Paule had giuen vnto him and not by the name only of Iesus as the cripple was healed by faith in the name of Iesus Q. Can you shew me example of any that could not preuaile as Paule did by the bare sound of the name of Iesus A. Yea In Act. 19.13.14.15.16 We read of certaine men which tooke vpon them to driue out Diuels by naming of Iesus but they got nothing by it as the storie sheweth Of ioyning Christ and the Masse together Q If the Father and the Sonne be of equall honor what say you to the ioyning of Christ and the masse together in one woord to keep his birth and incarnation in remembrance A. The Scripture forbiddeth vs not onelye to keep the idols and worship of idolaters but also to keepe any of their names in remembrance or to make mention of their names with our lips and this we are forbidden both in the precept of God and the practise of his seruant Dauid Q. If the Sonne of God must be honoured as his Father is honoured then how must the natiuitie of the Sonne of God be kept and celebrated A. With such solemnitie and reioycing as beseemeth the maiestie dignitie and nature of the sonne of God euen as we keepe the day of our Princes Coronation with such solemnitie as beseemeth the maiestie and state of a Prince Q. What solemnitie must that be A. Diuine heauenlie and spirituall because he is such to whose honour we do it Q. What then must bee our exercises at that time A Hearing the word of God reade and preached to knowe Christ Iesus giuing of thankes to God for our redemption by Christ Iesus reioycing with spirituall songes and Psalmes to the praise of God for Christ Iesus and bewayling our sinnes which caused the sonne of God so to abase himselfe for our sakes and to praie for grace that we may walke worthie so great a benefite Q. What saye you then to vaine pastimes as Lord of misrule stage players carding and dicing and such like which tende to lewde and vnchast behauiour with surfetting and rioting c. In which and such like exercises commonly the time is spent A. They are not beseeming the dignitie and maiestie of the sonne of God nor the profession of Christians but they are rather for suche as knowe not GOD nor his Sonne Christ and are such as walke altogither in the vanities of their mindes but as the Apostle saith wee haue not so learned Christ if we haue learned him in deede and in truth See Ephes. 4. from the 17 verse to the ende of the Chapter Q. Although they be vnlawfull at other times yet at this time they are lawfull for wherefore was this time appointed els but to laugh and be mery in A. Not honest recreation but excesse of riot is at all times vnlawfull but especiallie at this time for this time is appointed to the Church to haue the birth and natiuitie of our Lord and Sauiour Iesus Christ kept in a holy ioyfull and thankfull remembrance and not to be spent as though hel were broken loose in al manner of licentiousnes Q. What is it not lawfull to reioyce then and to eate and drinke and to be merie one with another A. Yes if it be done in the feare of God to the mainteining of holy loue to the releeuing of the poore and needie and to the glorie and praise of the sonne of God Iesus Christ in whome by whom and for whose sake wee enioy all the blessings that we haue Q. Wherein els doe the three persons agree A. In time or eternitie Q. What meane you by that A. I meane that one of them hath beene of as long continuance as another and all of them haue beene and shalbe for euer Q. How proue you this A. By the Scriptures Heb. 13.8 Iesus Christ yesterday to daie and the same for euer Iohn 1.1 Gen. 1.26 Let vs c. which was spoken to the iij. persons in the trinitie viz. Father c. Q. How els are they all one A. In operation that is they all worke one and the same thing together as appeareth by these places To this doctrine do the learned also giue testimonie for one saieth Opera trinitatis sunt inseperabilia idest the workes of the trinitie be inseperable which he explaneth by this similitude Quum dicimus solem nutrire illuminare terram non excipimus eius ardorem neque splendorem sine quibus non nutri◠nec illuminat that is when wee say that sunne doth nourish lighten the earth we do not except his heate nor his brightnesse euen so of the workes of the trinitie Another saith thus Quia Deus est essentia vnus hypostasi vero trinus sic intelligitur vt opus hoc creationis sit illius trinitatis commune quanquam in eodem opere sit distincta cuiusque personae operatio that is Because God is one in essence but three in substāce we must vnderstand that this work of our creatiō is a common worke of the trinitie although in the same worke there is a distinct diuers operation of each person Q. How els are they all one A. In will that is they will all one and the same thing without any crossing contradiction or varying in themselues as the Sonne himselfe saith I do alwaies those thinges that please him viz the father Q. These places before alleaged do prooue the Father and the Sonne to be all one in deitie dignitie eternitie c. but What say you for the holy Ghost A. The holy ghost is sometime called the spirite of the father as the Lord God and his spirite hath sent me sometime the spirit of the sonne as If any hath not the spirit of Christ c. Now if the spirite of a man in whome there is no perfection be all one with man much more the spirit of the father is all one with the father and the spirite of the sonne is all one with the sonne and so the holy ghost with the father and the sonne is the same in deitie dignitie eternitie operatiō will The names of the 1. person Q. What names are giuen in the Scripture to the first person A. The father spake most commonly in the olde Testament for in these last times he hath spoken by his sonne and he is called by these names 1 Iehouah that is I am that I am without beginning or ending 2 Elohim that is mightie and strong 3 Adonay that is iudge or in whose iudgement we rest 4 Lorde of hostes because he hath both Angels and men and all creatures at commaund to fight for him 5 The God of Iacob or of Israel because hee made a promise to Abraham that hee would be his God and the God of his seede the Israelits were the seede of Abraham 6 The father of our Lord Iesus Christ the reason why is declared before The names
and both are limited and beyond himselfe he cannot goe Therefore when he sheweth what the Lord did he saith he changed his mind which was as much as he could conceiue of God for that matter Thus wee speake so well as wee can yet in a broken vnperfect speach to God as litle childrē speak to their nurses And almightie God speakes in a broken and vnperfect langguage againe to vs for our weaknes and vnderstandings sake as the nurse doth to the child for if the nurse should speake so perfectly to the child as she could to one of greater capacitie the child woulde not vnderstand her So if God shoulde speake vnto vs as he could and according to his owne nature wee were neuer able to vnderstand him nor conceaue his meaning Q. Did not God chaunge his minde when he drowned the world A. No but hee did then execute that which from euerlasting he had decreed 3. Obiection The promises and threatings of God are not alwaies fulfilled ergo c. Answere His promises are made with a condition of faith and obedience and his threatninges with an exception of conuersion and repentance Q. What vse may we make of this doctrine A. First it may make vs feare to offend him because all his threatninges are vnchangeable except we repent Secondly it is the foundation of our hope and comfort in this life for he dooth not now loue and now hare but whom he loueth to the end he loueth them How God is omnipotent Q. Hath God any more attributes giuen him in the Scriptures A. Yea the Scriptures doo call him omnipotent or almightie Q. What meane you when you say that God is almightie A. I meane this First whatsoeuer he will he is able to performe 2. Secondly he can perfourme it without any labour or meanes 3. I meane that all power is so in God onely that no creature is able to doe any thing but as he dooth continuallye receiue power from God to doo it Esay 40.29 Q. What meane you when you say all power is in God It should seem by that speech that there are more powers in God then one A. That we may rightly vnderstand what power is in God it were very requisite that we did first consider how many waies this word Power is taken in the Scriptures Q. Declare then how or in what sence it is taken in the Scriptures A. In the Scriptures this worde Power is taken two waies or in two sences sometime for authoritie which is grounded vpon lawe by which authoritie one may doo this or that if he be able to doo it Sometime it is taken for might and strength or abilitie to doo a thing if one hath authoritie to do it and these are distinguished by two words amongst the Grecians and the Latines For when the Grecians speake of power as it signifieth authoritie and right then it is called Exousia When they take power for strength then it is tearmed by them Dunamis among the Latines being takē the first way it is called potestas being taken the second way that is for might or strength it is called potentia and in English wee call them both Power Q. It seemeth by your speech that they are not onely distinguished but that they may be also separated the-one from the other A. It is true for so they are as for example A King may haue great force and strength and by his great power he may be able to ouerthrow and destroye a whole Countrey or kingdome ouer which he hath no authoritie Againe some king hath power that is authoritie ouer his rebels and yet hath not power that is strength enough to subdue them So some perhaps haue might and strength enough to gouern rule another mans wife another mans Children or another mans seruants ouer which he hath no power that is authoritie And againe Fathers haue authoritie ouer their owne Children all Husbands ouer their own wiues and all maisters ouer their own seruants and yet all haue not power that strength and abilitie to rule them Q I perceiue by this which you haue saide that in Creatures these two may be separated one from the other and many times are but what are they in God A. In God they are not deuided but distinguished for he hath all power that is all authority ouer all things and he hath all power that is all strength force might and abilitie to doo all thinges with all thinges at his good pleasure And this power is not giuen him but he hath it in himselfe and of himselfe most perfectly absolutely and eternally Q. But of what power doe wee speake when we saie that God is almightie whether doe you meane his right authoritie or his strength and abilitie or both A. Both are in God essentially but when the scripture speaketh of Gods omnipotencie it meaneth so do we his strength and abilitie whereby he is able to do whatsoeuer he will not excluding his right Gods power many waies considered Q. If all power or might be in God tell me how manifold is this power which is attributed to God in the scriptures A. To speake simply the power of God is but only one and a most simple single thing which is his essence substance yet for diuers respects it is said to be manifold it may be considered two waies First as it worketh alwaies and can worke in God himselfe for God in himselfe doth alwaies vnderstand wil loue c. Seondly as it worketh out of God himselfe in the creatures as when he created all things doth now worke in gouerning all things and can worke if it please him infinite things And of this working of Gods power doe the scriptures properly speake when they call God Almightie Q. How many waies may Gods power be considered as it worketh in himselfe A. 1 Two waies First as it is common to all the 3. persons in Trinitie that is a power wherby God the Father the Sonne and the holie Ghost doth vnderstand himselfe loue himselfe and worke in himselfe And these actions doe not differ from the essence of God for that in God there is nothing which is not his substance 2 The other working in God himselfe is that by which the Father doth beget eternally a Son of his owne nature and substance equal to himselfe And this power of begetting the Sonne of God is proper onelie to the Father and not to the Sonne and holie Ghost Q How many waies do you consider the power of God working out of himselfe A. That power which hath relation or respect to things created is two fold The first is a power absolute whereby he is able to do whatsoeuer he will The other is a power actuall whereby hee doth indeed whatsoeuer he will Q. Where doth the scripture speake of the absolute power of God by which he can do more then hee doth if he would A. Yes
CERTAINE QVESTIONS AND Answeres concerning the knowledge of God Whereunto are adioyned some Questions and Answeres concerning the right vse of the law of God Taught publikely by way of Catechising By William Burton Minister and Preacher of the worde of God in the Cittie of Bristoll Ioh. 17.13 And this is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ. AT LONDON Printed by Iohn Windet for Tobie Cooke 1591. Faults escaped FOlio 9. a. line 27. read the euerlasting sonne c. Fol. 11. b. l. 33. for speaying reade speaking f. 12. a. l. 12 for name read naming f. 16. a. l. 2. left out and of the sonne speaking in the new testament f. 19. a. l. 16. for criptures read scriptures f. 21. b. l. 23. that read that is f. 24. a. l. 13. for his good pleasure read the good pleasure l. 18. b. for or sufferings read sufferings f. 32. a. l. 26. for all thing read all things f. 33. b. l. 22. for Alethios read Alethinos f. 36. b. l. 6. read by deliuering him to c. f. 38. b. l. 12. for therin read them f. 43. a. l. 17. the coÌ„ma which is after will set is after properlie f. 49. a. l. vlt. for boldly read bodilie f. 51. a. l. 32. for thing read things in the same line for second read secondly f. 55. b. l. 27. put out for f. 57. a. l. 26. for dy read by f. 58. a. l. vlt. read of how many sorts c. f. 62. b. l. 9. for as father read as a father f. â—9 b. l. 19. for was read we TO THE RIGHT reuerend Father in God Richard by Gods permission Bishoppe of Bristoll W. B. wisheth the continuance of the grace of God with the increase of all heauenlie felicitie NOt in vaine doth our Sauiour Christ cal his father an husbandman For when he perceiueth that his trees doe not beare fruite kindlie in one place he translateth theÌ„ to see if they may be more fruitfull in another as a husbandman doth Some he purgeth saith Christ although they beare fruite that they may bring foorth more fruite as a husbandman doeth And some he supplanteth also as doeth the husbandman some for euer some for a while for what causes it is best knowen to his vnspeakeable Maiestie sometime for their owne vnfruitfulnes sometime for the barrennesse and for the vnworthinesse of the ground where they grewe and sometime for neither but for some other secrete cause best knowen to himselfe in his infinite wisdome As the man in the Gospell was made blinde neither for his owne sinnes nor for the sinnes of his Parents but that the workes of God might be shewed vpon him The trueth whereof doeth sufficiently appeare by the late and yet daylie experience both of my selfe and some others of my brethren But to speake onely of my selfe of all the most vnprofitable when as the lord might vtterly and yet iustlie haue supplanted me he hath in mercie onely remooued me that I might hereafter labour which haue as yet but loytered in his haruest The Lorde in mercie laye not my negligence to my charge Now when as by your Lordships meanes and appointment I was placed where I am for the building vp of the Church of God in this Citie I thought it most conuenient first to lay this foundation of the knowledge of God that so the rest of the building might goe the better forward The which as my first fruites I haue presumed to present vnto your Lordship for two especiall causes First that hereby I might witnes my thankfull mind to your L. for the exercise of my ministery the ministery of my brethreÌ„ in our places which we enioy vnder your L. gouernment And besides that which I may in no wise forget that fauour which you shewed me which as it was altogether vndeserued and vnlooked for so it was not as some haue vntruely reported conditionall but only with desire that I might employe my endeuour to the Lords greatest aduaÌ„tage in feeding his people coÌ„mitted to your care ouer sight with doctrine most necessary for that people Secondly that your Lo. might rest satisfied concerning some complaintes which haue beene offered by certain vnderminers touching the confirmation of some pointes herein conteined And thus leauing my present endeuours to your Lordships due consideration I humblie take my leaue The Lord almightie graunt encrease and continuance of your godlie care ouer that people which Iesus Christ the great Shepheard of the flock hath bought with his blood and committed to your charge so that in the great day of account you may be free from all their bloods receiue that crown of righteousnesse and immortall ioy which shall then be giuen to all that haue fought a good fight and haue kept the faith in a good conscience vnto the end Amen Your Lordships alwaies to commaund in the Lord William Burton To his beloued and Christian Auditors and all other in the citie of Bristoll which desire the true knowledge of God W. Burton wisheth the encrease of all true godlinesse in this life and eternall felicitie in the life to come IF you doe well consider beloued Christians that the ignorance of God the mother of Popish deuotion is the fountaine of all impietie and the authour of eternall confusion Then I hope you will easily confesse that the publishing of these fewe questions and answeres concerning the knowledge of God is no needles thing By the ignorance of God I meane either not to know that there is a God at all or els not to know what is the nature of this God whom we ought to serue Most men will confesse that there is a God but what maner of God he is they cannot tell And therefore while they frame vnto themselues a God after their owne blinde affections they make an idoll of the true God according to that conceipt which they haue of him they lead al their whole life That the ignorance of God and his nature is the principall cause of all vngodlinesse in this life and of euerlasting condemnation after this life it doth manifestly appeare not onely by the testimony of the holie scriptures but also by the light of nature it selfe The scriptures are plaine in this case First the Prophet Dauid painting out a notorious wicked man saith this of him The wicked is so proude that hee seeketh not for God he thinketh alwaies there is no God now marke his life in the seuenth verse His mouth is full of cursing deceipt and fraud vnder his tongue is mischiefe and iniquitie 8. He lieth in the villages in the secret places doth he murther the innocent his eies are bent against the poore c. Read the 11.12.13 and 14. verses to shew the fruites of such as think there is no God Again in the 50. Psalm from the 16. verse to the ende of the 20. noting the hipocrisie the obstinacie
this but in manie thinges moe which are such as no eye hath seene nor eare hath heard nor wit of man can conceiue How the 3. persons agree together Q. How do the three persons of the Trinitie agree one with another A. They agree fiue waies 1 In deitie 2 In dignitie 3 In time or eternitie 4 In operation 5 In will Q. What meane you by agreeing in Deitie A. Their substance is the same and all are one God Q. How proue you that the Father is God A. S. Paule saith Blessed be God the Father of our Lord Iesus Christ. Q. How proue you that the Sonne is God A. Three waies First by plaine testimonies of scriptures 2. By the workes which hee did and doth 3. By comparing the olde Testament and the new together Q. By what testimonies of scripture do you proue it A. In 1. Ioh. 5.20 Heb. 1.8 Rom. 9.5 Esai 9.6 Q. How do you proue it by his worke A. His workes were such as none could do but God for 1 He made the world which none could doe but God 2 He forgaue sins which none could doe but God 3 He giueth the holy Ghost which none can doe but God 4 Hee maintaineth his Church which hee could not doe if he were not God Q. How doe you proue the Sonne to be God by comparing the olde Testament and the new A. Looke what the olde Testament speakes of Iehouah which is God that the new Testament applyeth to Christ Ergo. he is God Q. What proues can you shew of this A. 1 Dauid saith Iehouah went vp on high and led captiuity captiue Paule applieth it to Christ. 2 Againe the Psalmist saith Iehouah was tempted which Paule applieth to Christ. 3 Againe Esai saith Iehouah is the first and the last this is also applyed to Christ. 4 Againe Esay saith Iehouah wil not giue his glorie to any other then to himselfe but it is giuen to Christ therfore Christ is Iehouah Q. How proue you the holy ghost to be God A. Paule calleth vs Gods temples because the holy ghoste dwelleth in vs therfore he is God and this reason is also vsed by S. Augustine in his 66. Epistle to Maximinus Q. How doth he vse it A. He saith it is a cleare argument of his Godhead if we were commaunded to make him a Temple but of tymber and stone because that woorship is due to God only Therfore now we must much more think that he is God because we are not commaunded to make him a Temple but to be a temple for him our selues Q. What other reason haue you out of the Scripture A. Peter reprouing Ananias for lying to the holy ghost said that the lyed not to men but to God Q. Haue you any more reasons from the Scriptures A. Yea two more one from Paule and another from S. Paule and Esay together Q. What is your reason from S. Paule A. When he sheweth how many sundrye giftes are giuen to men he saith that one and the self-same spirit is the distributer of them all therfore he is God for none can distribute those giftes which Paule speakes of but God Q. What is your reason from Esay and S. Paule together A. Esay saith in chap. 6.9 I heard the lord speaying which place Paule expoundeth of the holy ghoste Q. Which is the second way that they are all one A. They agree not onely in deitie but also in dignitie Q. What meane you by that A. I mean that the one hath as great excellencie and maiestie euery way as the other And therfore their honor and worship is equall and a like and one of them hath not more honor then an other Q. If the honor of the Father and the Sonne be equall then what say you to them that giue external honor to the name of Iesus more then the name of Christ and of Iehouah and of God and of the holy ghost A. I see not what reason they haue so to doo Of the bowing to the name of Iesus Q. Why is it not said that at the name of Iesus euery knee shall bow c. A. It is true if it be rightly vnderstood for as a learned man saith the bowing of the knee at the sound of the name of Iesus as it is vsed in poperie is not commaunded nor prophiced in that place but it meaneth that all creatures shalbe subiect to the iudgement of Christ when not onely Turks and Iewes which now yeeld no honor to Iesus but euen the Deuils themselues shalbe constrained to acknowledge that he is their Iudge Q. What hurt is there in bowing or worshipping at the name of Iesus A. To this question I answere with that reuerēd man that capping and kneeling at the name of Iesus is of it selfe an indifferent thing and therfore may be abused superstitiouslie as in Poperye where the people stoope at the sound of the name of Iesus when it is read not vnderstanding what it meaneth or what is said concerning him Also in bowing onlie at the name of Iesus and not at the names of Christ Emanuel God the father the sonne and the holie Ghost there is superstition committed it may bee vsed well also when the minde is free from superstition in signe of remembraunce of his maiestie and as in a matter in which Christian libertie ought to haue place for due reuerence may be yeelded to our Sauiour without any such outward ceremonie of kneeling or capping D. Fulke annota in Rhe. Test. in Philip 2.10 Concerning 〈…〉 or diuine worship it is not due to the sillables and letters of the bare name of Iesus or of Christ but to Iesus Christ himselfe and to his lawes and statutes prescribed in his holie word and that according to his word Q. Haue anie committed such idolatrie A. Yea the Papists who thought and do thinke that the verie letters of the name of Iesus is able to saue them from the diuel and from ill As also ignorant people amongst vs which standes scraping and capping at the bare name of Iesus and that onlie when the Gospell is read not knowing what they do Q. Is not the diuell afraide of the name of Iesus and will not the sounde and sight thereof make him flie from vs A. No for then they would neuer haue named and confessed him themselues as it appeareth they did besides that if the diuell were afraide at the name of Iesus why durst hee so boldlie come to tempt Christ himselfe in the wildernesse Therefore the diuell is no more afraide of the name of Iesus then he was to see the Crosse when he did helpe the Iewes to make it and to set it vp and to hange Christ vpon it much lesse is he afraid of the sign of the crosse Q. But we reade that Paule draue an euil spirit out of a Maide by the name of Iesus A. That was by the vertue and power of Christs spirite which
Of such a power speaketh our Sauiour Christ when he saith I could pray to my father and he could giue me more then twelue legions of Angels but he would not aske it and his father would not giue it Q. How doth the scripture speake of Gods actuall power A. Of this power the Prophets and Apostles make mention when they ioyne his power and his promises togither that is when they say hee is not onely able to performe but doth and will performe indeed whatsoeuer he hath promised And of this power Paul doth speake when hee saith That God will haue mercy vpon whom he will And euerie where in the scriptures we read that God hath done what hee would giuen to whom he would and all as he would whereby we may see that God could and can do more then he would or will Gods power is infinite Q. How great is this working or mighty power of God A. It must needes be huge and verie great for it is infinite and hath no ende Q. Declare how it is infinite A. It is infinite two waies or in two respectes First in it selfe of it selfe it is infinite Secondly as it is extended to the creatures which may be called the obiect of Gods power it is also infinite Q. Why do you say it is infinite in it selfe or of the owne nature A. Because the power of God is nothing els but his diuine essence and the essence of God is of his owne nature by it selfe of it self infinite Q. Shew how Gods power is infinite as it is extended to the creatures A. Because the power of God doth extende it selfe to infinite things therefore we say also that it is infinite Q. Declare how that is A. I meane the thinges which God can performe or bring to passe by his Power are infinit and therefore his power is infinite for God neuer made so many nor so great things but hee could haue made more and greater if hee would As for example hee adorned the firmament with an innumerable company of starres and yet hee could haue decked it with moe and to speake in a word God can alwaies performe infinit things more then he doth if he will and therefore both in it selfe and out of it selfe it is infinite Q. Whether can this Omnipotencie of God bee communicated to any creature A. No it cannot For to bee truly and essentially omnipotent is proper to God onely omnipotencie is Gods essence And therefore whosoeuer is God is omnipotent and whosoeuer is omnipotent must needes bee God whose power is a chiefe power infinit And the power of any creature is not infinite but finite so cōsequently no creature can be omnipotēt except we wold say that a creature or a thing created can be both a creature and a God or a Creator too which is both absurd and blasphemous What God cannot do Obiection If God can do all things whether can he sin or no as to lie or to be vnfaithfull in his promises c. A. God cannot sin and yet for all that hee is stil omnipotent For to sin is no part or point of Omnipotencie but of impotencie For to sin is nothing els but to leaue the right perfect way or to fall from a right and perfect action which sheweth want of power to vphold himselfe that doth so which power is not wanting in God for he is omnipotent being omnipotent hee cannot goe from strength to weakenesse and from perfection to imperfection c. And therefore he cannot sin Q. By what scripture can you proue this that you say A. The Apostle Paul is of that minde that God cannot do all things his words be these If we beleeue not yet abideth he faithfull he cannot deny himselfe hee doth not say He will not deny himselfe but he cannot deny himselfe And his reason is because as hee saith himselfe God is faithfull not onely in his will but also by his nature And therefore sith God is faithfull by nature he cannot but stand to his promises which hee made according to his good pleasure of his will And by nature he is omnipotent therefore he cannot be impotent By nature he is good and the chiefe good therfore he cānot become euil nor do euil Q. But whether can God be moued or bee subiect to passions or sufferings or no A. He cannot For the power wherof we speake when we say that God is omipotent is altogither actiue not passiue neither can any passiue power be in God And to this effect speaketh S. Augustine when hee saith Dicitur deus omnipotens faciendo quod vult nō patiendo quod non vult that is God is called Omnipotent in doing what hee will not in suffering what he will not Q. Some say that God can sin but he wil not and that he can be subiect to passions but he will not And that he can do whatsoeuer can be imagined or thought but he will not what say you to those A. Of them I say nothing but their opinion is both foolish and vngodlie For God cannot doe anie thyng whiche disagreeth from his nature and therefore hee can not sinne c. not because his will is against it but because it is against his nature and natural goodnes therfore do the Scriptures deny any iniquitie to be in God and Saint Augustine saith to that effect Deus iniusta facere non potest quia ipse est summa iustitia that is God cannot be vniust because he is most iust and righteousnes it selfe Obiection But yet for all this God doth in some sort will sinnes for he doth not permit it against his will And besides that hee commaunded some things which were sinnes as Abraham to kil his innocent sonne and Shimei to curse Dauid did he not Answere To farre forth as God doth command or will or worke anie thing that thing is not sinne in God For he both willeth worketh in great wisdome and according to his most holy will And therfore no action can bee sinne in God but euerie action of God is most holy and good and so sayeth the Scripture The vse of Gods omnipotencie Q. To what vse serueth the doctrine of Gods omnipotencie A. The vses of this doctrine are many It serueth 1 To sustaine and strengthen our faith in Gods promises that we should not doubt of our saluation because God can do and hee will do what he hath promised And hee hath promised eternall life to the faithfull This did strengthen Abraham his faith greatly For Paul saith thus of him hee did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God Being fully assured that he which had promised was also able to do it 2 To stirre vs vp to pray and to call for those things which God hath promised without anie doubting For in our praiers we ought alwayes to haue before
secrete will be knowen or no A. If he doth reueale it it may Q. How doth God reueale his secrete will A. Two waies Sometimes by his Spirite as when he shewed his prophets many of his iudgements that were to come Sometime by the thing it selfe which hee willeth or by the effects of his will as when a thing doth fall out which was before vnknowen As for example a man doth not know before it come whether he shalbe sicke or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Q. Shew me what is our duetie in respect of this secret will of God A. Our duetie is two-folde First we must not curiouslie search after the knowledge of it but worship reuerence it Secondly before it be made manifest by the effectes wee must generallie rest quietly in the same Q. Shew me how by an example A. Thus A Christian must resolue with himselfe whatsoeuer the Lord will doe with me whether I liue or die whether he make me rich or poor c. I rest content with his good will and pleasure Q. What must we do when his wil is reuealed vnto vs A. Then much more we must rest in it and bee thankfull for it as Iob was who saide The Lorde hath geuen taken euen as it pleased the Lord. and so foorth Q. What call you the reuealed will of God A. The reuealed will of God is twofolde The one is that which is properly reuealed in the law that is what God requireth to be done of vs and therefore it is called the lawe And after this we must enquire The other is in the Gospell which sheweth Gods will towards vs and what he hath decreed of vs in his eternall councell as touching our saluation How God his wil is reuealed Q. God indeede by his Lawe hath made it knowen what his will is that of vs must bee done and fulfilled But hath he reuealed in his word what is his will and pleasure towards vs A. Yea he hath so and that is proued by these places of scripture following Ioh. 6.40 Ephe. 1.5 Matth. 3.17 Ioh. 5.39 And after the knowledge of this will of God we must diligently enquire Q. But whether may this will of God be knowne of vs or no A. Yes it may For as it is reuealed in the scriptures so it is also confirmed sealed before our eyes in the Sacraments and the daily benefites which we receiue from the Lord. Q. And is this sufficient to perswade vs to beleeue his will A. No for except the lord doth persuade vs by his holy spirit we shal neither belieue it nor know it as appeareth by these places of scripture 1. Cor. 2.16 Matth. 11.25 But if we haue the spirit of God there is no need to go vp into heauen or to go beyond the sea to know it because the word is near vnto vs in our hearts as Paul saith Rom. 10.16 For touching the matter of our saluation the wil of God is so clearly laid open in the preaching of the gospel that it needes not to be more cleare Q. If at any time wee cannot know nor vnderstand this will of God as touching our saluation in whom is the fault A. The fault is in our selues and the reason is because we are carnall and naturall and destitute of the spirit of Christ. For Paul saith The carnall and naturall man cannot perceiue the things of God but if the spirit of Christ doth come open our vnderstanding and correct our affections we can no longer doubt of his will And therfore the Apostle immediatly after addeth and saith But we haue the minde of Christ. Gods will reuealed to the Elect. Q. Whether is this will of God made knowne to euerie one of Gods children particularly or no A. Yes it is For Paul hauing the spirit of Christ saith that this will of God was manifested vnto him when hee saith Christ loued mee and gaue himself for me And to the Corinthians he saith But God hath reuealed therein id est the ioyes of heauen to vs by his spirite Q. How doth this proue that wee can haue this knowledge A. Verie well For if all the elect are led by the same spirit that Paul had it will also perswade them of this will of God aswell as Paul Q. But how prooue you that they haue the same spirite A. That the same spirit is giuen to all the elect I proue it out of the Prophet Esay who saith thus My word my spirit shall not depart from thy mouth nor from thy seede for euer which is such a blessing as no blessing can bee desired in this world greaters more excellēt nor more heauenly For when wee are once armed with the knowledge of this will of God wee shall passe through fire and water without anie danger wee ouercome the world death and triumph ouer our enemies as Paul did How the will of God is but one Q. Whether are there more willes in God then one or no A. The will of God in some respects is but one and in some respects it is manifold Q. How is it but one A. For the better determining of this point we must first consider how many significations there be of this word Will in God 1 It signifieth the facultie or abilitie of willing and this facultie or abilitie of willing in God is God himselfe and the very essence of God and so his will is but one 2 It signifieth the act it selfe of willing and if it be so taken it is also but one For God doth in one and that eternall act will whatsoeuer hee will 3 It signifieth the free decree of his wil concerning either the doing or the suffering of anie thing to be done if we take it in this sence the will of God is still but one and that eternall and immutable Q. May we call the decree of Gods will the will of God A. Yea very well as the Testament of one that is deceased is called the last will of the Testator because it is the firme and last decree of the Testators will and minde concerning the disposing of his goods And the scriptures do make the wil of God and the counsell or decree of his wil to be all one as appeareth in these places following Esay 46.10 Act. 4.27.28 Ioh. 6.40 How the will of God is manifold Q. How is the will of God manifolde A. There be two respects cheeflie for which respectes the will of God is said to be manifolde or more then one First for the diuers kindes of thinges which God doth wil hereof it is that it is called some time the will of God concerning vs and sometime the will of God done by vs. The first is his fauour and loue towards vs in Christ Iesus in which he willeth and decreeth that we shalbe saued through
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