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
the impudencie the theftes the whoredoms the filthie mouthes and vnnaturall affections of the wicked in the 21. verse he sets down the cause of al to be this Thou thoughtest saith God that I was like thy selfe to let vs see the fruites of such as know not the nature of God but make an idoll of him and thinke him to be as a man and a good fellow like vnto themselues When the Prophet Esai wold shew the cause of the Iewes idolatrie he saith that the ignorance of God is the cause therof and therfore labouring to draw them from their idolatrie he doth it by describing vnto them the true God Read from the 18. verse to the ende of the chapter When the lord shewed Ezechiel the abhominations of the auncients of Israel he vsed these words Sonne of man hast thou seene what the auncientes of the house of Israel do in the darke euerie one in the chamber of his imagerie for they say The The Lord seeth vs not The Lord hath forsaken the earth to shew that the cause of their iniquitie was their false perswasion and ignorance of God for although they knew that there was a God yet they tooke him to bee but as a man that could not see them in the dark and that he was in heauen idly not medling with the things vpon earth Thus you heare how the Prophets with one consent do crie out and tel vs if the ignorance of God is the cause of all impietie and vngodlinesse And that it bringeth eternall damnation in the end is plainly testified by the Apostle S. Paul who saith in 2. Thes. 1.7.8 That the Lorde Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring vengeance vnto them that do not know God and obey not the gospell of our Lord Iesus Christ. Where the Apostle sheweth that disobedience to the gospell floweth from the ignorance of God because we cannot obey him whom we know not and the reward of both is the iust vengeance of God As this is plainly proued by the scriptures so it is no lesse euident by the light of naturall reason For when such a conceipt shal once come into our minds that God is as man and hath no more power then a man no more wisedome then a man no more iustice no more mercie no more truth no more goodnesse then a man hath we are far inough of from the true feare and seruice of God For then we feare him as a man wee serue him as a man then the which nothing can be more blasphemous nor intollerable For as an idle scholler lookes on his booke only when his maisters eye is vpon him so the wicked onelye feare God and that with a slauishe feare when they perceiue sensibly by some plague that gods hand is vpon them Whereas the godlie who know what manner of God they serue they feare to offend him at all times and in all places because they know him to be euerlasting and euery where c. The Papists haue thought do think God to be like a man and so they picture him and so they serue him so they feare him and so they loue him And therfore in their temples they prouide for his eyes goodly sights and glorious shewes of guilding and painting c. To delight his eares withall they haue curious piping and singing for his smelling they haue their censings and perfumes and so is al their whole seruice of God in outward shewes onelye as if god were a man in deede which filthy doctrine of theirs ariseth of their grosse vnderstanding of the Scriptures and word of God Then by this time beloued Christians I hope you see how needfull it was for me and how necessarie it shalbe for you to labour that wee maye bee instructed and builded vp in the true knowldge of God that so we may be the better able to make straight steppes vnto Godlines Otherwise if we be not instructed in the waies of God when we shalbe exhorted to serue him we wilbe ready to answere with the wicked of whom Iob speaketh Iob. 21.15 Who is the almightie that we should serue him and what profite should we haue if we should pray vnto him Throughout my booke for the most part I haue onelye quoted the places of scripture which I haue added for the profe of euery point and not expressed the words of the places themselues partely for the auoiding of tediousnes but speciallye because I would haue you take occasion by searching for them to be better acquainted with the scriptures then you haue bene hetherto And seeing as for your benefite beloued bretheren in the Lord Iesus and at the request of some of you which heard me I haue aduētured to make these my poore labours publique to the viewe of all and subiect to the censures of all I beseeche you that as at the first hearing of them you were generally desirous of them so now you would vouchsafe the reading of them to your further profit and encrease in the true sauing knowledge of god The lord almighty make our loue aboūd in all knowledge and iudgement and the same God sanctifie our knowledge and make our affections holye that we may discerne things that differ and that we may be sincere and without offence vnto the comming of the Lord Iesus that we may be filled with the fruites of righteousnes which are by Iesus Christ vnto the praise and glorye of GOD. Amen Your seruant for Christ his sake W. Burton That there is a God Question WHereof doth all diuinitie consist Answere All Diuinitie consisteth of knowledge and practise Q. Whereof is all knowledge A. All knowledge is either of the Creator or Creature Q. How may the Creator be knowne A. That we may know the Creator it is requisite that we consider First whether there be a God or no. Q. Why is this question first A. Because the scripture saith he that cometh to God must beleeue that God is Q. Haue any called this into question at any time A. Yea so saith the Prophet Dauid but hee sheweth also that it was by wicked proud and foolish men whose liues were nothing els but abhomination and corruption Q. But what say you to it whether do you thinke that there is a God or no A. Yea I am out of doubt thereof and that there is a God it may be proued many waies 1 First by his worke of creation for who could make the heauens and the earth and the sea and all that is in them but God 2. By the preseruing of thinges created as for example man is preserued by breade c. which is no better in it selfe then earth and yet if he eate earth he dieth the reason hereof is because God blesseth the one giuing it foison and power to nourish more then the other and this makes me thinke that there is a God 3 If we shall obserue in Gods workes an
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
righteousnes it selfe 5. He doth an infinite number of things in his secret will or counsaile whereof we can giue no reason but only because it so pleased him as to harden some and to soften other some to elect some to reiect others al which he may by the right of a creator and Lord ouer all things and yet remaineth in them all most iust righteous which also is ratified by these places following Psal. 145.17 Ro. 9.14.15 Math. 20.15 Rom. 9.21 God is a iust iudge and yet most free Q. What is the rule of Gods iustice A. His own free will and nothing els for God doth not alwaies a thing because it is iust but therefore any thing is iust that is iust because God will haue it so and yet his will is euer ioyned with high wisdome as for example Abraham did iudge it a most iust and righteous thing to kill his innocent Sonne not by the Lawe for that did forbid him but only because he did vnderstand that it was the speciall will of God and he knew that the will of God was not onlye iust but also the rule of all righteousnes Q. Which is your second waie that you saye God is iust A. Secondlye God doth infinite things as he is the God of all as well of the reprobate as of the elect and all these his workes are most iust and righteous Q. What workes or things are those A. As to create all thinges to conserue all things to gouerne all things to cause his Sunne to shine and his raine to fall vpon all both good and bad and to doo good vnto all for that God is the God of all is nothing els but to be the maker of all preseruer of all the gouernour ruler of all and a benefactor to all So God is set forth in Esay 46.4 1. Tim. 4.10 And this righteousnes of God is his great and infinite goodnesse for it is of his infinite goodnes that hee maketh all gouerneth all and doeth good to all Qu. Which is the thirde way that God is iust and righteous An. Thirdly God doeth some thinges as hee is the God of the elect onely and that is after a more speciall manner then to be the God of all and for this cause is he called the God of Abraham and of his seede that is of the elect And when he speaketh of the elect he calleth himselfe not onely their God but also their father their sauiour their husband and their spouse to shewe that after a most excellent sort he is their God more then he is of other men And therfore he is called their righteous father Q. What is this speciall iustice which hee sheweth to his elect A. 1 It is his speciall goodnes and mercie from whence as from a fountaine springeth our election calling iustification and glorification by Christ. 2 It is his speciall trueth it is the accomplishment and fulfilling of all his promises made to Abraham and to other of our forfathers wherby he bound himselfe to saue vs in Christ. Q. Which is the fourth respect for which God is called iust and righteous A. Fourthly we holde that God doth something as a Iudge who geueth to euery one according to his works and so we cal God a iust God a most righteous iudge And that God is a iudge of all and righteous in all his iudgements it appeareth by these testimonies of the Scripture Psal. 7.8.11 Psal. 50.4.6 2. Tim. 4.8 Q. Haue you any more to say concerning this last iustice or righteousnes of God A. Yea concerning this iustice of God we must note two things 1 That it is vpright and perfect 2 That it is free Q. What meane you when you say it is perfect or vpright A. I meane first that God as a most iust Iudge doeth not onely iustifie and acquite the righteous condemne the vnrighteous but also doth loue righteousnes and hate iniquitie Psal. 5.5.7 2 As it is the propertie of a iust Iudge to geue to euerie one his due setting all couetousnes and all respect of persons aside and chieflie to the poore and afflicted so the Lord doeth and hath promised to heare the poore and desolate when they crie vnto him if they cannot gette iustice amongst men vpon earth and this he doth without rewarde and without respect of persons as it is in Deut. 10.17.18 Exod. 22.27 Question What meane you by saying that it is free Answere I meane that he is not as a Iudge that is sworne but as a Lorde most free whose will is iustice and righteousnes it selfe and so may at his pleasure either absolue besides the lawe or punish a fault more gently then the greatnes of the fault doeth require Question But why doeth God spare some and punish some more lightly then their sinne deserueth if he be an vpright and a iust Iudge A. Because he is a most mercifull God whose mercie exceedeth his iudgement And to be mercifull is proper to God not as he is a Iudge but as he is a God Q. But why doeth he deferre their punishments A. Not to let the wicked goe vnpunished but as he is slowe to anger so he wil pay home and increase the punishment when it doeth come Againe there is one certaine day and that is the last day appointed wherein God shall take iuste punishment of al the wicked and vngodly which goe to their graue without repentance Q. But seeing that all men haue sinned why is not euerlasting death awarded to all but to some euerlasting life A. Euerlasting death is not due to all because some are freed from their sinne by the death of Christ in whome God hath punished all their sinnes Q. If life be due to them shew by what right they shal haue it A. It is due to them being iustified in Christ and made the children of God they are also become heires of the kingdome and God in geuing them eternall life doeth shew himselfe not only mercifull but also iust of his promise Q. If God be iust and righteous in all his waies why did hee will the Israelites to take away the Egyptians goods and yet forbiddeth vs such things in his law A. These things are contrarie to his law if they be done by men onely but if God doeth them they are most iust and most agreeable to his will for creatures are bound one to another but God is bound to none Q. If God be iust in all his waies why doeth he reward the wicked and punish the godly A. In the wickedest be some good things and in the godliest be some euill things and God hath promised to rewarde vertue and to punish sinne wheresoeuer he findeth it Therfore he rewardeth the good yet his owne good in the wicked with temporall blessings and punisheth sinne in the godly but their owne sinne with temporall punishments but eternall torments are reserued in hell for the wicked and eternall blessings are reserued in heauen for the godlie
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