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
reason for the scripture saith that God sawe euerye thing that he made that it was good this is not spoken generally of all but specially of euerye one creature Againe reason makes it manifest by three examples in the Scriptures First Adam gaue to euery liuing thing a proper name according to his proper nature wherby it appeareth that Adam had a distinct and a particular knowledge of euery thing How much more then had God this especiall knowledge of euery particular thing who gaue to Adam whatsoeuer wisdome and knowledge he had Secondly Salomons wisedome was so great that he was able to dispute and did thereby dispute of the nature of all trees plants fishes foules wormes beastes and all naturall thinges as one that was most skilfull in them How much more then doth God know all things and their natures particularly who gaue such wisedome to Salomon Thirdly our Sauiour Christ saith of the Father that all our haires be numbred by by him and that a Sparrow falleth not vpon the ground without the will of our heauenly Father if not without his will then not without his knowledge Q. Whether doth God know all the motions of our willes and our thoughts A. Yea God doth certainly know the motions of the wil the thoughts of the hart in all men and the issue of them all which is manifest by these places of Scripture following Gen. 6.5 Psa. 94.11 Pro. 21.1 Ier. 17.9.10 Hereof it is that we cite him to be a witnes of our harts when wee sweare by him Q. Whether hath God the knowledge of all euils or no A. God knoweth all euils and sinnes which lye lurking in all mens harts and this is manifest by these places of Scripture following Gen. 6.5 Psa. 69.6 Iob. 11.11 Psa. 90.8.9 Q. What if he did not know all these euils A. It is not possible but he must know them for two causes 1 First if he did not his knowledge were imperfect 2 Secondly if he did not know them he could not be a iust iudge neither could he reward euerye one according to his workes and thoughts which two to affirme were vngodly and blasphemous Obiection That which is nothing cannot be knowen but sinne and euill is nothing for it is nothing els but a taking away or failing of the good and it is a meere corruption therfore sinne and euill cannot be knowen of God Answere We know what is euill and we know euill thinges and we doe discerne them from good thinges but wee knowe euill onely by his contrarie that is good as we know nothing by some thing darkenes by light death by life sicknes by health vice by vertue Thus by the knowledge of good euill is knowen euen to vs and therefore seeing as God who is the cheefe good doth by himself know all good things he must of necessitie also know and vnderstand all the euill that is in all good things God knoweth those things which are not Q. Whether may God know those thinges which are not A. God knoweth the things which are not and he doth also truelye knowe the thinges which shall neuer come to passe Q. What reason can you yeeld for this A. The reason is because he knoweth al things by his essence therfore he knoweth all thinges which are subiect to his diuine essence and power and therfore also are possible but shall neuer come to passe Q. But doth hee knowe them eternallye or in time A. He knoweth them all eternally that is for euer and for euer he knew them and doth know them as the Scripture doth testifie Q. Can you make this manifest by any earthly comparison A. Yea a builder by vertue of his arte doth conceiue in his minde the forme of a house which house he wil neuer builde how much more can God doo the same for God can make more worldes and he knoweth that he can and yet he doth it not Againe although there were neuer an Eagle in the Cittie yet we can conceiue in our mindes what an Eagle is much more doth God know all thinges which are not in act and which neuer shalbe Obiection This is something which you say but your last similitude of the Eagle doth not holde for therefore we keep the knowledge of an Eagle in our mindes though all be gone because the similitude of the Eagle which was sometime in the Cittie doth remaine still in our mindes and vnderstandings But what similitude can there be in the minde of God of those thinges which are not which neuer were and which neuer shalbe Answere Yes the very essence and being of God is a similitude of all those things which may be if he will which hee must needes knowe for he doth most perfectlye know him selfe And thus if wee consider his power or almighty essence al things should be done which he can doo and doth know Q. Then whether is his knowledge and power the cause of all thinges which are which haue beene and which shalbe A. The onelye foreknowledge of God alone which the Grecians call Theoretica Scientia that is a knowledge beholding all things is not the cause of things But his foreknowledge with his will which the Grecians call Practica Scientia that is a working knowledge that is the cause of thinges Q. Whether may the knowledge or wisdom of God faile or be deceiued at any time or no A. The knowledge of God is most certaine and cannot any way be deceiued for all thinges are knowen of God as they are and all thinges are as they are known of God and therfore his knowledge cannot any way be deceiued Obiection But thinges doo often change and alter and therefore they are not alwaies as they are knowen Answere A. Although thinges be changed and altered yet God doth know thereof and although they change and alter yet his knowledge doth neuer alter nor change neither is it vncertaine The knowledge of God is alwaies the same Q. Whether may the knowledge which God hath be encreased diminished or altered A. No it cannot it is alwaies the same firme and constant and can by no means be encreased deminished nor altered for he neither forgetteth any thing nor is ignorant of any thing neither is any thing new vnto him for the Scripture saith that all thinges are alwaies manifest in his sight Saint Iames saith With God is no change nor shadowe of change therfore his knowledge is alwaies one and the same And Salomon saith Many deuises are in a mans hart but the counsell of the Lord shall stand Q. But if his knowledge be alwaies one and the same why doth the scripture say that the Lord will forget our sinnes and blot them out of his remembrance and remember them no more A. These and such like phrases of speech are not to be vnderstood of the simple knowledge of God as though he should know them no more but of his iudiciall knowledge vnto punishment
euery man according to his place state and condition wherein he is And so a man may be good and iust in his office and vnreproueable also and yet may offend in other things Q. Make your meaning manifest by some example A. A man may be called a iust a good husband which doth not faile in anie point of his duetie towards his wife and yet the same man may bee an vniust father because hee faileth in his dutie to his children Or a man may be a iust magistrate and yet but a bad Christian. Q. And may it be attributed to God as a vertue which declareth one to be iust according to the state and condition wherein he liueth A. Yea verie well and most properly for no man doth beare himselfe more iustly and vprightly in his office then God doth in his gouernment according to the diuers persons which he doth represent for he hath taken vpon himselfe the person of a iudge of a father of a teacher of a spouse c. In all which and in the rest God doth shewe himselfe in such a sort as no creature can behaue himselfe And therefore hee is worthelie called in the Scriptures not onely a righteous god but also a righteous Lord a righteous iudge a righteous father a righteous king and Sauiour c. Q. For what els is iustice taken A. Thirdly this worde Iustice or Righteousnes is restrained to a speciall vertue which is called particular iustice and it is either distributiue or correctiue and in one worde it giueth to euerye one his right of which Paule speaketh Rom. 13.7 and in this sence it is most properly attributed to God also Q. What els is signified by the name of Iustice A. Fourthly and lastly by iustice is vnderstoode truth it selfe and faithfulnes in words and promises and he is said to be iust of his word which performeth so much as he promiseth in which 〈…〉 sence it is to be taken in 1. Iohn 1.9 and in Psal. 31.1 Deliuer me in thy righteousnes that is in thy faithfulnes or as thou hast promised And in this sence it is most properlye attributed to God also for none is so iust and faithfull as he is who loueth righteousnes and hateth vnrighteousnes as the Psalmist saith in Psal. 11.5.7 And who only is true when all men are liers as it is Rom. 3.4 How many waies one is iust Q. Is this sufficient to shewe how God is properlye called a iust God A. No but besides this that hath bene spoken we must consider that one may be iust or righteous in what sence soeuer iustice be taken 3. maÌ„ner of waies viz. either by nature by grace or by yeelding willing and perfect obedience to God and his law Q. How may one be righteous by nature A. Two waies either by himselfe and of himselfe in his own essence being or else dy the benefit of another to be either made righteous or borne iust Q. Who is iust by nature in himselfe and of himselfe A. None but God onely as Christ saide none is good but God onely Q. Who is made iust by nature A. That was Adam in the beginning because he was 〈◊〉 iust and in 〈◊〉 whole nature was righteous and good Q. Who do you call iust by grace A. All the elect which are redeemed by the death of Christ and that two waies 1. Because the righteousnes of Christ is imputed vnto them and so by grace and fauour in Christ their head they are iust before God 2. Because of grace and fauour they are regenerated by the holy Ghost by the vertue of whose inherent righteousnesse and holinesse they are made holie and iuste and whatsoeuer they doe by it is accepted as iust for Christs sake Q. Whome do you call iust and righteous by yeelding willing and perfect obedience to God and his law A. No man in this world after the fall of Adam as he was man euer was or can be iust after that manner How the elect and Christ are iust Q. Why then are so many called iust in the scriptures as Dauid Iob Zacharie Elizabeth c of whoÌ„ it is said they walked in the waies of the Lord and were iust men A. They might be called iust and righteous foure waies 1 In respects of their willes and endeuours because their study and endeuour was to be righteous 2 In respect of the wicked by way of comparison 3 In the sight and iudgement of men because the worlde could not charge theÌ„ with vniust dealing as was Samuell 4 They are called iust because they were accompted iust and their imperfect obedience as also of all the elect is accepted with GOD for most perfect righteousnes for Christ his sake Q. What say you of Christ how was he iust A. Our Lord and Sauiour Iesus Christ is most perfectly iust and righteous euery maÌ„ner of way 1 As he is God he is in his own essence of him selfe and by himselfe most iust euen as the Father is and eternall righteousnes it selfe 2 As he was man he was iust by nature because he was conceiued without sinne and so was borne iust and righteous 3 By vertue of his vnion with his diuine nature which is eternall righteousnes it selfe he is most iust 4 By receiuing the giftes of the holye Ghost without measure he is most iust Lastly he did most perfectlye obey the law of God and most absolutely did keepe the lawe of God therefore that way also he is most iust and righteous Q. What conclude you vpon all this A. I conclude that forasmuch as God only is in his owne essence and nature by himselfe and of himselfe eternall iustice and righteousnes therfore this attribute of iustice or righteousnes doth most properly agree to God The iustice of God is fourefolde Q. Well you haue shewed how many thinges iustice is put for as also how many wayes our wayes bee sayde to be iust now declare how manye sortes Gods iustice is or how many waies he is iust and righteous H. Although indeed the iustice of God be but one and his verie essence yet in diuers respectes it may be said to be fourefold or it may be â—oure waies considered Q Which is the first way that God is iust and righteous A. First as the Lord of all things hauing most free authoritie and not bound to any he woorketh some things and those things are most iust and righteous Q. What things are those A. They are these and such like 1 He decreed from all eternitie to create all things 2 Of his own free will and according to his eternall purpose he suffered all men to fall into sinne and death 3. He decreed eternally to choose some of theÌ„ to eternall life and in his time appointed to free them from their sinnes and death eternall by Iesus Christ. 4 He determined to cast the rest into euerlasting torments and that most iustly because his will caÌ„not be vniust and God himselfe is iustice and
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