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
will sinne as it is a punishment of sinne that went before A. Yes he doeth and it is vsuall with God to punish one sinne with another as for example the hardning of Pharaos heart was a sinne in Pharao and God brought it vpon him not as a sinne but as a punishment of his former sinnes God doth not properly will sinne Q. You saide that in euery sinne is an action or deede which is either inward or outward whether doeth God wil that or no A. So farre foorth as it is an action onely God doeth will it but not the corruption and deformitie of the action for in him we liue moue and haue our being Q. But whether doeth God will sinne properly as it is a transgression of the law and a corruption in the action or no A. No he doeth not neither can he for it is against his nature and to this effect serue these places of Scripture following Psal. 5.5 Hab. 1.13 1. Iohn 1.4 And reason doeth confirme it many wayes for looke what God doeth will properlie he loueth and alloweth it but God hateth and damneth sinne as the Scriptures witnes therefore he doeth not will it properlie Againe he hath sent his sonne to take away the sinnes of the world and to destroy the works of the deuill therefore hee doeth not will them Lastly if God should properly will sinne then he must be the author of sinne but he is not the author of sinne for the Scriptures doe neuer attribute sinne vnto God but vnto the deuill and vnto men Q. But although God doeth not properly will sinne yet he doeth willingly permitte it doeth he not A. Yes But for the better vnderstanding how God doeth permitte sinne we must consider how many waies or in how many sences one is said to permitte a thing and that is three waies 1 To permit is sometime of two good things to graunt that which is lesse good as it were against our will as for example a man woulde bring vp his sonne in learning rather then in warfare or any occupation but because his sonne hath more minde to an occupation then to learning and doeth craue of his father to go to some occupation or to be a souldier rather then a Doctor his father doeth graunt him his desire but hee had rather haue him to be a scholer and this is a kinde of permission or suffering But this permission ought rather to be called a will in deede for that which is lesse good yet because it is good he doeth will it truely and approoue it and it is the true obiect of his will and it may be called a permission in respecte of that wil which had rather haue had the greater good Q. And is God said to permit sinne in this sence A. No by no meanes for sinne as it is sinne hath no shewe of good in it which can be compared with a greater good Q. Which is your second way of permitting A. 2 Sometimes to permitte is to graunt one euill to goe vnpunished that many and more grieuous euils may be preuented as many times Princes and magistrates are woont to doe And so some doe thinke that God hath graunted some sinne to bee done without daunger or threatening of punishment least more and more haynous mischiefes should els ensue Q. And are not you of that minde A. No God forbid I shoulde for the Apostles rule is both generall and true We must not doe euill that good may come therof lest we be damned iustly therefore no man may by the lawe of God admitte one sinne vnpunishable to auoyde another Q. What is your third way of permitting A. 3 To permitte doeth sometime signifie not to hinder and stoppe euill when one may and so God is said to permitte sinne because he coulde by his grace hinder preuent sinnes that none should be committed and yet he doeth willingly permitte vs in our nature to sinne That God doeth thus permitte sinne it is euident by these places Psal. 81.11.12 Acts 14.16 That hee doeth permitte them willingly and not constrayned thereunto these places doe shewe Rom. 9.19 Esa. 46.10 Q. For what cause doeth not God hinder sinne but permitte it A. Not without cause but that hee may vse our sinnes which is his infinite goodnes wisdome to his owne glorie for hereby his iustice in punishing of sinne and his mercie in pardoning of sinne is made manifest and knowen to the great glory and praise of his name Whether Gods will be mutable or no. Q. Whether doeth God alter his will as any time or no A. For the better vnderstanding of this question we must consider of two things 1 How many waies our will is changeable 2 The causes that moue vs to change our willes Q. Very well declare the first how many waies our wils be changeable A. The wil of any man is changeable two waies First when we begin to will a thing which wee did not will before Secondly when we leaue to will that which we willed before Q. Now shew what be the causes hereof and first why a man doth will that which he willed not before A. The causes of this be two First our ignorance because wee do know that to be good afterward which we knew not to be good before and then we will that which we could not before for ignoti nulla Cupido that is of that which is vnknowne there is no desire The second cause ariseth from the alteration of nature as if that which was hurtfull to vs at one time becommeth profitable to vs at another time then wee will haue that at one time which wee would not at another As for example In sommer our will is inclined to colde places but in winter our will is altered and doth affect or desire the warme Q. Whether is there anie such cause in God to make him change his will or no A. No neither of these causes can bee in God Not the first for that hee doeth most perfectly know al things from all eternitie Not the second for there is nothing in God for the which anie thing may bee founde to bee profitable or hurtfull hee is alwaies the same hauyng neede of nothing and therefore hee cannot will anie thing that is new to him and consequently his will is vnchangeable Q. But what saye you to the 2. waie of changing our willes that is of leauing to will that which before wee had determined whereof commeth that A For this there may be yelded two reasons First we do change our willes of our owne accord because the latter thing doth seeme to bee better vnto vs then the former Secondly beeing constrained or against our mindes we do oftentimes change our willes because our first counsaile was hindered by some crosse euent that it could not haue his due effect Gods Will is immutable Q. Whether are any of these two causes in God that for those he should change his will A. No
is so taken Q. From whence springeth this mercie of God A. The essence and being of God is most simple without any mixture or composition therfore in him there are not diuers qualities and vertues as there be in vs wherof one dependeth vpon another or one differ from another but for our capacitie and vnderstanding the scripture speaketh of God as though it were so that so wee may the better perceiue what maner of God how good our God is What is the cause of mercie in God Q. Wel then seeing the scriptures do speake so for our vnderstanding let vs heare whereof this mercie commeth A. The cause is not in vs but onely in God him selfe and mercie in God doth spring out of his free loue towardes vs. Q. Why do you saie out of the free loue of God are there more loues in God then one A. There are two kindes of loue in God one is where with the father loueth the son and the son the father which the holie Ghost beareth towards both the father and the son and this loue I call the natural loue of God so that the one cannot but loue the other but the loue wherwith he loueth vs is voluntarie not being constrained thereunto and therefore is called the free loue of God And heereof it commeth also that mercie is wholy free that is without reward or hope of recompence and excludeth all merit Q. How proue you that the mercie of God ariseth out of his loue A. That the loue of God is the cause of his mercie it is manifest in the scriptures 1. Tim. 1.2 Paul saluteth Timothie in this order Grace mercie and peace from God the Father and from the Lord Iesus Christ to shew that that peace which the world cannot giue the mercy of God is the cause of it the cause of his mercy is his grace and his grace is nothing els but his free fauour loue towards vs. The same order doth Paul obserue in Tit. 3.4 5. where he saith When the goodnesse and loue of God our Sauiour towards man appeared not by the workes of righteousnesse which wee had done but according to his mercy he saued vs c. First hee sets downe the goodnes of God as the cause of his loue 2. His loue as the cause of his mercy And 3. his mercy as the cause of our saluation our saluation as the effect of all And therfore there is nothing in vs which may moue the Lord to shew mercy vpon vs but only because he is goodnes it selfe by nature And to this doth the Psalmist beare witnesse saying That the Lord is good his mercy is euerlasting and his truth is from generation to generation Q. Towardes whom is the mercie of God extended or shewed A. For the opening of this point we are to consider that the mercie of God is two folde First generall 2. speciall God as a God doth shewe mercie generallie vpon all his creatures being in miserie and chiefly to men whether they be iust or vniust and so doth succour them either immediatly by himselfe or els mediatly by creatures as by Angels or men by the heauens by the elements and by other liuing creatures And this generall mercie of God is not extended to the eternall saluation of all although it be but temporarie and for a while Of this reade in Luke 6.36 Q. What saie you of the speciall mercie of God A. That I call the speciall mercy of God which God as a most free God hath shewed to whome he would and denied to whome hee would And this perteineth onelie to the elect and those which feare him for hee sheweth mercie vpon them to their eternall saluation and that most constantlie while he doth effectuallie call them vnto himselfe while hee doth trulie and freelie pardon their sinnes iustifie them in the blood of the Lambe Iesus Christ while hee doth sanctifie them to his owne glorie and doth glorifie them onelie in eternall life and of this speciall mercie we may reade in Eph. 2.4.5.6 Q. How great is the mercie of God A. It is so great that it cannot be expressed nor conceiued of vs that is proued by these scriptures following Psal. 145.9 Iam. 2.13 1. Cor. 11.32 Psal. 57.10 Q. How long doeth the mercie of God continue towardes vs A. Although the mercie of God bee great and infinite in Christ yet for that mercie which pardoneth our sinnes and calleth vs to faith and repentance by the Gospell c. there is no place after death but onlie while we liue in this world which is warranted by these places ensuing Gal. 6.10 Let vs doe good whiles wee haue time to shew that a time will come when wee shall not be able to do good Apo. 7.17 Bee faithfull vnto death and I wil giue thee a crowne of life to shew that the time which is giuen vnto death is a time of repentance and of exercising of faith and of workes but after death there is no time but to receiue either an immortall crowne if we haue bin faithfull or euerlasting shame if we haue beene vnfaithfull Besides these see Apoca. 14.13 Marke 9.45 Esaie vlt. 24. Luke 16.24.25.26 Matth. 25.11.12 Ioh. 9.4 The vses of Gods mercie Q. What vses may we make of Gods mercie A. First it serueth to humble vs for the greater mercie is in God the greater miserie is in vs. 2 We must attribute our whole saluation to his mercie 3 Wee must flie to God in all our troubles with most sure confidence 4 Wee must not abuse it to the libertie of the flesh in sinne for although wee might finde mercie with God after death for the mercie of God perteineth especiallie to those that feare him 5 The meditation of Gods mercie towardes vs should make vs to loue God Psal. 116.1 Luke 7.47 2 To feare God Psal. 130.4 3 To praise God for his mercies Psal. 103.2.3.4 6 It must make vs mercifull one to another Luke 6.36 Matth. 18.32.33 Of the iustice or righteousnes of God Q. What is meant in the scripture by the righteousnesse or iustice of God A. There bee foure principall significations of the word Iustice. Sometime it is taken for absolute goodnesse or for a vertue which conteineth al other vertues in it in full perfection wanting nothing that they should haue in euerie part and dutie And so it is taken in 1. Tim. 1.9 where Paul saith The law is not giuen to a righteous man For what law shalbe made for him that is without sinne and is filled with all vertues both in himselfe towardes all men Such a one is God who is most perfectlie good and goodnesse it selfe both in himselfe and of himselfe and towards others also therefore iustice is rightly attributed vnto God in the scriptures Q. What els is meant by iustice A. Secondlie it is put onelie for that honestie sinceritie and vprightnesse which is requried of
prooue them to be of God 6 The sweete agreement and consent of the scriptures doth proue it for one of them do not confute another as mens writings do our Sauiour Christ confirmeth them all 7 By their lawes which are for the thoughts and pearce the heart of man it is euident that they are of God for they require sacrifice but they prefer obedience they enioyne fasting but it is also from sinne They command circumcision but it is of the heart They forbid lusting coueting c. which is not to be found in any lawes but in his that searcheth the heart 8 The doctrine of the scripture is such as could neuer breed in the braines of men as three persons in one God God to become man Maries conception without the seed of man the making of all things of nothing the resurrection such like 9 The litle loue that most men do beare vnto them do proue them to be of God for if they were of flesh bloud then flesh bloud would loue them reade them practise them and euerie way regard them more then it doth for the world loueth his owne as our Sauiour Christ saith but we being but carnall earthly sauour not the things that are of God as the Apostle Saint Paul saith And vntil the Lord open our harts we haue no regard of them So likewise vntill we be borne againe of Gods spirit and become as new borne babes we haue no desire vnto them 10 The argument of the scriptures proueth them to be of God for they entreat either of the noble actes of God or of Christ or the saluation of mankinde 11 The sinceritie of those men which spake them and wrote them doth proue them to bee of God for they alwayes came in the name of the Lorde and spent their bloud in testimonie thereof 12 If the authour of the scriptures were not God it must be some creature If he were a creature he was either good or bad If a bad creature why forbids he euil so rigorously and commands good so expresly and makes his marke to ayme at nothing but Gods glorie and our good If hee were a good creature why doth he challenge to himselfe that which is proper to God onelie as to make lawes for the heart and to punish and reward eternally c If it bee no creature good nor bad it must needes be God Q. Are not the workes of God sufficient to teach vs what God is A. No they may teach vs that there is a God and leaue vs without any excuse but to know God rightly to our saluation we cannot without the scriptures Therefore Dauid hauing shewed how the heauens declare the glorie of God c. Hee presently maketh mention of his word saying The law of the Lorde is vndefiled conuerting soules c. Q. What doth the scripture teach vs concerning God A. That there is but one God Deut. 6.4 Esay 44. Psal. 18.31 Q. How els may it be proued that God is but one A. By the light of our nature and of common reason Q. What bee your reasons drawen from the light of reason A. There can be but one chiefe good and God is the same chiefe good therfore there is but one God 2 There can be but one first cause of all things which is God therefore there is but one God 3 The whole course of the world tendeth to one ende and to one vnitie which is God Q. How can that bee when there bee so manie sundrie things of diuers kindes and conditions and one contrarie to another A. That is true in deede but yet they altogether serue one God Q. Is that possible can you geue an instance hereof in some familiar resemblance A. Yea very well In a field there are many battels diuers standerds sundrie liueries and yet all turne head with one sway at once by which wee know that there is one generall of the field which commaunds them all Q. What is this to confirme your assertion that there is but one God ouer so many diuers and contrarie things in the world A. Yes for euen so in the worlde wee see diuers things not one like another for some are noble some base some hote some colde some wilde some tame yet all serue to the glorie of the maker and the benefite of man and the accomplishment of the whole world Q. And what gather you by all this A. That there is but one God which commandeth them all like the Generall of a field Q. If one God be the author of all why are there so many poysons and noysome beastes A. To this I answere three waies 1 They were not created noysome and hurtfull at the first but the sinne of Adam brought the curse vpon the creatures 2 Although God hath cursed the creatures for mans sinne yet in his mercie he doeth so dispose and order them that they are profitable for vs for poysons we vse them for physicke and the skinnes of wilde beastes serue against the cold c 3 The most hurtfull things that are might benefite vs if we knew how to vse them And wheras they annoy vs it is not of their owne nature so much as of our ignorance Q. And what doe you conclude by all this A. That they haue not two beginninges one good and another bad as some would imagine but one author thereof which is God himselfe alwaies most good and gratious Obiection Many are called Gods in the Scriptures as when Moses is called Pharoes god and magistrates are called gods therefore there be mo gods then one Answere There is a double signification in this word god for sometime it signifieth him who is by nature God and hath his being not from any thing but himselfe and all other things are from him such a God is but one only Q. Why then are Magistrates called gods A. For foure causes 1 First to teach vs that such must be chosen to beare rule which excell others in godlinesse like gods amongst men 2 To encourage them in their offices and to teach them that they should not feare the faces of men like gods which feare nothing 3 To shewe how God doeth honour them and how they must honour God againe for when they remember how GOD hath inuested them with his owne name it shoulde make them ashamed to serue the deuill or the worlde or their owne affections but to execute iudgement iustlie as if God himselfe were there 4 To teach vs to obey them as we would obey God him selfe for he which contemneth them contemneth God himselfe and we must not dishonor those whom God doeth honor Q. If there be but one onely God why is the deuill called the God of this world A. Because of the great power and soueraintie which is geuen him ouer the wicked whom God hath not chosen out of this world Q. Why is the bellie called a God A.
and 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
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