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.
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
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