other thing whatsoeuer and procureth to himselfe more pleasure happines theÌ„ he doth to any creature Yea it is his will that according to this rule this affection of loue in the godly be squared to wit that they loue those most in whom they see a greater measure of goodnesse and godlinesse and bee more inclined towards them to doo any manner of good vnto them then to any other as it is Psal 16. 3. All my delight is in the saints on earth euen to those that are excellent And so Gal. 6. 10. Sect. 4. BY this doctrine of the loue of God wee may easily gather what hatred the contrary affection is to wit a motion or act of Gods will declining and abhorring the person wherein euill doth preuaile And first for the cause or ground of Gods hatred wee must hold that God doth not hate or abhor any creature vpon the meere motion of his owne will for his will neither doth nor can mooue eyther towards or from any creature but vpon good and iust cause taken euen from his owne nature Wee know that God of himselfe loueth all his creatures euen because they are his owne workmanship and therefore good and woorthie to bee both liked and loued as immediately after the creation hee behelde them and seeing them to be good and excellent euery one in his proper kinde he powred downe his fauourable blessing vpon them euen as the deawe and raine falleth vppon the hearbes and flowers of the fielde whereby they waxe faire and flouâ—ish Neither did God eyther play the dissembler in pretending loue to all his creatures whereas hee hated many of them or yet is he a changling to turne his loue into hatred but as once hee did so alwaies hee doth both loue and blesse the creature which hee seeth to bee good Yet if the creature at any time become euill and bee not as it was made by him but as it hath beene marred by it selfe not bearing any longer his excellent and glorious image but some other moÌ„strous shape then it cannot bee loued any longer but must incontinently be hated of God Yet God is the same that hee was and not a whit altered but the creature hath chaunged his place and condition and is remooued and as it were transplanted out of Gods pleasant paradice in the which it did flourish amidst the foure riuers of the blessings of God into a wide wilde desert where it being schorched with the burning beames of gods curse withereth for want of water and beeing cleane dried vppe is become most deformed Gent. I could well agree that loue should haue place in God both in his nature and in his actions for as hee is the chiefe and the very fountaine of all goodnesse so it seemeth very meet that hee should extend his goodnesse to all his creatures by doing good vnto them all according to their seuerall kinds but for this affection of hatred I do not see how it can so well agree to the nature of God it being by nature euill and contrarie to the louâ— of God for the which he is so renowmâ—d And therefore mee thiâ—kes it were better for you to passe ouer in 〈◊〉 this head of doctrine as it were to 〈◊〉 it cut as a foule blemish which in my 〈◊〉 disgraceth this faire picture of Gods nature which you haue so carefully drawne Sch. If you graunt the one you cannot deny the other for as God is good so hee must maintaine and vphold his goodnesse against euill by hating and abhorring it yea by confounding all the maintainers and vpholders of it For it is as necessarie naturall to God to abhorre euill generall and to hate it in the particulaâ— subiects as it is to him to inclin to good and to loue it in his creatures Gent. You will haue much ado to perswade me that God hateth any although I confesse you make a show of argument to proue it but before we argue the matter I would knowe whom and how God hateth Sch. Indeed the state of the question would bee agreed vpon before disputation and it may easily be known if you call to mind that which hath been said of the loue of God for first the reasonable creature onely is the subiect as of the loue so also of the hatred of God for of all the creatures in the world the reasonable onely can be and is euil The reason hereof is because all other things as they were created good so they continue in that state of goodnesse and in respect of it are in some sort loued of God although not in that degree of perfection and excellencie God hauing for the sin of man withdrawne from them some part of it But man hath cleane forsaken that state and standing wherin he was placed by God and lost that goodnesse for the which hee was so beloued of God Yea not onely so but also hee hath made an exchange of the said goodnesse for the contrarie naughtinesse of knowledge obedience for ignorance errour rebellion and contempt yea of the whole image of God for the vgly shape of Sathan and so is iustly become odious to God to whom before he was dearely beloued Gent. Belike man was created in a woorse estate then the rest of the creatures for they were sure to continue in the state of the loue of God and in happinesse from the which we see that man is most miserably fallen and that into y e hatred of god as you wold haue it I coÌ„fesse y â— as now y e case staÌ„deth with him man is in a farre woorse estaâ—e then any vnreasonable creature And that it were farre better to be a brute beast or a sencelesse stone then a man out of the fauour of God for who had not rather without any comparison with theÌ„ want the sweete sense of the loue of God as all the reasonable creatures do which eyther haue no sence at all or at the least no sence of God then to feele the heaâ—ie burthen of the wrath of God and would not chuse not to bee happie with them rather then to bee miserable with man Yet if we compare their first estates togither we shall find that mans estate was farre more excellent then theirs in that hee was created in the fruition of all pleasure and happinesse of the which their nature is not capable And what though hee were created in the possibilitie of being miserable from the which the other creatures are exempted Who would refuse the offer of riches honour fauour and loue made by his Prince vpon this condition that if hee were found to bee traiterous rebellious and disloyall hee should not onely bee depriued of all the aforesaid benefits but also be most shamefully and miserably toâ—tured and tormented to death Gent. That is it I lookt for you haue madâ— a very good reason against your selfe for protest vnto you I haue alwaies carried this minde that I had rather liue in a meane and
command any thing contrary to his written word this argueth no change or contrarietie in his will but onely that God is not nor will bee bound to any law Lastly the wil of God differeth from the will of the creature in that it onely inclineth it self naturally and necessarely to that onely that is good whereas the willes of the creatures although they do incline to good only as we see in the elect angels yet it is not of nature necessitie but of grace so of contingencie For naturally their wil is free as wel to euill as to good neyther is it possible that the wil of any creature should be otherwise howsoeuer by grace the assistance of God it continue in affecting only that which is good But the wil of God doth necessarely mooue to good onely because whatsoeuer God willeth it is therfore good because he willeth it his wil being the square rule of good so that whatsoeuer agreeth to it that is good as contrariwise if it dissent from it it is to be accounted euill Hence it coÌ„meth that God when he willeth and commandeth any thing contrary to the morall law as when hee did bid Abraham kill his sonne the Prophet Hose to company with a harlot and the Hebrewes to spoyle the Egyptians or in that he decreeth that their shall be sin in the world yet in so doing he willeth nothing but that which is good for by willing it he maketh it good Yet in proper speech these actions of men although commaunded by God are not to be accounted the proper obiect of the will of God the which we must needs thinke to haue a larger scope and obiect yea a more excellent obiect then are a fewe particular actions of meÌ„ For the proper obiect of gods will is that wherevnto it doth totally eternally and naturally incline and tend as wee knowe the obiect of mans will to bee apparant good and pleasure this beeing the scope wherat our nature doth wholly ayme to preserue it selfe in a good and pleasant estate In like manner the good whereat Gods will doth wholly ayme is his owne glorie the maintaining aduancing and inlarging of it is that which he doth desire aboue all things to this end and purpose are all his counselles creatures and actions to be referred in this being obtained as in his chiefe good pleasure happinesse he doth delight and rest contented CHAP. IIII. Of the attributes of God called his affections Sect. 1 Gent. WHat is therebesides in the faculties of the soule attributed to God fit to expresse resemble his nature vnto vs or what other faculties of y e soule haue wee in common with God for so you will needs haue vnderstanding knowledge wisedome and will to be not typically attributed but truly and essentially belonging to God Sch. I am so perswaded and I hope you are so too by this there is not any thing in our soules that is so truly in God as are the vnderstanding and will which make the substance of them but there remaine yet many things to be considered in the nature of god the types whereof wee fetch from our selues as namely from our affections the which are diuers motions of the will arising of the diuersitie of particular obiects making an impression into the wil according to their seuerall natures and stirring it vp to desire Secondly our morall vertues arising of the duc moderation of the said affections and lastly diuers morall duties comming from these vertues as from their rootes are attributed to God Gent. Haue all these things place in the nature of God Sch. Some of them are truly in God the rest are onely attributed to him as types and similitudes borrowed from our humane nature fit to declare the manner of Gods working and the diuersitie of his actions by the which we must ascend to his nature as neare as we can Gent. What affections are attributed to God Sch. Loue hatred lenitie anger pleasance ioy sorrow and pittie all which the scripture doth vsually giue vnto him Gent. What morall vertues or duties Sch. Iustice bountie magnificence care of credit and honour truth fidelitie thankâ—fulnesse friendship indulgence patience and such other euen whatsoeuer is good and commendable in the nature manners behauiour life and actions of men Gent. I pray you thinke it not yrke some to make a particular declaration of them for I do not see how these things especially the affections that you speake of will eyther bee truly found in God or can fitly be attributed to him Sch. If you meane by affections sudden and vehement perturbations such as we see vsually in men rising and ceasing as occasions and obiects are offered then there are no affections in God for thers is nothing in him at any time that is not alwaies in him and that hath not bene in him from all eternitie But if as we may we meane by affections constant continuall yea eternall acts motions and inclinations for euen these two latter termes although improper must for waÌ„t of better be vsed of his will not stirred vp on a sudden like a tempest by this or that particular obiect but setled permament arising of the diuerse natures of things and agreeable thereunto in this sense wee may truly ' say that there are affections in GOD for hee doth truly loue and embrace good and likewise hate and abhorre whatsoeuer is euill Gent. You make a strange distinction of affections some sudden and momentanie others permanent and eternall thus you make them no affections but habituall dispositions and morall vertues Sch. You neede not meruell so much at this distinction for it hath place euen in humane affections as wee know that hatred is an habituall and inueterate anger and loue also may bee setled and fixed for euer but it must of necessitie be admitted in GOD for that his will being eternall and immutable sendeth foorth affections of the same nature as the little twigges and braunches of a Tree are of the same nature with the great boughes and bodie of it and the streames with the fountaine from whence they flowe yea in truth they are so setled and constant in God that wee cannot distinguish them from his will moouing it selfe without any alteration too or fro the obiect as the nature of it is good or euill In men they are like to the flames of fire blowne vp by the impression of the obiects as by a great blast of winde and make such straunge alterations in them that you would scarce say they were the same men which they seemed before But no obiect of what nature or force so euer it bee can make the least alteration or impression into the will of GOD whose nature is immutable yea impassible For hee is not materiall as are the creatures yea euen the Angels themselues who must needs be granted to consist of and in some matter which may suffer and bee altered whereof it commeth that not onely men
their natures but euen by extraordinary meanes vnknowne to vs as hee is said to feed the young rauâ—ns when they call vpon him although this may be ascribed to naturall meanes yet in proper speech hee is said to loue the reasonable creatures onely whom hee hath picked out of the whole bunch whereon to set his heart wherein to delight and take pleasure This choise of his loue it hath pleased God to make for two causes first in respect of the excellent goodnesse as it were the surpassing bewtie of the reasonable creature the which beeing framed according to the likenesse of God maketh a kinde of sympathie and naturall agreement betwixt God and it whereof it commeth that God taketh exceeding delight and pleasure in the soule of maÌ„ the faculties of it being orderly disposed and endued with that bewtie of holinesse which God created in it and therefore may iustly require of it as in a most pleasant garden and paradise shining with all varietie of the most faire flowers and colours The other respect which appropriateth the loue of God to the reasonable creature is for that as it onely hath in it matter of exceeding pleasure and delight to God so it onely is capable of the rebound recourse and reciprocation of the said pleasure from God in the which as hath beene said the chiefe part of loue doth consist For howsoeuer God may doo and doth many waies good to the other creatures in that hee feedeth and preserueth them in their seuerall kindes yet they not knowing GOD cannot acknowledge those good things which they receiue from him to come from him and to proceed of that fauour which hee beareth vnto them whereas the soule of the reasonable creature being as it were filled with the sweete blessings of God taketh greater pleasure in the giuer then in the gift and reioyceth yea glorieth more herein that God the great King of heauen and earth vouchsafeth to set his heart vpon it and to take pleasure in dooing it good then in any other thing whatsoeuer This sense of the goodnesse of GOD as it is to them the most sweete happinesse that can be imagined so it stirres vp in them a mutuall loue towards God whom although they cannot by any meanes eyther profit or pleasure yet they endeuour with all care to glorifie him by their holy obedience and so to testifie that vnfained loue which they beare vnto him But the vnreasonable creatures wanting this sence of the loue and goodnesse of GOD and so the reciprocation of loue which should bee in them wherein the force of loue consisteth are for this cause not to bee admitted into the participation of the loue of God Besides the loue of God as it is eternal so it hath this vertue that on what subiect soeuer it seazeth it maketh it eternall preseruing it from perishing but this cannot bee done in the other creatures the which must bee dissolued and come to nought onely the reasonable soule being possessed and as it were filled with the loue of GOD iâ— by preserued for euer For these causes it hath pleased GOD of his goodnesse to make choise of the reasonable nature of man whereunto to ioyne himselfe in the bonde of perfect loue and in this respect to compare himselfe to a carnall louer enamoured of the bewtie of some fayre young woman delighting himselfe exceedingly in the fruition of her and desiring nothing more then to please pleasure her yea by all meanes possible to procure her good as wee may see in the song of songs in the Prophet Ezâ—chiel in diuers other places of scripture In the second place wee are to consider that not any measure of goodnesse in the reasonable creature will serue to procure the loue of God for then God should loue the wicked in whom wee knowe that there are diuers reliques of his image yea euen the diuell himselfe and all his wicked spirits whose nature and naturall faculties are good and not corrupted with sinne in respect of their substance but God doth not loue and embrace these with this affection of loue for what fellowship or agreement much lesse intire loue can God haue with Beliall or light with darknesse Nay rather wee knowe that God doth most iustly hate and abhorre them for that their persons are not in regard of these reliques of goodnesse to bee accounted good because it doth not preuaile in them but is ouercome and captiuated or rather abolished by the contrarie corruption of sinne the which hauing the possession and commaund of them ought of right to haue the title and name of them But God loueth the godly and their persons yea though they bee in part defiled with sinne because not sinne and euill but holinesse and good preuaileth and beareth sway in them sinne beeing captiuated and kept vnder So that in man good and euill do in a manner contend for God the one laboring to procure his loue and the other his hatred in the which conflict the stronger and the predominant qualitie preuaileth and pulleth to the person in the which it is the affection of God eyther of loue or else of hatred Gent. I had thoght that one and that the least corruption or sinne in a man had beene of sufficient force to make the whole person hatefull abhominable in the sight of God as a little leuen sowreth the whole lumpe according to that of the Apostle Iames hee that breaketh any one poynt of the lawe is guiltie of transgressing the whole notwithstanding there bee in him many good parts of holinesse euen as wee see in ciuill iudgements that one single crime condemneth a man yea though in other respects his life bee neuer so iust and vnreprooueable Sch. That is true you say according to the exact rule of Gods iustice the which requireth the full perfection of holinesse without any exception and reiecteth the whole if neuer so litle of it be wanting but the loue of God taketh another course for it looketh on men with an amiable and fauourable countenance and what maruell is it that the loue of God doth that which the loue of men is enioyned to performe couereth the multitude of sinnes Lastly the loue of God neuer commeth emptie but as God is the fountain and full treasure of all pleasure so he bringeth with him whither soeuer hee commeth all good pleasure and happinesse by the which his loue and affection towardes any person is known and felt Yea hereof it followeth that as any nature or person is indued with a lesse or greater measure of this goodnesse which is so pleasing to the wil and so agreeable to the nature of God so it procureth to it selfe a lesse or greater measure of the loue of God and so consequently of that pleasant and happie good which doth continually accompanie it yea that as God himself is the best and most excellent nature of all other without any comparison so hee louâ—th himselfe farre more then he doth any
lowe estate from the which one cannot fall then in the highest toppe of flattering Fortunes wheele in the which there is no liklihood that I should continue And this I may be bold to say beeing so well backt with the authoritie of wise Salomon himselfe saying That a dinner of hearbs with quietnesse is better then a stal-fat oxe with feare and trouble Sch. I am of your minde for that that he is vnwise that will aduenture where hee is like to miscarrie or that will accept an offer of all the pleasure and happinesse that can be imagined with a forfaiture of extreame paines and miserie if hee breake such and such conâ—itions which hee knoweth himselfe vnlike to keepe But I pray you were the conditions of mans felicitie so many to bee remembred or so hard to be performed that in respect of the great danger of falling into eternall miserie which was the forfaiture if hee failed you would refuse the fruition of Gods presence in it of eternall happinesse and chuse to be a dead and sencelesse stone which hath neyther the possession of pleasure nor the possibilitie of paine rather then an happy man in so tickle an estate who is so weake or intemperate that would not for a small commoditie aduenture the suffering of a thousand deaths and paines vpon the abstaining from any one kinde of fruite hee hauing plenty besides both for necessitie and also for pleasure Gent. Indeed I must needes confesse that the condition of mans happinesse in the beginning was so easie to be kept that his conditionall estate of happinesse may be accounted as good sure as if it had been absolute without any condition and therefore I will yeeld vnto you that the impossibilitie of happinesse in the vnreasonable creatures was a farre woorse estate then the possibilite of miserie in man the which but that wee see feeâ—e it to be alreadie come to passe might well haue beene accountâ—d impossible Buâ— now to bring you backe againe to the matter in hand from the which I haue made you by my doubting or rather by obiecting those doubtes which came into my minde somewhat to digresse I do easily graunt that no sencelesse thing can bee the subiect of Gods hatred for that they wanting the power of moouing or changing themselues do persist for they could not leaue it in their naturall estate of goodnesse and of the loue of God yet mee thinkes that the brute beastes the which as I noted before you graunt to haue freewill in their kindes are as deep in naughtinesse and peruersenesse of nature and so in the hatred of God as man himselfe For I cannot thinke that they were created so violent rauenous and bloodthirstie as wee see feel them being more like hellish feends then earthly creatures Yea wee read Gen. 9. 5. that God will require the bloud of man at the hands of the beasts which shedde it as we know that in many cases beasts were by the Iudiciall lawe of Moses condemned and put to death Sch. Sometimes you obiect in good earnest as I easily perceiue by you but now I see you sport and dally for I am sure you do not thinke that brute beasts do sinne against God whom they cannot know I doo not think but that rauenous beastes were created with the same weapons both for offence and defence the which now they vse in pursuing their pray and also in the same complexions and conditions which now they haue but man in his innocencie was protected from them not by the tamenesse of their natures but by a maiestie inherent in his person the which was of sufficient force to amaze and controle the vnruliest of them But wee will leaue the brute beasts to their praies come to meÌ„ whoÌ„ this doctrine of gods hatred doth concerne in respect of the sinfulnesse of their natures into the which they haue transformed themselues from that image of Gods holinesse wherein they were created Yet not any measure of euill is sufficient to procure this personall hatred for then God should hate the godly in whom there are reliques of euill as there are in the wicked of good but onely raigning and preuailing euill It is true indeed that God hateth the least sinne that can be coÌ„mitted or imagined yea almost the shew of it and euen the garment spotted with the flesh yet hee hateth not the person in regard of it it beeing suppressed and kept vnder for godlinesse is stronger in them that are sanctified thogh imperfectly hauing ouercome sinne hath wonne the full interest of God and his loue The other thing which you desired to know before you would come to the question it selfe was the manner of Gods hatred the which is two folde inward and outward The sirst is the true maner of it the other is the sencible declaration of the inward is indeed the effect of it as amoÌ„gst men outward harme is asigne and also an effect of inward hatred Now for this inward maner of fauâ—r in God we are not to imagine any boyling affections of anger or any inueâ—erate ill will towards any creature but must know it to be the generall and eternall antipathie and contrarietie of his nature which is absolute puritie goodnesse and holinesse to the pollution and naughtinesse of sinne preuailing in man for as God doth approoue loue and embrace his owne nature as the absolute perfection of goodnesse yea and the very image or likenes of the said goodnesse eyther created or restored in man so he cannot but mislike and abhorre whatsoeuer is contrarie vnto it Then followeth the outward manner which is the effect and declaration of the inward hatred by bringing or doing euill to the person thus polluted with sinne from whom God hauing once turned away his face and fauour it cannot bee but that all maner of euils as it were whole legions of diuels should inuade him as finding him not onely out of Gods protection as a traitor rebell but also by gods iust iudgement appointed to many kinds of most fearfull iudgements Gent. Now I pray you let me aske you a question are we according to Gods example to hate wicked persons or rather if it be vnmeete to make our selues presidents for god to follow is it not most true y e he doth not hate y e wicked but doth rather as he willeth vs to do loue their persons and hate onely the sinnes of men For although our duties do not belong to God yet by that which he commaundeth wee may gather what his nature is for that all his commandements are iust pure and agreeable to his nature Yea to vrge this reason a little further wee haue the expresse commaundement of Christ Math. 5. 44. 45 To loue and to do good to our enemies euen as God doth both to the iust and to the vniust Sch. Wee are not yet come to speake of humane affections yet this I say that by this question you do plainly shewe what
maketh this doctrine of Gods hatred seem so strange and bee so harsh in your eares namely because hatred amongst men is so corrupt a thing bringing with it so many euils mischiefes But we must not measure God by man nor the one kinde of hatred by the other for God hateth first by detesting sinne and then by punishing the rebellion of him that hath committed it Gent. Belike you make this hatred onely the execution of iustice done by God as by a righteous iudge vpon malefactors or as by a soueraigne king vpon open rebelles and so a supposed hatred for that hee that inflicteth punishment seemeth to hate as it is 1. Cor. 4. 21. Shall I come to you with a rod or in loue and if it bee so me thinkes it were better to call it iustice then hatred the one word signifying a most corrupt the other a most commendable thing Sch. The outward and actuall manner of Gods hatred which is by doing euill to the sinfull person being in nothing disagreeing from the rule of iustice may not vnfitly bee so called yet we need not feare to ascribe hatred and detestation both of sin in generall and also of the particular persons polluted with it vnto God hee hauing so often in scripture taken them vnto himselfe Otherwise if wee take hatred as it is vsually in and among men then man is freed from all hatred of God both by the goodnesse of Gods nature the which can neyther will nor doo euill to his creatures but onely so farre forth as is needfull for the satisfying of his iustice and manifesting of his glorie and also by the basenesse of his owne nature and estate for what is man a worme rather then a man that god should hate the least spark of whose anger is of force to consume to nothing a thousand worlds Sect. 5 LIke vnto the aforesaid affectioÌ„s are pleasance anger the which also are often in scripture atributed to god yet in truth thee they haue no place in his nature but onely are as resemblances borrowed from man to declare the actions of God The former doth better agree and may more fitly bee attributed to God then the other for it is an essentiall thing in God to like or mislike as things are good or euill But as it is vsually taken for a suddaine temporarie contentment or rest of Gods will hauing beene before stirred vp and mooued to anger in this sense God cannot be properly said to be eyther pleased or appeased for hee was neuer displeased it being impossible that any thing proceeding froÌ„ any creature or indeed from himself shuld worke any change or alteration in him Likewise for anger thogh it be in infinit places of scripture aâ—tributed to God yet that he cannot by any meanes be prouoked vnto it Onely hereby is ment first for the nature of God that as he liketh and approoueth the obedience and puritie of the godly so hee misliketh the impuritie of the wicked as greatly as men doo those things whereat they are inflamed to anger which is a certaine signe of discontentment And secondly for the outward and sensible actions of God that hee vseth as great seueritie yet not passing y e limits of iustice as meÌ„ do being angrie who vsually are rather too rigorous and passe the boundes of moderation in this behalfe yea if we suppose the which wee need not it beeing so common a thing the most outragious blasphemies and horrible villanies which can be imagined to bee committed by men yet God is not thereby prouoked to anger or any whit chaunged otherwise then he was before He doth indeed abhorre sinne and punish sinners as they do deserue but not in choller or any violent passion but by the essentiall and eternall motion or rather immoueable act of his will so affected to these obiects as they doo eyther agree or disagree from his diuine nature and therfore this affection in God may more fitly be termed hatred it being so constant and inueterate to wit eternall not a sudden and momentanie anger Thus God saith Exod. 23. 10. Let me alone and I will be angry at this people and consume them that is I will consume them as if I were angry but if this affection of anger had bene truly stirred vp in God he would haue said I am angry not I will be angry Likewise for ioy sorrow these affections also are attributed to God in scripture yet no man is so simple as to thinke that they do belong to God in truth for nothing can happen to him eyther profitable or vnprofitable nothing eyther pleasant or vnpleasant or rather nothing but that which is not pleasant vnto him because nothing can bee done against his will But as for pittie and compassion which is a sorrow and greeuous sense of the miserie of an other that the scripture doth so earnestly ascribe to God and God in scripture so carefully challenge to himselfe as that wherein his cheefe glory doth consist that it may seeme very hard and not to bee admitted that such great matters should bee turned into shadowes and resemblances For so we reade Exod. 33. 19. That when as God would at the earnest sute of Moyses set forth himselfe and his nature in his greatest glory hee desineth himselfe by thiâ— one attribute saying I will make all my good to go before thee and I will proclame the name of the Lord before thee to wit I will haue mercie on whom I will haue mercie and I will shew compassion to whom I will shew compassion And without question if any humane affection may bee truly said to bee in God it is this of pittie the which of all other is most excellent and commendable proper to gentle noble and royall mindes as nothing is so base and sauage as is vnmercifulnesse and crueltie But the truth is that there are no manner of passions in God his nature beeing impassible onely by the pittie of God in scripture is ment that God as hee is infinitly and onely good yea the fountaine of all goodnesse so he is most prone and ready to impart and extend the same to all his creatures especially vnto those which being miserable doo stand in greatest need of his helpe and comfort This may be plainely seene in those iudiciall lawes which hee gaue to his people by Moses wherein it may worthely bee noted how carefull the Lord is for the helping and releeuing of all those which are any way distressed as namely the poore the widowe the orphane and the straunger that men should not onely take heede of iniurying them any way for saith he Exod. 22. 27 although thou bee cruell in oppressing thy poore brother yet I am pittifull and cannot abide it but will punish thee for it but also be carefull to releeue them with the crop and vintage of the seuenth yeare and by leauing them some gleanings in the yearely haruest by setting them free out of bondage at the seuenth