for it is most properlie attributed to God Q. When is our anger good A. When it is such as the scripture attributeth to God and commendeth to men when it saith be angrie but sin not How we sin in our anger Q. How manie waies is sinne committed in our anger A. Three waies first when we are angrie for no cause or for a light cause 2. When wee are angrie with sinnes as they are iniuries offered to our selues but not as they are against God 3. When wee turne our anger against our brethren the persons of men which is due against their sinnes Q. What is the second vse that wee must make of it A. Secondlie Gods anger serueth to raise vs vp from securitie Q. What is your third vse A. Thirdlie we must not be slouthfull when we see the signes of Gods anger and his wrath comming but vse ordinarie meanes to preuent it Of the hatred of God Q. Whether may hatred bee properly attributed to God or no A. Yes it may for the scriptures do saie of God that he hateth iniquitie Psal. 5.5 Obiection If loue bee properlie attributed to God then is hatred improperlie attributed to him for hatred is contrarie to loue and besides that hatred is an euill passion of the minde and therefore it cannot be properly attributed to God A. For the vnderstanding of this question we must note that hatred which is attributed to God may be considered two waies 1. As it is such as is in vs and so it is indeede verie improperly attributed to GOD. For in vs it is a passion and a griefe of the mind but in God is no passion 2. It is to bee considered as the scriptures doe teach it to be in God and in that sense in which they doo attribute it to him and if we take hatred in that sence then it is properly attributed to God Three things vnderstood by Gods hatred Q. Declare then in what sence or signification the Scriptures doo speake of hatred as it is attributed to God A. In the Scriptures the hatred of God hath 3. significations 1 It signifieth his deniall of good will and mercie to eternall saluation I haue hated Esau that is I haue reiected him and haue not vouchsafed him that fauor grace which I haue shewed vpon Iacob And we also are said to hate those thinges which we neglect and vpon which we wil bestow no benefite nor credite but do put them besides other things and therefore it is saide If any man come to me and hate not his father and mother wife and children c. he cannot be my disciple that is he that doeth not put all these thinges behinde mee and neglect them for mee so that the loue that he beareth to them must seeme to be hatred in comparison of that loue which he must shew to me And in this sense it is properly attributed to God Q. What is the second thing that is vnderstood by the hatred of God A. Secondly it signifieth the decree of Gods wil to punish sinne and the iust punishment it selfe which he hath decreed as in Psal. 5.6 and in Iob. 30.21 Thou turnest thy selfe cruelly against mee and art enemy vnto me with the strength of thy hand that is thou doost so sore chastice me as if thou didst hate me And in this sence also it is properly attributed to God for it is proper to God to take punishment of sinners and it is a parte of his iustice Q. What is the third signification of this word A. Thirdlye it is put for Gods displeasure for those things which we hate do displease vs and in this sence also it is properly attributed to God for it is the propertie of a most iust iudge to disalowe and to detest euill aswell as to allow and like that which is good And this may be confirmed by two reasons 1 It is the propertie of him that loueth to hate detest that which is contrarie to himselfe and to that which he loueth for loue cānot be without his contrarie of hatred and therefore as the loue of good things doth properly agree to God so doth also the hatred of euill things as they are euill 2 It is manifest by Dauid that it is no lesse vertue to hate the euill then it is to loue the good And this hatred of sinne as it is a vertue and a perfect hatred cannot be in vs but by the grace of God For euery good gift is from aboue c. And there can be no good thing in vs but it is first in God after a more perfect manner then it is in vs. Whom God doth hate and whom not Q. Now shew vs against whome or what this hatred of God is bent and against whom it is not A. God is said in the Scriptures to haue hated three things 1 The reprobate before they were created 2 The same reprobate when they are become wicked and vngodly 3 Wickednes it selfe Q. How is it means that God should hate the reprobate before they were created A. He is said to hate them euen before the worlde was not simplye but in comparison of the elect for as he is saide to haue loued th'elect because he would their euerlasting happines so he is saide to haue hated the reprobate because he would not vouchsafe them the same happines but did reiect them to eternall woe and that in his iust iudgement although hidden from vs. Q. How is God saide to hate them when they are created and become wicked men A. Two waies First so farre foorth as he detesteth them for their iniquitie and hatred against God for he hateth not their nature which he made himself but the sinne which cleaueth and dwelleth in their nature so God doth hate and abhorre the wicked themselues not as they are men but as they are wicked and rebellious for euery one both in soule and bodie is good as hee is created of God Secondly God is said to hate the wicked men when he doth punish their impietie and hatred against his Maiestie with many plagues both spirituall and corporall both temporal and eternall Therefore the Psalmist after he had saide Thou hatest all them that worke iniquitie presentlie he addeth in the next verse Thou shalt destroy them that speake lyes the Lord will abhorre the bloudy and deceitfull man to shewe that for God to inflict punishment vpon the reprobate and vngodlye is to hate them and to hate them is to destroy them Q. How may it appeare that God hateth iniquitie A. That is most cleer for he doth destroye it in the reprobate by eternall condemnation and he doth take it from the elect by iustification yea he doth so hate sinne that to take it away from his elect and chosen Children he hath laide it vpon his owne Sonne Iesus Christ and hath condemned it in his flesh as Esay saith whereby God hath shewed not only vnspeakeable loue towards his elect
but also a most holy and perfect hatred against sinne Q. Doth God neuer hate and detest his elect and chosen A. Indeed he is often angry with them as a louing Father and doth oftentimes seuerelye chastice them but he neuer hateth them Q. How proue you that he neuer hateth them A. I proue it by good reason for his loue towards them is perpetuall and constant therefore it cannot be that he should hate them at any time Againe he doth neuer deny them his mercye but doth shew mercie vnto them after they haue sinned for he doth endue them with faith and repentance and so doth pardon their sinnes therfore he doth not hate them Q. If he doth not hate them why doth he so seuerlye afflict them A. Hee doth that of his loue which he beareth towards them for the Scripture saith whom he loueth he correcteth and therfore he correcteth them because he loueth them that they might not be dāned with the wicked world See 2. Sam. 7.14.15 and Psal. 89.30.31.32.33.34 The vses of Gods hatred Q. What is the vse of all this doctrine A. First wee learne hereby that it is a great vertue and acceptable to God to hate wickednes and wicked men themselues not as they are men but as they are wicked and vngodly as David did And we are no lesse bound to hate the enemies of God as they are his enemies then to loue God and those that loue him and if we doe so then we must also flye their companye and haue no frendship or fellowship with them Secondly we are taught hereby that we must distinguish between mens persons and their sins and not to hate the persons of men because they are the good creatures of God but their sinnes we must hate euery day more and more And this we are taught by the Apostles precept in 2. Thes. 3.6.14.15 Certain questions and answeres declaring the right vse of the Law Question HAuing alreadie spoken of the ceremoniall and iudiciall partes of Gods law It remaineth now that we consider of the morall part of Gods law viz. the ten Commandements But before we come to the true sence and meaning of euerie commandement I would haue you to shewe mee why the law of God that is the ten commandements must be rightly vnderstood of vs A. It is necessarie that we should vnderstand euerie point of the law of God that so we may know Christ Iesus to be a Sauiour indeed vnto vs and that so wee maye perceiue the length bredth and depth of his mercies and that so wee may be brought to embrace them accordingly Q. And cannot that be without the speciall knowledge of the law A. No for the greatnes of our sin and corruption discouereth the riches of his mercy fauour towards vs. Q. And shall wee see how great our sin and corruption is by opening the meaning of euerie commandement A. Yea then we shall also see that our affection is an vtter enemie to the obedience required in the same Q. And what shall we be the better A. We may if God giue grace be the better for it two waies 1 When we see so much rebellion and iniquitie as it were bleeding in euery part of vs euen to death it will make vs with speede seeke to Iesus Christ the onely Phisition of our soules 2 When we shall see consider how many and how dangerous wounds he doth cure in vs we wil neuer forget nor smally account his death but alalwaies worthely magnifie the greatnesse of his grace and mercie towards vs. Q. Why we all knowe that wee are sicke and diseased of sinne is not that sufficient to make vs seeke to Christ A. No it is not inough to know that we are diseased and not well but we must know a number of diseases to be growing vpon vs euery one of which doeth threaten present death before wee can be so carefull as wee ought in seeking to Christ. Q. Then belike it is not inough to say wee are all sinners A. No but we must know how many parts be infected and how dangerous the infection is Q. What meane you by that A. I meane that sinne must be vncased and vnfoulded in vs and all the branches of sinne must be laid open to our consciences by opening the lawe Q. Doth the law only shew the greatnes of our sinne A. No but it wil shew vs also the eternal wrath of God flaming out against vs and euen hel it selfe readie to receaue vs for our transgression so dangerous is our infection and so necessarie is the vnderstanding of the law Q. What is it not inough to see the greatnes of our sinnes A. No but we must also see the infinite punishment of our sinnes Q. Why this is inough to driue men to despaire Is it not A. Not the sight of our sinnes but the want of faith in the merits of Christs death breedeth despaire Q. VVhether must the law be taught alone or no A. No not the lawe onelie for then wee shalbe left comfortlesse nor the Gospell only for then we will waxe too presumptuous but both must goe together the one to humble vs and cast vs downe and the other to comfort vs and to rayse vs vp againe by Iesus Christ for whosoeuer will goe to heauen must goe by hell Q. Can we not be truely humbled without the knowledge of the lawe and of our sinnes by the law A. No for it is with vs as it is with some notable malefactor Q. How is that A. For example A theefe being charged with his theft at the first he will stande to iustifie him selfe and will aske no fauour of any but when euidence and iust proofe come in against him and he seeth by the law nothing but death then will he humble himselfe crie for mercie and sue for a pardon Q. And is it so with vs by nature A. By nature euery one is geuen to flatter himselfe and to qualifie his owne faults and to haue a confidence in his owne works but when we see our owne miserable estate by the lawe wee will then geue ouer our holde and betake our selues wholie to the mercie of God in Christ Iesus Q It should seem by your speech that we are not humbled by nature A. No For by nature we all like well of our selues and which God doth most abhorre wee waxe proude of those good things which God worketh in vs and by vs. Q. How prooue you this that you say A. That it is true it appeareth first by the confession of the Apostle Paul himselfe Secondly by the Romishe Church which fighteth so stoutly in defence of mans merites Q. And what conclude you by these two examples A. I conclude that this doctrine of humbling and submitting our selues vnto God will not so easilie enter into flesh and bloud and therefore we must haue the law of God opened to humble vs and so to driue vs vnto Christ Iesus Q. Is there any
God doth neither of his owne accorde nor yet by constraint change his will but his decrees are and alwaies haue bene and alwaies shal be fulfilled none shall hinder the will of God for it doth alwaies remaine one and the same and this doctrine is most strongly garded and fenced with these places of scripture Numb 23.19 1. Sam. 15.19 Mal. 3.6 Isa. 46.10 Rom. 11.29 Obiection Paul saith that God will that all men shalbe saued and come to the knowledge of the truth and yet all are not saued c. Therefore Gods will is mutable Answere If this place be of Gods reuealed will then the sence is this that God doth call all men by the preaching of his word to the knowledge of his truth and to eternall saluation if they wil beleeue in Christ. But if it be vnderstood of the secret wil of God the sence is three fold First All men that is of all sortes and degrees he will saue some Secondly so many as are saued are all saued by the will of God Thirdly God will that all shalbe saued that is al the elect for in the scriptures this word All is put sometimes for the elect without the reprobate Of the goodnesse of God Q. Why is God called in the Scriptures a good God A. The goodnesse of God is to bee considered two waies First either as he is in his own nature of himselfe simply good and goodnesse it selfe id est so perfect and euerie way so absolute as nothing can be added vnto him Secondly or else as hee is good to others Both waies God is in himselfe a good God but especially for his goodnesse towardes vs hee is called a good God as a Prince is called a good Prince Q. Shew how that is A. Wee call him a good Prince that is good to his subiects that is if he be milde gentle liberall iust a defender of the godly a punisher of the wicked so that the good may leade a quiet and a peaceable life in all honestie and goodnesse for he may bee a good man if hee hurt no man and liueth honestly c. But hee is not called a good Prince except he deale otherwise So the scriptures call God a good God because he is not onelie good in himselfe and his essence is perfect eternall vnchangeable most wise c. But also because he is good to others that is milde gracious mercifull liberall his nature is not cruell sauadge nor bloodie towardes vs but to vs most milde pleasant sweet and such as may allure all men to trust in him to loue him to call vpon him and to worship him Q. Is God onely himselfe truely good A. Yea God is not only good but goodnesse it selfe and he onely is truely good For whatsoeuer goodnes is in the creatures it is of God the creator they are so far forth good as they are made good by God are made partakers of his goodnes which appeareth to be true by the scriptures Againe that goodnesse which is in the things created whether it be naturall or supernaturall is imperfect and finite but the goodnesse of God is most perfect infinite therfore onely God is trulie good and goodnesse it self yea he is Summum bonum that chiefe good of all to be desired Q. Is the goodnes of God extended vnto all creatures A. Yea it is so as this is knowne by daily experience so it is witnessed by these scriptures following Psal. 119.64 Psal. 145 15. Mat. 5.45 Q Hath God shewed his goodnesse to all alike A. No for the things created are of two sorts either inuisible or visible Inuisible as ange's vnto whom the Lord hath giuen more excellent gifts then to the other Q. And was his goodnes parted equally amongst them A. No for some hee suffered to fall into sin for which they were thrust downe from heauen to hell as Peter speaketh others he hath preserued by his grace that they shuld not fal away frō him Q. Is his goodnes alike to his visible creatures A. No for of them some are indued with reason as mankind some are void of reason therfore is man called a lord ouer the rest of the creatures Q. Is the goodnes of God alike to reasonable creatures A. No for of them God hath chosen some to eternal life whom he hath purposed to cal effectually in his time that they may be iustified glorified by Christ. Others he hath yet iustly left to their sinnes without any effectuall calling to perish for euer That Gods goodnes is far greater to the elect then to the reprobate it is manifest in the scriptures For the Psalmist saith Yet God is good that is singularly good to Israel euen to the pure in heart but God makes his elect onely to bee pure in heart and Christ auoucheth no lesse Q. Doth the goodnes of God towards all men turne to the good of all men A. No for in the reprobate gods goodnes is turned into euill and serueth to their destruction as Paul teacheth that is through their own fault for they doe contemne and altogither abuse the goodnes of God And for all his goodnes bestowed vpon them continually they neuer trust him nor trust in him The vses of Gods goodnes Q. How may we vse the goodnes of God to our good and to our saluation A. If we haue the goodnes of God in a true and worthie estimation if we vse it with feare and reuerence and learne thereby to repent vs of our sinnes and to repose all our trust and confidence in the Lord for his goodnes then shall all things yea euen our sinnes worke for our good Q. What vse must we make of Gods goodnes A. It serueth to many vses in the Church of God 1 It teacheth vs that we haue and do serue a true God for he is no true God that is not so good as our God is 2 If our God be so good we should be ashamed to offend him As it is intollerable to hurt an infant that is innocent and harmeles so it is most intollerable to requite the Lordes goodnes with euill 3 If God be so good and goodnes it selfe we must trust him and trust in him For wee will repose trust in a good man and shall we not much more in our good God 4 It teacheth vs neuer to lay the fault vppon God for any thing nor to complaine of Gods dealing for he is alwaies perfectly good 5 Whereas the goodnesse of God is not to all a like that is to these endes 1 It serueth to the adorning and bewtifying of Gods Church 2 It serueth to the maintenance of mutuall loue and societie amongst men For if the goodnesse of God were to all a like then one could not helpe another and to this ende serue the varietie of gifts 3 It maketh to the greater manifesting of the glory of the goodnesse of God for if
all had a like we would contemne this goodnes thinking that he were bound to be good to vs of necessitie 4. From the consideration of Gods speciall goodnes towards vs his electe by Christ to saluation wee must arise to the studie of good works whereby Gods goodnes may be glorified as Paul teacheth Of the grace of God Q. When you speake of the grace of God what meane you by grace A. This word Grace is vsed in the Scriptures and hath 3. speciall significations Sometimes it is put for comelines stature meekenes or mildenes Sometimes for free fauour whereby one embraceth another pardoning former iniuries and receiuing the partie offending into fauour again Thirdlye it is taken for all kinds of giftes and graces which of this free fauour are bestowed whether temporall or eternall Q. Whether is there grace in God according to the first signification of grace or no A. Yea for God is of his own nature most gracious and grace it selfe which grace was in Christ Iesus from his infancie as he was man and did euery day more and more encrease and amongst all thinges which were created there was nothing endued with such grace as was the humane nature of Christ and that was by the fulnes of the godhead which dwelt boldly in him Q. Whether is grace properly attributed to God in the 2. sence or no A. Yea most properly for God doth iustifie vs that is he doth account vs for iust through his sonne Iesus Christ and that of his free grace and fauour without any deserte of our partes or any thing in vs which appeareth to be true by these Scriptures Ro. 3.20.24 Ro. 4.16 Q. What be the causes of this grace or fauour of God A. Th'efficient cause is his goodnes and free will the finall cause therof is the saluation of his chosen children and the glory of himselfe and of his Sonne Christ Iesus The effects of Gods grace Q. What be the effects of Gods grace to vs ward A. In generall the grace of God wherof there is no cause in vs but onelye his owne goodnes and will is the first cause the middle cause and the last cause and the onelye cause of all the belongeth to our saluation And particularly it is the cause of our election predestination of our redemptiō of the sending of Christ into the world of our calling of the preaching of the Gospel it was the cause why the Apostles were called to the preaching of the Gospell it is the cause of our faith of the forgiuenes of our sinnes of our whole iustification of our regeneration of our renouation of our loue to God and our neighbour of the holy ghost in vs of our good works of our obedience of our perseuerance of the feare of God and of eternall life and of life it selfe and in a word the beginning the continuance and th'accomplishment of our whole saluation doth depend wholy vpon the grace and fauour of God and what good thing soeuer we haue or haue had or may haue belonging either to this life or to the life to come is to be attributed wholy to the grace and fauour of God Of the loue of God Q. What is meant by the loue of God in the Scriptures A. That we may the better know what the loue of God is it will not be amisse first to consider what loue is in our selues Q. Very well declare then what loue is A. It is a passion of the minde wherby we are so affected toward the partie whome wee loue that we are rather his then our owne forgetting our selues to do him good whom we loue Q. And is loue such a thing in God A. No the loue of God is not such as our loue is Q. What difference is there A. There is great difference two waies First in time for loue was in God before it was in vs or in any thing created for he loued himselfe and vs also before the world was Secondly they differ in nature and qualitie for that loue which is in God is most perfect and pure without any passion but in vs it is imperfect and matched with passions with impure affections and greefes of the minde Q. After what manner doth the Scripture expresse the loue of God A. In the Scriptures God doth compare himself to a Father and a mother louing their Children to a Hen gathering her Chickens together vnder her winges to a good Shepheard seeking vp his Sheepe and to diuers other things Q And wherfore serue these comparisons A. They are for our profit two waies 1 To shew vs that Gods loue towardes vs is most vehement and sincere 2 To make vs bolde in comming to him and calling vpon him So for this loue Christ Iesus calleth vs by al the names of loue as his Seruants his kinsemen his frēds his spouse his bretheren by many names moe to shew that he loueth vs with all loues the fathers loue the mothers loue the maisters loue the husbandes loue the brothers loue c. if al loues were put together yet his loue exceedeth them al for al could not do so much for vs as he alone hath done What the loue of God is Question If loue doth not signifie any affection or passion in God as it doth in vs what then doth is signifie Answere In God it signifieth three things most perfect 1 The eternall and good will of God towards some bodie for the loue of God suppose towards the elect is his euerlasting good will or his purpose and determination to shewe them mercie to do them good and to saue them as in Rom. 9.11.13 2 The effects themselues of this loue or good will whether they be temporall concerning this life or eternall concerning the last life to come as in 1. Iohn 3.1 3 The pleasure or delight which he taketh in that which he loueth and so it is taken in Psa. 45.7.23 Q. What things doth God loue besides himselfe A. Besides himselfe God loueth all thinges else whatsoeuer he made but he loueth not sinne and iniquitie for he neuer made it as S. Iohn saith Againe he loueth his sonne being manifested in the flesh and he loueth his chosen Children for his sonnes sake with whom he is well pleased Obiection The Scripture saith that God doth hate al that worke iniquitie how then can God both hate and loue one and the same man Answere In euerye wicked man we must consider two thing First his nature second his sin his nature is the worke of God and that he loueth but his iniquitie is not of God and that he hateth Obiection God doeth afflict his children therefore he doth not loue them Answere Whom he loueth he correcteth and therfore he correcteth them because he loueth them euen as a Goldsmith trieth his gold in the fire because he loueth it Whether God loueth all alike Q. Whether doeth God loue all alike or
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