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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76964	A plaine & profitable catechisme whereunto is added a sermon preached upon Exod.23.2. / By that reverend and judicious divine Mr James Bacon, late minister of Burgate in Suffolke. Now first published by his son in law H.W.	Bacon, James, minister of Burgate, Suffolk.; Perkins, William, 1558-1602.	1660 (1660)	Wing B344; Thomason E1853_3; Thomason E1853_3*; ESTC R210346	58,042	143

nature of God When of unholy we are renewed by the holy Spirit to the Image of our Heavenly Father and made holy when all vitious qualities are purged out of our hearts in some good measure and all gracious habits which are the seeds of a vertuous life are planted in us then we are said to be sanctified 2 Pet. 1.4 Eph. 4.22 23 24. 2 Cor. 7.1 Gal. 5.22 Q. Is the Sanctification of a Christian perfect in this life A. No although Sanctification be of the whole man yet the whole man is not fully and perfectly sanctifyed The justification of a true Believer is perfect but his sanctification is imperfect in this life Here we receive but the first fruits of the Spirit and this Sanctification of the Spirit begun here encreaseth daily untill it be fully perfected in the life to come Rom. 8.23 2 Thes 2.13 and 1 Pet. 1.2 Rev. 22.11 Q. What are the parts of Sanctification A. They are two Mortification and Vivification Q. What is Mortification A Mortification is the first part of Sanctification wherein the old man by the applycation of Christ his death and Buriall is crucified and buried in a Christian Rom 6.3 4 6. 1 Pet 4.1 Gal 5.24 Q. What is Vivification A. Vivification is the quickning of one that was dead in sinne or a daily rising to newnesse of life by the power and vertue of Christ his Resurrection Eph. 2.5 Rom. 6.4 5. Phil. 3. vers 10. Q. What shall such as are truly sanctifyed find in themselves A A spirituall battell a continuall conflict between corruption dying and Righteousnesse rising and growing in them Rom. 7 Gal 5.17 Q. Doe not the good workes of the Children of God that are truly sanctifyed merit at Gods hand eternall life and Salvation A No verily the best workes which the children of God performe are no more then due debt they are no way beneficiall to God they are no way comparable to the glory that shall be revealed and therefore they cannot Heaven yea the good works of the holiest men are stained with many imperfections and therefore the children of God have more cause to condemne themselves for their good workes then to expect to be justified before God and to be saved by them Luk 17.10 Psal 16.2 Job 22.2 35.7 Rom 8.18 2 Cor 4.17 Is 64.6 Psal 143.2 Job 9.15 Q But are not good workes necessarie then to Salvation A Although good workes cannot merit heaven though they cannot justifie us is Gods fight yet they are in their kind and order necessarie I say in their kind and order namely good workes are necessarie not as causes of salvation but as fruits and inseperable companions of true faith and as markes in the way to Heaven Yea good workes are as the way that will leade us to the Kingdome of Heaven Eph. 2.10 Q Seeing the good workes of the best children of God are stained with imperfections and seeing good workes are not meritorious tell me therefore what encouragement hath a Christian to be fruitfull in good workes A. Although corruption cleaveth to the best of our good workes yet seeing this pollution is taken away by the Intercession of Christ and so our good workes become acceptable to God in Christ Jesus the consideration hereof should make us zealous of good works Exod. 28.36 37 38. 1 Pet. 3. vers 5. Titus 2. vers 14. Againe although good workes be not meritorious yet there are many good ends and necessarie uses of good workes which should excite Christians to bring forth the fruits of holinesse righteousnesse in abundance Tit. 3.14 Q What are the necessarie uses of good works What are the ends a Christian may ayme at in doing good workes A. We must abound in good workes 1. That we may glorifie God our Heavenly Father Mat 5.16 Joh 15.8 Phil 1.11 2. That we may adorne the Gospell of Christ our Lord and Saviour Phil. 1.27 Ephes 4.1 Col. 1.10 1 Thes 2.12 3. That we may testifie our thankfulnesse to God and to Christ Rom 12.1 2 Cor. 7.1 4. That we may testifie manifest the truth sinceritie of our faith Mat. 7.16 17. Jam 2.20 5. That we may make our effectuall calling election sure 2 Pet. 1.5.10 2 Tim. 2.21 6. That we may confirme our weake brethren Rom 14.19 7. That we may be patterns to others and excite them to imitate our example 2 Cor. 9.2 8. That we may winne such as are yet unconverted and even provoke them to embrace the truth 1 Pet. 3.1 9. That we may at least stop the mouths of such persons as cannot be wonne 1 Pet 2.15 The fifth PRINCIPLE Q. WHat are the ordinarie and usuall meanes for obtaining of Faith A. Faith commeth only by preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer The Exposition Q. What are the parts of this principle A. This Principle layeth downe two things First the meane or the instrument of getting Faith viz. The Word preached Secondly the Meanes whereby faith being once bred in us is nourished strengthned and increased which are these 4. the same Word preached the Sacraments and Prayer Q. Is the Word preached the meane or instrument both of begetting and increasing faith A. Yes the Word is both the seed that breedeth and the milke that feedeth Faith in us See 1 Pet. 1.23 2.2 Rom. 10.8.14.7 Jam. 1.18 Act. 20.32 Rom. 1.17 Q. Is it in the power of the Word being faithfully preached to worke faith A. The word is not able of it selfe to worke Faith in the heares of it The Word is not the principall worker of Faith but a powerfull Instrument whereby the Lord worketh faith in the hearts of his children The same allmightie power which raised up Christ from the dead doth create this grace in the soule Hence it is that although many heare the Word faithfully preached yet but a few even the Elect only believe Se Act 13.48 and Tit. 1.1 Rom 10.16 Joh 12.37 38. Isa 53.1 Rom 1.16 Ephes 2.8 Isa 57.19 Eph. 1.19 20. Mat 13.11 Q. Seeing the Lord is the principall worker of Faith may not a man expect to have saving faith wrought in his heart without attending upon the Word preached A. No for the Lord delighteth to worke by his own Meanes as the Word cannot work Faith without God so God will not worke Faith without it Luk. 16.21 Q. Seeing the word is both the Seed and the Foode of Faith tell me therefore how ought wee to heare the word preached that we may profit by it A. Before we come to the publick Ordinance we must prepare our selves to goe to the place of Gods presence When we are come to the house of God we must remember we are in Gods presence and behave our selves as before him After we have heard the Word we must meditate of that which we have heard we must hide it and lay it up in our hearts and endeavour to practise it

of our sinnes Lam 3.40 Psal 119.59 Rom 3.20 7.7 Jam 1.23 Q. What is the second A. When we have found out our sinnes we must get mournefull spirits broken and contrite hearts for them we must mourne for them with a godly sorrow See 2 Cor 7.9 10 11. Jam 4.8 9. Joel 2.13 Zech 12.10 Psal 51.16 17. Jer 31.18 Mar 14.72 Luck 7.38 Q What is the third A. When we are truely humbled for our sinnes we must make an ingenuous and particular Confession of them to God our Father we must Judge our selves for them we must flee to the Throne of Grace and implore merey and forgivenesse Prov 28.13 1 Joh 1.9 Psal 32.3 4 5. 51.14 Ezr 9.6 14. Neh 1.6 7. 1 Cor 11.31 Psal 51.1 Psal 130.3 4. Q. What is the fourth A. We must promise and covenant to forsake our sinnes and firmely resolve to reforme our waies for the time to come Prov 28.13 Isai 1.15 17. 55.7 Psal 51.13 119.116 Q. But every one is ready to say that he repenteth of his sinnes tell me therefore how may a Christian know whether his repentance be sound and hearty or no A. Sound Repentance consisteth in an inward change of the heart and affections and an outward change of the life and actions and therefore if we find this double change in our selves if we find in our selves a true hatred of all sinne and an unfained love of God and goodnesse with an earnest desire of universall Reformation if we have renounced the practise of every grosse sinne and allow not the least infirmity we see in our selves then we may conclude our Repentance to be sound and hearty Psal 101.3 119.97 113. Psal 40.8 Rom. 7.22 Psal 119.5 6 101 112. Heb. 13.18 Act. 19.18 19. Luk. 19.8 Rom. 7.15 16 19. Q Why is Knowledge required in every worthy Communicant A. First because the other Sacramentall graces presuppose Knowledge Secondly because the Administration and Receiving of this Sacrament is a publike and solemne part of Gods worship wherein many sacred duties are joyned together now knowledge is a grace that is needfull to guide a Christian in the performance of every Christian duty and therefore this that is so great and weighty a Duty can never be performed aright without a good measure of knowledge Q. What knowledge is required in every worthy Communicant A. That a Christian may be fit to receive this Sacrament 1. He must have a competent knowledge of the common grounds principles of Christian Religion 1 Joh. 2.20 2. He must understand the doctrine of the Sacraments in generall and have a distinct knowledge of this Sacrament of the Lords Supper Q. Why is Faith required in every worthy communicant A. 1. Because this Sacrament was ordained to be a spirituall meanes to confirme strengthen our weake faith Rom. 4.11 2. Because Christ and his saving benefits cannot be received without Faith whosoever presumeth to come to this Sacrament without Christ Joh 1.12 Ephos 3.17 Q. What kind of Faith is required in a worthy receiver A. That kind of Faith which maketh a true Believer will also make a worthy Communicant now that is not an Hystoricall but Justifying a particular Faith such a faith as giveth firme and particular assent to the truth of this Proposition Christ loved me and gave himselfe for me Gal. 2.20 Joh 20.28 Psal 20.1 Isai 25.1 Q. What is the office of Faith in this Sacrament A. To behold and to receive Christ and to feed upon the Body and Blood of Christ For Faith is that spirituall eye whereby the true Believer seeth Christ and discerneth the Lords Bodie and that hand of the soule whereby the true Believer receiveth Christ and that mouth of the soule whereby the true Believer feedeth upon the Bodie and Blood of Christ in this Sacrament Joh. 8.56 Heb. 11.1.27 1 Cor. 11.29 Gal. 3.1 Joh 1.12 Joh 6.35 Q. Why is love required in every worthy Communicant A. 1. Because Christ provided this Heavenly banquet not for strangers but for those of his own Family for his own Disciples Now mutuall love Charitie is the Cognizance of a true Disciple Joh. 13.35 1 Joh 3.14 and 4.7 2. Because we cannot upon good ground expect to have the forgivenesse of all our sinnes sealed up unto us in this Sacrament except we bring Christian Charitie in our hearts Mat. 6.14 15. and 18.35 Mar 11.25.26 Luk. 6. vers 37. 3. Because this Sacrament was ordained to be a seale as of our union with Christ our head so of our Communion with all the true Members of Christ 1 Cor. 10.16 17. 1 Cor. 12.12 13. 4. Because Charitie is the Rule of all gracious actions 1 Cor. 16.14 Q. What rules of love are we to observe when we intend to come to the Lords Table A. These two Rules prescribed by Christ are diligently to be observed viz. 1. If he hath ought against thy neighbour if thy neibour have offended and wronged thee forgive him Mar. 15.25 Mat 5.44 Luk 6.27 28. Mat. 18.21.22 2. If thy brother hath ought against thee if thou hast any way offended grieved or wronged thy brother goe reconcile thy selfe unto him then come to the Lords Table Mat. 5.23 24. Rom. 12.21 Q. Hitherto of the Sacraments tell me now what is Prayer A. Prayer is a pious Colloquy and humble Discourse with God wherein we lift up our soules and expresse the desires of our hearts unto God as to our heavenly Father 1 Sam. 1.13.15 Psal 25.1 62.8 Mat. 6.6 9. Q. How may we expresse the desires of our hearts unto God A. The Lord understands the language of the heart as well as of the tongue and therefore we may expresse the wishes and desires of our hearts both by vocall and by mentall Prayer Rom. 8.27 Mat. 6.8 Q. What is mentall Prayer A. It is the expression of the mind by secret ejaculations by sighes groanes See Ex. 14.15 Neh. 2.4 Ps 79.11 Rom. 8.26 1 Sam. 1.13 Q. What is a vocall Prayer A. It is the expression of the mind in words when our tongues are the true interpreters of our hearts opening and uttering our inward defires unto the Lord. 1 Kings 8 22 23. Joh 17.1 Q. Is there any Rule left us by which we ought to frame our Prayers A. Yes the Prayer which Christ taught his Disciples commonly called the Lords prayer is both an absolute Prayer in it selfe which we may and ought to use and also a perfect Platforme of Prayer All our Prayers are to be framed according to this Patterne Luk 11.1 2 3 4. Mat. 6.9 c. Q. What are we generally to consider for the right performance of this duty in Prayer A. That we may rightly performe this holy and heavenly duty these foure things are to be considered 1. To whom we are to pray 2. In whose Name 3. In what manner 4. For what persons Q. To whom are we to pray A. To God alone Psal 38.9 50.15

29. 2 Chron 20.7 8 9 c. Neh 1.8 9 11. Exod 32.10 11 12 13. Luk 11.13 Mat 26.39 Mat. 8.2 Rom 1.10 2 Sam 15.25 26. Q. Tell me more particvlarly what things may lawfully be asked of God in prayer A. Christ in that perfect patterne of prayer which he hath left us hath made a briefe collection of all such things as are good and lawfull to be asked in Prayer and comprized them in six Petitions of which the three first respects Gods glory the three last our own good Mat. 6. Luk 11. Q. How are these three petitions which respect Gods glorie distinguished A. The first petition concerns Gods glory it selfe in these words Hallowed be thy Name Mat. 6.9 The second concerns the meanes of his glory in these words Thy Kingdome come vers 10. The third concernes the manifestation of it in these words Thy will be done in earth as it is in Heaven vers 10. Q. How are the other three which respect our own good distinguished A. The fourth petition concerns our bodily life in these words Give us this day our daily bread Mat 6.11 The other two concerne our spirituall life The fifth our Justification in these words Forgive us our debts as we forgive our debtors v 12. The sixth our Sanctification in these words Leade us not into temptation but deliver us from evill vers 13. Q What is Thanksgiving A An humble and heartie acknowledgement of Gods mercies bestowed on us and of those particular benefits which we have received from his bountifull hands rendering unto the Lord due praise and ascribing unto him Kingdome Power and glorie for ever 1 Cor. 20.10 11 12 13 14. Psal 9.1 and 29.2 Psal 66.1 2 3 8. and 96.7 8. Psal 103.1 2. and 111.1 Eph 1.5 and 5.20 Col. 3.17 2 Thes 5.18 1 Tim 2.1 Mat 6.13 Q Having distinguished prayer according to the matter thereof Tell me now what other Distinctions are there of prayer A Prayer is Publick or Private Ordinarie or Extraordinarie Q What is publique Prayer A Publique prayer is a solemne calling upon God in a publik place at a publike meeting of the Congregation where the Pastor speaketh and the rest of the Congregation going with him in mind at the Conclusion say Amen to testifie their Consent 1 King 8.22 23.55 c. Joel 2.16 17. 1 Cor 14.15 16 19. Deu. 27.14 15. c. Neh 8.1 6. Q What is private Prayer A. Private prayer is that which is made in any private place at any time as the private prayers of Families and the * secret prayers of particular persons 1 Tim 2.8 Luk 9.28 Zech 12.12.13 14. Act 10.30 and 1 Pet 3.7 * Mat 6.6 Mark 1.35 Gen 25.21 Q What is ordinarie prayer A Ordinarie prayer is that which is made dayly upon ordinarie occasions Gen 24.63 Dan 6.10 Psal 55.17 and 145.2 Act 10.2 Rom. 1.9 Q. What is extraordinarie prayer A Extraordinarie prayer is that which is made with more then ordinarie fervencie upon some special and extraordinarie occasion Unto this kind of Prayer the holy exercise of * Fasting is often annexed Gen 32.34 Hos 12.4 Ex. 32.32 Act 12.5 Lu 22.44 Heb 5.7 * Neh 1.4 5 6. Esth 4.16 Joel 1.14 Jon. 3.7 8. Lu 2.37 Act. 10.30 31. Q What motives are there to excite and provoke a Christian to the frequent and dayly performance of this dutie of Prayer A. These considerations following may be so many motives to prayer 1. Christ hath taught his Disciples how to pray and the Lord often calleth and inviteth his children to the performance of this dutie yea God hath commanded that we should performe his service to him continually that is frequently dayly at set times without intermission 1 Thes 5.17 Luk. 11.1 2. Mat 6.9 Psal 50.15 Can. 2.14 Isa 55.6 Mat 7.7 Luk 18.1 Eph 6.18 Phil. 4.6 1 Tim 2.1.8 Jam 5.13 2. The Lord hath made many large and gracious promises to those that call upon his Name See Psal 81.10 and 65.24 Ioel. 2.32 Rom. 10.12 13. Mat. 7.8 Ioh. 16.24 3. As the most compendious way for children to get any thing is to goe to their Parents and begge it of them so the readie way to obtaine any blessing temporall or spirituall is to goe to our Heavenly Father and by humble prayer to begge it of him Prayer is the key to open the storehouse of all Gods treasures and as it were the only hook whereby we reach all the blessings of God which otherwise would be out of our reach Mat. 7.7 Luk. 11.9.10 13. Psal 34.17 Psal 145.18 19. Ioh. 16.23 4. There is no exercise a Christian can performe on earth so heavenly as prayer It is no small priviledge that God in his Word vouchsafeth to speake to man But this is a greater priviledge that the Saints by prayer have free accesse to the Throne of grace and talke with God as it were face to face Hence prayer is said to be a familiar conference with God Heb. 4.16 Eccl. 5.2 5. Prayer doth sanctifye all Gods creatures to our use and without prayer the use and enjoying of all things we have is unlawfull to lay our hands upon any thing that is Gods whose all things are without asking them at his hand is a spirituall kind of felonie 1 Tim 4.4 5. Mat 14.19 and 15.36 6. The neglect of this dutie doth expose a man to the judgements of God and to the temptations of Sathan daily The Saints by faithfull prayer run unto God as strong Tower and commit themselves to his protection and so the Lord is an hiding place unto them Without prayer a Christian Souldier is not able to wield and use that spirituall armour aright which we are commanded to put on for our safegard and defence against the spirituall assaults of our spirituall enemies Se Ephes 6.11 12 13 18. Psal 79.6 Jer 10.25 Mat. 26.41 Prov. 18.10 Psal 50.15 Psal 18.2 3 6. and 27.5 Psal 91.1 2 4. Isa 25.4 The sixth PRINCIPLE Q. WHat is the estate of all men after death A. All men shall rise againe with their own bodies to the last judgement which being ended the Godly shall possesse the Kingdome of heaven but unbeliever and reprobates shall be in hell tormented with the divell and his Angels for ever The Exposition Q. What are the Parts of this Principle A. In this Principle three things are laid down which every Christian ought to believe First the generall Resurrection of our bodies at the last day Joh 11.24 Act 24.15 Secondly the end of this generall resurrection that all men may come to judgement 2 Cor 5.10 Thirdly what shall fall after the generall Resurrection and the generall Judgement viz. the definitive Sentence of Christ both touching the everlasting Salvation of the Godly and the eternall Damnation of the wicked shall be executed upon them Mat 25. Q. When the soules of the Godly are separated from their bodies by death what estate shall they be in till the Resurrection at the last day A.

are the Attributes of God A. They are those essentiall Properties which are attributed to God in Scripture that we may thereby the better conceive of his incomprehensible Essence Q. How may sorts are there of these divine Properties A. Two the Attributes of God are either Principall and incommunicable or Secondarie and communicable Q. What are the principall Attributes of God A. They are these absolute perfection infinitenesse and Immutabilitie Q. Why are these Attributes stiled incommunicable A. First because they are so proper to God that they are not communicable to any Creature Secondly because they are not only incommunicable themselves but make all the other Attributes of God incomunicable also Q. How are we to co nceive of Gods Perfection A. 1. God hath all excellencies in him in the highest degree and whatsoever facultie Vertue or propertie is attributed to God is absolutely perfect Genes 17.1 Mat. 5.48 Mark 10. vers 18. 2. Whatsoever excellencies are attributed to God are in him not by participation but originally and from himselfe Iam. 1.17 3. God is so good and perfect of himselfe that he hath all fullnesse of delight and contentment in himselfe and needeth nothing out of himselfe to make him blessed and happie and therefore he is stiled the Blessed God Mark 14.61 and 1 Tim. I. 11. Q. How are we to conceive of Gods infinitenesse A. God is infinite in Essence God hath neither Matter nor forme which are the propper limits of Essence and therefore his Essence is unlimited and infinite 2. God is infinite in Quantitie and greatnesse Here Immensitie and Ubiquitie are attributed to God 3. God is infinite in Time and this is called his Eternitie Q. What is Gods Immensitie A. It is a divine Attribute whereby is noted that God is without all dimensions God measureth all things but cannot himselfe be measured by any thing He is higher then heaven deeper then hell longer then the earth broader then the Sea Is 40.12 Jhb 11.8 9. And from this Immensitie of God flowes his Ubiquitie Q. What is Gods Vbiquitie A. It is a divine Attribute whereby is noted that God is without and within all places no where excluded no where included God fils heaven and earth with his presence and the Heaven of Heavens cannot containe him God is contained only in himselfe Psal 139.7 8 9 10. Isai 66.1 Jer 23.24 Q. What is Gods Eternitie A. It is a divine Attribute whereby is noted that God is before and after all times He is the first and the last without beginning and without end God is at all times yet without respect of time for one day is with the Lord as a thousand yeares and a thousand yeares as one day 2 Pet. 3.8 1 Tim. 1.17 Isa 40.28 and chap. 44.6 Rev. 1.8 11. Job 66. vers 26. Psalm 90. vers 2 4. Q What followes upon Gods Infinitenesse A. His immutabilitie God is therefore immutable because he is infinite Q. What is Gods immutabilitie A. It is a divine Attribute whereby is noted that God is in no sort mutable or changeable but continues alwaies one and the same without any manner of mutation alteration or change whatsoever Mal. 3.6 Psal 102.26 27. Jam. 1.17 Q What are the other Attributes of God which you called Secondarie and communicable A. They are these Life Understanding Will Power Holinesse Justice Mercie Truth and Fidelitie with many the like Q Why are these Attributes stiled communicable A. Because we may see some shadowes and glimpses of them in men and Angels Q. What is the life of God A. It is that divine Facultie whereby God after an incomprehensible manner liveth of himselfe moveth himselfe to his proper workes and communicateth life to others Deu. 5.26 Josh 3.10 Jer 10.10 Dan. 6.26 Act 14.15 1 Thes 1.9 Joh. 5.26 Dent 30.20 Psal 36. v. 9. Q. What is the understanding of God A. Gods understanding is the same with his Knowledge and wisedome it may thus be described It is that divine Facultie whereby God knoweth and comprehendeth himselfe and all things else after a perfect and divine manner Rom. 11.33 Psal 147.5 Mat. 11.27 1 Cor. 2.11 Psal 139.2 3 4. 1 King 8.39 Heb. 4.15 Q Tell me more plainly in what manner doth God understand all things A. God doth not understand all things successively or by discourse collecting one thing from another but he knoweth and comprehendeth all things by one simple and eternall act so that all things both past and to come are present before him Q What is the will of God A. It is that divine Facultie whereby God most freely approveth or disapproveth whatsoever he knoweth and willeth whatsoever may make for his owne glory And this will of God is the first and highest cause of all things See Psal 115.3 Eph. 1.11 Exod. 33.19 Mat. 11.25 26. 1 Cor. 10.5 Q. Doth not God therefore will a thing because it is good A. No Gods will is the rule of all Goodness and Justice because God willeth this or that therefore the thing is good and just not because it is good and just therefore he willeth it Dan. 4.35 Mat. 20.15 Rom. 9.18 Q. How are we to conceive of the power of God Almighty A. Gods Power or Omnipotencie is as it were the Instrument of his will it is that divine propertie whereby God is able to doe whatsoever he will yea whatsoever is simply possible for so perfect an Essence As for those things which imply and argue imperfection of nature or imperfection of Grace it were dishonourable for God to doe them and therefore he cannot doe them God cannot lye God cannot denie himselfe God cannot die c. not out of impotency or weaknesse but because these contradict the perfection of his divine nature Job 42.2 Psal 115.3 and 135.6 Mat. 19.26 Luk. 1.37 Tit. 1.2.2 Tim 2.13 Jam. 1.13 Q. What is Gods holinesse A. It is an Attribute generally noting the vertues of God and the puritie of his divine Nature God is so perfectly pure from sinne in himselfe that he cannot endure any sinne in his Creatures And this Holinesse of God doth appeare in his Justice Mercie Truth and other Vertues Isa 6.3 Heb. 1.13 Psal 5.4 Q. What is his Justice A. It is that divine Attribute whereby God is most just and Righteous in himselfe and exerciseth justice towards his Creatures as in rewarding and blessing them that doe well so in punishing them that doe evill Deut 32.4 Psal 119.137 and 145.17 Exod. 20.5.9 and 34.7 Rom. 2.6 7 8 10. 2 Thes 1.6 7. Q. What is Gods Mercie A. It is that divine Propertie whereby God hath compassion on them that are in miserie though they have offended him and readie of himselfe to pardon their offences and to help them This Mercie of God appeareth abundantly in his a Patience b Long-suffering and c Bountifullnesse towards Sinners Jud 10.16 Exod 34.6 7. Psal 103.8 9. c. Psalm 145.8 Mic 7.18 See Rom. 2.4 a Isa 1.24 Psal 50.21 Act 17.30 Rom 3.25 b