods loue we learne to preferre the godly brethren and those which professe sincerelie the same religion that wee professe before other men because Gods loue is greater to his elect then to the reprobate And this doeth the Apostle teach vs. 7 Whereas Gods loue is freely bestowed vpon vs it teacheth vs to be humble and to attribute no part of our saluation to our selues but only to the free loue of God 8 From hence ariseth the certaintie of our saluation for if Gods loue was so free and great when we were his enemies much more will it be so and constant also to vs being reconciled to God by Iesus Christ. Of the mercie of God Q. What do the Scriptures vnderstande by the mercie of God A. It is his minde and will alwaies most ready to succour and helpe him that is in miserie Q. Some say that mercie is a griefe and sorowe of the minde conceiued at anothers miseries and therfore that mercie cannot properly be attributed to God because in God are no passions nor griefes A. Indeed in vs it may be such a thing but not in God and mercie was first in God and from him was deriued to vs and therfore God is called the father of mercies and when it came to vs it was matched with many infirmities and passions but it is improperly attributed to God frō our selues as though it were first in vs. Q. Declare then briefly what things of perfection are signified by this word mercie in God A. By the name of mercie two things are properly signified in God 1 The minde and wil readie to help and succour 2 The helpe and succour or pitie it selfe that is shewed Q. Where in the Scriptures is mercie taken the firste way A. Those places of Scriptures are so to bee vnderstoode wherein God doeth call himselfe mercifull and saith that he is of much mercie that is he is of such a nature as is most readie to free vs from our euils Of mercie in the other sence that is being put for the effects of mercie mention is made in Rom. 9.15 where it is said that God wil haue mercie on whom he will haue mercie that is he will call whome hee will he will iustifie whom hee will hee will pardon whom hee will and he will deliuer and saue from all their miseries and euils whom hee will and these be the effectes of Gods mercie Againe in Exod. 20.6 it
all had a like we would contemne this goodnes thinking that he were bound to be good to vs of necessitie 4. From the consideration of Gods speciall goodnes towards vs his electe by Christ to saluation wee must arise to the studie of good works whereby Gods goodnes may be glorified as Paul teacheth Of the grace of God Q. When you speake of the grace of God what meane you by grace A. This word Grace is vsed in the Scriptures and hath 3. speciall significations Sometimes it is put for comelines stature meekenes or mildenes Sometimes for free fauour whereby one embraceth another pardoning former iniuries and receiuing the partie offending into fauour again Thirdlye it is taken for all kinds of giftes and graces which of this free fauour are bestowed whether temporall or eternall Q. Whether is there grace in God according to the first signification of grace or no A. Yea for God is of his own nature most gracious and grace it selfe which grace was in Christ Iesus from his infancie as he was man and did euery day more and more encrease and amongst all thinges which were created there was nothing endued with such grace as was the humane nature of Christ and that was by the fulnes of the godhead which dwelt boldly in him Q. Whether is grace properly attributed to God in the 2. sence or no A. Yea most properly for God doth iustifie vs that is he doth account vs for iust through his sonne Iesus Christ and that of his free grace and fauour without any deserte of our partes or any thing in vs which appeareth to be true by these Scriptures Ro. 3.20.24 Ro. 4.16 Q. What be the causes of this grace or fauour of God A. Th'efficient cause is his goodnes and free will the finall cause therof is the saluation of his chosen children and the glory of himselfe and of his Sonne Christ Iesus The effects of Gods grace Q. What be the effects of Gods grace to vs ward A. In generall the grace of God wherof there is no cause in vs but onelye his owne goodnes and will is the first cause the middle cause and the last cause and the onelye cause of all the belongeth to our saluation And particularly it is the cause of our election predestination of our redemptiō of the sending of Christ into the world of our calling of the preaching of the Gospel it was the cause why the Apostles were called to the preaching of the Gospell it is the cause of our faith of the forgiuenes of our sinnes of our whole iustification of our regeneration of our renouation of our loue to God and our neighbour of the holy ghost in vs of our good works of our obedience of our perseuerance of the feare of God and of eternall life and of life it selfe and in a word the beginning the continuance and th'accomplishment of our whole saluation doth depend wholy vpon the grace and fauour of God and what good thing soeuer we haue or haue had or may haue belonging either to this life or to the life to come is to be attributed wholy to the grace and fauour of God Of the loue of God Q. What is meant by the loue of God in the Scriptures A. That we may the better know what the loue of God is it will not be amisse first to consider what loue is in our selues Q. Very well declare then what loue is A. It is a passion of the minde wherby we are so affected toward the partie whome wee loue that we are rather his then our owne forgetting our selues to do him good whom we loue Q. And is loue such a thing in God A. No the loue of God is not such as our loue is Q. What difference is there A. There is great difference two waies First in time for loue was in God before it was in vs or in any thing created for he loued himselfe and vs also before the world was Secondly they differ in nature and qualitie for that loue which is in God is most perfect and pure without any passion but in vs it is imperfect and matched with passions with impure affections and greefes of the minde Q. After what manner doth the Scripture expresse the loue of God A. In the Scriptures God doth compare himself to a Father and a mother louing their Children to a Hen gathering her Chickens together vnder her winges to a good Shepheard seeking vp his Sheepe and to diuers other things Q And wherfore serue these comparisons A. They are for our profit two waies 1 To shew vs that Gods loue towardes vs is most vehement and sincere 2 To make vs bolde in comming to him and calling vpon him So for this loue Christ Iesus calleth vs by al the names of loue as his Seruants his kinsemen his frēds his spouse his bretheren by many names moe to shew that he loueth vs with all loues the fathers loue the mothers loue the maisters loue the husbandes loue the brothers loue c. if al loues were put together yet his loue exceedeth them al for al could not do so much for vs as he alone hath done What the loue of God is Question If loue doth not signifie any affection or passion in God as it doth in vs what then doth is signifie Answere In God it signifieth three things most perfect 1 The eternall and good will of God towards some bodie for the loue of God suppose towards the elect is his euerlasting good will or his purpose and determination to shewe them mercie to do them good and to saue them as in Rom. 9.11.13 2 The effects themselues of this loue or good will whether they be temporall concerning this life or eternall concerning the last life to come as in 1. Iohn 3.1 3 The pleasure or delight which he taketh in that which he loueth and so it is taken in Psa. 45.7.23 Q. What things doth God loue besides himselfe A. Besides himselfe God loueth all thinges else whatsoeuer he made but he loueth not sinne and iniquitie for he neuer made it as S. Iohn saith Againe he loueth his sonne being manifested in the flesh and he loueth his chosen Children for his sonnes sake with whom he is well pleased Obiection The Scripture saith that God doth hate al that worke iniquitie how then can God both hate and loue one and the same man Answere In euerye wicked man we must consider two thing First his nature second his sin his nature is the worke of God and that he loueth but his iniquitie is not of God and that he hateth Obiection God doeth afflict his children therefore he doth not loue them Answere Whom he loueth he correcteth and therfore he correcteth them because he loueth them euen as a Goldsmith trieth his gold in the fire because he loueth it Whether God loueth all alike Q. Whether doeth God loue all alike or
is so taken Q. From whence springeth this mercie of God A. The essence and being of God is most simple without any mixture or composition therfore in him there are not diuers qualities and vertues as there be in vs wherof one dependeth vpon another or one differ from another but for our capacitie and vnderstanding the scripture speaketh of God as though it were so that so wee may the better perceiue what maner of God how good our God is What is the cause of mercie in God Q. Wel then seeing the scriptures do speake so for our vnderstanding let vs heare whereof this mercie commeth A. The cause is not in vs but onely in God him selfe and mercie in God doth spring out of his free loue towardes vs. Q. Why do you saie out of the free loue of God are there more loues in God then one A. There are two kindes of loue in God one is where with the father loueth the son and the son the father which the holie Ghost beareth towards both the father and the son and this loue I call the natural loue of God so that the one cannot but loue the other but the loue wherwith he loueth vs is voluntarie not being constrained thereunto and therefore is called the free loue of God And heereof it commeth also that mercie is wholy free that is without reward or hope of recompence and excludeth all merit Q. How proue you that the mercie of God ariseth out of his loue A. That the loue of God is the cause of his mercie it is manifest in the scriptures 1. Tim. 1.2 Paul saluteth Timothie in this order Grace mercie and peace from God the Father and from the Lord Iesus Christ to shew that that peace which the world cannot giue the mercy of God is the cause of it the cause of his mercy is his grace and his grace is nothing els but his free fauour loue towards vs. The same order doth Paul obserue in Tit. 3.4 5. where he saith When the goodnesse and loue of God our Sauiour towards man appeared not by the workes of righteousnesse which wee had done but according to his mercy he saued vs c. First hee sets downe the goodnes of God as the cause of his loue 2. His loue as the cause of his mercy And 3. his mercy as the cause of our saluation our saluation as the effect of all And therfore there is nothing in vs which may moue the Lord to shew mercy vpon vs but only because he is goodnes it selfe by nature And to this doth the Psalmist beare witnesse saying That the Lord is good his mercy is euerlasting and his truth is from generation to generation Q. Towardes whom is the mercie of God extended or shewed A. For the opening of this point we are to consider that the mercie of God is two folde First generall 2. speciall God as a God doth shewe mercie generallie vpon all his creatures being in miserie and chiefly to men whether they be iust or vniust and so doth succour them either immediatly by himselfe or els mediatly by creatures as by Angels or men by the heauens by the elements and by other liuing creatures And this generall mercie of God is not extended to the eternall saluation of all although it be but temporarie and for a while Of this reade in Luke 6.36 Q. What saie you of the speciall mercie of God A. That I call the speciall mercy of God which God as a most free God hath shewed to whome he would and denied to whome hee would And this perteineth onelie to the elect and those which feare him for hee sheweth mercie vpon them to their eternall saluation and that most constantlie while he doth effectuallie call them vnto himselfe while hee doth trulie and freelie pardon their sinnes iustifie them in the blood of the Lambe Iesus Christ while hee doth sanctifie them to his owne glorie and doth glorifie them onelie in eternall life and of this speciall mercie we may reade in Eph. 2.4.5.6 Q. How great is the mercie of God A. It is so great that it cannot be expressed nor conceiued of vs that is proued by these scriptures following Psal. 145.9 Iam. 2.13 1. Cor. 11.32 Psal. 57.10 Q. How long doeth the mercie of God continue towardes vs A. Although the mercie of God bee great and infinite in Christ yet for that mercie which pardoneth our sinnes and calleth vs to faith and repentance by the Gospell c. there is no place after death but onlie while we liue in this world which is warranted by these places ensuing Gal. 6.10 Let vs doe good whiles wee haue time to shew that a time will come when wee shall not be able to do good Apo. 7.17 Bee faithfull vnto death and I wil giue thee a crowne of life to shew that the time which is giuen vnto death is a time of repentance and of exercising of faith and of workes but after death there is no time but to receiue either an immortall crowne if we haue bin faithfull or euerlasting shame if we haue beene vnfaithfull Besides these see Apoca. 14.13 Marke 9.45 Esaie vlt. 24. Luke 16.24.25.26 Matth. 25.11.12 Ioh. 9.4 The vses of Gods mercie Q. What vses may we make of Gods mercie A. First it serueth to humble vs for the greater mercie is in God the greater miserie is in vs. 2 We must attribute our whole saluation to his mercie 3 Wee must flie to God in all our troubles with most sure confidence 4 Wee must not abuse it to the libertie of the flesh in sinne for although wee might finde mercie with God after death for the mercie of God perteineth especiallie to those that feare him 5 The meditation of Gods mercie towardes vs should make vs to loue God Psal. 116.1 Luke 7.47 2 To feare God Psal. 130.4 3 To praise God for his mercies Psal. 103.2.3.4 6 It must make vs mercifull one to another Luke 6.36 Matth. 18.32.33 Of the iustice or righteousnes of God Q. What is meant in the scripture by the righteousnesse or iustice of God A. There bee foure principall significations of the word Iustice. Sometime it is taken for absolute goodnesse or for a vertue which conteineth al other vertues in it in full perfection wanting nothing that they should haue in euerie part and dutie And so it is taken in 1. Tim. 1.9 where Paul saith The law is not giuen to a righteous man For what law shalbe made for him that is without sinne and is filled with all vertues both in himselfe towardes all men Such a one is God who is most perfectlie good and goodnesse it selfe both in himselfe and of himselfe and towards others also therefore iustice is rightly attributed vnto God in the scriptures Q. What els is meant by iustice A. Secondlie it is put onelie for that honestie sinceritie and vprightnesse which is requried of
prooue them to be of God 6 The sweete agreement and consent of the scriptures doth proue it for one of them do not confute another as mens writings do our Sauiour Christ confirmeth them all 7 By their lawes which are for the thoughts and pearce the heart of man it is euident that they are of God for they require sacrifice but they prefer obedience they enioyne fasting but it is also from sinne They command circumcision but it is of the heart They forbid lusting coueting c. which is not to be found in any lawes but in his that searcheth the heart 8 The doctrine of the scripture is such as could neuer breed in the braines of men as three persons in one God God to become man Maries conception without the seed of man the making of all things of nothing the resurrection such like 9 The litle loue that most men do beare vnto them do proue them to be of God for if they were of flesh bloud then flesh bloud would loue them reade them practise them and euerie way regard them more then it doth for the world loueth his owne as our Sauiour Christ saith but we being but carnall earthly sauour not the things that are of God as the Apostle Saint Paul saith And vntil the Lord open our harts we haue no regard of them So likewise vntill we be borne againe of Gods spirit and become as new borne babes we haue no desire vnto them 10 The argument of the scriptures proueth them to be of God for they entreat either of the noble actes of God or of Christ or the saluation of mankinde 11 The sinceritie of those men which spake them and wrote them doth proue them to bee of God for they alwayes came in the name of the Lorde and spent their bloud in testimonie thereof 12 If the authour of the scriptures were not God it must be some creature If he were a creature he was either good or bad If a bad creature why forbids he euil so rigorously and commands good so expresly and makes his marke to ayme at nothing but Gods glorie and our good If hee were a good creature why doth he challenge to himselfe that which is proper to God onelie as to make lawes for the heart and to punish and reward eternally c If it bee no creature good nor bad it must needes be God Q. Are not the workes of God sufficient to teach vs what God is A. No they may teach vs that there is a God and leaue vs without any excuse but to know God rightly to our saluation we cannot without the scriptures Therefore Dauid hauing shewed how the heauens declare the glorie of God c. Hee presently maketh mention of his word saying The law of the Lorde is vndefiled conuerting soules c. Q. What doth the scripture teach vs concerning God A. That there is but one God Deut. 6.4 Esay 44. Psal. 18.31 Q. How els may it be proued that God is but one A. By the light of our nature and of common reason Q. What bee your reasons drawen from the light of reason A. There can be but one chiefe good and God is the same chiefe good therfore there is but one God 2 There can be but one first cause of all things which is God therefore there is but one God 3 The whole course of the world tendeth to one ende and to one vnitie which is God Q. How can that bee when there bee so manie sundrie things of diuers kindes and conditions and one contrarie to another A. That is true in deede but yet they altogether serue one God Q. Is that possible can you geue an instance hereof in some familiar resemblance A. Yea very well In a field there are many battels diuers standerds sundrie liueries and yet all turne head with one sway at once by which wee know that there is one generall of the field which commaunds them all Q. What is this to confirme your assertion that there is but one God ouer so many diuers and contrarie things in the world A. Yes for euen so in the worlde wee see diuers things not one like another for some are noble some base some hote some colde some wilde some tame yet all serue to the glorie of the maker and the benefite of man and the accomplishment of the whole world Q. And what gather you by all this A. That there is but one God which commandeth them all like the Generall of a field Q. If one God be the author of all why are there so many poysons and noysome beastes A. To this I answere three waies 1 They were not created noysome and hurtfull at the first but the sinne of Adam brought the curse vpon the creatures 2 Although God hath cursed the creatures for mans sinne yet in his mercie he doeth so dispose and order them that they are profitable for vs for poysons we vse them for physicke and the skinnes of wilde beastes serue against the cold c 3 The most hurtfull things that are might benefite vs if we knew how to vse them And wheras they annoy vs it is not of their owne nature so much as of our ignorance Q. And what doe you conclude by all this A. That they haue not two beginninges one good and another bad as some would imagine but one author thereof which is God himselfe alwaies most good and gratious Obiection Many are called Gods in the Scriptures as when Moses is called Pharoes god and magistrates are called gods therefore there be mo gods then one Answere There is a double signification in this word god for sometime it signifieth him who is by nature God and hath his being not from any thing but himselfe and all other things are from him such a God is but one only Q. Why then are Magistrates called gods A. For foure causes 1 First to teach vs that such must be chosen to beare rule which excell others in godlinesse like gods amongst men 2 To encourage them in their offices and to teach them that they should not feare the faces of men like gods which feare nothing 3 To shewe how God doeth honour them and how they must honour God againe for when they remember how GOD hath inuested them with his owne name it shoulde make them ashamed to serue the deuill or the worlde or their owne affections but to execute iudgement iustlie as if God himselfe were there 4 To teach vs to obey them as we would obey God him selfe for he which contemneth them contemneth God himselfe and we must not dishonor those whom God doeth honor Q. If there be but one onely God why is the deuill called the God of this world A. Because of the great power and soueraintie which is geuen him ouer the wicked whom God hath not chosen out of this world Q. Why is the bellie called a God A.
and both are limited and beyond himselfe he cannot goe Therefore when he sheweth what the Lord did he saith he changed his mind which was as much as he could conceiue of God for that matter Thus wee speake so well as wee can yet in a broken vnperfect speach to God as litle childrē speak to their nurses And almightie God speakes in a broken and vnperfect langguage againe to vs for our weaknes and vnderstandings sake as the nurse doth to the child for if the nurse should speake so perfectly to the child as she could to one of greater capacitie the child woulde not vnderstand her So if God shoulde speake vnto vs as he could and according to his owne nature wee were neuer able to vnderstand him nor conceaue his meaning Q. Did not God chaunge his minde when he drowned the world A. No but hee did then execute that which from euerlasting he had decreed 3. Obiection The promises and threatings of God are not alwaies fulfilled ergo c. Answere His promises are made with a condition of faith and obedience and his threatninges with an exception of conuersion and repentance Q. What vse may we make of this doctrine A. First it may make vs feare to offend him because all his threatninges are vnchangeable except we repent Secondly it is the foundation of our hope and comfort in this life for he dooth not now loue and now hare but whom he loueth to the end he loueth them How God is omnipotent Q. Hath God any more attributes giuen him in the Scriptures A. Yea the Scriptures doo call him omnipotent or almightie Q. What meane you when you say that God is almightie A. I meane this First whatsoeuer he will he is able to performe 2. Secondly he can perfourme it without any labour or meanes 3. I meane that all power is so in God onely that no creature is able to doe any thing but as he dooth continuallye receiue power from God to doo it Esay 40.29 Q. What meane you when you say all power is in God It should seem by that speech that there are more powers in God then one A. That we may rightly vnderstand what power is in God it were very requisite that we did first consider how many waies this word Power is taken in the Scriptures Q. Declare then how or in what sence it is taken in the Scriptures A. In the Scriptures this worde Power is taken two waies or in two sences sometime for authoritie which is grounded vpon lawe by which authoritie one may doo this or that if he be able to doo it Sometime it is taken for might and strength or abilitie to doo a thing if one hath authoritie to do it and these are distinguished by two words amongst the Grecians and the Latines For when the Grecians speake of power as it signifieth authoritie and right then it is called Exousia When they take power for strength then it is tearmed by them Dunamis among the Latines being takē the first way it is called potestas being taken the second way that is for might or strength it is called potentia and in English wee call them both Power Q. It seemeth by your speech that they are not onely distinguished but that they may be also separated the-one from the other A. It is true for so they are as for example A King may haue great force and strength and by his great power he may be able to ouerthrow and destroye a whole Countrey or kingdome ouer which he hath no authoritie Againe some king hath power that is authoritie ouer his rebels and yet hath not power that is strength enough to subdue them So some perhaps haue might and strength enough to gouern rule another mans wife another mans Children or another mans seruants ouer which he hath no power that is authoritie And againe Fathers haue authoritie ouer their owne Children all Husbands ouer their own wiues and all maisters ouer their own seruants and yet all haue not power that strength and abilitie to rule them Q I perceiue by this which you haue saide that in Creatures these two may be separated one from the other and many times are but what are they in God A. In God they are not deuided but distinguished for he hath all power that is all authority ouer all things and he hath all power that is all strength force might and abilitie to doo all thinges with all thinges at his good pleasure And this power is not giuen him but he hath it in himselfe and of himselfe most perfectly absolutely and eternally Q. But of what power doe wee speake when we saie that God is almightie whether doe you meane his right authoritie or his strength and abilitie or both A. Both are in God essentially but when the scripture speaketh of Gods omnipotencie it meaneth so do we his strength and abilitie whereby he is able to do whatsoeuer he will not excluding his right Gods power many waies considered Q. If all power or might be in God tell me how manifold is this power which is attributed to God in the scriptures A. To speake simply the power of God is but only one and a most simple single thing which is his essence substance yet for diuers respects it is said to be manifold it may be considered two waies First as it worketh alwaies and can worke in God himselfe for God in himselfe doth alwaies vnderstand wil loue c. Seondly as it worketh out of God himselfe in the creatures as when he created all things doth now worke in gouerning all things and can worke if it please him infinite things And of this working of Gods power doe the scriptures properly speake when they call God Almightie Q. How many waies may Gods power be considered as it worketh in himselfe A. 1 Two waies First as it is common to all the 3. persons in Trinitie that is a power wherby God the Father the Sonne and the holie Ghost doth vnderstand himselfe loue himselfe and worke in himselfe And these actions doe not differ from the essence of God for that in God there is nothing which is not his substance 2 The other working in God himselfe is that by which the Father doth beget eternally a Son of his owne nature and substance equal to himselfe And this power of begetting the Sonne of God is proper onelie to the Father and not to the Sonne and holie Ghost Q How many waies do you consider the power of God working out of himselfe A. That power which hath relation or respect to things created is two fold The first is a power absolute whereby he is able to do whatsoeuer he will The other is a power actuall whereby hee doth indeed whatsoeuer he will Q. Where doth the scripture speake of the absolute power of God by which he can do more then hee doth if he would A. Yes
secrete will be knowen or no A. If he doth reueale it it may Q. How doth God reueale his secrete will A. Two waies Sometimes by his Spirite as when he shewed his prophets many of his iudgements that were to come Sometime by the thing it selfe which hee willeth or by the effects of his will as when a thing doth fall out which was before vnknowen As for example a man doth not know before it come whether he shalbe sicke or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Q. Shew me what is our duetie in respect of this secret will of God A. Our duetie is two-folde First we must not curiouslie search after the knowledge of it but worship reuerence it Secondly before it be made manifest by the effectes wee must generallie rest quietly in the same Q. Shew me how by an example A. Thus A Christian must resolue with himselfe whatsoeuer the Lord will doe with me whether I liue or die whether he make me rich or poor c. I rest content with his good will and pleasure Q. What must we do when his wil is reuealed vnto vs A. Then much more we must rest in it and bee thankfull for it as Iob was who saide The Lorde hath geuen taken euen as it pleased the Lord. and so foorth Q. What call you the reuealed will of God A. The reuealed will of God is twofolde The one is that which is properly reuealed in the law that is what God requireth to be done of vs and therefore it is called the lawe And after this we must enquire The other is in the Gospell which sheweth Gods will towards vs and what he hath decreed of vs in his eternall councell as touching our saluation How God his wil is reuealed Q. God indeede by his Lawe hath made it knowen what his will is that of vs must bee done and fulfilled But hath he reuealed in his word what is his will and pleasure towards vs A. Yea he hath so and that is proued by these places of scripture following Ioh. 6.40 Ephe. 1.5 Matth. 3.17 Ioh. 5.39 And after the knowledge of this will of God we must diligently enquire Q. But whether may this will of God be knowne of vs or no A. Yes it may For as it is reuealed in the scriptures so it is also confirmed sealed before our eyes in the Sacraments and the daily benefites which we receiue from the Lord. Q. And is this sufficient to perswade vs to beleeue his will A. No for except the lord doth persuade vs by his holy spirit we shal neither belieue it nor know it as appeareth by these places of scripture 1. Cor. 2.16 Matth. 11.25 But if we haue the spirit of God there is no need to go vp into heauen or to go beyond the sea to know it because the word is near vnto vs in our hearts as Paul saith Rom. 10.16 For touching the matter of our saluation the wil of God is so clearly laid open in the preaching of the gospel that it needes not to be more cleare Q. If at any time wee cannot know nor vnderstand this will of God as touching our saluation in whom is the fault A. The fault is in our selues and the reason is because we are carnall and naturall and destitute of the spirit of Christ. For Paul saith The carnall and naturall man cannot perceiue the things of God but if the spirit of Christ doth come open our vnderstanding and correct our affections we can no longer doubt of his will And therfore the Apostle immediatly after addeth and saith But we haue the minde of Christ. Gods will reuealed to the Elect. Q. Whether is this will of God made knowne to euerie one of Gods children particularly or no A. Yes it is For Paul hauing the spirit of Christ saith that this will of God was manifested vnto him when hee saith Christ loued mee and gaue himself for me And to the Corinthians he saith But God hath reuealed therein id est the ioyes of heauen to vs by his spirite Q. How doth this proue that wee can haue this knowledge A. Verie well For if all the elect are led by the same spirit that Paul had it will also perswade them of this will of God aswell as Paul Q. But how prooue you that they haue the same spirite A. That the same spirit is giuen to all the elect I proue it out of the Prophet Esay who saith thus My word my spirit shall not depart from thy mouth nor from thy seede for euer which is such a blessing as no blessing can bee desired in this world greaters more excellēt nor more heauenly For when wee are once armed with the knowledge of this will of God wee shall passe through fire and water without anie danger wee ouercome the world death and triumph ouer our enemies as Paul did How the will of God is but one Q. Whether are there more willes in God then one or no A. The will of God in some respects is but one and in some respects it is manifold Q. How is it but one A. For the better determining of this point we must first consider how many significations there be of this word Will in God 1 It signifieth the facultie or abilitie of willing and this facultie or abilitie of willing in God is God himselfe and the very essence of God and so his will is but one 2 It signifieth the act it selfe of willing and if it be so taken it is also but one For God doth in one and that eternall act will whatsoeuer hee will 3 It signifieth the free decree of his wil concerning either the doing or the suffering of anie thing to be done if we take it in this sence the will of God is still but one and that eternall and immutable Q. May we call the decree of Gods will the will of God A. Yea very well as the Testament of one that is deceased is called the last will of the Testator because it is the firme and last decree of the Testators will and minde concerning the disposing of his goods And the scriptures do make the wil of God and the counsell or decree of his wil to be all one as appeareth in these places following Esay 46.10 Act. 4.27.28 Ioh. 6.40 How the will of God is manifold Q. How is the will of God manifolde A. There be two respects cheeflie for which respectes the will of God is said to be manifolde or more then one First for the diuers kindes of thinges which God doth wil hereof it is that it is called some time the will of God concerning vs and sometime the will of God done by vs. The first is his fauour and loue towards vs in Christ Iesus in which he willeth and decreeth that we shalbe saued through
for it is most properlie attributed to God Q. When is our anger good A. When it is such as the scripture attributeth to God and commendeth to men when it saith be angrie but sin not How we sin in our anger Q. How manie waies is sinne committed in our anger A. Three waies first when we are angrie for no cause or for a light cause 2. When wee are angrie with sinnes as they are iniuries offered to our selues but not as they are against God 3. When wee turne our anger against our brethren the persons of men which is due against their sinnes Q. What is the second vse that wee must make of it A. Secondlie Gods anger serueth to raise vs vp from securitie Q. What is your third vse A. Thirdlie we must not be slouthfull when we see the signes of Gods anger and his wrath comming but vse ordinarie meanes to preuent it Of the hatred of God Q. Whether may hatred bee properly attributed to God or no A. Yes it may for the scriptures do saie of God that he hateth iniquitie Psal. 5.5 Obiection If loue bee properlie attributed to God then is hatred improperlie attributed to him for hatred is contrarie to loue and besides that hatred is an euill passion of the minde and therefore it cannot be properly attributed to God A. For the vnderstanding of this question we must note that hatred which is attributed to God may be considered two waies 1. As it is such as is in vs and so it is indeede verie improperly attributed to GOD. For in vs it is a passion and a griefe of the mind but in God is no passion 2. It is to bee considered as the scriptures doe teach it to be in God and in that sense in which they doo attribute it to him and if we take hatred in that sence then it is properly attributed to God Three things vnderstood by Gods hatred Q. Declare then in what sence or signification the Scriptures doo speake of hatred as it is attributed to God A. In the Scriptures the hatred of God hath 3. significations 1 It signifieth his deniall of good will and mercie to eternall saluation I haue hated Esau that is I haue reiected him and haue not vouchsafed him that fauor grace which I haue shewed vpon Iacob And we also are said to hate those thinges which we neglect and vpon which we wil bestow no benefite nor credite but do put them besides other things and therefore it is saide If any man come to me and hate not his father and mother wife and children c. he cannot be my disciple that is he that doeth not put all these thinges behinde mee and neglect them for mee so that the loue that he beareth to them must seeme to be hatred in comparison of that loue which he must shew to me And in this sense it is properly attributed to God Q. What is the second thing that is vnderstood by the hatred of God A. Secondly it signifieth the decree of Gods wil to punish sinne and the iust punishment it selfe which he hath decreed as in Psal. 5.6 and in Iob. 30.21 Thou turnest thy selfe cruelly against mee and art enemy vnto me with the strength of thy hand that is thou doost so sore chastice me as if thou didst hate me And in this sence also it is properly attributed to God for it is proper to God to take punishment of sinners and it is a parte of his iustice Q. What is the third signification of this word A. Thirdlye it is put for Gods displeasure for those things which we hate do displease vs and in this sence also it is properly attributed to God for it is the propertie of a most iust iudge to disalowe and to detest euill aswell as to allow and like that which is good And this may be confirmed by two reasons 1 It is the propertie of him that loueth to hate detest that which is contrarie to himselfe and to that which he loueth for loue cānot be without his contrarie of hatred and therefore as the loue of good things doth properly agree to God so doth also the hatred of euill things as they are euill 2 It is manifest by Dauid that it is no lesse vertue to hate the euill then it is to loue the good And this hatred of sinne as it is a vertue and a perfect hatred cannot be in vs but by the grace of God For euery good gift is from aboue c. And there can be no good thing in vs but it is first in God after a more perfect manner then it is in vs. Whom God doth hate and whom not Q. Now shew vs against whome or what this hatred of God is bent and against whom it is not A. God is said in the Scriptures to haue hated three things 1 The reprobate before they were created 2 The same reprobate when they are become wicked and vngodly 3 Wickednes it selfe Q. How is it means that God should hate the reprobate before they were created A. He is said to hate them euen before the worlde was not simplye but in comparison of the elect for as he is saide to haue loued th'elect because he would their euerlasting happines so he is saide to haue hated the reprobate because he would not vouchsafe them the same happines but did reiect them to eternall woe and that in his iust iudgement although hidden from vs. Q. How is God saide to hate them when they are created and become wicked men A. Two waies First so farre foorth as he detesteth them for their iniquitie and hatred against God for he hateth not their nature which he made himself but the sinne which cleaueth and dwelleth in their nature so God doth hate and abhorre the wicked themselues not as they are men but as they are wicked and rebellious for euery one both in soule and bodie is good as hee is created of God Secondly God is said to hate the wicked men when he doth punish their impietie and hatred against his Maiestie with many plagues both spirituall and corporall both temporal and eternall Therefore the Psalmist after he had saide Thou hatest all them that worke iniquitie presentlie he addeth in the next verse Thou shalt destroy them that speake lyes the Lord will abhorre the bloudy and deceitfull man to shewe that for God to inflict punishment vpon the reprobate and vngodlye is to hate them and to hate them is to destroy them Q. How may it appeare that God hateth iniquitie A. That is most cleer for he doth destroye it in the reprobate by eternall condemnation and he doth take it from the elect by iustification yea he doth so hate sinne that to take it away from his elect and chosen Children he hath laide it vpon his owne Sonne Iesus Christ and hath condemned it in his flesh as Esay saith whereby God hath shewed not only vnspeakeable loue towards his elect
but also a most holy and perfect hatred against sinne Q. Doth God neuer hate and detest his elect and chosen A. Indeed he is often angry with them as a louing Father and doth oftentimes seuerelye chastice them but he neuer hateth them Q. How proue you that he neuer hateth them A. I proue it by good reason for his loue towards them is perpetuall and constant therefore it cannot be that he should hate them at any time Againe he doth neuer deny them his mercye but doth shew mercie vnto them after they haue sinned for he doth endue them with faith and repentance and so doth pardon their sinnes therfore he doth not hate them Q. If he doth not hate them why doth he so seuerlye afflict them A. Hee doth that of his loue which he beareth towards them for the Scripture saith whom he loueth he correcteth and therfore he correcteth them because he loueth them that they might not be dāned with the wicked world See 2. Sam. 7.14.15 and Psal. 89.30.31.32.33.34 The vses of Gods hatred Q. What is the vse of all this doctrine A. First wee learne hereby that it is a great vertue and acceptable to God to hate wickednes and wicked men themselues not as they are men but as they are wicked and vngodly as David did And we are no lesse bound to hate the enemies of God as they are his enemies then to loue God and those that loue him and if we doe so then we must also flye their companye and haue no frendship or fellowship with them Secondly we are taught hereby that we must distinguish between mens persons and their sins and not to hate the persons of men because they are the good creatures of God but their sinnes we must hate euery day more and more And this we are taught by the Apostles precept in 2. Thes. 3.6.14.15 Certain questions and answeres declaring the right vse of the Law Question HAuing alreadie spoken of the ceremoniall and iudiciall partes of Gods law It remaineth now that we consider of the morall part of Gods law viz. the ten Commandements But before we come to the true sence and meaning of euerie commandement I would haue you to shewe mee why the law of God that is the ten commandements must be rightly vnderstood of vs A. It is necessarie that we should vnderstand euerie point of the law of God that so we may know Christ Iesus to be a Sauiour indeed vnto vs and that so wee maye perceiue the length bredth and depth of his mercies and that so wee may be brought to embrace them accordingly Q. And cannot that be without the speciall knowledge of the law A. No for the greatnes of our sin and corruption discouereth the riches of his mercy fauour towards vs. Q. And shall wee see how great our sin and corruption is by opening the meaning of euerie commandement A. Yea then we shall also see that our affection is an vtter enemie to the obedience required in the same Q. And what shall we be the better A. We may if God giue grace be the better for it two waies 1 When we see so much rebellion and iniquitie as it were bleeding in euery part of vs euen to death it will make vs with speede seeke to Iesus Christ the onely Phisition of our soules 2 When we shall see consider how many and how dangerous wounds he doth cure in vs we wil neuer forget nor smally account his death but alalwaies worthely magnifie the greatnesse of his grace and mercie towards vs. Q. Why we all knowe that wee are sicke and diseased of sinne is not that sufficient to make vs seeke to Christ A. No it is not inough to know that we are diseased and not well but we must know a number of diseases to be growing vpon vs euery one of which doeth threaten present death before wee can be so carefull as wee ought in seeking to Christ. Q. Then belike it is not inough to say wee are all sinners A. No but we must know how many parts be infected and how dangerous the infection is Q. What meane you by that A. I meane that sinne must be vncased and vnfoulded in vs and all the branches of sinne must be laid open to our consciences by opening the lawe Q. Doth the law only shew the greatnes of our sinne A. No but it wil shew vs also the eternal wrath of God flaming out against vs and euen hel it selfe readie to receaue vs for our transgression so dangerous is our infection and so necessarie is the vnderstanding of the law Q. What is it not inough to see the greatnes of our sinnes A. No but we must also see the infinite punishment of our sinnes Q. Why this is inough to driue men to despaire Is it not A. Not the sight of our sinnes but the want of faith in the merits of Christs death breedeth despaire Q. VVhether must the law be taught alone or no A. No not the lawe onelie for then wee shalbe left comfortlesse nor the Gospell only for then we will waxe too presumptuous but both must goe together the one to humble vs and cast vs downe and the other to comfort vs and to rayse vs vp againe by Iesus Christ for whosoeuer will goe to heauen must goe by hell Q. Can we not be truely humbled without the knowledge of the lawe and of our sinnes by the law A. No for it is with vs as it is with some notable malefactor Q. How is that A. For example A theefe being charged with his theft at the first he will stande to iustifie him selfe and will aske no fauour of any but when euidence and iust proofe come in against him and he seeth by the law nothing but death then will he humble himselfe crie for mercie and sue for a pardon Q. And is it so with vs by nature A. By nature euery one is geuen to flatter himselfe and to qualifie his owne faults and to haue a confidence in his owne works but when we see our owne miserable estate by the lawe wee will then geue ouer our holde and betake our selues wholie to the mercie of God in Christ Iesus Q It should seem by your speech that we are not humbled by nature A. No For by nature we all like well of our selues and which God doth most abhorre wee waxe proude of those good things which God worketh in vs and by vs. Q. How prooue you this that you say A. That it is true it appeareth first by the confession of the Apostle Paul himselfe Secondly by the Romishe Church which fighteth so stoutly in defence of mans merites Q. And what conclude you by these two examples A. I conclude that this doctrine of humbling and submitting our selues vnto God will not so easilie enter into flesh and bloud and therefore we must haue the law of God opened to humble vs and so to driue vs vnto Christ Iesus Q. Is there any