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
of the 2. person Q. What names are giuen to the second person A. He hath some names as he is the son of God He hath some names as he is man And he hath some names as hee is both God and man in one person Q. What names hath he as he is the sonne of God A. First onely begotten Sonne of God because he is onely begotten of the nature and substaunce of the Father Secondly first begotten not as though he begat any after but because he begat none before Thirdlye th'image and brightnesse of the Fathers glorye because the glorie of God which we cannot see in him is by his effects expressed in his sonne Fourthly the worde because euen as a man reuealeth the meaning of his harte by the worde of his mouth so God reuealeth his will by his sonne Q. What names hath he as he is man A. 1. Sonne of man because he was of the nature of man according to the flesh 2. Sonne of Dauid because he sprange of the linage and stocke of Dauid Q. What names are giuen him as he is both God and man in one person A. 1. Iesus that is a Sauiour because he came to saue the people from their sinnes 2. Christ that is annointed For he was annointed of God to be a Prince to rule his Church a Prophet to teach his church and a Priest to offer sacrifice for his Church 3. Mediatour aduocate because he praieth for vs to the Father and pleadeth our cause before his iudgement seate Q. What names are giuē to the holy ghost the 3. person A. The holy ghost who is the spirite of the Father speaking in the old Testament hath these names and properties 1. The good spirit because he is the fountaine of goodnes 2. The spirit of God because he is good and proceedeth from God 3. The finger of God because God worketh by him as a man by his hand 4. The comforter because he strengtheneth the weake harts of his Saints 5. The spirit of Adoption because he assureth our harts that we be adopted the Saints of God 6. The spirit of loue power sobrietie wisdome c. because it worketh all these things in vs. God is incomprehensible Q. Of what nature is God A. First by nature God is incomprehensible Q. What meane you by that A. I meane that God cannot be contained in any compasse of place as is a man or Angell or any other creature but he is in all places and filleth all places at once is beyond all compasse of place that we can imagine as appeareth by the testimonie of the Scriptures Q. Though the substance of God be incomprehensible yet his power and wisedome are not so are they A. Yes and whatsoeuer is in God is incomprehensible as may be prooued by the Scriptures Q. To what purpose and vse serueth this doctrine A. It serueth to driue all grosse and idolatrous conceipts of God out of our mindes 2. It detecteth and bewraieth the impietie blasphemie of the popish Church or any other persons whersoeuer who either by making of pictures as they thought of God or by maintaining of them being made or by suffering of them to stand still especially after it bee knowne haue thereby denyed God to bee incomprehensible For those pictures and resemblances of God which ignorant men haue forged in their owne braine doe tell vs and say that God may be comprehended and contained within a place yea in a small place or in anie place as a man or other creatures which is most high blasphemie against the maiestie of almightie God God is inuisible Q. What els is God by nature A. Inuisible that is he hath not bene seene with any mortall eye neither can any man possibly see God Q. How proue you that A. Two waies First by Scripture 2. By reason That no man hath seene God It is plaine set downe in 1. Iohn 4.12 That no man can see God It is as plainlie proued in Exod. 33.20 1. Tim. 6.16 By reason it is manifest First we can not see our owne soules which are ten thousand times a more grosse substance then God much lesse can we see God which is a most pure and spirituall substance Q. We reade in Gen. 18.1 that God appeared to Abraham And in Deut. 5.24 that he shewed himselfe to the Israelites therefore he is not inuisible how answere you this A. God gaue them in deede some outwarde sights wherby they might be certaine of his presence and therefore it is said that the Lorde appeared vnto them but his substaunce or essence they saw not For to know God perfectly is proper to God onely Q. We reade in Gen. 1.26 that man was made according to the image of God therefore God is visible for man is visible How answere you this A. The image of God consisteth not in the shape and figure of the bodye but in the minde and integritie of nature or as the scripture saith in wisedome righteousnesse and holinesse Q. To what vse serueth this doctrine A. For manie vses but especially to driue away all grosse conceites of God out of our harts and all pictures and similitudes of God out of our sight for seeing that God was neuer seene whereunto shall he be resembled Moses vrged this point hard and oftē to the Israelites saying Ye hard the voice but saw no similitude Take therefore good heede vnto your selues marke how he saith not take heed but take good heed And therefore take good heed For saith hee againe yee sawe no image in the day that the Lord spake vnto you in Horeb c. Now he cometh to the thing that they must therefore take heed of That ye corrupt not your selues and make you a grauen image or representation of anie figure whether it be of male or female c. Q. VVhat else is the nature of God A. By his nature hee is euerie where that is in all places of heauen and earth and the sea and hell and all at one time and this is witnessed by the Scriptures as well as the rest Q. Is God euery where bodily A. No for he hath no bodie Q Is God euerie where in speculation onely A. No. For he worketh in euerie thing which hee beholdeth Q. How then is he euerie where A. Hee is euerie were essentially For his essence is not contained in any place because hee is incomprehensible Q. Is he not halfe in one halfe of the world and halfe in the other halfe of the world A. No. But as the whole soule is wholy in euerie part of the bodie so God is whole and wholy in euerie part of the world 1 Obiection If God be euerie where essentially then he is in the most filthie sinke and puddle Answere To this obiection I answere three wayes First it is no abasing of the glory of his maiestie to say that hee
and that was that Israell should not be sent away by Pharao And so that was fulfilled As for the commaundement giuen to Pharao it was a doctrine to teach Pharao what he must haue done if he would auoide so many plagues and yet shewed him his dutie and what was iust and right to be done but it was no testimonie of the absolute will of God Q. Whether doth God will euill or sinne or no A. Before we can answere to this question we must consider of three things 1 How many waies sinne may be considered 2 How many things are to be considered in sinne 3 How many waies one may be saide to will a thing How many waies sinne is considered Q. Goe too then shewe first how many waies sinne is to be considered A. Sinne is to be considered in three waies 1 As it is of it selfe sinne and striuing against the law of God 2 As it is a punishment of sinne that went before for God doth oftentimes punishe one sinne with another 3 As it is the cause of more sinne following for one sinne doth beget another as one Deuill called 7. Deuils Q. Now declare how many things you do consider in sinne A. In euery sinne there be 3. things 1 The action and that is either inward or outward The action which we call inward is threefolde either of the minde as euill thoughts or of the hart as euill affections and desires or of the will as an euill choise or consent to sinne The actions which we call outward are the actions or workes of the sences fighting against the law of God The 2. thing in euerye sinne is the deformitie or corruption of the action that is when the action doth decline from the rule of Gods law and this properly is sinne or the forme of sinne The third thing in euery sinne is the offence or guiltines therof wherby the partie offending is bound to vndergoe punishment This guiltines and obligation wherby we are bound to vndergoe the penaltie of sinne hath his foundation in sinne it selfe but it ariseth from the iustice of God who in his iustice rewardeth sinne with death as iustice indeed giueth to euery one his due Q. Now come to your third point and shew how many waies one is said to will a thing A. Wee are saide to will a thing two waies either properly for it selfe or improperly for another end Q. What meane you by a proper willing of a thing A. We do will a thing properlye for it selfe or for it owne sake when the thing which we will or desire is of the owne nature to be wished and desired as for the body health food apparrell and such like or for the Soule faith repentance pacience c. We doo will a thing improperlye when the thing which we will is not of it selfe to be wished but yet we will haue it for some good that may come thereof as for example we will the cutting of some member of the bodye not because of it selfe it is to be wished but for the health of the body which doth followe that cutting Q. What difference is there betweene these two willes A. There is great differēce for those things which we wil properly we loue approue them we incline vnto thē and we delight in them but that which is knowen of it selfe to be euill our will is not carried vnto that with loue and liking but doth decline from it and wheras a man willeth a member of his bodye to be cut or cut off wee maye rather call it a permission then a willing and yet a willing permission Q. You haue shewed how many waies sinne is to be considered how many things are to be considered in euery sinne and how we are saide to will a thing now let me heare what you say to the matter in question that is whether God doth will sinne or no A. Before I answere directly to your question I think it not amisse to shewe what euerye one must carefully take heed of in answering to this question for in answering there is danger Q. Let me heare what dangers must be auoyded in answering A. There are two and euerie one must auoyde them and sayle betweene them as between two dangerous rocks The first is this wee must take heede least we make God the authour of sinne by affirming that he willeth sinne as the Libertines doe and as Adam did for that were the next way not onely to put of our sinnes from our selues and lay them vpon God but also to cast of all conscience of sinne and all feare of God then the which nothing can be more blasphemous against God or pernicious to our selues Question What is the second thing to be auoyded Answere The other is this wee must take heede that wee affirme not any euill to be in the worlde which God knoweth not of or whether God will or no for that were to denie Gods omnipotencie and all knowledge Question These are two dangerous rockes and heresies indeede but nowe Iexpect a direct answere to the question Answere That cannot be at once but by going from point to point according to our former distinctions of sinne and willing Quest. Very well Then declare first of all what thinges God doeth properlie wil which of themselues are to be willed A. God doeth first and chieflie will himselfe that is his own glorie and maiestie as the end for which all things are and this hee is saide to will properly that is he loueth it aduanceth it and delighteth in it to this purpose serue all those Scriptures which commande vs to sanctifie his name and to aduaunce his glorie as in Esai 48. 11. Pro. 16.4 Rom. 11.36 1. Cor. 10.31 Secondly besides him selfe he doeth properlie will all other things which he made and which he doth himselfe in so much as he doth approue them loue them as appeareth by these places following God sawe all that he made and it was good and therfore gaue a commandement that one should preserue another by multiplying and increasing Againe it is said Whatsoeuer the Lord wil that he doeth therfore whatsoeuer he doth that he will And although hee hateth euill yet he doth properly will and loue that good which commeth of euill that is his owne glorie and the saluation of his people Q. Whether doeth God will punishments or no A. Yea his will is the first and efficient cause of all punishment which is proued by this reason argument Euery good thing is of God Euery punishment being a worke of iustice is a good thing therfore euery punishment is of God and hee doeth will it Q. What say you then to the words in Ezechiel I will not the death of a sinner A. That place is to be vnderstood onely of the elect for properly indeed God doth not will their death therfore to keep them from death meaning eternal death he geueth them repentance Q. Whether doeth God
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