CERTAIN questions AND Answers, concerning the knowledge of God.  
Whereunto are adjoined some Questions and Answers, concerning the right use of the law of God.  
Taught publicly by way of catechizing.  
By William Burton, Minister and Preacher of the word of God in the City of Bristol.  joh. 17.13. 
And this is eternal life, that they know thee to be the only very God, and whom thou hast sent, jesus Christ.  
AT LONDON Printed by john Windet for Toby Cook. 1591.   

Faults escaped.  
FOlio 9 a. line 27. read the everlasting son, etc.  
Fol. 11. b. l. 33. for speaying, read speaking. f. 12. a. l. 12 for name, read naming, f. 16. a. l. 2. left out, and of the son 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 delivering him to, etc. f. 38. b. l. 12. for therein, read them f. 43. a. l. 17. the comma which is after will, set is after properly. f. 49. a. l. vlt. for boldly, read bodily. 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 die, read by. f. 58. a. l. vlt. read. of how many sorts, etc. f. 62. b. l. 9 for, as father, read, as a father. f. ●9. b. l. 19 for was, read we.   

TO THE RIGHT reverend Father in God, Richard, by God's permission Bishop of Bristol, W. B. wisheth the continuance of the grace of God, with the increase of all heavenly felicity.  
NOt in vain doth our Saviour Christ call his father an husbandman: 
john 15.1  For when he perceiveth, that his trees do not bear fruit kindly in one place; he translateth them to see if they may be more fruitful in another, 
Verse 2.  as a husbandman doth. Some he purgeth, saith Christ, (although they bear fruit) that they may bring forth more fruit, as a husbandman doth: And some he supplanteth also, as doth the husbandman: some for ever, some for a while; for what causes, it is best known to his unspeakable Majesty: sometime for their own unfruitfulness, 
Mat. 3.7. Mat. 21.43.  sometime for the barrenness, and for the unworthiness of the ground where they grew: and sometime for neither, but for some other secret cause, best known to himself in his infinite wisdom. As the man in the Gospel was made blind, 
john 9.3.  neither for his own sins, nor for the sins of his Parents, but that the works of God might be showed upon him.  
The truth whereof doth sufficiently appear by the late, and yet daily experience, both of myself, and some others of my brethren. But to speak only of myself (of all the most unprofitable) when as the lord might utterly, and yet justly have supplanted me, he hath in mercy only removed me, that I might hereafter labour, which have as yet but loitered in his harvest. The Lord in mercy lay not my negligence to my charge.  
Now, when as by your Lordship's means and appointment, I was placed where I am, for the building up of the Church of God in this City: I thought it most convenient, first, to lay this foundation of the knowledge of God, that so the rest of the building might go the better forward. The which (as my first fruits) I have presumed to present unto your Lordship, for two especial causes: First, that hereby I might witness my thankful mind to your L. for the exercise of my ministry, & the ministry of my brethren in our places, which we enjoy under your L. government. And besides that (which I may in no wise forget) that favour which you showed me: which, as it was altogether undeserved, and unlooked for, so it was not (as some have untruly reported) conditional; but only, with desire that I might employ my endeavour to the Lords greatest advantage in feeding his people, committed to your care & over sight, with doctrine most necessary for that people.  
Secondly, that your Lo. might rest satisfied concerning some complaints which have been offered (by certain underminers) touching the confirmation of some points herein contained.  
And thus leaving my present endeavours to your Lordship's due consideration, I humbly take my leave. The Lord almighty grant increase and continuance of your godly care over that people, which jesus Christ, the great Shepherd 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, & receive that crown of righteousness, and immortal joy, which shall then be given to all that have fought a good fight, and have kept the faith in a good conscience unto the end. Amen.  
Your Lordships always to command in the Lord: William Burton.   

To his beloved, and Christian Auditors, and all other in the city of Bristol, which desire the true knowledge of God. W. Burton wisheth the increase of all true godliness in this life, and eternal felicity in the life to come.  
IF you do well consider (beloved Christians) that the ignorance of God, (the mother of Popish devotion) is the fountain of all impiety, and the author of eternal confusion. Then I hope you will easily confess, that the publishing of these few questions and answers, concerning the knowledge of God, is no needles thing. By the ignorance of God, I mean either not to know that there is a God at all, or else not to know what is the nature of this God whom we ought to serve. Most men will confess that there is a God, but what manner of God he is, they cannot tell. And therefore while they frame unto themselves a God after their own blind affections: they make an idol of the true God, & according to that conceit which they have of him, they lead all their whole life. That the ignorance of God and his nature; is the principal cause of all ungodliness in this life, and of everlasting condemnation after this life: it doth manifestly appear, not only by the testimony of the holy scriptures, but also by the light of nature itself.  
The scriptures are plain in this case. First, 
Psal. 10.4.  the Prophet David, painting out a notorious wicked man, saith this of him. The wicked is so proud that he seeketh not for God: he thinketh always, there is no God: now mark his life, in the seventh verse. His mouth is full of cursing, deceit and fraud, under his tongue is mischief and iniquity. 8. He lieth in the villages: in the secret places doth he murder the innocent: his eyes are bend against the poor, etc. Read the 11.12.13. and 14. verses to show the fruits of such as think there is no God. Again in the 50. Psalms, from the 16. verse to the end of the 20. noting the hypocrisy, the obstinacy, the impudency, the thefts, the whoredoms, the filthy mouths, and unnatural affections of the wicked, in the 21. verse he sets down the cause of all, to be this. Thou thoughtest (saith God) that I was like thyself: to let us see, the fruits of such as know not the nature of God, but make an idol of him, and think him to be as a man and a good fellow like unto themselves. When the Prophet Esai would show the cause of the jews idolatry, 
Esai. 40.18.19.20, 21.22.  he saith, that the ignorance of God is the cause thereof: and therefore labouring to draw them from their idolatry, he doth it by describing unto them the true God. Read from the 18. verse to the end of the chapter. When the lord showed Ezechiel the abominations of the ancients of Israel, he used these words: Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every one in the chamber of his imagery, for they say, The The Lord seethe us not, The Lord hath forsaken the earth: to show that the cause of their iniquity, was their false persuasion, and ignorance of God, for although they knew that there was a God, yet they took him to be but as a man, that could not see them in the dark, and that he was in heaven idly not meddling with the things upon earth. Thus you hear how the Prophets with one consent do cry out and tell us if the ignorance of God is the cause of all impiety, and ungodliness. And that it bringeth eternal damnation in the end, is plainly testified by the Apostle S. Paul: who saith in 2. Thes. 1.7.8. That the Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and obey not the gospel of our Lord jesus Christ. Where the Apostle showeth that disobedience to the gospel, floweth from the ignorance of God, because we cannot obey him whom we know not, and the reward of both is the just vengeance of God.  
As this is plainly proved by the scriptures, so it is no less evident by the light of natural reason. For when such a conceit shall once come into our minds, that God is as man, and hath no more power than a man, no more wisdom than a man, no more justice, no more mercy, no more truth, no more goodness than a man hath, we are far enough of from the true fear and service of God. For then we fear him as a man, & we serve him as a man, than the which nothing can be more blasphemous, nor intolerable. For as an idle scholar looks on his book only when his masters eye is upon him, so the wicked only fear God (and that with a slavish fear) when they perceive sensibly by some plague that god's hand is upon them. Whereas the godly (who know what manner of God they serve) they fear to offend him at all times, and in all places, because they know him to be everlasting and every where▪ etc.  
The Papists have thought & do think God to be like a man, and so they picture him, and so they serve him, so they fear him, and so they love him. And therefore in their temples they provide for his eyes goodly sights, and glorious shows of guilding and painting. etc. To delight his ears withal they have curious piping and singing: for his smelling, they have their censings and perfumes, and so is all their whole service of God in outward shows only, as if god were a man in deed: which filthy doctrine of theirs, ariseth of their gross understanding of the Scriptures, and word of God.  
Then by this time (beloved Christians) I hope you see how needful it was for me, and how necessary it shallbe for you, to labour that we may be instructed and builded up in the true knowledge of God, that so we may be the better able to make strait steps unto Godliness. Otherwise, if we be not instructed in the ways of God, when we shallbe exhorted to serve him, we willbe ready to answer with the wicked, of whom job speaketh, job. 21.15. Who is the almighty that we should serve him? and what profit should we have, if we should pray unto him?  
Throughout my book for the most part, I have only quoted the places of scripture, which I have added for the proof of every point, and not expressed the words of the places themselves: partly for the avoiding of tediousness, but specially because I would have you take occasion by searching for them, to be better acquainted with the scriptures, than you have been hitherto.  
And seeing as for your benefit (beloved brethren in the Lord jesus) and at the request of some of you which heard me, I have adventured to make these my poor labours public to the view of all, and subject to the censures of all: I beseech you, that as at the first hearing of them, you were generally desirous of them, so now you would vouchsafe the reading of them, to your further profit and increase in the true saving knowledge of god. The lord almighty make our love abound in all knowledge and judgement, and the same God sanctify our knowledge, and make our affections holy, that we may discern things that differ, and that we may be sincere and without offence unto the coming of the Lord jesus, 
Phil. 1.9.10.  that we may be filled with the fruits of righteousness, which are by jesus Christ, unto the praise and glory of God. Amen.  
Your servant for Christ his sake. W. Burton.   

That there is a God.  
Question. WHereof doth all divinity consist?  
Answer. All Divinity consisteth of knowledge and practice.  
Q. Whereof is all knowledge?  
A. All knowledge is either of the Creator or Creature.  
Q. How may the Creator be known?  
A. That we may know the Creator, it is requisite that we consider. First whether there be a God or no.  
Q. Why is this question first?  
A. Because the scripture saith, 
Heb. 11.6.  he that cometh to God must believe that God is.  
Q. Have any called this into question at any time?  
A. Yea, so saith the Prophet David, 
Psal. 10.4.  but he showeth also that it was, 
Psal. 14.1.  by wicked, proud, and foolish men, whose lives were nothing else but abomination and corruption.  
Q. But what say [you] to it? whether do [you] think that there is a God or no?  
A. Yea I am out of doubt thereof, and that there is a God it may be proved many ways.  
1 First by his work of creation, 
Rom. 1.19.20.  for who could make the heavens and the earth, and the sea, and all that is in them, but God?  
2. By the preserving of things created, as for example, man is preserved by bread, etc. which is no better in itself then earth, and yet if he eat earth he dieth, the reason hereof is, because God blesseth the one giving it foison and power to nourish more than the other, and this makes me think that there is a God.  

Psal, 104.24.  3 If we shall observe in Gods works an infinite multitude, a wonderful variety, as amongst so many millions of men, never a one like another in the compass of the face, a most constant order, a seemly agreement, and an endless continuance or pleasant intercourse of things coming and going, and what exceeding majesty is in them, we must needs attribute these things unto a God.  
4 The opinion that man hath of God proveth it: for man by nature doth desire to be exalted, and in respect of himself despiseth all other creatures, as wood and stone: but when a piece of wood is framed out like a man and set in the temple, and man conceiving an opinion that it is a God, he falleth down and worshippeth it. 
Esa. 44.15.17.   
5 The terror of conscience stricken into the minds of the wicked after sin cometh upon them from a judge who detesteth dishonest things, and exerciseth judgement upon the mind: 
Rom. 2.15.  But in all the wicked is this torment, therefore there is some judge, 
Esa. 57.20.21.  who is God, because this punishment can not come but from God. 
Esa 66.24.   
6 The punishment of the wicked (besides the terror of their conscience) with the rewards of the godly, do prove that there is a God: and this argument is used by the Prophet David, when he saith, The righteous shall rejoice when he seethe the vengeance, 
Psal. 58.10.1  he shall wash his footsteps in the blood of the ungodly, so that a man shall say verily there is a reward for the righteous, doubtless there is a God that judgeth the earth.  
Q. What is God?  
A. There is but one definition of God in all the scriptures, 
joh. 4.24.  and that is this. God is a Spirit.  
Q. A spirit is limited and compassed with time and place, therefore if God be a spirit, he is so too, is he not?  
A. In deed certain heretics called Gnostici, have abused that place of john to that effect: but when it is said that God is a spirit, the meaning is this: God is spiritual, that is, not to be seen of carnal eyes, but is invisible: not otherwise.  
Q. How is God to be considered?  
A. Two ways. Either as he is in himself, or as he is unto us.  
Q. Can God be known of us as he is in himself?  
A. No: All nature is not able to teach us what God is, neither can man in nature comprehend him.  
Q. How prove you that? 
job. 36.26.   
A. I prove it two ways: 
1. Tim. 6.16.  first by plain testimony of scripture.  
Secondly by common reason.  
Q. How doth common reason prove it?  
A. 1. That all nature is not able to teach us what God is, I prove it thus. No work is able perfectly to express the worker thereof: but all nature is a thing wrought by God: therefore it can not perfectly teach us what God is.  
That man cannot comprehend him; I prove it thus.  
2 The less can not comprehend the greater: but every man is less than God, therefore no man can comprehend God.  
3 We can not know the things created, much less can we know the Creator, as for example: we know that every man hath a soul▪ but who knoweth what manner of thing it is?  
Again we know that there be Angels, and that they be amongst us, but what manner of things they be we know not.  
4 The scripture saith, the judgements of God are past finding out, therefore much more is God himself past finding out. 
Rom 11.33.   

●. Cor. 2.9.  And again the joys of heaven which God hath prepared for the godly, are unspeakable, much more therefore is God himself unspeakable.  
Q. Is there no knowledge to be had of God?  

Rom. 1.21.  A. Yes, for Paul saith, the Gentiles knew God, but did not honour him as God, but even as princes have their secrets whereunto all their subjects are not made privy, 
Simile.  neither is it lawful for them to search into them, and yet do they so far forth publish their commandments as is profitable for them to know. So the prince of all princes hath his secrets, unto which we are not privy, and into which we may not search, yet he hath so far revealed himself unto us as is profitable for us to know. Therefore he said to Moses, 
Exod. 33.18.  My face thou canst not see, that is the glory of my majesty (he doth not say thou mayest not, or thou shalt not, but thou canst not) but thou shalt see my back parts, that is some small measure of my glory, so far as thou art able to apprehend it.  
Q. Where is this knowledge of God to be had?  
A. In the scriptures: 
Psal. 119.14.  for they bear witness of God. joh. 5.39. And therefore they are called his testimonies, because they testify of God what he is, and how he will be served of us.  
Q. May we not learn more of God than the scriptures do teach?  
A. No: 
1. Cor. 4.6. Rom. 15.4.  for Paul saith, that no man must presume above that which is written: but so much as is written in the word of God is written for our learning, and therefore we (being prepared by true prayer, sanctified with faith, and seasoned with the spirit of sobriety and humility) we may I say, safely learn so much as is revealed in the scriptures for our profiting in the knowledge of God: 
Deut. 29.29.  for Moses saith, Secret things belong to God, but things revealed belong to us and to our children.  
Q. Which call you the scriptures?  
A. The books of the old Testament which begin with Genesis and end with the Prophets: and the books of the new Testament, which begin at Matthew, & end with Revelation of john.  
Q. These were written by men which were subject to errors, and had their infirmities, & therefore why should we believe them?  
A. Though they were men, 
2. Tim. 3.16. 2. Pet. 1.21.  yet they were holy men set apart by God for that work, and spoke as they were moved by the holy Ghost.  
Q. When jeremy brought the word of God to the jews, 
jere. 43.2.3.  they said it was not the ward of the Lord, but he spoke as Baruch the son of Neriah provoked him, and so some perhaps in our days are so ungodly as to take the jews part against jeremy, and all his fellows, let me hear therefore some reasons to prove and make it manifest that they spoke and wrote the very word of God?  
A. That the books of the old and new Testament contain the word of God, and were written by the direction of the holy Ghost, it may appear by these twelve reasons following.  

1 Their antiquity proveth it.  
2 Their faithfulness without partiality which appeareth by jacobs' dealing with Simeon and Levi his own posterity, 
Gen. 49.5. Num. 12.1.  and by the dealing of Moses against Aaraon & Miriam his brother & sister.  
3 The miracles which did so often follow their doctrine.  
4 A continuance of wonderful prophecies uttered long before, come to pass just in their times, 
●ide Calu. Instit. lib. 1. cap. 8.  marked with their circumstances, not doubtful like marlin's prophecies, but such as expressed the things and persons by their names, and therefore unto what may we attribute them but to the inspiration of God?  
5 The heavenly doctrine in every place and nothing savouring of earthliness, doth prove them to be of God.  
6 The sweet agreement and consent of the scriptures doth prove it, for one of them do not confute another as men's writings do, 
Luke 24.44.  & our Saviour Christ confirmeth them all.  
7 By their laws which are for the thoughts, and pierce the heart of man, it is evident that they are of God, for they require sacrifice, but they prefer obedience, they enjoin fasting, but it is also from sin. They command circumcision but it is of the heart. They forbidden lusting, coveting, etc. which is not to be found in any laws but in his that searcheth the heart.  
8 The doctrine of the scripture is such as could never breed in the brains of men: as three persons in one God: God to become man: Mary's conception without the seed of man, the making of all things of nothing, the resurrection & such like.  
9 The little love that most men do bear unto them, do prove them to be of God, for if they were of flesh & blood, than flesh & blood would love them, read them, practise them, and every way regard them more than it doth, for the world loveth his own, 
joh. 15.19.  as our Saviour Christ saith: but we (being but carnal & earthly) savour not the things that are of God, as the Apostle Saint Paul saith: 
1. Cor. 2.14.  And until the Lord open our hearts we have no regard of them. So likewise until we be borne again of God's spirit, 
1. Pet. 2.2,  and become as new borne babes▪ we have no desire unto them.  
10 The argument of the scriptures proveth them to be of God for they entreat either of the noble acts of God or of Christ, or the salvation of mankind.  
11 The sincerity of those men which spoke them, and wrote them, doth prove them to be of God, for they always came in the name of the Lord, and spent their blood in testimony thereof.  
12 If the author of the scriptures were not God, it must be some creature, If he were a creature, he was either good or bad. If a bad creature, why forbids he evil so rigorously, and commands good so expressly, and makes his mark to aim at nothing but God's glory and our good. If he were a good creature, why doth he challenge to himself that which is proper to God only, as to make laws for the heart, and to punish and reward eternally, & c? If it be no creature good nor bad, it must needs be God.   
Q. Are not the works of God sufficient to teach us what God is?  
A. No: they may teach us that there is a God and leave us without any excuse, but to know God rightly to our salvation, we cannot without the scriptures. Therefore David having showed how the heavens declare the glory of God, etc. He presently maketh mention of his word, saying: The law of the Lord is undefiled converting souls, 
Psal. 19.7.8.  etc.  
Q. What doth the scripture teach us concerning God?  
A. That there is but one God. Deut. 6.4. Esay 44. Psal. 18.31. 
Esay 46.9. ●. Cor. 8.4.   
Q. How else may it be proved that God is but one?  
A. By the light of our nature and of common reason.  
Q. What be your reasons drawn from the light of reason?  

Psal. 144.15.  A. There can be but one chief good, and God is the same chief good, therefore there is but one God.  

Act. 17.28.  2 There can be but one first cause of all things which is God: therefore there is but one God.  
3 The whole course of the world tendeth to one end, and to one unity, which is God.  
Q. How can that be when there be so many sundry things of divers kinds and conditions, and one contrary to another?  
A. That is true in deed, but yet they altogether serve one God.  
Q. Is that possible? can you give an instance hereof in some familiar resemblance?  
A. Yea very well: In a field there are many battles, divers standards, sundry liveries, and yet all turn head with one sway at once: by which we know that there is one general of the field which commands them all.  
Q. What is this to confirm your assertion, that there is but one God over so many divers and contrary things in the world?  
A. Yes: for even so in the world we see divers things, not one like another: for some are noble, some base; some hot, some cold; some wild, some tame; yet all serve to the glory of the maker, and the benefit of man, and the accomplishment of the whole world.  
Q. And what gather you by all this?  
A. That there is but one God, which commandeth them all, like the General of a field.  
Q. If one God be the author of all, why are there so many poisons, and noisome beasts?  
A. To this I answer three ways.  

1 They were not created noisome and hurtful at the first, 
Gen. 3.17.18.  but the sin of Adam brought the curse upon the creatures.  
2 Although God hath cursed the creatures for man's sin, yet in his mercy he doth so dispose and order them, that they are profitable for us; for poisons, we use them for physic; and the skins of wild beasts serve against the cold, etc.  
3 The most hurtful things that are, might benefit us, if we knew how to use them. And whereas they annoy us, it is not of their own nature, so much as of our ignorance.   
Q. And what do you conclude by all this?  
A. That they have not two beginnings, one good, and another bad, as some would imagine: but one author thereof, which is God himself, always most good and gracious.  
Objection. Many are called Gods in the Scriptures: as when Moses is called Pharaoh's god: 
Exod. 7.1. Psal. 82.6.  and magistrates are called gods, therefore there be more gods than one.  
Answer. There is a double signification in this word god: for sometime it signifieth him, who is by nature God, and hath his being not from any thing but himself, and all other things are from him: such a God is but one only.  
Q. Why then are Magistrates called gods?  
A. For four causes.  

1 First, to teach us that such must be chosen to bear rule which excel others in godliness, like gods amongst men.  
2 To encourage them in their offices, and to teach them that they should not fear the faces of men, like gods, which fear nothing.  
3 To show how God doth honour them, and how they must honour God again: for when they remember how GOD hath invested them with his own name, it should make them ashamed to serve the devil, or the world, or their own affections; but to execute judgement justly, as if God himself were there.  
4 To teach us to obey them, as we would obey God himself; for he which contemneth them, contemneth God himself: 
Rom. 13.2.  and we must not dishonour those whom God doth honour.   
Q. If there be but one only God, 
2. Cor. 4.4.  why is the devil called the God of this world?  
A. Because of the great power and sovereignty which is given him over the wicked whom God hath not chosen out of this world.  
Q. Why is the belly called a God? 
Philip. 3.9   
A. Because some make more thereof, then of God, and his worship: for all that they can do and get, is little enough for their bellies: & when they should serve God, they serve their bellies & beastly appetites.  
Q. Why are Idols called gods?  
A. Not because they are so indeed, but because Idolaters have such an opinion of them.  
Q. What other thing do the Scriptures teach us of God?  
A. That in this one God are three persons, or beings: for Matthew saith; that john Baptists saw the holy Ghost descending like a Dove upon Christ, 
Mat. 3.16.17.  there is one person: he heard a voice from heaven, saying; this is my beloved son, there is another person: and he saw Christ going out of the water, there is a third person.  
And Paul saith thus; God saved us by the washing of the new birth, 
Tit. 3.5.  and renewing of the holy Ghost, which he shed on us abundantly through jesus Christ our Saviour: Here be three authors of our salvation.  
Q. How prove you that these three are but one God?  
A. I prove it by the words of Saint john; there are three that bear witness in heaven, 
1. john 5.7.  the Father, the word, and the holy Ghost: And these three are one.  
Q. What resemblances can you show me of the Trinity, in some things which be commonly known amongst us?  

Resemblances of the Trinity in the sun.  A. The sun begetteth his own beams, and from thence proceed both light and heat: and yet is not one of them before another, otherwise then in consideration of order and relation, that is to say, in respect that the sun beams are begotten, and the light proceeding, which is an apparent image and resemblance of the three persons in one God.  
Again, in waters, there is the well head, the spring boiling out of it, 
Waters.  and the stream flowing from them both, and all these are but one water: and so there are three persons in one Godhead, and yet but one God.  
Again, from one flame of fire proceed both light and heat, 
Fire.  and yet but one fire: So in God be three persons or beings, and yet but one God.  
Q. How do these three persons differ one from another?  
A. Two ways. First according to their names: Secondly, according to their actions.  
Q. What is the name of the first person?  

Mat. 11. ●7.  A. The first person is called the Father, and that in two respects. First, in respect of his natural Son jesus Christ, begotten of his own nature and substance.  

Ephes. 3.14.  Secondly, in respect of us, his adopted sons.  
Q. Adopted sons! What mean you by that?  
A. I mean those whom he hath chosen to be heirs of heaven, 
john 1.12. Rom. 8.14.  through the mediation of his natural son jesus Christ.  
Q. What is the second person called?  
A. The second person is called the son of god, because he is begotten of his father's nature and substance, 
Note.  not because he was begotten of the substance of God, for so in respect of substance they be all one, but in respect of the father, he is called the son.  
Q. Where find you that he is called the son?  
A. In Pro. 30.4. What is his name, and what is his sons name?  
Q. What is the third person called?  
A. The third person is called the holy spirit.  
Q. Why is he called a spirit?  
A. For two causes. First, because he is spiritual, without body, 
Luke 24.39.  flesh, blood or bones: for a spirit hath no such matter, as our Saviour Christ saith.  
Secondly, because he is, as it were, the breath of grace, which the father & the son breatheth out upon the Saints. 
john 20.22.   
Q. Why is he called holy spirit?  
A. For two causes. First, because he is holy by nature. Secondly, because he is the sanctifier of the Saints.  
Q. Now show me how they differ according to their actions.  
A. The father begetteth. 
Psal. 2.7. 1. john 5.1. john 15.26.   
The son is begotten.  
The holy Ghost proceedeth.  
Q. How was the son of God begotten of his Father?  
A. For the better understanding of this point, we must consider that there are two manners of begetting. One is carnal and outward, and this is subject to corruption, alteration and time.  
The other is spiritual and inward, as was the begetting of the son of God, in whose generation there is neither corruption, alteration, nor time.  
Q. Declare then after what manner this spiritual generation of she son of God was, and yet in sobriety, according to the scriptures.  
A. For the better finding out of this mystery, we must consider in God two things: First that in God there is an understanding. Psal. 139.2. Secondly, we must consider how this understanding is occupied in God.  
Q. Declare after what manner it is in God.  
A. This understanding is his very being, and is everlastingly, and most perfectly occupied in God.  
Q Whereupon doth God's understanding work?  
A. Upon nothing but itself, and that I prove by reason, for God being infinite and all in all, it cannot meet with any thing but himself.  
Q. What work doth this understanding in God effect?  
A. It doth understand and conceive itself, for as in a glass a man doth conceive, and beget a perfect image of his own face, so God in beholding and minding of himself, doth in himself beget a most perfect and a most lively image of himself, which is that in the Trinity which we call the son of God.  
Q. Where do you find that the son is called the perfect image of God?  
A. Yes, he is called the brightness of his glory, and the engraven form of his person, which is all one. 
Heb. 1.3.   
Q. What mean you by engraved form?  
A. That as wax upon a seal hath the engraved form of the seal, so the son of God which his father hath begotten of his own understanding, is the very form of his father's understanding, so that when the one is seen, the other is seen also.  
Q. Why then he is understanding itself: for so is his father?  
A. Yea, he is so, and he saith so of himself. I have counsel and wisdom, 
Prou. 8.14.  I am understanding.  
Q. But where find you that he was begotten?  
A. He saith so himself in the name of wisdom in these words: When there was no depths, than was I begotten. 
Prou. 8.24.25.  Before the mountains and hills were settled, was I begotten.  
Q. Yea, he was made the son of God, when he was borne of the virgin Marie, was he not?  
A. He was in deed then the son of God, but he was not then made the son of God.  
Q. When was he made the son of God?  
A. He was never made in time, for he was begotten of the substance of his Father, from all eternity, without beginning or ending.  
Q. How prove you that the son of God was not made, but begotten eternally of the substance of his father?  
A. I prove it first by scripture: for he saith no less himself. 
Prou. 8.23.  I was set up from everlasting, from the beginning, and before the earth. And therefore he prayed that he might be glorified of his father, 
john. 17.5.  with the glory which he had with his father before the world.  
secondly, I prove it by reason, for God's understanding is everlasting, therefore the second person which it begetteth is so too: for the father in his understanding did not conceive any thing less than himself nor greater than himself, but equal to himself.  
Q. Although the Son of God be everlasting, yet he is not all one with the Father, is he?  
A. Yes, that he is: and yet not joined with his Father in heaven as two judges that sit together on a bench, or as the seal and the wax, as some do grossly imagine, but they are both 
* john. 10.30.  one without parting or mingling, whereupon I conclude that whatsoever the Father is, the Son is the same, and so consequently that they be coeternal, coequal, and coessential.  
Q. What mean you, when you say that they be coeternal, coequal, and coessential?  
A. By being coeternal, I mean that they be of one self same everlasting continuance. By coequal I mean that they be of one state, condition and degree. By coessential I mean that they be of one self same substance or being.  
Q. What difference then is there between the three persons?  
A. Truly none but by way of relation and order: that is, the Father is called the Father, in respect of the Son, and the Son in respect of the Father, and the holy Ghost in respect that he proceedeth from the Father and the Son, but the one is not the other as the fountain is not the stream, nor the stream the fountain, but are so called one in respect of another, and yet all but one water.  
Q. Men by reason do conceive, and beget reason: what difference is there between the conceiving of understanding in men, & the conceiving of understanding in God?  
A. There is great difference, for first this conceiving in men, proceedeth of sense, or outward imagination, which is an outward thing for reason to work upon, as wood is to fire. But God the Father of himself begetteth & conceiveth himself, 
john. 1.18.  and still in himself. As john saith: That only begotten Son which is in the bosom of the Father.  
Secondly, in men the thing which is understanded and the understanding itself is not all one, but in God it is all one.  
Q. What reason have you for this?  
A. The reason is, because only God is altogether life, and his life is altogether undertanding, and his understanding is the highest degree of life: And therefore he hath his conceiving, and begetting most inward of all.  
Q. What mean you when you say most inward of all?  
A. I mean that the Father conceiveth in himself, and of himself, and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can no where meet with any thing but that which he himself is: And that is the second being in the Trinity, 
The holy Ghost●  which we call everlasting Son of God.  
Q. Now let me hear what the holy Ghost is, and how he proceedeth from the Father and the Son.  
A. For the understanding of this matter we must consider two things. First that in the essence of God besides his understanding there is a 
* Esa. 46.10.  will: secondly, what be the properties of this will in God.  
Q. What are the properties of gods will?  
A. First, it applieth his power when, where, and how he thinks good according to his own mind. Secondly, it worketh everlastingly upon itself, as his understanding doth.  
Q. What do you gather by this?  
A. That because it hath no other thing to work upon but itself, it doth delight itself in the infinite good which it knoweth in itself, for the action of the will is delight and liking.  
Q. And what of that?  
A. That delight which God or his will hath in his own infinite goodness, doth bring forth a third person or being in God, which we call the holy Ghost.  
Q. What is that same third being in God?  
A. The mutual kindness and lovingness of the Father and the Son.  
Q. What mean you by this mutual lovingness and kindness?  
A. The Father taketh joy and delight in the Son, 
Prou. 8.3.  or his own image conceived by his understanding, and the Son likewise rejoiceth in his Father, as he saith himself, and the reason hereof is this, the action of the will (when it is fulfilled) is love and liking.  
Q. What resemblance can you show hereof in some thing that is commonly used amongst us?  
A. When a man looketh in a glass, if he smile, his image smileth too, and if he taketh delight in it, it taketh the same delight in him, for they are both one.  
Q. If they be all one, than there are not three beings?  
A. The face is one being, the image of the face in the glass is another being, and the smiling of them both together is a third being, and yet all are in one face, and all are of one face, and all are but one face.  
Q. And is it so in God?  
A. Yea, for even so the understanding which is in God, is one being, the reflection, or 
* And yet the image of the face in the glass, is but a resemblance only, & not the face in deed: but the image of God's understanding, is more than abare image or resemblance, for the Son of God which is called the image of his Father's nature, substance, and glory, is also of the same nature, substance, and glory with the Father, and is that understanding itself whereof it is also an image or perfect resemblance.  image of his understanding which he beholdeth in himself, as in a glass, is a second being: And the love and liking of them both together by reason of the will fulfilled, is a third being in God, and yet all are but of one God, all are in one God, and all are but one God.  
Which of these three beings is fast?  
A. There is neither first nor last, going afore nor coming after in the essence of God, but all these, as they are everlasting, so they are all at once, and at one instant, even as in a glass, the face and the image of the face when they smile, they smile together, and not one before nor after an other.  
Q. What is the conclusion of all?  
A. As we have the Son of the Father, by the everlasting inworking of his understanding, so also we have the holy Ghost of the love of them both by the joint working of the understanding, and will together: whereupon we conclude three distinct persons, or inbeings (which we call the Father, the Son, and the holy Ghost) in one spiritual, yet unspeakable substance, which is very God himself.  
Q. But what if some will be yet more curious to know how the son of God should be begotten, & how the holy Ghost should proceed from the Father and the Son, how may we satisfy them?  
A. Well enough, for if any will be too curious about this point, we may answer them thus; Let them show us how themselves are bred & begotten: & then let them ask us how the son of God is begotten: and let them tell us the nature of the spirit that beateth in their pulses, & then let them be inquisitive at our hands for the proceeding of the holy Ghost.  
Q. And what if they can not give us a reason for the manner of their own being, may they not be inquisitive for the manner of Gods being?  
A. No: for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves, let them give us leave to be ignorant not only in this, but in many things more, which are such as no eye hath seen, nor ear hath heard, nor wit of man can conceive.   

How the 3. persons agree together.  
Q. How do the three persons of the Trinity agree one with another?  
A. They agree five ways.  

1 In deity.  
2 In dignity.  
3 In time or eternity.  
4 In operation.  
5 In will.   
Q. What mean you by agreeing in Deity?  
A. Their substance is the same, and all are one God.  
Q. How prove you that the Father is God?  

Eph. 1.3.  A. S. Paul saith, Blessed be God the Father of our Lord jesus Christ.  
Q. How prove you that the Son is God?  
A. Three ways. 

First, by plain testimonies of scriptures.  
2. By the works which he did and doth.  
3. By comparing the old Testament and the new together.    
Q. By what testimonies of scripture do you prove it?  
A. In 1. joh. 5.20. Heb. 1.8. Rom. 9.5. Esai. 9.6.  
Q. How do you prove it by his work?  
A. His works were such as none could do but God: for, 

1 He made the world which none could do but God. 
Heb. 1.2.   
2 He forgave sins which none could do but God. 
Math. 9.2.   
3 He giveth the holy Ghost, 
joh. 15.26.  which none can do but God.  
4 He maintaineth his Church which he could not do if he were not God. 
Ephe. 4.11.12.     
Q. How do you prove the Son to be God by comparing the old Testament and the new?  
A. Look what the old Testament speaks of jehovah which is God, that the new Testament applieth to Christ, Ergo. he is God.  
Q. What proves can you show of this?  
A. 1 David saith: 
Psal. 68.18. Ephe. 4.8. Psal, 95. ●. 1. Cor. 10.9. Esai. 41.4. Apoc. 21.6.  jehovah went up on high, and led captivity captive. Paul apply it to Christ.  
2 Again, the Psalmist saith, jehovah was tempted, which Paul apply to Christ.  
3 Again▪ Esai saith▪ jehovah is the first and the last: this is also applied to Christ.  
4 Again: Esay saith, jehovah will not give his glory to any other then to himself, 
Esa. 42, 8. Heb. 1.6.  but it is given to Christ, therefore Christ is jehovah.  
Q. How prove you the holy ghost to be God?  

1. Cor. 3, 17. 2. Cor. 6.16.  A. Paul calleth us Gods temples, because the holy ghost dwelleth in us, therefore he is God▪ and this reason is also used by S. Augustine in his 66. Epistle to Maximinus.  
Q. How doth he use it?  
A. He saith it is a clear argument of his Godhead, if we were commanded to make him a Temple but of timber and stone, because that worship is due to God only: Therefore now we must much more think that he is God, because we are not commanded to make him a Temple, but to be a temple for him ourselves.  
Q. What other reason have you out of the Scripture?  
A. Peter reproving Ananias for lying to the holy ghost, 
Act. 5.3.4.  said that the lied not to men, but to God.  
Q. Have you any more reasons from the Scriptures?  
A. Yea two more, one from Paul, and another. from S. Paul and Esay together.  
Q. What is your reason from S. Paul?  

1. Cor. 12.11.  A. When he showeth how many sundry gifts are given to men, he saith, that one and the self-same spirit is the distributer of them all, therefore he is God, for none can distribute those gifts which Paul speaks of, but God.  
Q. What is your reason from Esay and S. Paul together?  

Act. 28.25.  A. Esay saith in chap. 6.9. I heard the lord speaying, which place Paul expoundeth of the holy ghost.  
Q. Which is the second way, that they are all one?  
A. They agree not only in deity, but also in dignity.  
Q. What mean you by that?  
A. I mean that the one hath as great excellency and majesty every way as the other. 
joh. 5.23. Apo. 5.12.13.  And therefore their honour and worship is equal and a like, and one of them hath not more honour than an other.  
Q. If the honour of the Father and the Son be equal, then what say you to them that give external honour to the name of jesus, more than the name of Christ, and of jehovah, and of God, and of the holy ghost?  
A. I see not what reason they have so to do.   

Of the bowing to the name of jesus.  
Q. Why? 
Philip. 2.10.  is it not said that at the name of jesus every knee shall bow, etc.  
A. It is true, if it be rightly understood▪ for as a learned man saith, the bowing of the knee at the sound of the name of jesus (as it is used in popery) is not commanded nor prophiced in that place, but it meaneth that all creatures shallbe subject to the judgement of Christ, when not only Turks and jews, which now yield no honour to jesus, but even the Devils themselves shallbe constrained to acknowledge that he is their judge.  
Q. What hurt is there in bowing or worshipping at the name of jesus.?  
A. To this question I answer with that reverend man, that capping and kneeling at the name of jesus, is of itself an indifferent thing, and therefore may be abused superstitiously, as in Popery, where the people stoop at the sound of the name of jesus when it is read, not understanding what it meaneth, or what is said concerning him: Also in bowing only at the name of jesus, and not at the names of Christ, Emanuel, God the father, the son and the holy Ghost, there is superstition committed; it may be used well also when the mind is free from superstition in sign of remembrance of his majesty, and as in a matter, in which Christian liberty ought to have place, for due reverence may be yielded to our Saviour without any such outward ceremony of kneeling or capping. D. Fulke annota. in Rhe. Test. in Philip 2.10. Concerning 〈…〉 or divine worship it is not due to the syllables and letters of the bare name of jesus or of Christ, but to jesus Christ himself, and to his laws and statutes prescribed in his holy word, and that according to his word.  
Q. Have any committed such idolatry?  
A. Yea the Papists who thought and do think that the very letters of the name of jesus is able to save them from the devil and from ill; As also ignorant people amongst us, which stands scraping and capping at the bare name of jesus, and that only when the Gospel is read, not knowing what they do.  
Q. Is not the devil afraid of the name of jesus, and will not the sound and sight thereof make him fly from us?  

Luke 4.41. Act. 19.15.  A. No: for than they would never have named, and confessed him themselves, as it appeareth they did, besides that, if the devil were afraid at the name of jesus, why dared he so boldly come to tempt Christ himself in the wilderness? Therefore the devil is no more afraid of the name of jesus, 
Matth. 4.  than he was to see the Cross, when he did help the jews to make it, and to set it up, and to hang Christ upon it, much less is he afraid of the sign of the cross.  
Q. But we read that Paul drove an evil spirit out of a Maid, by the name of jesus.  
A. 
Act. 1●. 18.  That was by the virtue and power of Christ's spirit, which Paul had given unto him, and not by the name only of jesus, 
Act. 3.16.  as the cripple was healed by faith in the name of jesus.  
Q. Can you show me example of any that could not prevail as Paul did, by the bare sound of the name of jesus.  
A. Yea, In Act. 19.13.14.15.16. We read of certain men, which took upon them to drive out Devils by naming of jesus, but they got nothing by it, as the story showeth.   

Of joining Christ and the Mass together.  
Q If the Father and the Son be of equal honour, what say you to the joining of Christ and the mass together in one word, to keep his birth and incarnation in remembrance.  
A. The Scripture forbiddeth us not only to keep the idols, and worship of idolaters, but also to keep any of their names in remembrance, or to make mention of their names with our lips, 
Exo. 23.13. Psa. 16.4.  and this we are forbidden both in the precept of God, and the practice of his servant David.  
Q. If the Son of God must be honoured, as his Father is honoured, then how must the nativity of the Son of God be kept, and celebrated?  
A. With such solemnity and rejoicing as beseemeth the majesty, dignity, and nature of the son of God, even as we keep the day of our Prince's Coronation, with such solemnity as beseemeth the majesty and state of a Prince.  
Q. What solemnity must that be?  
A. Divine, heavenly, and spiritual, because he is such to whose honour we do it.  
Q. What then must be our exercises at that time?  
A, Hearing the word of God read and preached, to know Christ jesus, giving of thanks to God for our redemption by Christ jesus, rejoicing with spiritual songs and Psalms to the praise of God for Christ jesus, and bewailing our sins, 
Phil. 2.6.7.8.  which caused the son of God so to abase himself for our sakes, and to pray for grace that we may walk worthy so great a benefit.  
Q. What say you then to vain pastimes, as Lord of misrule, stage players, carding and dicing and such like, which tend to lewd and unchaste behaviour, with surfeiting, and rioting, etc. In which and such like exercises commonly the time is spent.  
A. They are not beseeming the dignity and majesty of the son of God, nor the profession of Christians, but they are rather for such as know not GOD, nor his Son Christ, and are such as walk altogether in the vanities of their minds, but as the Apostle saith) we have not so learned Christ, if we have learned him in deed and in truth. 
Eph. 4.17. etc.  See Ephes. 4. from the 17, verse, to the end of the Chapter.  
Q. Although they be unlawful at other times, yet at this time they are lawful: for wherefore was this time appointed else, but to laugh and be merry in?  
A. Not honest recreation, but excess of riot, is at all times unlawful, but especially at this time: for this time is appointed to the Church, to have the birth and nativity of our Lord and Saviour jesus Christ, kept in a holy, joyful and thankful remembrance: and not to be spent as though hell were broken lose in all manner of licentiousness.  
Q. What? is it not lawful to rejoice then, and to eat and drink, and to be merry one with another?  
A. Yes: if it be done in the fear of God, to the maintaining of holy love, to the relieving of the poor and needy, and to the glory and praise of the son of God, jesus Christ: in whom, by whom, and for whose sake, we enjoy all the blessings that we have.  
Q. Wherein else do the three persons agree?  
A. In time or eternity.  
Q. What mean you by that?  
A. I mean that one of them hath been of as long continuance as another, and all of them have been and shallbe for ever.  
Q. How prove you this?  
A. By the Scriptures. Heb. 13.8. 
Heb. 13.8.  jesus Christ yesterday, to day, and the same for ever. john 1.1. 
joh. 1.1.  Gen. 1.26. 
Gen. 1.26.  Let us etc. which was spoken to the iij. persons in the trinity. viz. Father etc.  
Q. How else are they all one?  

1 joh. 5.17. ● Gen. 1.26.  A. In operation: that is, they all work one and the same thing together, as appeareth by these places.  
To this doctrine do the learned also give testimony: for one saith, Opera trinitatis sunt inseperabilia: idest, the works of the trinity be inseparable: which he explaineth by this similitude. Quum dicimus solem nutrire, & illuminare terram, non excipimus eius ardorem, 
Musc. come. pla. pag. 21.  neque splendorem, sine quibus non nutri●, nec illuminat: that is, when we say that sun doth nourish, & lighten the earth, we do not except his heat, nor his brightness: even so of the works of the trinity.  
Another saith thus: Quia Deus est essentia unus, hypostasi vero trinus, 
●anaeus phys. pag. 100  sic intelligitur, ut opus hoc creationis sit illius trinitatis common, quanquam in eodem opere sit▪ distincta cuiusque personae operatio. that is: Because God is one in essence, but three in substance we must understand that this work of our creation is a common work of the trinity, although in the same work there is a distinct & divers operation of each person.  
Q. How else are they all one?  
A. In will: that is they will all one and the same thing without any crossing, contradiction, or varying in themselves: as the Son himself saith. I do always those things that please him. 
joh. 8.29.  viz: the father.  
Q. These places before alleged, do prove the Father and the Son to be all one in deity, dignity, eternity, etc. but What say you for the holy Ghost?  
A. The holy ghost is sometime called the spirit of the father, as the Lord God and his spirit hath sent me, 
Esa. 48.16.  sometime the spirit of the son, as: If any hath not the spirit of Christ etc. 
Rom. 8.9.  Now if the spirit of a man in whom there is no perfection be all one with man, much more the spirit of the father is all one with the father, and the spirit of the son is all one with the son, and so the holy ghost with the father, and the son▪ is the same in deity, dignity, eternity, operation & will.   

The names of the 1. person.  
Q. What names are given in the Scripture to the first person?  
A. The father spoke most commonly in the old Testament (for in these last times he hath spoken by his son) and he is called by these names.  

1 jehovah▪ that is, I am that I am: without beginning or ending. 
Esa. 42.8.   
2 Elohim: that is mighty and strong.  
3 Adonay: that is judge, or in whose judgement we rest.  
4 Lord of hosts: 
1. King. 19.14.  because he hath both Angels, and men, and all creatures at command to fight for him.  
5 The God of jacob, 
Act. 3.13.  or of Israel, because he made a promise to Abraham that he would be his God, and the God of his seed, & the Israelits were the seed of Abraham.  
6 The father of our Lord jesus Christ: the reason why, 
Ephes. 1.3.  is declared before.    

The names of the 2. person.  
Q. What names are given to the second person?  
A. He hath some names as he is the son of God. He hath some names as he is man.  
And he hath some names as he is both God and man in one person.  
Q. What names hath he as he is the son of God.  

joh. 1.14.  A. First, only begotten Son of God: because he is only begotten of the nature, and substance of the Father.  

Rom. 8.29. Hebr. 1.6. Hebr. 1.3.  Secondly, first begotten: not as though he begat any after, but because he begat none before.  
thirdly, th'image, and brightness of the Father's glory, because the glory of God which we cannot see in him, is by his effects expressed in his son.  

john. 1.1. Hebr. 1.1.  Fourthly, the word: because, even as a man revealeth the meaning of his heart by the word of his mouth, so God revealeth his will by his son.  
Q. What names hath he as he is man?  

Math. 26.24.  A. 1. Son of man: because▪ he was of the nature of man according to the flesh.  

Math. 9.27.  2. Son of David, because he sprang of the lineage and stock of David.  
Q. What names are given him as he is both God and man in one person?  

Math. 1.21.  A. 1. jesus, that is a Saviour: because he came to save the people from their sins.  

Math. 16.16.  2. Christ, that is anointed: For he was anointed of God to be a Prince, to rule his Church, a Prophet to teach his church, and a Priest to offer sacrifice for his Church.  
3. Mediator & advocate: because he prayeth, for us to the Father▪ and pleadeth our cause before his judgement seat. 
1. Tim. 2.5.   
Q. What names are given to the holy ghost, the 3. person.  
A. The holy ghost (who is the spirit of the Father) speaking in the old Testament, hath these names and properties.  

1. The good spirit, 
Psal. 143.10.  because, he is the fountain of goodness.  
2. The spirit of God, 
1. Sam. 11.6.  because he is good, and proceedeth from God.  
3. The finger of God, 
Luke 11.23.  because God worketh by him, as a man by his hand.  
4. The comforter, 
john. 10.26.  because he strengtheneth the weak hearts of his Saints.  
5. The spirit of Adoption, 
Rom. 8.15.  because he assureth our hearts that we be adopted the Saints of God.  
6. The spirit of love, 
2 Tim. 1.7.6. Esa. 11.2.  power, sobriety, wisdom, etc. because it worketh all these things in us.    

God is incomprehensible.  
Q. Of what nature is God?  
A. First, by nature God is incomprehensible.  
Q. What mean you by that?  
A. I mean that God cannot be contained in any compass of place as is a man, or Angel, or any other creature, but he is in all places, and filleth all places at once, 
1. Kings. 8.27. Psal. 145 3.  & is beyond all compass of place that we can imagine, as appeareth by the testimony of the Scriptures.  
Q. Though the substance of God be incomprehensible, yet his power and wisdom are not so, are they?  
A. Yes, 
joh. 11.7.8.9. Rom. 11.33.  and whatsoever is in God is incomprehensible, as may be proved by the Scriptures.  
Q. To what purpose and use serveth this doctrine?  
A. It serveth to drive all gross and idolatrous conceits of God out of our minds. 2. It detecteth and bewrayeth the impiety & blasphemy of the popish Church, or any other persons wheresoever, who either by making of pictures (as they thought) of God, or by maintaining of them being made, or by suffering of them to stand still (especially after it be known) have thereby denied God to be incomprehensible. For those pictures and resemblances of God which ignorant men have forged in their own brain, do tell us and say, that God may be comprehended and contained within a place, yea in a small place, or in any place as a man or other creatures, which is most high blasphemy against the majesty of almighty God.   

God is invisible.  
Q. What else is God by nature?  
A. Invisible, that is, he hath not been seen with any mortal eye, neither can any man possibly see God.  
Q. How prove you that?  
A. Two ways, First by Scripture. 2. By reason. That no man hath seen God, It is plain set down in 1. john 4.12.  
That no man can see God, It is as plainly proved in Exod. 33.20. 1. Tim. 6.16.  
By reason, it is manifest, First we can not see our own souls which are ten thousand times a more gross substance than God, much less can we see God, which is a most pure and spiritual substance.  
Q. We read in Gen. 18.1. that God appeared to Abraham. And in Deut. 5.24. that he showed himself to the Israelites, therefore he is not invisible, how answer you this?  
A. God gave them in deed some outward sights, whereby they might be certain of his presence, and therefore it is said that the Lord appeared unto them, but his substance or essence they saw not: 
john. 6.46.  For to know God perfectly is proper to God only.  
Q. We read in Gen. 1.26. that man was made according to the image of God, therefore God is visible, for man is visible, How answer you this?  
A. The image of God consisteth not in the shape and figure of the body, but in the mind and integrity of nature, 
Coloss. 3.10. Eph. 4.24.  or (as the scripture saith) in wisdom, righteousness, and holiness.  
Q. To what use serveth this doctrine?  
A. For many uses, but especially to drive away all gross conceits of God out of our hearts, and all pictures and similitudes of God out of our sight; for seeing that God was never seen, whereunto shall he be resembled? 
Deut. 4.12.15.16.17.18.19.  Moses urged this point hard and often to the Israelites, saying, Ye heard the voice, but saw no similitude: Take therefore good heed unto yourselves, mark how he saith not take heed, but take good heed. And therefore take good heed. For (saith he again) ye saw no image in the day that the Lord spoke unto you in Horeb, etc.  
Now he cometh to the thing that they must therefore take heed of. That ye corrupt not yourselves, and make you a graven image, or representation of any figure, whether it be of male or female, etc.  
Q. What else is the nature of God?  
A. By his nature he is every where, that is in all places of heaven, 
Psal. 139.7. jere. 23.24.  and earth, and the sea, and hell and all at one time, and this is witnessed by the Scriptures as well as the rest.  
Q. Is God every where bodily?  
A. No, for he hath no body.  
Q Is God every where in speculation only?  
A. No. For he worketh in every thing which he beholdeth.  
Q. How then is he every where?  
A. He is every were essentially: For his essence is not contained in any place, because he is incomprehensible.  
Q. Is he not half in one half of the world, and half in the other half of the world?  
A. No. But as the whole soul is wholly in every part of the body: so God is whole and wholly in every part of the world.  
1 Objection. If God be every where essentially, than he is in the most filthy sink and puddle.  
Answer. To this objection I answer three ways. First, it is no abasing of the glory of his majesty, to say that he is there, no more than it is to the Sun, whose beams and light are there, or to a Physician to be amongst those that be sick.  
Secondly, all the creatures of God in themselves are exceeding good, and when he is in the most filthy sink in the world, he is not in a more filthy place then ourselves, whether we be sick or sound.  
Thirdly, they are his workmanship. And it is no abasement of the workmaster, to be amongst his works.  
2 Objection. If God be every where: 
Psal. 2.4.  why is it said he dwelleth in the heavens?  
Answer. Because his glory and majesty which is every where alike, shineth most prosperous and visible in heaven.  
3 Objection. It is said in Num. 14.42. He is not amongst the wicked.  
Answer. That is true. For he is not amongst them with his grace and favour, to protect and defend them: But otherwise by his power and providence he is amongst them, to bridle their raging affections, to plague their furious obstinacy, and to dispose of their desperate attempts to his own glory, and the good of his people.  
4 Objection. If God be every where at the same instant of time, how is he said to be sometimes nearer, 
Esai. 56.6.  sometimes further of?  
Answer. God is said to be near unto us, when by his word or any other means he offereth us grace and favour. And when he heareth and granteth our prayers, as Moses saith, What nation is so great unto whom the Gods come so near unto them, as the Lord our God is near unto us, 
Deut, 4.7.  in all that we call unto him for.  
5 Objection. If God be in hell, them all goodness is there for he is all goodness, & so consequently there is no want of joy in the damned.  
Answer. The damned in hell feel no part of his goodness, that is, of his mercy and loving favour, but of his power and justice, so that God is in hell, by his power, and in his wrath.   

God is a living God.  
Q. What else is God by nature?  
A. A living God. For so is he called 
* Heb. 10.31.  in the Scriptures. jer. 10.10. Hereof is that speech in the scripture so often used. The Lord liveth 
* Num. 14.21. . And hereof is that form of taking an oath so common in the Scripture. As the Lord liveth. Both 
* Rom. 14 11.  God and 
* 1. Sam. 19.6.  man used it. And may be used 
* Ier▪ 4.2.  when we may lawfully swear, and not else.  
Q. Why is God called a living God?  

john 5.26.  A. For four causes. 1 Because he only hath life in himself, and of himself, and all other creatures have life from him.  

Acts 17.28.  2 Because he is the only giver of life unto man. Gen. 2.7.  

Matt 22.32.  3 Because he is the God especially, not of the dead, but of the living.  

Psal. 115.56.  4 To distinguish him thereby from all the false Gods of heathen, which have no life in them.   

God is eternal.  
Q What else is God by nature?  

Psal. 90.2. Esay 40.8.  A. Eternal, that is he hath neither beginning, nor end of being, as the Scriptures testify.  
Q. Why is God called eternal in the Scriptures?  
A: First in respect of us his children, because he hath promised to give us of his eternal goodness, and to have a continual care of us through all eternity, and will have a kingdom in Angels and men, whereof shall be no end.  
Q. Is it necessary that we should know this?  
A. Yea, that we may here stay ourselves with the certain hope of eternal life, grounded upon his eternity.  
Q. How may that hope be grounded upon his eternity?  
A. Very well: 
Psal. 48.13. Psal. 103.17.  For God being eternal, he can for ever preserve us. And seeing he hath promised, he will for ever preserve us.  
Q. Why else is God said to be eternal?  
A. That so he might be discerned from all other things created, 
Esai▪ 40.18. Psal. 113.45.  for nothing is like unto God, if the scriptures speak truth.  
Q. Is it necessary we hold God to be eternal, that so he may be discerned from all things created?  
A. Yea, and we hold it in that respect for two causes.  

1. Because certain heretics have thought either all the creatures, or some of the creatures at least, 
Vrsinus▪  to be derived from the very nature and essence of God by propagation, as children from their mother's womb.  
2 That all idolatrous cogitation of God may be excluded out of our minds.    

God is unchangeable.  
Q. What else is the nature of God?  
A. He is unchangeable.  
Q. What mean you by that?  
A. That is, he will be always such as he hath been from all eternity.  
Q. Declare in particular how that is?  
A. First his essence or substance cannot be augmented, nor diminished. Secondly, his nature and will cannot be changed. Thirdly, he hath no need to transport himself from place to place. This is witnessed by the Scriptures, and also confirmed by the light of reason.  
Q. By what Scripture do you prove that God is unchangeable?  
A: It is proved in Num. 23.19. james. 1.17. Psal. 33.11. Esa. 46.10.  
Q. What light doth reason give to this matter?  
A. Whatsoever is changed, must needs be changed either to the worse, or to the better: or into a state equal with the former. But God cannot be changed from the better to the worse, for so he should become of perfect, imperfect.  
And to exchange from the worse to the better it is impossible also: for than he should have been imperfect before, which to affirm is high blasphemy.  
Q. But how prove you that God doth not remove himself from place to place?  
A. Because he 
* Psa. 139.  filleth heaven and earth, and all places, therefore he can neither depart from any place, nor be absent from any place,  
1 Objection. If God cannot change his mind, why is it said he repent that he had made man?  
Answer. The Scripture speaketh after our manner, in that, that we may better understand what is the nature of God against sin.  
Q. Declare how that is.  
A. When we are grieved with any thing, we do then repent us that ever we did that thing with which we are grieved: and so God is said to repent him that ever he made man, with whom he was angry to show that he was unfeignedly and highly displeased with the evil ways of mankind.  
2 Objection. It is said, 
Exod. 32.14.  the Lord changed his mind from the evil which he threatened to do to his people.  
Answer. That is still after the manner of men. For man because he is but man, cannot speak to God but as a man. And therefore God speaks again to man like a man, because else man should not understand what God is, nor what is his will.  
Q Show me one example hereof in the Scripture.  
A. When Moses prayed for the Israelites, he used many reasons to persuade the Lord (but especially to confirm his own hope) At the last he said thus. Turn from thy fierce wrath, and change thy mind from this evil toward thy people: Thus did Moses speak to God, and if he had spoken to a mortal man▪ he could have said no more nor no less: 
Vltra posse non est esse.  For man's speech is according to his capacity, and both are limited, and beyond himself he cannot go. Therefore when he showeth what the Lord did, he saith, he changed his mind, which was as much as he could conceive of God for that matter. Thus we speak so well as we can, yet in a broken & unperfect speech to God, as little children speak to their nurses. And almighty God speaks in a broken and unperfect langguage again to us, for our weakness and understandings sake, as the nurse doth to the child, for if the nurse should speak so perfectly to the child as she could to one of greater capacity, 
Simile.  the child would not understand her; So if God should speak unto us as he could and according to his own nature, we were never able to understand him, nor conceive his meaning.  
Q. Did not God change his mind, when he drowned the world?  
A. No, but he did then execute that, which from everlasting he had decreed.  
3. Objection.  
The promises and threatings of God, are not always fulfilled, ergo, etc.  
Answer.  
His promises are made with a condition of faith and obedience, 
Deut. 28.12.  and his threatenings with an exception of conversion and repentance. 
Psal. 7.12.   
Q. What use may we make of this doctrine?  
A. First it may make us fear to offend him, because all his threatenings are unchangeable, except we repent.  
Secondly, it is the foundation of our hope and comfort in this life, for he doth not now love and now hare: but whom he loveth, to the end he loveth them. 
Joh. 13.1.    

How God is omnipotent.  
Q. Hath God any more attributes given him in the Scriptures?  
A. Yea, 
job. 8.3. job. 11.7.  the Scriptures do call him omnipotent or almighty.  
Q. What mean you when you say, that God is almighty?  
A. I mean this, 
Psal. 135.6. Esay. 40.28.  First, whatsoever he will he is able to perform.  
2. Secondly, 
Psal. 33.9. Psa. 148.5.  he can perform it without any labour or means.  
3. I mean that all power is so in God only, 
Act. 17.28.  that no creature is able to do any thing, but as he doth continually receive power from God to do it. Esay. 40.29.  
Q. What mean 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 understand what power is in God, it were very requisite that we did first consider how many ways this word Power is taken in the Scriptures,  
Q. Declare then how or in what sense it is taken in the Scriptures.  
A. In the Scriptures this word Power is taken two ways, or in two senses, sometime for authority, which is grounded upon law, by which authority one may do this or that, if he be able to do it.  
Sometime it is taken for might and strength, or ability to do a thing, if one hath authority to do it, and these are distinguished by two words amongst the Grecians and the Latins. For when the Grecians speak of power, as it signifieth authority and right, 
Math. 28.18. Ph. 17.2.  than it is called Exousia. When they take power for strength, than it is termed by them Dunamis: among the Latins being taken 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 we call them both Power.  
Q. It seemeth by your speech, that they are not only 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 have great force and strength, and by his great power he may be able to overthrow and destroy a whole Country or kingdom, over which he hath no authority: Again, some king hath power, that is, authority over his rebels, and yet hath not power, that is strength enough to subdue them: So some perhaps have might and strength enough to govern & rule another man's wife, another man's Children, or another man's servants: over which he hath no power, that is authority. And again, Fathers have authority over their own Children, all Husbands over their own wives, and all masters over their own servants: and yet all have not power, that strength and ability to rule them.  
Q I perceive by this which you have said, 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 divided, but distinguished: for he hath all power, that is, all authority over all things: and he hath all power, that is, all strength, force, might, and ability, to do all things with all things, at his good pleasure. And this power is not given him, but he hath it in himself, and of himself most perfectly, absolutely, and eternally.  
Q. But of what power do we speak, when we say that God is almighty, whether do you mean his right & authority, or his strength and ability, or both?  
A. Both are in God essentially: but when the scripture speaketh of God's omnipotency, it meaneth (& so do we,) his strength and ability, whereby he is able to do whatsoever he will, not excluding his right.   

God's power many ways 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 speak simply, the power of God, is but only one and a most simple & single thing, which is his essence & substance, yet for divers respects it is said to be manifold, & it may be considered two ways. First, as it worketh always, and can work in God himself, for God in himself doth always understand, will, love, etc.  
Seondly, as it worketh out of God himself, in the creatures, as when he created all things, & doth now work in governing all things, and can work if it please him infinite things. And of this working of God's power, do the scriptures properly speak when they call God Almighty.  
Q. How many ways may God's power be considered as it worketh in himself?  
A. 1 Two ways. First, as it is common to all the 3. persons in Trinity, that is a power whereby God the Father, the Son, and the holy Ghost doth understand himself, love himself, and work in himself, And these actions do 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 himself, is that by which the Father doth beget eternally a Son of his own nature and substance, equal to himself. And this power of begetting the Son of God, is proper only to the Father, and not to the Son, and holy Ghost.  
Q How many ways do you consider the power of God working out of himself?  
A. That power which hath relation or respect to things created, is two fold. The first is a power absolute, 
Absolute.  whereby he is able to do whatsoever he will. The other is a power actual, 
Actual.  whereby he doth indeed whatsoever he will.  
Q. Where doth the scripture speak of the absolute power of God, by which he can do more than he doth if he would?  
A. Yes. Of such a power speaketh our Saviour Christ, when he saith, I could pray to my father, and he could give me more than twelve legions of Angels, 
Matth. 26.53.  but he would not ask it, and his father would not give it.  
Q. How doth the scripture speak of God's actual power?  
A. Of this power the Prophets and Apostles make mention, when they join his power and his promises together, that is when they say, he is not only able to perform, but doth and will perform indeed whatsoever he hath promised.  
And of this power Paul doth speak, when he saith, That God will have mercy upon whom he will. And every where in the scriptures, we read that God hath done what he would, given to whom he would, and all as he would, whereby we may see, that God could and can do more than he would or will.   

God's power is infinite.  
Q. How great is this working or mighty power of God▪  
A. It must needs be huge and very great, for it is infinite and hath no end.  
Q. Declare how it is infinite?  
A. It is infinite two ways: or in two respects. First in itself, & of itself it is infinite. Secondly as it is extended to the creatures (which may be called the object of God's power) it is also infinite,  
Q. Why do you say it is infinite in itself, or of the own nature?  
A. Because the power of God is nothing else but his divine essence, and the essence of God is of his own nature, by itself, & of itself infinite.  
Q. Show how God's power is infinite, as it is extended to the creatures?  
A. Because the power of God doth extend itself to infinite things, therefore we say also that it is infinite.  
Q. Declare how that is.  
A. I mean the things which God can perform or bring to pass by his Power are infinite, and therefore his power is infinite: for God never made so many, nor so great things, but he could have made more and greater if he would. As for example, he adorned the firmament with an innumerable company of stars, and yet he could have decked it with more, and to speak in a word: God can always perform infinite things more than he doth, if he will: and therefore both in itself, and out of itself it is infinite.  
Q. Whether can this Omnipotency of God be communicated to any creature?  
A. No, it cannot. For to be truly and essentially omnipotent, is proper to God only, & omnipotency is God's essence. And therefore whosoever is God, is omnipotent, and whosoever is omnipotent, must needs be God, whose power is a chief power & infinite. And the power of any creature is not infinite, but finite, & so consequently no creature can be omnipotent, except we would 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.  
Objection. If God can do all things, whether can he sin or no, as to lie or to be unfaithful in his promises, etc.  

What God cannot do.  A. God cannot sin, and yet for all that, he is still omnipotent. For to sin is no part or point of Omnipotency, but of impotency. For to sin is nothing else, but to leave the right & perfect way, or to fall from a right and perfect action, which showeth want of power to uphold himself that doth so, which power is not wanting in God, for he is omnipotent, & being omnipotent he cannot go from strength to weakness, and from perfection to imperfection, etc. And therefore he cannot sin.  
Q. By what scripture can you prove this that you say?  
A. The Apostle Paul is of that mind, that God cannot do all things, 
2. Tim. 2.13.  his words be these. If we believe not, yet abideth he faithful, he cannot deny himself: he doth not say, He will not deny himself, but, he cannot deny himself. And his reason is because (as he saith himself) God is faithful, not only in his will, but also by his nature. And therefore sith God is faithful by nature, he cannot but stand to his promises, which he 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 chief good therefore he cannot become evil, nor do evil.  
Q. But whether can God be moved, or be subject to passions or sufferings, or no?  
A. He cannot. For the power whereof we speak (when we say that God is omipotent) is altogether active & not passive, neither can any passive power be in God. And to this effect speaketh S. Augustine when he saith, 
August. de civit. dei, lib. 5. cap. 10.  Dicitur deus omnipotens faciendo quod vult, non patiendo quod non vult: that is, God is called Omnipotent, in doing what he will, not in suffering what he will not.  
Q. Some say that God can sin but he will not, and that he can be subject to passions, but he will not. And that he can do whatsoever 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 ungodly. For God cannot do any thing, which disagreeth from his nature, and therefore he can not sin, etc. not because his will is against it, 
1. joh. 1.5. Deut. 32.4. Heb. 1.13. Rom. 9.14. Aug. de spiritu & litera.  but because it is against his nature and natural goodness, therefore do the Scriptures deny any iniquity to be in God, and Saint Augustine saith to that effect, Deus iniusta facere non potest, quia ipse est summa justitia, that is, God cannot be unjust, because he is most just, and righteousness itself.  
Objection.  
But yet for all this, God doth in some sort will sins for he doth not permit it against his will. And besides that he commanded some things which were sins, 
Gen. 22.2. 2. Sam. 15.5.  as Abraham to kill his innocent son, and Shimei to curse David, did he not?  
Answer. To far forth as God doth command, or will, or work any thing, that thing is not sin in God. For he both willeth & worketh in great wisdom▪ and according to his most holy will. And therefore no action can be sin in God, but every action of God is most holy and good, and so sayeth the Scripture. 
Psal. 145.17.    

The use of God's omnipotency.  
Q. To what use serveth the doctrine of God's omnipotency?  
A. The uses of this doctrine are many. It serveth, 

1 To sustain and strengthen our faith in God's promises, that we should not doubt of our salvation, because God can do and he will do what he hath promised. And he hath promised eternal life to the faithful. This did strengthen Abraham his faith greatly. For Paul saith thus of him, he did not doubt of the promise of God, through unbelief, but was strengthened in the faith, and gave glory to God. 
Rom. 4.20.21.  Being fully assured that he which had promised was also able to do it.  
2 To stir us up to pray, and to call for those things which God hath promised without any doubting. For in our prayers we ought always to have before our eyes the promises of God, & the almightiness of God. 
Matt. 8.2.  The leper was persuaded only of Christ's power, he knew not his will; and therefore he said: Lord, if thou wilt, thou canst make me clean, and he was made clean: how much more shall we obtain those things which we ask if we be persuaded of his power, and doubt not of his promises.  
3 To make us undergo the cross with patience and cheerfulness, & to hope for help in the midst of death, because he which hath promised to hear and help us, 
Psal. 50. john 10.29.  is able also to do it, though we see not how: For he is omnipotent.  
4 To keep us from despairing of any man's salvation, although he seem to be rejected of God, & to make us walk in faith & fear, because god is able to raise him up that is down, and to cast us down that stand. 
Rom. 11.23.25.  And so Paul doth reason from God's omnipotency about the rejection and election of the jews and Gentiles.  
5 It serveth to confirm all the articles of our Christian faith, the sum whereof are contained in the Apostles Creed.     

Of God his wisdom or knowledge.  
Q What is the next thing that is attributed to God after his omnipotency.  
A. That is knowledge or wisdom.  
Q. Why is this next?  
A. In very good order it followeth. For if God can do all things, than he must needs know all things most perfecty, whereupon it cometh that such knowledge is called wisdom.  
Q. What is that knowledge which is in God?  
A. For the better understanding of this attribute, we must consider that the wisdom of God is two fold. 
Heb. 4.13. Psal. 94.11.  First it is absolute, and we do so term it, because by it God can and doth simply and absolutely know all things from all eternity.  
Secondly, it is special, whereby he doth not only know his elect children, as he knoweth all things else, 
2. Tim. 2.19. Rom. 11.2. Matt. 7.23.  but also doth acknowledge them for his own, and doth discern them from others, and love them before others.  
Q. Of which do the Scriptures properly speak, when they attribute wisdom to God?  
A. They speak then of his absolute knowledge, whereby he doth not only know always and most perfectly himself, and the whole order of his mind: but also understandeth and knoweth all his works, and the works of all his creatures, past, present, and to come, with all the causes and circumstances of all.  
Q. How do the Scriptures speak of this absolute knowledge?  
A. The Scriptures speak of it two ways, either of the knowledge itself, or else of the things known. And so they show 1 What, and what manner of thing it is: and 2 What things are known of God.  
Q. Now tell me what knowledge is in God, and what wisdom doth best agree to his divine nature?  
A. The best way to find out that is first to consider what wisdom and knowledge doth not agree with his nature and essence: for his knowledge and wisdom are infinitely greater than any we can affirm to be in God.  
Q. How shall we find what knowledge is not agreeing with his divine nature?  
A. This is the best way, we must consider and set before us all the kinds of knowledge, and all the ways and means whereby any knowledge is to be attained unto amongst men and angels. Then shall we see that the wisdom and knowledge of God are far more excellent every way, than the most excellent that can be found or thought upon, amongst men and angels.  
Q. Declare then by what ways and means [we] know a thing?  
A. By two ways or means, we do know all that we do know. One way is, by our senses, videlicet, by hearing, seeing, feeling, smelling, and tasting. another way is by our understanding.   

God's knowledge is not like man's knowledge.  
Q. Whether doth God know any thing by senses, or no?  
A. No. He can not, because he is not as a man, but is a spirit, and bodiless, and therefore hath no senses.  
Q. Why then do the Scriptures speak of the eyes and ears, etc. of God.  
A. Although the Scriptures do attribute eyes to God, whereby he beholdeth all things, and ears whereby he heareth all things, etc. yet indeed he hath none of all these, but these be figurative speeches used for our capacity, and understanding, signifying that nothing is hidden from the Lord.  
Q. Whether then doth God know things by understanding, or no?  
A. Yea, but not as we do.  
Q. Why? what manner of knowledge is that which we have by our understanding?  
A. It is either an opinion, ora belief: or a skill and learning.  
Q. What is an opinion?  
A. An opinion is no certain and evident knowledge of a thing, but is still doubtful what to affirm or deny, and therefore such a knowledge is not in God: for he knoweth certainly.  
Q. What manner of thing is belief or faith?  
A. It is a certain, but not an evident knowledge; for look what we believe only, that we do not see nor know by the light of natural understanding, therefore it is no evident knowledge, but it is a certain and true knowledge, because he is most true which revealed it unto us. For faith or belief is a most certain knowledge grounded upon the report of another.  
Q. Whether doth this kind of knowing things, agree with the nature of God, or no?  
A. No. For God knoweth all things in himself, and of himself, but not by the report of an other.  
Q What say you to skill and learning, that is both a certain and an evident knowledge of things, doth not that agree with the nature of God?  
A. Such knowledge doth not agree with his nature.  
Q. Why so?  
A. Because it cometh by knowledge that went before, and it is gotten by reasoning and debating of things, by defining and dividing and searching out the causes of things. But in God is neither before nor after, first nor last, and God hath no knowledge after such a sort.   

Man's knowledge is imperfect.  
Again our knowledge which way soever it be considered, whether it be a habit in us, or an action in us, 
1. Cor. 8.2. 1. Cor. 13.9.  is imperfect. For we know not all things, and those things which we do know, we know not all at once, but one thing after another, and yet still but in part.   

How God knoweth all things.  
Q. Declare then in a word how God doth know all things?  
A. God doth most perfectly know and understand all things at one instant, without any conceit of mind, altering this way or that way.  
Q. All our knowledge is a thing distinguished from our mind and understanding, is it so in God?  
A. No: For the knowledge or wisdom of God is a most simple and perfect essence▪ yea it is his very essence and substance, and God is all knowledge, all wisdom, and all understanding, infinitely more than all men and Angels can conceive.  
Q. Doth God know and understand every thing particularly?  
A. Yea, he knoweth the natures and properties of every particular thing.  
Q. How prove you that?  
A. By the Scripture and by reason, for the scripture saith, 
Gen. 1.  that God saw every thing that he made, that it was good: this is not spoken generally of all, but specially of every one creature. Again, reason makes it manifest by three examples in the Scriptures.  

Gen. 2.20.  First, Adam gave to every living thing a proper name, according to his proper nature, whereby it appeareth that Adam had a distinct and a particular knowledge of every thing. How much more than had God this especial knowledge of every particular thing, who gave to Adam whatsoever wisdom and knowledge he had!  
Secondly, salomon's wisdom was so great, that he was able to dispute, and did thereby dispute of the nature of all trees, plants, fishes, fowls, 
Kings. 4.33.  worms, beasts, and all natural things, as one that was most skilful in them. How much more than doth God know all things and their natures particularly, who gave such wisdom to Solomon.  
Thirdly, our Saviour Christ saith of the Father, that all our hairs be numbered by by him, and that a Sparrow falleth not upon the ground without the will of our heavenly Father, 
Mat. 10.29.30.  if not without his will, than not without his knowledge.  
Q. Whether doth God know all the motions of our wills, and our thoughts?  
A. Yea, God doth certainly know the motions of the will, & the thoughts of the heart in all men and the issue of them all, which is manifest by these places of Scripture following. Gen. 6.5. Psa. 94.11. Pro. 21.1. jer. 17.9.10. Hereof it is that we cite him to be a witness of our hearts, when we swear by him.  
Q. Whether hath God the knowledge of all evils or no?  
A. God knoweth all evils and sins, which lie lurking in all men's hearts, and this is manifest by these places of Scripture following. Gen. 6.5. Psa. 69.6. job. 11.11. Psa. 90.8.9.  
Q. What if he did not know all these evils?  
A. It is not possible but he must know them, for two causes.  

1 First, if he did not, his knowledge were imperfect.  
2 Secondly, if he did not know them, he could not be a just judge, neither could he reward every one according to his works and thoughts: which two to affirm were ungodly and blasphemous.   
Objection.  
That which is nothing, cannot be known: but sin and evil is nothing (for it is nothing else, but a taking away or failing of the good, and it is a mere corruption) therefore sin and evil cannot be known of God.  
Answer.  
We know what is evil, and we know evil things, and we do discern them from good things, but we know evil only by his contrary that is, good: as we know nothing by some thing, darkness by light, death by life, sickness by health, vice by virtue. Thus by the knowledge of good, evil is known even to us: and therefore seeing as God (who is the chief good) doth by himself know all good things, he must of necessity, also know and understand all the evil that is in all good things.   

God knoweth those things which are not.  
Q. Whether may God know those things which are not?  

Rom. 4.17. ●er. 1.5.  A. God knoweth the things which are not, and he doth also truly know the things which shall never come to pass.  
Q. What reason can you yield for this?  
A. The reason is, because he knoweth all things by his essence, therefore he knoweth all things which are subject to his divine essence and power, and therefore also are possible, but shall never come to pass.  
Q. But doth he know them eternally, or in time?  
A. He knoweth them all eternally, that is, for ever and for ever he knew them, and doth know them, 
Eph. 1.4.  as the Scripture doth testify.  

2. Tim. 2.19.  Q. Can you make this manifest by any earthly comparison?  
A. Yea, a builder by virtue of his art doth conceive in his mind the form of a house, which house he will never build: how much more can God do the same? for God can make more worlds, and he knoweth that he can, and yet he doth it not.  
Again, although there were never an Eagle in the City, yet we can conceive in our minds what an Eagle is, much more doth God know all things which are not in act, and which never shallbe.  
Objection.  
This is something which you say, but your last similitude of the Eagle doth not hold: for therefore we keep the knowledge of an Eagle in our minds, though all be gone, because the similitude of the Eagle, which was sometime in the City, doth remain still in our minds and understandings. But what similitude can there be in the mind of God of those things which are not, which never were, and which never shallbe.  
Answer.  
Yes, the very essence and being of God, is a similitude of all those things which may be, if he will: which he must needs know, for he doth most perfectly know himself. And thus if we consider his power or almighty essence, all things should be done which he can do, and doth know.  
Q. Then whether is his knowledge and power the cause of all things which are, which have been, and which shallbe?  
A. The only foreknowledge of God alone, which the Grecians call Theoretica Scientia, that is a knowledge beholding all things, is not the cause of things: But his foreknowledge with his will, which the Grecians call Practica Scientia, that is a working knowledge, that is the cause of things.  
Q. Whether may the knowledge or wisdom of God fail or be deceived at any time, or no?  
A. The knowledge of God is most certain, and cannot any way be deceived, for all things are known of God as they are, and all things are as they are known of God: 
Heb. 4.13.  and therefore his knowledge cannot any way be deceived.  
Objection.  
But things do often change and alter, and therefore they are not always as they are known.  
Answer.  
A. Although things be changed and altered, yet God doth know thereof, and although they change and alter, yet his knowledge doth never alter nor change, neither is it uncertain.   

The knowledge of God is always the same.  
Q. Whether may the knowledge which God hath, be increased, diminished or altered?  
A. No, it cannot, it is always the same, firm and constant, and can by no means be increased, diminished nor altered, for he neither forgetteth any thing, 
Heb. 4.13.  nor is ignorant of any thing, neither is any thing new unto him: for the Scripture saith, that all things are always manifest in his sight. Saint james saith, 
jam. 1.17.  With God is no change nor shadow of change, therefore his knowledge is always one and the same. 
Pro. 19.12.  And Solomon saith, Many devices are in a man's heart, but the counsel of the Lord shall stand.  
Q. But if his knowledge be always one and the same, why doth the scripture say that the Lord will forget our sins, and blot them out of his remembrance, and remember them no more?  
A. These and such like phrases of speech are not to be understood of the simple knowledge of God, as though he should know them no more, but of his judicial knowledge unto punishment. For although he doth know and remember our sins always most perfectly, yet he will not know them nor remember them to bring them into judgement, and so to punish us for them, when we do truly repent: that is, they shallbe no more judged or punished, or laid to our charge, if we be in Christ, then if he had quite and clean forgotten them, & never did remember them. And these speeches serve to arm us against despair & doubting of our salvation, being truly in christ.  
Q. Where is the wisdom of God specially of us to be considered?  
A. The wisdom of God shineth unto us most clearly in his works of creation and preservation in the world, 
Eccles. 3.11. Psal. 104.24.  and not only in his works, but also in his Gospel, whereby he calleth and gathereth his Church out of the world, to be saved by his Son our mediator, 
1. Cor. 1.21.  jesus Christ.  
Q. Was this saving wisdom of God known to the philosophers and natural wise men of the world?  
A. No it was not, but only to the elect children of God.  
Q. Is the wisdom of God to be perfectly conceived of us? 
Matth. 11. 2●.   
A. No. Neither is it communicated to any creature, neither can be. For it is unconceivable as the very essence of God himself is unconceivable, and unspeakable as it is: and his wisdom (as we have heard before) is his very essence, that is his very Godhead or God himself, 
Psal. 14.7.5. Rom. 11.33.  and that it is unconceivable, the scriptures do testify.   

The use of God's wisdom.  
Q. What use may we make of this doctrine?  
A. First, by this doctrine of God's unspeakable knowledge and wisdom, the true God is discerned from all false gods, & from all things made. For that is no God which hath not this divine knowledge and wisdom, which the scriptures do attribute to God.  
2 Secondly, seeing our God is such a God as knoweth all things that are done, said, or thought, and seethe into the most hidden corners and thoughts of our hearts: We must study and learn hereby to drive all hypocrisy and dissembling from us, and to open our hearts to God of our own accord, and to beseech him in his son's name to cleanse us from our secret faults.  
3 Thirdly, it must make us to walk always before the Lord according to his will revealed in his word, with great fear and reverence, as men always in his sight and knowledge.  
4 Fourthly, It serveth to confirm our faith & trust in the providence of God. For although we know not what to do, nor how to do, nor what shift to make in dangers and necessities▪ yet God doth, and he hath knowledge enough for us though we be ignorant, and his wisdom shall secure our foolishness, 
Psal. 103.13.14.  if we do truly and faithfully serve him.  
5 Fiftly, this should be our consolation against the fear of hell & despair, and should uphold in us the certainty of our salvation, because this knowledge and wisdom of God, joined with his will to save us, is firm and constant, and he knowing all his elect, 
2. Tim. 2.19. joh. 10.27.28..29.  will not lose one of them that are in Christ his son. joh. 17.12.   

God is Truth.  
Q. What is attributed to God after his wisdom?  
A. As God is wisdom, and knowledge, So is he true, and Truth itself.  
Q. What is the Truth of God?  
A. For the better finding out of this matter, we must first consider the divers significations of this word, Truth.  
Q. Declare then what you mean by Truth?  
A. It cannot better appear then by his contraries. For 

1 True is contrary to false, and truth is contrary to a lie.  
2 It is put for sincerity and simplicity, the contrary whereof is counterfeiting & dissembling.  
3 It is used sometime for just and equal dealing, and is contrary to wrongful & unjust dealing, as in Deut. 32.4.  
4 Truth is taken for faithfulness and constancy in keeping promises, and then it is opposed to wavering and double dealing.    
Q. But how is it taken when we speak of it as it is in God?  
A Which way so ever it be taken, and whatsoever it signifieth it doth most properly agree with the nature of God. For 

1 In God is no falsehood nor lying.  
2 In God is no counterfeiting nor dissembling, so pure is he.  

Deut. 32.4.  3 In God is no injust dealing, for he is most just and righteous.  
4 In God is no inconstancy, for he is most faithful in his promises.    
And yet these are not virtues which differ from his essence and nature, but they are his very essence and nature, and therefore he is rightly called not only true, but Truth itself.   

Truth diversly considered.  
Q. Well: you have satisfied me for the divers meanings of the word, now show me how many ways the thing itself (that is truth itself) may be considered.  
A. Truth itself is two fold, or may be considered two ways.  
The first kind of truth is that, which is set down by the moral Philosophers, and is reckoned by them amongst moral virtues.  
The second kind of truth is that, which is described by the natural philosophers & divines.  
Q. Declare first what virtue Truth is, as it is considered by the moral philosophers?  
A. It is a virtue, which is a mean between arrogancy and dissembling.  
Q. Show what difference there is amongst them all three?  
A. Arrogancy doth boast of more & challenge more to himself than he hath indeed, dissimulation or feigning doth make men believe that he hath less of every thing, or any thing, than he knoweth that he hath: but truth doth not feign more nor less than he knoweth in himself. So that this moral truth is a virtue which makes men ready to hear and speak true things, and will not suffer men to speak either more or less (when they do speak) of themselves or of others than they know.  
Q. And is God such a Truth?  
A. Yea, such a kind of truth doth most properly agree with the nature of God. For he never reported more of himself than he hath in himself, and he never promised more than he is able to perform.  
Q. What way, or after what sort do the natural philosophers and divines consider of truth?  
A. Three ways. First, as it is in the mind or understanding, whether it be of God, or men, or Angels. 2. As it is in things themselves. 3. As it is in words, whether divine or human, whether they be spoken or written.  
Q. What call you Truth as it is in the mind of God?  
A. It is nothing else, but a perfect and an eternal knowledge, which God hath of all thing, according to which all things are made and done, and in God it doth not proceed from things, but is the cause of things.  
Q. What is that truth which is in things?  
A. All things are called true things so far forth as they agree with the form and pattern set down in the mind, which form and pattern in God is nothing else, but his divine foreknowledge and eternal decree.  
Q. Make it plain by some familiar example.  
A. The Carpenter which buildeth a house, first conceiveth the plot & form thereof in his mind, and he calleth that a true house which is built according to the form first conceived in his mind: So, those things are true things, which agree with the mind and will of God.  
Q. What is truth as it is in words spoken or written?  
A. We say that words are true, or there is truth in words, so far forth as they are conformable or agreeable to the knowledge which went before in the mind: that is when we speak as we know and think, or when the mind and the tongue agree together. For to speak otherwise then we think, is to lie. Whereupon Saint Augustine saith: Mentiri, est contra mentem ire: that is, to lie, is to go against our own knowledge, as Ananias did. 
Acts 5.3.    

How many ways God is called truth.  
Q. You have declared how many significations there are of the word Truth, and how many kinds of truth there are. Now show how God is called Truth?  
A. God is Truth in himself, in his works, and in his words.  
Q. What mean you when you say that he is Truth in himself?  
A. I mean that he is most truly that, which he seethe and knoweth himself to be, that is a most perfect, pure and eternal essence, from whence all other things have their being.  
Q. Declare this by a contrary?  
A. That which seemeth to be, and is not that indeed which it seemeth to be, is not a true thing, nor a truth, but a false thing: as a face in a glass is a false face, and those Idols which were called Gods, were false Gods, because they were not that, which they seemed to be: therefore God is truth itself, because he is by himself, and hath his being of himself, and is his own essence.  
And therefore because God is truth, whatsoever he doth say, concerning himself, that he doth truly speak of himself: and he is indeed such a God, as the Scriptures do show him to be: that is to say, he is truly God, he is truly omnipotent, he is truly wise, and truly just, and truly merciful. etc.  
Q. How is God truth in his works.  
A. God is truth in all his works, aswell in his ordinary works of creating and governing the world; as in his extraordinary works of miracles, etc. For first all his works are true works, wherein is no colouring nor counterfeiting.  
Q. As how for example?  
A. For example sake, the firmament, with the Sun, the Moon, and the Stars are indeed a true Firmament, a true Sun, etc. Gold is truly Gold, men are men indeed: Again, being justified by Christ, we are truly just before God: being adopted to be his Sons, we have more than the names of Sons, we are the true sons of God: faith being given of the holy Ghost, is true faith indeed, and so are all the rest of God's works and gifts.  
Q. Can you make this more manifest by the contrary?  
A. Yea, for on the contrary, the works of Satan have a show of faith, but have not truth in them: as for example, he seemeth sometimes to be an Angel of light, but is not: and all his miracles which he wrought in popery by the Monks and Friars, and in Turkey by Mahomet, were not true miracles, but illusions and counterfeit things, wherewith their Legends, which set forth the lives of their Saints, are fraught full: and therefore Paul calleth them lying wonders, 
2. Thes. 2.9. Apoc. 2.24.  etc. john calleth their doctrine & learning the deepness of Satan, but he addeth (as they say) not as it is indeed, but as it seemed to be.  
Q. How else is God truth in his works?  
A. Whatsoever he works in us, or performeth for us, it is in truth and not in hypocrisy, and he never repenteth him of these works.  
Q. How is God truth in all his words?  
H. Two ways, First in the word incarnate, for he is indeed the true son of God, and the true God, 
1. john. 5.20. joh. 14.6.  a true Prophet, a true Priest, and a true King: whereupon he is called Aletheos' Theos: that is, that very and true God: and therefore Christ doth worthily call himself, the truth, not only because he was the accomplishment of all the promises, but also because he was the true God, and the true Saviour.  
Q. How else is God truth in his words?  
A. God is also true and truth in his words, spoken and written by his Prophets and Apostles: Therefore Paul saith, that God is truth and justified in all his sayings: 
Rom. 3.4. Psa. 19.7.  and David saith, that the testimony of the Lord is sure or faithful: that is, true and certain, and full of credit.  
Q. What is the sum of all?  
A. Therefore I conclude, that God is not only true, but truth itself in himself, in all his works, and in all his words.   

Why God is called a God of truth.  
Q. Declare briefly why God is called a God of truth?  
A. He is called a God of truth in 5. respects.  

1 Because he hath a true and certain knowledge of all things. 
Heb, 4.13.   
2 Because he feigneth nothing, 
Rom. 3.4.  but it is indeed his truth and his will which he openeth unto us.  
3 Because he never changeth his mind. 
Psa. 89.34.   
4 Because that doth ever come to pass which he speaketh. 
Mat, 24.35.   
5 Because he is the author and preserver of truth, 
Pro. 12, 1ST  and an enemy to all lies and dissembling.    

Truth is but one, and yet many.  
Q. Whether is there any more truth than one, or no?  
A. To this question I answer, that there is but one truth, and yet there are many truths, but in divers respects, and in divers considerations.  
Q. Show how there is but one, and yet many.  
A. For the better understanding of this point, we are to consider that there is truth in God's understanding, truth in man's understanding, and truth in the things themselves which are understood and known.  
In God's understanding is truth most properly first of all and chiefly, as the cause of all things.  
In man's understanding truth is also properly, but at the second hand, id est, it is conceived by other things.  
In the things themselves, truth is said to be, but yet improperly: that is, as they are agreeable with the knowledge & understanding which is in God, or as they are referred to the understanding which man hath of them.  
Q. What do you gather of all this?  
A. If therefore your question be of truth as it is in God and is God himself; then there is but one only: but if your question be of truth as it is in man's understanding, then there be many truths, as there be many things which be understood, and many ways and means, whereby we do come to the understanding of them: but if you consider truth as it is in the things themselves, then look how many things there be, so many truths there be.  
Q. But yet all these truths are derived from God's truth, are they not?  
A. Yes, all truths are derived from the first truth which is God: and do depend upon it even as one face looking in many glasses at once, do cause many faces, or similitudes of faces to appear: all which are derived from that one first face, 
Simile.  for take away that face and take away all the rest which did appear before, although the glasses remain still in their places.  
Q. I would gladly see the truth of this point made manifest by an other property, which is in God.  
A. That may easily be done by that goodness which is in God, for there is but one chief & first goodness which is God himself, & of this one are all other goodnesses whatsoever. And yet when we consider the things created, we cannot say there is one goodness common to all, and of all alike: but there is one goodness of one man, another hath his goodness which is better than the first. There is one goodness of bread, and another of wine, one of fire, and another of water, for all things have not alike goodness, neither are all things good for one thing. And yet that goodness which is in every one of them, is derived from God's goodness, which is the first, the chiefest, the highest, and one only. And so we say of the truth which is in God, and God himself, and of the truth▪ which is in things created, and is derived from God's truth, or from God himself.   

Truth is eternal and not eternal.  
Question.  
Whether is truth eternal, or no?  
Answer.  
A. That truth which is in God, and which is God, is eternal: but truth (as it is in men) is not eternal.  
Q. What reason have you for that?  
A. That truth, as it is in man's understanding, is not eternal, I prove it by many reasons.  

First, the things (whereof knowledge & truth is bred in man's mind) are created in time.  
2 The mind itself (wherein truth hath his proper place) is created in time.  
3 Truth itself is created and begotten in time.  
4 Lastly, the mind of man doth not perceive all things, or the truth of all things at one time: Therefore truth which is in the mind and understanding of man (as it is in the mind of man) cannot be eternal.   
Q. Why do you say (as it is in the mind of man) it cannot be eternal?  
A. Because the same truth which is now in the understanding of man, was from all eternity in the understanding of God. As for example, that God is good, just, almighty, etc., is a truth, which is now in the mind and understanding of a godly man, but it was not always in his mind: but in the knowledge and understanding of God, it hath been always, and for ever.  

Ephes. 3.5.  Hereupon Paul writing of the calling of the Gentiles, saith; that it was a mystery, or a secret hidden in God: but afterwards in time was revealed to men by his spirit: therefore truth is in God eternal, but in men it is temporal, because it is revealed in time.   

Truth spoken by contraries.  
Q. And hath not God a time for to come by the truth of things?  
A. No. For God doth know all things in one simple or single knowledge, in one act, and in eternity itself, but so do not we: and besides that, one and the self same thing may be diversly understood of us, and in respect of times and seasons, either past, present, or to come, may be both true and false.  
Q. Declare how that can be by one example▪  
A. I put for example the coming of Christ, after this sort: To say that Christ shall come and take flesh upon him, was a true saying in the time of our fathers, before the coming of Christ: but to say so now, is not a truth, but a lie.  
On the contrary, to say that Christ is come in the flesh, is now a truth, which before his coming, had been false.  
Q. But what conclude you by this example.  
A. By this we may see, that as men have the truth of things in time, and but for a time: So this truth of things amongst men, doth alter according to circumstances of times: But in God these differences of times cannot be: for he hath the true and certain knowledge of all things at one instant, and from everlasting.  
Objection.  
If God be an enemy to all falsehood & dissembling, 
Ezec. 14.9. 1. Kings 22.  why doth he say, if a Prophet be deceived, I have deceived him. And that he put a lying spirit into the mouth of Achabs' Prophets.  
Answer.  
God did not deceive them by putting lies into them: but in his just judgement he gave the over to be seduced by the devil.  
Q. But his will was that they should tell a false tale.  
A. Yea. But he willed it to divers ends, and not to deceive.  
Q. Show us how.  
A. God foretold victory to Achab by the contrary, thereby to punish him for not obeying the Lord, by delivering to be seduced by the devil. The false Prophets foretold victory to Achab to flatter him: the devil to destroy him.  
Q. Yet God spoke by contraries, and is that truth?  
A. Every contrary speech is not sin. For sometime there is a figure used therein, which is called amongst the learned Ironia, and as Zanchius saith; Omnis Ironia non est vitiosa: that is, every ironical, or contrary speech, is not unlawful.  
Q. When is it lawful and good?  
A. If it tend to instruction, and not to seduce & deceive men, than it is good and may be used. Examples whereof we have in 
Gen. 3.22  God himself, and in Elias 
1. King. 18.27  mocking the Priests of Baal, and in the Apostle 
1. Cor. 4.10. 2. Cor. 12.6.  Paul, who when he would reprove the folly of such as did boast of such things as they had not, he did greatly abase himself, and advance the Corinthians by such a kind of speaking.   

Of Gods will.  
Q. After God his truth, what do you consider next in God?  
A. As there is truth in God, so he hath a will, which is also his very essence and being.  
Q. Is there any profit in the knowledge of God his will.  
A. Yea, great profit. For to know what God will have us to do, and what he will do with us, and for us, is a thing wherein standeth our salvation. Therefore we are willed by the Apostle, 
Rom. 12.2.  to inquire diligently after the same.  
Q. But the same Apostle in the Chapter before, saith; Who hath known the mind of the Lord? or who was his counsellor? That is to say, none. Therefore it seemeth that the will of God cannot be known, and consequently, that it may not be sought after.  
A. Indeed by that we learn not to search into the secret counsels of God, which he never revealed in his word, neither hath promised to reveal in this world: but after the revealed will of God, 
Deu. 29.29  which he hath vouchsafed to make known in his word, we may and aught to inquire of God. 
Rom. 11.33 Psal. 36.7  As for the will and council which he hath kept to himself, we may admire and adore it with Paul and David: but that we may not search after it, is manifestly proved by these places following. Acts 1.7. Exo. 33.18.19. job. 21.23  
Q. Whether can God's secret will be known, or no?  
A. If he doth reveal it, it may.  
Q. How doth God reveal his secret will?  
A. Two ways. Sometimes by his Spirit: as when he showed his prophets many of his judgements that were to come.  
Sometime by the thing itself which he willeth, or by the effects of his will: as when a thing doth fall out which was before unknown. As for example: a man doth not know (before it come) whether he shallbe sick or not, or of what disease, or when, or how long: but when all these things are come to pass, than it is manifest what was God's will before concerning that matter.  
Q. Show me what is our duty in respect of this secret will of God.  
A. Our duty is twofold. First, we must not curiously search after the knowledge of it, but worship & reverence it. Secondly, before it be made manifest by the effects, we must generally rest quietly in the same.  
Q. Show me how by an example.  
A. Thus, A Christian must resolve with himself, whatsoever the Lord will do with me, whether I live or die, whether he make me rich or poor, etc. I rest content with his good will and pleasure.  
Q. What must we do when his will is revealed unto us?  
A. Then much more we must rest in it, and be thankful for it, as job was, who said; The Lord hath given, & taken, even as it pleased the Lord. and so forth.  
Q. What call you the revealed will of God?  
A. The revealed will of God is twofold. The one is that which is properly revealed in the law: that is, what God requireth to be done of us, and therefore it is called the law. And after this we must inquire.  
The other is in the Gospel, which showeth God's will towards us, and what he hath decreed of us in his eternal council, as touching our salvation.   

How God his will is revealed.  
Q. God indeed by his Law hath made it known what his will is, that of us must be done and fulfilled. But hath he revealed in his word, what is his will and pleasure towards us?  
A. Yea, he hath so, and that is proved by these places of scripture following. joh. 6.40. Ephe. 1.5. Matth. 3.17. joh. 5.39. And after the knowledge of this will of God, we must diligently inquire.  
Q. But whether may this will of God be known of us, or no?  
A. Yes it may: For as it is revealed in the scriptures, so it is also confirmed, & sealed before our eyes in the Sacraments, and the daily benefits which we receive from the Lord.  
Q. And is this sufficient to persuade us to believe his will?  
A. No, for except the lord doth persuade us by his holy spirit; we shall neither believe it, nor know it, as appeareth by these places of scripture. 1. Cor. 2.16. Matth. 11.25. But if we have the spirit of God, there is no need to go up into heaven, or to go beyond the sea to know it: because the word is near unto us in our hearts, as Paul saith. Rom. 10.16. For touching the matter of our salvation, the will of God is so clearly laid open, in the preaching of the gospel, that it needs not to be more clear.  
Q. If at any time we cannot know nor understand this will of God as touching our salvation, in whom is the fault?  
A. The fault is in ourselves, and the reason is, because we are carnal and natural, and destitute of the spirit of Christ. 
1. Cor. 2.14,  For Paul saith, The carnal and natural man cannot perceive the things of God, but if the spirit of Christ doth come, & open our understanding, and correct our affections, we can no longer doubt of his will. And therefore the Apostle immediately after addeth and saith, But we have the mind of Christ.   

God's will revealed to the Elect.  
Q. Whether is this will of God made known to every one of God's children particularly, or no?  
A. Yes it is, For Paul having the spirit of Christ, saith, 
Galat. 2.20.  that this will of God was manifested unto him, when he saith, Christ loved me and gave himself for me. And to the Corinthians he saith, But God hath revealed therein (id est, the joys of heaven) to us by his spirit.  
Q. How doth this prove that we can have this knowledge?  
A. Very well, For if all the elect are led by the same spirit that Paul had, it will also persuade them of this will of God, aswell as Paul.  
Q. But how prove you that they have the same spirit?  
A. That the same spirit is given to all the elect, I prove it out of the Prophet Esay, who saith thus, My word & my spirit shall not departed from thy mouth, 
Isay 59.21.  nor from thy seed for ever: which is such a blessing, as no blessing can be desired in this world greater's, more excellent, nor more heavenly. For when we are once armed with the knowledge of this will of God, we shall pass through fire and water without any danger, we overcome the world & death, and triumph over our enemies, 
Rom. 8.38.39.  as Paul did.   

How the will of God is but one.  
Q. Whether are there more wills 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 faculty or ability of willing: and this faculty or ability of willing in God, is God himself, and the very essence of God, and so his will is but one.  
2 It signifieth the act itself of willing, and if it be so taken, it is also but one. For God doth in one, and that eternal act will whatsoever he will.  
3 It signifieth the free decree of his will concerning either the doing, or the suffering of any thing to be done, if we take it in this sense, the will of God is still but one, and that eternal and immutable.   
Q. May we call the decree of God's 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 firm and last decree of the Testators will and mind, concerning the disposing of his goods. And the scriptures do make the will of God and the counsel or decree of his will, to be all one: as appeareth in these places following. Esay 46.10. Act. 4.27.28. joh. 6.40.   

How the will of God is manifold.  
Q. How is the will of God manifold?  
A. There be two respects chiefly, for which respects the will of God is said to be manifold or more than one.  
First, for the divers kinds of things which God doth will, & hereof it is that it is called some time the will of God, concerning us; and sometime the will of God done by us. The first is his favour and love towards us in Christ jesus, in which he willeth and decreeth, that we shallbe saved through his Son: of this Christ speaketh joh. 6.40.  
The other will which he will have done of us, is that which is expressed in his word, and that is to believe in Christ, 
Psa. 143.10.  and to walk in his laws: of which David saith thus; Teach me to do thy will, 
Rom. 2.18.  because thou art my God. And Paul saith, Thou knowest his will, that is his law.  
Q. Which is the other respect, for which God is said to have many wills?  
A. Secondly, the will of God is said to be manifold and divers, for that those things which he doth will, he doth seem to will them after divers sorts, and not after one, and the same manner.  
First, after one manner he doth will good things, and after another manner he doth will evil things.  
Q. Show how that is?  
A. He willeth good things properly and absolutely by themselves, and for themselves: he willeth evil things for another end, 
Rom. 12.2.  and that is for good too, and the first is called the good will of God, and acceptable to himself: the latter is called the permissive will of God, or a voluntary permission in God, because he is not constrained or compelled against his will, to will them.  
Again, some things he willeth simply and absolutely, some things he seemeth to will conditionally, and some things he revealeth at one time, some at another, and some things he doth for which he giveth a reason, for some of his doings he giveth no reason: and some things are secret to himself, only and for ever.  
Q. Why then belike you grant that there are in God many wills?  
A. No, I deny that, for although in those aforesaid respects the will of God is said to be manifold for our understanding: yet for all that, in deed and in truth the will of God is but one only, and that most constant, eternal, and perpetual.  
As for example, he willed some things in the old Testament, he hath willed other things in the new Testament: yet one and the same will in God decreed both. Again his will was that some things in the old Testament should last for a time: that is, to the coming of Christ, or as th'apostle saith, to the time of correction: he willeth that the things of the new Testament shall last to the end of the world, and yet one will in God decreed both these, from everlasting.  
Again, although God seemeth to us to will some things absolutely and simply, and some things conditionally: yet in truth to speak properly, all things whatsoever God willeth, he willeth absolutely and simply.  
And whereas he is said to will some things conditionally, that is to be referred to the manifestation of his will, for there is not in God any conditional will, but only in his law, which openeth his will in this and that sort, upon this and that condition, for a conditional will in God is against the nature of his eternal wisdom and knowledge.   

God his precepts are of two sorts.  
Objection. God commandeth many things to be done, which are not done: so that there is one will declared in his word, and there is another in himself, forbidding or hindering that, which he commanded in his law: and therefore there are in God many wills.  
Answer. The things which God commandeth are of two sorts: Some are absolutely commanded, without any condition expressed or concealed: as, that Moses should cause all things about the Tabernacle to be made according to the pattern given him in the mount. Other some things are commanded and set down with condition, as when Christ said: If thou wilt inherit eternal life, keep the commandments. And the law saith, do this and this, if thou wilt live: and these are propounded conditionally to all, aswell the elect as reprobate.   

God his absolute will is always one and the same.  
Q. And are they propounded to both after one sort?  
A. No, not so, for although they be given to the elect with condition, yet the will of God in them is absolute, for Gods will simply is, that all his elect shallbe saved, if not always, yet at the last. And because of their own strength they cannot do the commandments of God, therefore God doth give them strength by his spirit, and because by his strength they cannot do Gods will perfectly, therefore it is fulfilled for them by Christ, which is made theirs by faith, and in whom God doth accept their broken and unperfect obedience, as if it were whole and perfect.  
But as for the wicked and reprobates, it is not so with them, for although God doth give them a a law to obey, and doth promise them life, if they do obey it: yet his will to them is not so absolute, that they shall keep them, neither shall they obtain the promise either in themselves, or in Christ.  
Q. But doth not God mock and delude the reprobate, when he willeth them in his law to do this and that, which yet is not his will to be done?  
A. No, he doth not delude them: for although he doth show what he will absolutely have done of them, (which is properly his will indeed) yet by his law he doth teach what is their duty, and the duty of all men; adding moreover, that whosoever shall neglect and fail in this their duty, he sinneth grievously against God, and is guilty of death.  
Q. Can you make this plain by some instance or example, or any parable in the Scripture?  
A. Yea, it is manifest in the parable of the king's Supper, 
Math. 22.  and the bidden guests. They which were first bidden and came not, were not deluded by the King, because he signified unto them what he liked, & what was their duty: but yet he did not command that they should be compelled to come in, as the two sorts were which were bidden afterward. Where we see that the kings will was not a like in bidding the first, as it was in the second, for in calling the latter sort; his will was absolute, that they should come indeed, and so caused that they did come: but to the first he only signified what he liked, if they had done it.  
Q. How do you apply this to the matter in question?  
A. I apply it thus, As it cannot be said, that the first bidden guests were mocked by the King, although his will was not so absolute for their coming, as it was in calling and commanding the second sort of guests: so it cannot be said, that God doth delude & mock the reprobate in giving them a law to obey, although it be not his absolute will that they should come and obey the law; for it is sufficient to leave them without excuse, that they know what is acceptable to god, and what is their duty to God, who hath absolute authority and power over them, and over all.  
Objection.  
God commanded Pharaoh to let Israel go, and yet his will was to the contrary, therefore there were two contrary wills in God, one revealed, the other concelead.  
Answer.  
It followeth not, for the will of God was one only, and most constant, and that was that Israel should not be sent away by Pharaoh. And so that was fulfilled.  
As for the commandment given to Pharaoh, it was a doctrine to teach Pharaoh what he must have done, if he would avoid so many plagues, and yet showed him his duty, and what was just and right to be done, but it was no testimony of the absolute will of God.  
Q. Whether doth God will evil, or sin, or no?  
A. Before we can answer to this question, we must consider of three things.  

1 How many ways sin may be considered.  
2 How many things are to be considered in sin.  
3 How many ways one may be said to will a thing.    

How many ways sin is considered.  
Q. Go too then, show first how many ways sin is to be considered.  
A. Sin is to be considered in three ways.  

1 As it is of itself sin, and striving against the law of God.  
2 As it is a punishment of sin, that went before: for God doth oftentimes punish one sin with another.  
3 As it is the cause of more sin following, 
Rom. 1.26.  for one sin doth beget another, as one Devil called 7. Devils. 
2. Thes. 2.11.    
Q. Now declare how many things you do consider in sin?  
A. In every sin there be 3. things.  
1 The action, and that is either inward or outward.  
The action which we call inward, is threefold. either of the mind, as evil thoughts: or of the heart, as evil affections and desires: or of the will, as an evil choice, or consent to sin. The actions which we call outward, are the actions or works of the senses, fight against the law of God.  
The 2. thing in every sin, is the deformity or corruption of the action, that is, when the action doth decline from the rule of God's law; and this properly is sin, or the form of sin.  
The third thing in every sin, is the offence or guiltiness thereof, whereby the party offending is bound to undergo punishment. This guiltiness and obligation (whereby we are bound to undergo the penalty of sin) hath his foundation in sin itself, but it ariseth from the justice of God, 
Rom. 6.23.  who in his justice rewardeth sin with death, as justice indeed giveth to every one his due.  
Q. Now come to your third point: and show how many ways one is said to will a thing.  
A. We are said to will a thing two ways, either properly for itself, or improperly for another end.  
Q. What mean you by a proper willing of a thing?  
A. We do will a thing properly for itself, or for it own sake, when the thing which we will or desire, is of the own nature to be wished and desired: as for the body, health, food, apparel, and such like: or for the Soul, faith, repentance, patience, etc. We do will a thing improperly, when the thing which we will, is not of itself to be wished: but yet we will have it for some good that may come thereof, as for example: we will the cutting of some member of the body, not because of itself it is to be wished, but for the health of the body, which doth follow that cutting.  
Q. What difference is there between these two wills?  
A. There is great difference, for those things which we will, properly we love & approve them, we incline unto them, and we delight in them: but that which is known of itself to be evil, our will is not carried unto that with love and liking, but doth decline from it: and whereas a man willeth a member of his body to be cut, or cut off; we may rather call it a permission, than a willing, and yet a willing permission.  
Q. You have showed how many ways sin is to be considered: how many things are to be considered in every sin, and how we are said to will a thing: now let me hear what you say to the matter in question, that is, whether God doth will sin or no?  
A. Before I answer directly to your question, I think it not amiss to show what every one must carefully take heed of in answering to this question: for in answering there is danger.  
Q. Let me hear what dangers must be avoided in answering.  
A. There are two, and every one must avoid them, and sail between them, as between two dangerous rocks.  
The first is this, we must take heed, lest we make God the author of sin, by affirming that he willeth sin, as the Libertines do, and as Adam did: 
Gen. 3.12.  for that were the next way, not only to put of our sins from ourselves, and lay them upon God; but also to cast of all conscience of sin, and all fear of God: then the which nothing can be more blasphemous against God, or pernicious to ourselves.  
Question. What is the second thing to be avoided?  
Answer. The other is this, we must take heed that we affirm not any evil to be in the world, which God knoweth not of, or whether God will or no, for that were to deny God's omnipotency, and all knowledge.  
Question. These are two dangerous rocks, and heresies indeed, but now jexpect a direct answer to the question.  
Answer. That cannot be at once, but by going from point to point; according to our former distinctions of sin, and willing.  
Quest. Very well. Then declare first of all, what things God doth properly will, which of themselves are to be willed.  
A. God doth first and chiefly will himself, that is, his own glory and majesty, as the end for which all things are: and this he is said to will properly; that is, he loveth it, advanceth it, and delighteth in it, & to this purpose serve all those Scriptures which command us to sanctify his name, and to advance his glory, as in Esai, 48. 11. Pro. 16.4. Rom. 11.36. 1. Cor. 10.31.  
Secondly, besides himself he doth properly will all other things which he made, and which he doth himself, in so much as he doth approve them, & love them, as appeareth by these places following; 
Gen. 1.3.  God saw all that he made, and it was good: and therefore gave a commandment, that one should preserve another by multiplying and increasing. Again, 
Psal. 115.3  it is said, Whatsoever the Lord will, that he doth, therefore whatsoever he doth, that he will. And although he hateth evil, yet he doth properly will and love that good which cometh of evil: that is, his own glory, and the salvation of his people.  
Q. Whether doth God will punishments, or no?  
A. Yea, his will is the first and efficient cause of all punishment, which is proved by this reason & argument; Every good thing is of God. Every punishment, being a work of justice, is a good thing: therefore every punishment is of God, and he doth will it.  
Q. What say you then to the words in Ezechiel, 
Ezech. 18.23.3  I will not the death of a sinner?  
A. That place is to be understood only of the elect, for properly indeed God doth not will their death, & therefore to keep them from death, meaning eternal death, he giveth them repentance.  
Q. Whether doth God will sin, as it is a punishment of sin that went before.  
A. Yes he doth, and it is usual with God to punish one sin with another: as for example, the hardening of pharao's heart, was a sin in Pharaoh, and God brought it upon him, not as a sin, but as a punishment of his former sins.   

God doth not properly will sin.  
Q. You said that in every sin is an action or deed, which is either inward or outward, whether doth God will that, or no?  
A. So far forth as it is an action only, God doth will it, 
Acts 17.28  but not the corruption and deformity of the action: for in him we live, move, and have our being.  
Q. But whether doth God will sin properly as it is a transgression of the law, and a corruption in the action, or no?  
A. No, he doth not, neither can he, for it is against his nature: and to this effect serve these places of Scripture following, Psal. 5.5. Hab. 1.13. 1. john 1.4. And reason doth confirm it many ways: 
Zach. 8.17  for look what God doth will properly, he loveth, and alloweth it: but God hateth and damneth sin, as the Scriptures witness: & therefore he doth not will it properly,  
Again, he hath sent his son to take away the sins of the world, and to destroy the works of the devil: therefore he doth not will them.  
Lastly, if God should properly will sin, than he must be the author of sin: 
Rom. 9.14  but he is not the author of sin, for the Scriptures do never attribute sin unto God, 
1. joh. 2.16  but unto the devil, and unto men.  
Q. But although God doth not properly will sin, yet he doth willingly permit it, doth he not?  
A. Yes. But for the better understanding how God doth permit sin, we must consider how many ways, or in how many senses one is said to permit a thing: and that is three ways.  
1 To permit, is sometime of two good things to grant that which is less good, as it were against our will: as for example, a man would bring up his son in learning, rather than in warfare, or any occupation: but because his son hath more mind to an occupation then to learning, and doth crave of his father to go to some occupation, or to be a soldier rather than a Doctor: his father doth grant him his desire, but he had rather have him to be a scholar: and this is a kind of permission or suffering.  
But this permission ought rather to be called a will in deed: for that which is less good (yet because it is good) he doth will it truly, and approve it, and it is the true object of his will, and it may be called a permission, in respect of that will, which had rather have had the greater good.  
Q. And is God said to permit sin in this sense?  
A. No, by no means: for sin (as it is sin) hath no show of good in it, which can be compared with a greater good.  
Q. Which is your second way of permitting?  
A. 2 Sometimes to permit, is to grant one evil to go unpunished, that many, and more grievous evils may be prevented: as many times Princes and magistrates are wont to do. And so some do think that God hath granted some sin to be done without danger or threatening of punishment, lest more and more heinous mischiefs should else ensue.  
Q. And are not you of that mind?  
A. No, God forbidden I should, for the Apostles rule is both general, 
Rom. 3.8.  and true: We must not do evil, that good may come thereof, lest we be damned justly: therefore no man may by the law of God, admit one sin (unpunishable) to avoid another.  
Q. What is your third way of permitting?  
A. 3 To permit, doth sometime signify not to hinder and stop evil when one may: and so God is said to permit sin, because he could by his grace hinder & prevent sins, that none should be committed, and yet he doth willingly permit us in our nature to sin. That God doth thus permit sin, it is evident by these places, Psal. 81.11.12. Acts 14.16. That he doth permit them willingly, and not constrained thereunto, these places do show, Rom. 9.19. Esa. 46.10.  
Q. For what cause doth not God hinder sin, but permit it?  
A. Not without cause, but that he may use our sins (which is his infinite goodness & wisdom) to his own glory, 
Rom. 9.22.23  for hereby his justice, in punishing of sin, and his mercy in pardoning of sin, is made manifest and known, to the great glory and praise of his name.   

Whether Gods will be mutable, or no.  
Q. Whether doth God alter his will as any time, or no?  
A. For the better understanding of this question, we must consider of two things. 1 How many ways our will is changeable. 2 The causes that move us to change our wills.  
Q. Very well, declare the first, how many ways our wills be changeable?  
A. The will of any man is changeable, two ways.  
First, when we begin to will a thing which we did not will before.  
Secondly, when we leave to will that, which we willed before.  
Q. Now show what be the causes hereof, and first why a man doth will that, which he willed not before?  
A. The causes of this be two. First our ignorance, because we do know that to be good afterward, which we knew not to be good before: and then we will that which we could not before, for, ignoti nulla Cupido; that is, of that which is unknown, there is no desire.  
The second cause ariseth from the alteration of nature, as if that which was hurtful to us at one time, becometh profitable to us at another time: then we will have that at one time, which we would not at another. As for example, In summer our will is inclined to cold places, but in winter our will is altered, and doth affect or desire the warm.  
Q. Whether is there any such cause in God to make him change his will, or no?  
A. No, neither of these causes can be in God. Not the first: for that he doth most perfectly know all things from all eternity. Not the second, for there is nothing in God, for the which any thing may be found to be profitable or hurtful, he is always the same, having need of nothing: and therefore he cannot will any thing that is new to him, and consequently his will is unchangeable.  
Q. But what say you to the 2. way of changing our wills (that is) of leaving to will that which before we had determined? whereof cometh that?  
A For this there may be yielded two reasons.  
First, we do change our wills of our own accord, because the latter thing doth seem to be better unto us, than the former.  
Secondly, being constrained, or against our minds we do oftentimes change our wills, because our first counsel was hindered by some cross event, that it could not have his due effect.   

God's Will is immutable.  
Q. Whether are any of these two causes in God, that for those he should change his will?  
A. No, God doth neither of his own accord nor yet by constraint, change his will; but his decrees are and always have been, and always shall be fulfilled, & none shall hinder the will of God: for it doth always remain one and the same, and this doctrine is most strongly guarded and fenced with these places of scripture. Numb. 23.19. 1. Sam. 15.19. Mal. 3.6. Isa. 46.10. Rom. 11.29.  
Objection.  
Paul saith, that God will that all men shallbe saved, and come to the knowledge of the truth: 
Tim. 2.4.  and yet all are not saved, etc. Therefore Gods will is mutable.  
Answer.  
If this place be of Gods revealed will, than the sense is this, that God doth call all men by the preaching of his word, to the knowledge of his truth, and to eternal salvation, if they will believe in Christ.  
But if it be understood of the secret will of God, the sense is three fold.  

First, All men, that is of all sorts and degrees, he will save some.  
Secondly, so many as are saved, are all saved by the will of God.  
Thirdly, 
Rom. 5.18. 1. Cor. 15.22.  God will that all shallbe saved, that is all the elect: for in the scriptures this word All, is put sometimes for the elect, without the reprobate.    

Of the goodness of God.  
Q. Why is God called in the Scriptures a good God?  
A. The goodness of God is to be considered two ways. First, either as he is in his own nature, of himself simply good, and goodness itself: id est, so perfect, and every way so absolute: as nothing can be added unto him. Secondly, or else as he is good to others. Both ways God is in himself a good God, but especially for his goodness towards us, he is called a good God, as a Prince is called a good Prince.  
Q. Show how that is?  
A. We call him a good Prince that is good to his subjects: that is, if he be mild, gentle, liberal, just, a defender of the godly, a punisher of the wicked, so that the good may lead a quiet and a peaceable life in all honesty and goodness; for he may be a good man if he hurt no man and liveth honestly, etc. But he is not called a good Prince, except he deal otherwise.  
So the scriptures call God a good God, because he is not only good in himself, and his essence is perfect, eternal, unchangeable, most wise, etc. But also because he is good to others, that is mild, 
Psal. 34.9.  gracious, merciful, liberal, his nature is not cruel, savage, nor bloody towards us, 
Psal. 16.11.  but to us most mild, pleasant, sweet, and such as may allure all men to trust in him, to love him, to call upon him, and to worship him.  
Q. Is God only himself truly good?  
A. Yea: God is not only good, but goodness itself, 
●at. 19.17.  and he only is truly good. For whatsoever goodness 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 goodness, which appeareth to be true by the scriptures. 
● Cor. 4.7.   

●●m. 1.17.  Again, that goodness which is in the things created, whether it be natural or supernatural is imperfect and finite: but the goodness of God is most perfect & infinite, & therefore only God is truly good, and goodness itself: yea, he is Summum bonum, that chief good of all to be desired.  
Q. Is the goodness of God extended unto all creatures?  
A. Yea it is so, & as this is known by daily experience, so it is witnessed by these scriptures following. Psal. 119.64. Psal. 145 15. Mat. 5.45.  
Q Hath God showed his goodness to all alike?  
A. No: for the things created are of two sorts, either invisible or visible. Invisible as ange's, unto whom the Lord hath given more excellent gifts then to the other.  
Q. And was his goodness parted equally amongst them?  
A. No: for some he suffered to fall into sin, for which they were thrust down from heaven to hell, as Peter speaketh: 
2. Pet. 2.4.  others he hath preserved by his grace, that they should not fall away from him.  
Q. Is his goodness alike to his visible creatures?  
A. No: for of them some are endued with reason as mankind: some are void of reason, & therefore is man called a lord over the rest of the creatures.  
Q. Is the goodness of God alike to reasonable creatures?  
A. No: for of them God hath chosen some to eternal life, whom he hath purposed to call effectually in his time, that they may be justified & glorified by Christ. Others he hath (yet justly) left to their sins without any effectual calling, to perish for ever.  
That God's goodness 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, 
Psal. 73.1. Psal. 51.10. Matth. 13.11  even to the pure in heart: but God makes his elect only to be pure in heart, and Christ avoucheth no less.  
Q. Doth the goodness of God towards all men, turn to the good of all men?  
A. No: for in the reprobate, god's goodness is turned into evil, and serveth to their destruction, as Paul teacheth: & that is through their own fault, for they do contemn and altogether abuse the goodness of God. 
2. Cor. 2.15. Rom. 2.4. Psal. 106.13.  And for all his goodness bestowed upon them continually, they never trust him, nor trust in him.   

The uses of God's goodness.  
Q. How may we use the goodness of God to our good, and to our salvation?  
A. If we have the goodness of God in a true and worthy estimation, if we use it with fear and reverence, and learn thereby to repent us of our sins, and to repose all our trust and confidence in the Lord for his goodness: 
Rom. 8.28.  then shall all things, yea even our sins, work for our good.  
Q. What use must we make of God's goodness?  
A. It serveth to many uses in the Church of God.  
1 It teacheth us that we have and do serve 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 intolerable to hurt an infant, that is innocent and harmless, so it is most intolerable to requite the lords goodness with evil.  
3 If God be so good, and goodness itself, we must trust him, and trust in him: For we will repose trust in a good man, and shall we not much more in our good God?  
4 It teacheth us never to lay the fault upon God for any thing, nor to complain of God's dealing, for he is always perfectly good.  
5 Whereas the goodness of God is not to all a like, that is, to these ends.  

●. Tim. 2.20.  1 It serveth to the adorning and beautifying of God's Church.  
2 It serveth to the maintenance of mutual love and society amongst men. For if the goodness of God were to all a like, 
1. Cor. 12.20. Ephe. 4. 7.1●.  than one could not help another: and to this end serve the variety of gifts.  
3 It maketh to the greater manifesting of the glory of the goodness of God: for if all had a like we would contemn this goodness, thinking that he were bound to be good to us of necessity.  
4. From the consideration of God's special goodness towards us his elect by Christ, 
Tit. 3.3.4.5.5.7.8.  to salvation: we must arise to the study of good works, whereby God's goodness may be glorified, as Paul teacheth.   

Of the grace of God.  
Q. When you speak of the grace of God, what mean you by grace?  
A. This word Grace is used in the Scriptures, and hath 3. special significations.  
Sometimes it is put for comeliness, 
Luke. 2.5.2.  stature, meekness, or mildness.  
Sometimes for free favour, 
Gen. 6.8.  whereby one embraceth another, pardoning former injuries, and receiving the party offending into favour again.  
thirdly, 
Act. 2.23. Eph. 4.7.  it is taken for all kinds of gifts and graces, which of this free favour are bestowed, whether temporal or eternal.  
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 itself: 
Luke 5.52. Psal. 45.  which grace was in Christ jesus from his infancy (as he was man) and did every day more and more increase, and amongst all things which were created, there was nothing endued with such grace as was the human nature of Christ, 
Collo. 2.9.  and that was by the fullness of the godhead, which dwelled boldly in him.  
Q. Whether is grace properly attributed to God in the 2. sense, or no?  
A. Yea, most properly, for God doth justify us, that is, he doth account us for just, through his son jesus Christ, and that of his free grace and favour, without any desert of our parts, or any thing in us, which appeareth to be true by these Scriptures. Ro. 3.20.24. Ro. 4.16.  
Q. What be the causes of this grace or favour of God?  
A. Th'efficient cause is his goodness and free will: the final cause thereof, is the salvation of his chosen children, and the glory of himself, and of his Son Christ jesus.   

The effects of God's grace.  
Q. What be the effects of God's grace to us ward?  
A. In general, the grace of God (whereof there is no cause in us, 
Rom. 9 & 11. Eph. 1 4. joh. 3.16. Rom. 5.8. Gal. 1.16. Eph. 3.9.  but only his own goodness and will) is the first cause, the middle cause, and the last cause, and the only cause of all the belongeth to our salvation. And particularly it is the cause of our election, predestination, of our redemption, 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 Gospel, 
2. Tim. 1.9. Phil. 2.13.  it is the cause of our faith, of the forgiveness of our sins, of our whole justification, of our regeneration, of our renovation, 
Ro. 12.6.  of our love to God and our neighbour, of the holy ghost in us, of our good works, of our obedience, 
1. Cor. 12.9.  of our perseverance, of the fear of God, 
Ro. 3.24. Tit. 3.5. 1. john. 4.9. Eze. 36.27. jer. 32, 40.  and of eternal life, and of life itself: and in a word, the beginning, the continuance, and th'accomplishment of our whole salvation, doth depend wholly upon the grace and favour of God, and what good thing soever we have, or have had, or may have, belonging either to this life or to the life to come, is to be attributed wholly to the grace and favour of God.   

Of the love of God.  
Q. What is meant by the love of God in the Scriptures?  
A. That we may the better know what the love of God is, it will not be amiss first to consider what love is in ourselves.  
Q. Very well, declare then what love is?  
A. It is a passion of the mind, whereby we are so affected toward the party whom we love: that we are rather his then our own, forgetting ourselves to do him good whom we love.  
Q. And is love such a thing in God?  
A. No, the love of God is not such as our love is?  
Q. What difference is there?  
A. There is great difference two ways.  
First in time, for love was in God before it was in us, 
john. 17.23.  or in any thing created, for he loved himself, and us also, before the world was.  
Secondly they differ in nature and quality, 
Rom. 9.13.  for that love which is in God is most perfect and pure, without any passion, but in us it is imperfect, and matched with passions, with impure affections and griefs of the mind,  
Q. After what manner doth the Scripture express the love of God?  
A. In the Scriptures God doth compare himself to a Father, and a mother loving their Children: to a Hen gathering her Chickens together under her wings: to a good Shepherd seeking up his Sheep, and to divers other things.  
Q And wherefore serve these comparisons?  
A. They are for our profit two ways.  

1 To show us that God's love towards us, is most vehement and sincere.  
2 To make us bold in coming to him and calling upon him.   
So, for this love Christ jesus calleth us by all the names of love: as, his Servants, his kinsmen, his friends, his spouse, his brethren, & by many names more, to show that he loveth us with all loves, the father's love, the mother's love, the masters love, the husbands love, the brother's love, etc. & if all loves were put together, yet his love exceedeth them all: for all could not do so much for us as he alone hath done.   

What the love of God is.  
Question.  
If love doth not signify any affection or passion in God, as it doth in us: what then doth is signify?  
Answer.  
In God it signifieth three things most perfect.  

1 The eternal and good will of God towards some body: for the love of God (suppose towards the elect) is his everlasting good will, or his purpose and determination, to show them mercy, to do them good, and to save them as in Rom. 9.11.13.  
2 The effects themselves of this love or good will, whether they be temporal concerning this life: or eternal concerning the last life to come, as in 1. john. 3.1.  
3 The pleasure or delight which he taketh in that, which he loveth, and so it is taken in Psa. 45.7.23.   
Q. What things doth God love besides himself?  
A. Besides himself God loveth all things else whatsoever he made: but he loveth not sin and iniquity, 
1. john. 2.16.  for he never made it, as S. john saith. Again he loveth his son, being manifested in the flesh, and he loveth his chosen Children for his sons sake, 
Mat. 3. last.  with whom he is well pleased.  
Objection.  
The Scripture saith, that God doth hate all that work iniquity, how then can God both hate and love one and the same man?  
Answer.  
In every wicked man we must consider two thing. First his nature, second his sin: his nature is the work of God, and that he loveth: but his iniquity is not of God, and that he hateth.  
Objection.  
God doth afflict his children, therefore he doth not love them.  
Answer.  

Pro. 3.12.  Whom he loveth he correcteth: and therefore he correcteth them because he loveth them; even as a Goldsmith trieth his gold in the fire, because he loveth it.   

Whether God loveth all alike.  
Q. Whether doth God love all alike, or no?  
A. No: he preferreth mankind before all his other creatures: for which cause God is called Philanthropos, that is, a lover of men. And this appeareth by three effects of his love.  


Gen. 1.26. Ephes. 4.24.  1 He made him according to his own image; that is, in righteousness, and true holiness.  
2 He made him Lord over all his creatures Psal. 8.5.  
3 He gave his own son to death for his ransom.   
Q. Doth God love all men alike?  
A. No: for he loveth his elect better than the reprobate: for the elect he calleth effectually by his spirit in their hearts, when he calleth others but by the outward voice of the Gospel. etc.  
Again, amongst the elect themselves, some are actually wicked, and not yet reconciled nor called, as was Paul before his conversion: but the rest are called, and already made holy by faith in Christ, as Paul was after his conversion. And of these he loveth the latter sort with a greater measure of love then the former, as the scripture testifieth in Pro. 8.17.  
Q. What manner of love doth God bear to his elect?  
A. It hath three adjuncts, or properties.  

1 It is free, without desert.  
2 It is great, without comparison.  
3 It is constant, without any end.   
Q. How is the love of God said to be free?  
A. It is free two ways. 1 Because nothing caused God to love us but his own goodness and grace, & therefore Saint john saith, 
1. john 4.7  that his love was before ours.  
2 It is free because God in loving us, regarded nothing that belonged to his own commodity: for as David saith, 
Psal. 16.2.  he hath no need of our goods, but only to our own salvation he loved us.  
Q. Wherein doth the greatness of God's love appear to his elect?  
A. It appeareth two ways. 1 By the means which God used to save us by, that is, the death of his son: 
john 3.16  and so Saint john setteth forth his love, when he saith, Outo, Sic: that is, so: as if he should say, so vehemently, so ardently, so earnestly, so wonderfully did he love us: that for our salvation he spared not his own only begotten son, but gave him to the death of the cross for our salvation.  
Q. What else doth set forth the greatness of God's love unto us.  
Answer.  
The consideration of our own selves, for he did not only give his only Son to death for us, but it was for us being his enemies. And this circumstance is used by the Apostle to express the same. 
Rom. 5.7.8   
Q. Where find you it written that God's love is constant, and perpetual?  
A. That is manifestly showed in these scriptures following: Hose. 11.9. john 13.1. Rom. 11.29. For as God is unchangeable in his essence and nature, so is he unchangeable in his love, which is his essence and nature, and therefore is God called love in the Scripture. 
1. john 4.8    

The uses of God's love.  
Q. What use must we make of God's love?  
A. 1 It filleth our hearts with gladness, when we understand that our God is so loving, & love itself: and what is this but the beginning of eternal life? 
john 17.3  If eternal life consist in the true knowledge of God, as our Saviour Christ saith.  
2 Out of the knowledge of this love, as out of a fountain, springeth the love of God and our neighbour. For S. john saith, he that loveth not, knoweth not God, for God is love.  
3 When we consider that God loveth all his creatures which he made, it should teach us not to abuse any of the creatures to serve our lusts, and beastly affections: For God will punish them which abuse his beloved, as he punished the rich glutton, 
Luke 16  which abused the creatures of God.  
4 We are taught to love all the creatures, even the basest of all, seeing that God loveth them; and for the love he beareth to us, he made them: and we must (if we love them for God's sake) use them sparingly, moderately, and equally or justly. To this end are we commanded to let our cattle rest upon the Saboth day, as well as ourselves. To this end we are forbidden to kill the dam upon her nest. And to this end are we forbidden to mussel the ox's mouth which treadeth out the corn.  
5 We are taught from hence to love mankind better than all other creatures, because God doth so: and therefore we must not spare any thing that we have, that may make for the safety of his body, and the salvation of his soul: and for this cause are we commanded to love our enemies, & to do them good, be cause our good God doth so.  
6 From God's love we learn to prefer the godly brethren, and those which profess sincerely the same religion that we profess, before other men: because God's love is greater to his elect then to the reprobate. 
Gal. 6.10.  And this doth the Apostle teach us.  
7 Whereas Gods love is freely bestowed upon us, it teacheth us to be humble, and to attribute no part of our salvation to ourselves, but only to the free love of God.  
8 From hence ariseth the certainty of our salvation: for if God's love was so free and great when we were his enemies: much more will it be so, and constant also to us, being reconciled to God by jesus Christ.   

Of the mercy of God.  
Q. What do the Scriptures understand by the mercy of God?  
A. It is his mind and will, always most ready to secure and help him that is in misery.  
Q. Some say that mercy is a grief and sorrow of the mind, conceived at another's miseries, and therefore that mercy cannot properly be attributed to God, because in God are no passions nor griefs.  
A. Indeed in us it may be such a thing, but not in God, and mercy was first in God, and from him was derived to us, and therefore God is called the father of mercies: 
2. Cor. 1.3.  and when it came to us, it was matched with many infirmities and passions, but it is improperly attributed to God from ourselves as though it were first in us.  
Q. Declare then briefly what things of perfection are signified by this word [mercy] in God.  
A. By the name of [mercy] two things are properly signified in God.  

1 The mind and will, ready to help and secure.  
2 The help and succour, or pity itself, that is showed.   
Q. Where, in the Scriptures is mercy taken the first way?  
A. Those places of Scriptures are so to be understood, wherein God doth call himself merciful, and saith that he is of much mercy: that is, he is of such a nature as is most ready to free us from our evils.  
Of [mercy] in the other sense, (that is, being put for the effects of mercy) mention is made in Rom. 9.15. where it is said, 
Rom. 9.15.  that God will have mercy on whom he will have mercy: that is, he will call whom he will, he will justify whom he will, he will pardon whom he will, and he will deliver and save from all their miseries and evils whom he will, and these be the effects of God's mercy. Again in Exod. 20.6. it is so taken.  
Q. From whence springeth this mercy of God?  
A. The essence and being of God is most simple without any mixture or composition, & therefore in him there are not divers qualities, and virtues as there be in us; whereof one dependeth upon another, or one differ from another: but for our capacity and understanding, the scripture speaketh of God as though it were so, that so we may the better perceive what manner of God, & how good our God is.   

What is the cause of mercy in God.  
Q. Well then seeing the scriptures do speak so for our understanding, let us hear whereof this mercy cometh?  
A. The cause is not in us, but only in God himself, and mercy in God doth spring out of his free love towards us.  
Q. Why do you say out of the free love of God? are there more loves in God than one?  
A. There are two kinds of love in God, one is where with the father loveth the son, and the son the father, & which the holy Ghost beareth towards both the father and the son; and this love I call the natural love of God, so that the one cannot but love the other: but the love wherewith he loveth us, is voluntary, not being constrained thereunto, and therefore is called the free love of God.  
And hereof it cometh also, 
Note.  that mercy is wholly free, that is without reward, or hope of recompense, and excludeth all merit.  
Q. How prove you that the mercy of God ariseth out of his love?  
A. That the love of God is the cause of his mercy it is manifest in the scriptures, 1. Tim. 1.2. Paul saluteth Timothy in this order. 
●. Tim. 1.2.  Grace, mercy and peace from God the Father, and from the Lord jesus Christ; to show that that peace which the world cannot give, the mercy of God is the cause of it: & the cause of his mercy, is his grace, and his grace is nothing else but his free favour & love towards us.  
The same order doth Paul observe in Tit. 3.4. 5. where he saith, 
Tit. 3.4.5.  When the goodness and love of God our Saviour towards man appeared, not by the works of righteousness, which we had done: but according to his mercy he saved us, etc. First, he sets down the goodness of God as the cause of his love. 2. His love as the cause of his mercy. And 3. his mercy as the cause of our salvation, & our salvation as the effect of all. And therefore there is nothing in us which may move the Lord to show mercy upon us, but only because he is goodness itself by nature. And to this doth the Psalmist bear witness, 
Psal. 100.5.  saying: That the Lord is good, his mercy is everlasting, and his truth is from generation to generation.  
Q. Towards whom is the mercy of God extended or showed?  
A. For the opening of this point, we are to consider that the mercy of God is two fold. First, general. 2. special. God as a God doth show mercy generally upon all his creatures, 
Psal. 1.104.  being in misery, 
Psal. 147.  and chief to men whether they be just or unjust, and so doth secure them either immediately by himself, or else mediately by creatures, as by Angels, or men, by the heavens, by the elements, and by other living creatures. And this general mercy of God is not extended to the eternal salvation of all, although it be but temporary and for a while. 
Luke 6.36.  Of this read in Luke. 6.36.  
Q. What say you of the special mercy of God?  
A. That I call the special mercy of God, which God as a most free God hath showed to whom he would, and denied to whom he would. And this pertaineth only to the elect, and those which fear him, 
Psal. 103.11.  for he showeth mercy upon them to their eternal salvation, and that most constantly, while he doth effectually call them unto himself, while he doth truly and freely pardon their sins, & justify them in the blood of the Lamb jesus Christ, while he doth sanctify them to his own glory, and doth glorify them only in eternal life: and of this special mercy we may read in Eph. 2.4.5.6.  
Q. How great is the mercy of God?  
A. It is so great that it cannot be expressed nor conceived of us: & that is proved by these scriptures following. Psal. 145.9. jam. 2.13. 1. Cor. 11.32. Psal. 57.10.  
Q. How long doth the mercy of God continue towards us?  
A. Although the mercy of God be great and infinite in Christ, yet for that mercy which pardoneth our sins, and calleth us to faith and repentance by the Gospel: etc. there is no place after death, but only while we live in this world: which is warranted by these places ensuing. Gal. 6.10. Let us do good whiles we have time, to show that a time will come when we shall not be able to do good.  
Apo. 7.17. Be faithful unto death, and I will give thee a crown of life: to show that the time which is given unto death, is a time of repentance, and of exercising of faith and of works: but after death, there is no time but to receive either an immortal crown, if we have been faithful, or everlasting shame if we have been unfaithful. Besides these, see Apoca. 14.13. Mark 9.45. Esaie vlt. 24. Luke 16.24.25.26. Matth. 25.11.12. joh. 9.4.   

The uses of God's mercy.  
Q. What uses may we make of God's mercy?  
A. First it serveth to humble us: for the greater mercy is in God, the greater misery is in us.  
2 We must attribute our whole salvation to his mercy,  
3 We must fly to God in all our troubles, with most sure confidence.  
4 We must not abuse it to the liberty of the flesh in sin, for although we might find mercy with God after death, for the mercy of God pertaineth especially to those that fear him. 
Psal. 103.11.   
5 The meditation of God's mercy towards us, should make us to love God. Psal. 116.1. Luke 7.47.  
2 To fear God. Psal. 130.4.  
3 To praise God for his mercies. Psal. 103.2.3.4.  
6 It must make us merciful one to another, Luke 6.36. Matth. 18.32.33.   

Of the justice or righteousness of God.  
Q. What is meant in the scripture by the righteousness or justice of God?  
A. There be four principal significations of the word justice.  
Sometime it is taken for absolute goodness, or for a virtue which containeth all other virtues in it, in full perfection, wanting nothing that they should have in every part and duty. And so it is taken in 1. Tim. 1.9. where Paul saith. The law is not given to a righteous man. For what law shallbe made for him that is without sin, and is filled with all virtues, both in himself, & towards all men. Such a one is God, who is most perfectly good, and goodness itself, both in himself and of himself, and towards others also, & therefore justice is rightly attributed unto God in the scriptures.  
Q. What else is meant by justice?  
A. secondly, it is put only for that honesty, sincerity and uprightness, which is requried of every man according to his place, state and condition, wherein he is. And so a man may be good and just in his office, and unreprovable also and yet may offend in other things.  
Q. Make your meaning manifest by some example.  
A. A man may be called a just & a good husband, which doth not fail in any point of his duty towards his wife, and yet the same man may be an unjust father, because he faileth in his duty to his children.  
Or a man may be a just magistrate, and yet but a bad Christian.  
Q. And may it be attributed to God as a virtue which declareth one to be just according to the state and condition wherein he liveth?  
A. Yea very well, and most properly, for no man doth bear himself more justly and uprightly in his office, than God doth in his government, according to the divers persons which he doth represent: for he hath taken upon himself the person of a judge, of a father, of a teacher, of a spouse, etc. In all which, and in the rest, God doth show himself in such a sort, as no creature can behave himself. And therefore he is worthily called in the Scriptures, not only a righteous god, but also a righteous Lord, a righteous judge, a righteous father, a righteous king, and Saviour, etc.  
Q. For what else is justice taken?  
A. Thirdly, this word justice, or Righteousness, is restrained to a special virtue, which is called particular justice, and it is either distributive or corrective: and in one word it giveth to every one his right, of which Paul speaketh Rom. 13.7 and in this sense it is most properly attributed to God also.  
Q. What else is signified by the name of justice?  
A. Fourthly and lastly, by justice is understood truth itself, and faithfulness in words and promises: and he is said to be just of his word, which performeth so much as he promiseth, in which 〈…〉 sense it is to be taken in 1. john. 1.9. and in Psal. 31.1. Deliver me in thy righteousness, that is in thy faithfulness, or as thou hast promised.  
And in this sense it is most properly attributed to God also, for none is so just and faithful, as he is who loveth righteousness and hateth unrighteousness: as the Psalmist saith in Psal. 11.5.7. And who only is true when all men are liars, as it is: Rom. 3.4.   

How many ways one is just.  
Q. Is this sufficient to show how God is properly called a just God?  
A. No, but besides this that hath been spoken, we must consider, that one may be just or righteous (in what sense soever justice be taken) 3. manner of ways, viz. either by nature, by grace, or by yielding willing and perfect obedience to God and his law.  
Q. How may one be righteous by nature?  
A. Two ways, either by himself, and of himself, in his own essence & being, or else die the benefit of another, to be either made righteous, or borne just.  
Q. Who is just by nature in himself, and of himself?  
A. None but God only, as Christ said; none is good but God only.  
Q. Who is made just by nature?  
A. That was Adam in the beginning, because he was 〈◊〉 just, and in 〈◊〉 whole nature was righteous and good.  
Q. Who do you call just by grace?  
A. All the elect which are redeemed by the death of Christ, and that two ways.  

1. Because the righteousness of Christ, is imputed unto them, and so by grace and favour in Christ their head, they are just before God.  
2. Because of grace and favour they are regenerated by the holy Ghost, by the virtue of whose inherent righteousness and holiness, they are made holy and just, and whatsoever they do by it, is accepted as just for Christ's sake.   
Q. Whom do you call just and righteous, by yielding willing and perfect obedience to God and his law.  
A. No man in this world after the fall of Adam, as he was man, ever was, or can be just after that manner.   

How the elect and Christ are just.  
Q. Why then are so many called just in the scriptures, as David, job, Zacharie, Elizabeth, etc., of whom it is said they walked in the ways of the Lord, and were just men?  
A. They might be called just and righteous four ways.  

1 In respects of their wills and endeavours, because their study and endeavour was to be righteous.  
2 In respect of the wicked, by way of comparison.  

1. Sam. 12.3.45.  3 In the sight and judgement of men, because the world could not charge them with unjust dealing, as was Samuel.  
4 They are called just, because they were accounted just, and their imperfect obedience, (as also of all the elect) is accepted with GOD for most perfect righteousness, for Christ his sake.   
Q. What say you of Christ how was he just?  
A. Our Lord and Saviour jesus Christ is most perfectly just and righteous, every manner of way.  
1 As he is God, he is in his own essence, of himself, and by himself, most just; even as the Father is: and eternal righteousness itself.  
2 As he was man, he was just by nature, because he was conceived without sin, and so was borne just and righteous.  
3 By virtue of his union with his divine nature, which is eternal righteousness itself, he is most just.  
4 By receiving the gifts of the holy Ghost, without measure, 
Psal. 45 7.  he is most just. Lastly, he did most perfectly obey the law of God, and most absolutely did keep the law of God, therefore that way also he is most just and righteous.  
Q. What conclude you upon all this?  
A. I conclude, that forasmuch as God only is in his own essence and nature, by himself and of himself, eternal justice and righteousness: therefore this attribute of justice or righteousness, doth most properly agree to God.   

The justice of God is fourfold.  
Q. Well, you have showed how many things justice is put for, as also how many ways our ways be said to be just: now declare how many sorts Gods justice is, or how many ways he is just and righteous?  
H. Although indeed the justice of God be but one and his very essence, yet in divers respects it may be said to be fourfold, or it may be ●oure ways considered.  
Q, Which is the first way that God is just and righteous?  
A. First; as the Lord of all things having most free authority, and not bound to any, he worketh some things, and those things are most just and righteous.  
Q. What things are those?  
A. They are these and such like.  
1▪ He decreed from all eternity to create all things.  
2 Of his own free will, and according to his eternal purpose, he suffered all men to fall into sin and death.  
3. He decreed eternally to choose some of them to eternal life, and in his time appointed to free them from their sins and death eternal by jesus Christ.  
4, He determined to cast the rest into everlasting torments, and that most justly, because his will cannot be unjust: and God himself is justice and righteousness itself.  
5. He doth an infinite number of things in his secret will or counsel, whereof we can give no reason, but only because it so pleased him: as to harden some, and to soften other some; to elect some, & to reject others: all which he may by the right of a creator and Lord over all things, and yet remaineth in them all, most just & righteous, which also is ratified by these places following. Psal. 145.17. Ro. 9.14.15. Math. 20.15. Rom. 9.21.   

God is a just judge and yet most free.  
Q. What is the rule of God's justice?  
A. His own free will and nothing else, for God doth not always a thing because it is just, but therefore any thing is just that is just, because God will have it so, and yet his will is ever joined with high wisdom, as for example: Abraham did judge it a most just and righteous thing to kill his innocent Son; not by the Law, for that did forbid him, but only because he did understand that it was the special will of God, and he knew that the will of God was not only just, but also the rule of all righteousness.  
Q. Which is your second way that you say God is just?  
A. secondly: God doth infinite things, as he is the God of all, as well of the reprobate as of the elect; and all these his works are most just and righteous.  
Q. What works or things are those?  
A. As to create all things, to conserve all things, to govern all things, to cause his Sun to shine, and his rain to fall upon all, both good and bad, and to do good unto all: for, that God is the God of all, is nothing else but to be the maker of all, preserver of all, the governor & ruler of all, and a benefactor to all: So God is set forth in Esay. 46.4. 1. Tim. 4.10. And this righteousness of God, is his great and infinite goodness: for it is of his infinite goodness, that he maketh all, governeth all, and doth good to all.  
Qu. Which is the third way that God is just and righteous?  
An. Thirdly, God doth some things as he is the God of the elect only, and that is after a more special manner then to be the God of all: and for this cause is he called the God of Abraham, and of his seed; that is, of the elect. And when he speaketh of the elect, he calleth himself not only their God, but also their father, their saviour, their husband, and their spouse; to show, that after a most excellent sort, he is their God, more than he is of other men. And therefore he is called their righteous father.  

john 17.25  Q. What is this special justice which he showeth to his elect?  
A. 1 It is his special goodness and mercy, from whence, as from a fountain, springeth our election, calling, justification, and glorification by Christ.  
2 It is his special truth, it is the accomplishment and fulfilling of all his promises made to Abraham, and to other of our forefathers, whereby he bond himself to save us in Christ.  
Q. Which is the fourth respect for which God is called just and righteous?  
A. Fourthly, we hold that God doth something as a judge, who giveth to every one according to his works, and so we call God a just God, & a most righteous judge. And that God is a judge of all, and righteous in all his judgements, it appeareth by these testimonies of the Scripture. Psal. 7.8.11. Psal. 50.4.6. 2. Tim. 4.8.  
Q. Have you any more to say concerning this last justice, or righteousness of God?  
A. Yea: concerning this justice of God, we must note two things.  

1 That it is upright and perfect.  
2 That it is free.   
Q. What mean you when you say, it is perfect or upright?  
A. I mean first, that God as a most just judge, doth not only justify and acquit the righteous, & condemn the unrighteous: but also doth love righteousness, and hate iniquity: Psal. 5.5.7.  
2 As it is the property of a just judge to give to every one his due, setting all covetousness, and all respect of persons aside; and chiefly to the poor and afflicted: so the Lord doth and hath promised to hear the poor and desolate, when they cry unto him, if they cannot get justice amongst men upon earth: and this he doth without reward, and without respect of persons, as it is in Deut. 10.17.18. Exod. 22.27.  
Question. What mean you by saying that it is free?  
Answer. I mean that he is not as a judge that is sworn; but as a Lord most free, whose will is justice and righteousness itself, and so may at his pleasure, either absolve beside the law, or punish a fault more gently, than the greatness of the fault doth require.  
Question.  
But why doth God spare some, and punish some more lightly than their sin deserveth, if he be an upright and a just judge?  
A. Because he is a most merciful God, whose mercy exceedeth his judgement. And to be merciful is proper to God, not as he is a judge, but as he is a God.  
Q. But why doth he defer their punishments?  
A. Not to let the wicked go unpunished: but, as he is slow to anger; so he will pay home, and increase the punishment when it doth come. Again, there is one certain day (and that is the last day) appointed, wherein God shall take just punishment of all the wicked and ungodly, which go to their grave without repentance.  
Q. But seeing that all men have sinned, why is not everlasting death awarded to all, but to some everlasting life?  
A. Everlasting death is not due to all, because some are freed from their sin by the death of Christ, in whom God hath punished all their sins.  
Q. If life be due to them, show by what right they shall have it.  
A. It is due to them being justified in Christ, and made the children of God: they are also become heirs of the kingdom: and God, in giving them eternal life, doth show himself, not only merciful: but also just of his promise.  
Q. If God be just and righteous in all his ways, why did he will the Israelites to take away the Egyptians goods, and yet forbiddeth us such things in his law?  
A. These things are contrary to his law, if they be done by men only; but if God doth them, they are most just, and most agreeable to his will: for creatures are bound one to another, but God is bound to none.  
Q. If God be just in all his ways, why doth he reward the wicked, and punish the godly?  
A. In the wickedest be some good things, and in the godliest be some evil things: and God hath promised to reward virtue, and to punish sin wheresoever he findeth it. Therefore, he rewardeth the good (yet his own good) in the wicked with temporal blessings: and punisheth sin in the godly (but their own sin) with temporal punishments: but eternal torments are reserved in hell for the wicked; and eternal blessings are reserved in heaven for the godly.  
Q. Why doth God so unequally punish the sin of the wicked, and reward the virtue of the godly; punishing the one with infinite punishment, and rewarding the other with infinite happiness: when as the sin is finite, and the virtue is finite likewise.  
A. He dealeth not unequally with them, for their sin is infinite, and therefore their infinite punishment is proportionable to their sin.  
Q. How prove you that their sin is infinite?  
A. It shall appear if we consider in sin three things.  

1 The object, against whom it is committed; and that is God, whose majesty and goodness is infinite.  
2 The subject in which sin is, and that is the soul, which is infinite.  
3 The mind, wherewith sin is committed, would of itself never cease, and so infinite. The punishment therefore of this sin must needs be infinite.   
Question.  
Why then do not the godly suffer infinite punishment also, for their sin is infinite as well as the others?  
Answer.  
Christ hath suffered it for them, and therefore they are quit by Christ.   

How Christ's death was equal to eternal death.  
Q. The sufferings of Christ were not eternal, for he suffered that, which he did suffer but a while upon the earth, in the garden, and upon the cross; he lay three days in the grave, and rose again the third day, & is now in heaven: how then did he suffer eternal punishment for the faithful?  
A. Although his torments were not eternal, yet they were equivalent, or equal to eternal torments. For as much as neither man, nor Angel did suffer them, but the eternal Son of God in our nature; his person, majesty, deity, goodness, justice, righteousness, being every way infinite, and eternal; made that which he suffered, of no less force and value then eternal torments upon others, yea, upon all the world beside. For even as the death of a Prince, (being but a man, and a sinful man) is of more reckoning then the death of an army of other men, because he is the Prince: much more shall the death and sufferings of the Son of God, the Prince of all Princes, not finite, but every way infinite and without sin, much more I say, shall that be of more reckoning with his father, than the sufferings of all the world: and the time of his sufferings of more value (for the worthiness of his person) then if all the world beside had suffered for ever. And therefore blessed be his name for ever and ever. Amen.   

Of the anger of God.  
Q. When the scriptures do attribute anger to God, what must we understand by anger?  
A. Not any passion, perturbation, or trouble of the mind, as it is in us: but this word Anger, when it is attributed to God in the scriptures, it signifieth three things.  

1 It signifieth a most certain and just decree in God, to punish and revenge such injuries as are offered to himself, and to his Church, and so it is understood in joh. 3.36. Rom. 1.18.  
2 It is put in the scriptures for the threatenings of those punishments and revenges. As in Psal. 6. 1. Hose 11.9. jona. 2.9.  
3 It is taken in the scriptures for the punishments themselves, which God doth execute upon ungodly men: and these are the effects of God's anger, or of his decree to punish them, and so it is taken in Rom. 2.5. Mat. 3.7. Eph. 5.6.   
Q. How long doth the anger of God endure?  
A. The anger of God is threefold: general, temporal, & eternal. Of the first Paul speaketh, Eph. 5.6. The second is such as lasteth for a time in this world, and is common both to the godly and ungodly. The third is proper only to the reprobate in hell, & due also to all men by nature, for wear all called by nature the children of wrath: but the elect are freed from the everlasting wrath of god, by their mediator and redeemer jesus Christ.  
Q. Is God angry with all alike?  
A. No: for with his children he is angry but as father; but with the reprobate he is angry as a revenging judge: as appeareth in Exod. 32.12. Psal. 103.13.  
Q. How do the scriptures speak of the eternal anger of God?  
A. It is called the wrath to come in 1. Thess. 1. vlt. and not in vain, for when it is come, it is still to come, and never at an end, but the beginning of it is in this life, joh. 3.36.  
Q. Is there not a day appointed for it?  
A. Yes, & it is called the day of wrath, in Ro. 2.5. And they which shall have it bestowed upon them, are called vessels of wrath. Rom. 9.22. to show that the ungodly men of this world (living & dying without repentance) shall then be emptied of all their pleasures, and shall be filled with torments, as a vessel is filled with water.   

What sins soon kindle God's anger.  
Q. What sins do most especially kindle the wrath of God against a land or a kingdom?  
A. All sins do provoke God's wrath, but some more specially than some, and they are both against the first and second Table.  
Q. What sins against the first Table?  
A. 1 Idolatry, Rom. 1.23.24.25.26.27.28.29.30. Deut. 32.21.22. 1. Cor. 10.5.7.14.  
2 Tempting of God. 1. Cor. 10.9. Psal. 78.17. 18.19. Psal. 106.14.15.  
3 Murmuring against God, his works and will, 1. Cor. 10.10.  
4 Rebellion against God his laws and ordinances. Psal. 2.3.4.5.9. Psal. 106.16.17. Numb. 14.9.11.12. Numb. 16.1.2.3.29.30.31 32.33.41.45.49.  
5 Blasphemy against God Hebr. 6.6.  
6 Profaning the Sabbath. Nehemi. 13.18.  
Q. What sins against the second Table.  
1 Contempt of parents & governors. Exod. 21.15. Prou. 30.17. Deut. 27.16.  
2 Neglect of justice, and abusing the place of justice, by those which God hath placed there. Psal. 82.6.7. Amos 6.12.  
3 Shedding of innocent blood. Gen. 4.10. For as a father cannot abide to see his children murdered before his face, no more can God.  
4 Oppression of the poor. Exod. 22.22.23. Amos 2.3.6.7.8. Mal. 3.5.  
5 Filthy and unbridled lust. Gen. 19.4.5.7. 8.9.24. Ezech. 16.49.50.  
lastly, all sins, or any sin is matter sufficient to kindle the wrath of God, and to make it to flame out against a land: how much more than shall it be kindled, when all these are put together?  
Q. Whether may the wrath of God be foreseen and prevented, or no?  
A. The eternal wrath of God which the reprobate shall feel, shall never be prevented nor quenched.  
Q. What say you to the temporal wrath of God?  
A. It may be foreseen three manner of ways, First, by the Oracles of the Prophets, and by reasons drawn from the law. Secondly, by signs in the heavens, in the earth, and in the sea. Thirdly, one lighter punishment doth often foreshow a greater to come.  
When the wrath of God is thus foreseen, there is no way to prevent it from coming, or to quench it when it is kindled, 
Psal 2.12.  but by true repentance, and a lively faith.  
Q. What use may we make of the anger of God?  
A. The use of this attribute is three fold.  
1 It teacheth us that anger of itself is not simply evil, for it is most properly 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 angry, 
Ephes. 4.25.  but sin not.   

How we sin in our anger.  
Q. How many ways is sin committed in our anger?  
A. Three ways, first when we are angry for no cause, or for a light cause. 2. When we are angry with sins, as they are injuries offered to ourselves, but not as they are against God.  
3. When we turn our anger against our brethren & the persons of men, which is due against their sins.  
Q. What is the second use that we must make of it?  
A. secondly: God's anger serveth to raise us up from security.  
Q. What is your third use?  
A. thirdly: we must not be slothful when we see the signs of God's anger and his wrath coming, but use ordinary means to prevent it.   

Of the hatred of God.  
Q. Whether may hatred be properly attributed to God, or no?  
A. Yes, it may: for the scriptures do say of God that he hateth iniquity. Psal. 5.5.  
Objection.  
If love be properly attributed to God; then is hatred improperly attributed to him: for hatred is contrary to love, and besides that, hatred is an evil passion of the mind: and therefore it cannot be properly attributed to God?  
A. For the understanding of this question, we must note, that hatred which is attributed to God, may be considered two ways.  

1. As it is such as is in us, and so it is indeed very improperly attributed to God. For in us it is a passion, and a grief of the mind, but in God is no passion.  
2. It is to be considered, as the scriptures do teach it to be in God: and in that sense in which they do attribute it to him, and if we take hatred in that sense, than it is properly attributed to God.    

Three things understood by God's hatred.  
Q. Declare then in what sense or signification the Scriptures do speak of hatred as it is attributed to God?  
A. In the Scriptures the hatred of God hath 3. significations.  
1 It signifieth his denial of good will, and mercy, to eternal salvation: I have hated Esau, that is, 
Rom. 9.13  I have rejected him, and have not vouchsafed him that favour & grace, which I have showed upon jacob.  
And we also are said to hate those things which we neglect, and upon which we will bestow no benefit, nor credit: but do put them besides other things: and therefore it is said, If any man come to me, and hate not his father, and mother, & wife, and children, etc. he cannot be my disciple: that is, he that doth not put all these things behind me, and neglect them for me: so that the love that he beareth to them, must seem to be hatred in comparison of that love, which he must show to me. And in this sense it is properly attributed to God.  
Q. What is the second thing that is understood by the hatred of God?  
A. Secondly, it signifieth the decree of God's will, to punish sin, and the just punishment itself, which he hath decreed: as in Psal. 5.6. and in job. 30.21. Thou turnest thyself cruelly against me, and art enemy unto me with the strength of thy hand, that is, thou dost so sore chastise me, as if thou didst hate me.  
And in this sense also it is properly attributed to God, for it is proper to God, to take punishment of sinners, and it is a part of his justice.  
Q. What is the third signification of this word?  
A. thirdly, it is put for God's displeasure, for those things which we hate, do displease us: and in this sense also it is properly attributed to God, for it is the property of a most just judge to disallow and to detest evil, aswell as to allow and like that which is good.  
And this may be confirmed by two reasons.  

1 It is the property of him that loveth, to hate & detest that which is contrary to himself, and to that which he loveth: for love cannot be without his contrary of hatred, and therefore as the love of good things doth properly agree to God: so doth also the hatred of evil things, 
Psa. 139.21.22.  as they are evil.  
2 It is manifest by David, that it is no less virtue to hate the evil, than it is to love the good. And this hatred of sin (as it is a virtue and a perfect hatred) cannot be in us but by the grace of God: 
ja. 1.37  For every good gift is from above, etc. And there can be no good thing in us: but it is first in God after a more perfect manner than it is in us.    

Whom God doth hate, and whom not.  
Q. Now show us against whom or what this hatred of God is bend, and against whom it is not?  
A. God is said in the Scriptures to have hated three things.  

1 The reprobate before they were created.  
2 The same reprobate when they are become wicked and ungodly.  
3 Wickedness itself.   
Q. How is it means that God should hate the reprobate before they were created?  
A. He is said to hate them (even before the world was) not simply, but in comparison of the elect, for as he is said to have loved th'elect because he would their everlasting happiness: so he is said to have hated the reprobate, because he would not vouchsafe them the same happiness, but did reject them to eternal woe, and that in his just judgement, although hidden from us.  
Q. How is God said to hate them, when they are created and become wicked men?  
A. Two ways.  
First, so far forth as he detesteth them for their iniquity and hatred against God; for he hateth not their nature which he made himself, but the sin which cleaveth and dwelleth in their nature: so God doth hate and abhor the wicked themselves, not as they are men, but as they are wicked and rebellious, for every one both in soul and body is good, as he is created of God.  
Secondly, God is said to hate the wicked men, when he doth punish their impiety and hatred against his Majesty, with many plagues both spiritual and corporal, both temporal and eternal. Therefore the Psalmist after he had said: Thou hatest all them that work iniquity; presently he addeth in the next verse: 
Psa. 5.5.6.  Thou shalt destroy them that speak lies, the Lord will abhor the bloody and deceitful man: to show that for God to inflict punishment upon the reprobate and ungodly, is to hate them: and to hate them, is to destroy them.  
Q. How may it appear that God hateth iniquity?  
A. That is most clear, for he doth destroy it in the reprobate by eternal condemnation, and he doth take it from the elect by justification, yea he doth so hate sin, that to take it away from his elect and chosen Children, he hath laid it upon his own Son jesus Christ, and hath condemned it in his flesh, as Esay saith: 
Esay, 53.5.4.  whereby God hath showed not only unspeakable love towards his elect, but also a most holy and perfect hatred against sin.  
Q. Doth God never hate and detest his elect and chosen?  
A. Indeed he is often angry with them as a loving Father, and doth oftentimes severely chastise them, but he never hateth them.  
Q. How prove you that he never hateth them?  
A. I prove it by good reason, for his love towards them is perpetual and constant: therefore it cannot be that he should hate them at any time.  
Again, he doth never deny them his mercy, but doth show mercy unto them, after they have sinned; for he doth endue them with faith and repentance, and so doth pardon their sins: therefore he doth not hate them.  
Q. If he doth not hate them, why doth he so severlye afflict them.  
A. He doth that of his love which he beareth towards them, for the Scripture saith, whom he loveth he correcteth, 
●●o. 3.11. Heb. 12.6. Cor. 11.32.  and therefore he correcteth them because he loveth them, that they might not be damned with the wicked world. See 2. Sam. 7.14.15. and Psal. 89.30.31.32.33.34.   

The uses of God's hatred.  
Q. What is the use of all this doctrine?  
A. First we learn hereby that it is a great virtue, and acceptable to God to hate wickedness, and wicked men themselves: not as they are men, but as they are wicked and ungodly, as David did. 
Psa. 139.21.22.  And we are no less bound to hate the enemies of God (as they are his enemies) then to love God and those that love him: and if we do so, than we must also fly their company, and have no friendship or fellowship with them.  
Secondly, we are taught hereby, that we must distinguish between men's persons and their sins, and not to hate the persons of men, because they are the good creatures of God, but their sins we must hate every day more and more. And this we are taught by the Apostles precept, in 2. Thes. 3.6.14.15.   

Certain questions and answers, declaring the right use of the Law.  
Question.  
Having already spoken of the ceremonial and judicial parts of God's law. It remaineth now that we consider of the moral part of God's law, viz. the ten Commandments.  
But before we come to the true sense and meaning of every commandment: I would have you to show me why the law of God, that is, the ten commandments must be rightly understood of us?  
A. It is necessary that we should understand every point of the law of God, that so we may know Christ jesus to be a Saviour indeed unto us, and▪ that so we may perceive the length, breadth, and depth of his mercies, and, that so we may be brought to embrace them accordingly.  
Q. And cannot that be without the special knowledge of the law?  
A. No; for the greatness of our sin, and corruption discovereth the riches of his mercy & favour towards us.  
Q. And shall we see how great our sin and corruption is, by opening the meaning of every commandment?  
A. Yea: & then we shall also see that our affection is an utter enemy to the obedience required in the same.  
Q. And what shall we be the better?  
A. We may (if God give grace) be the better for it, two ways.  

1 When we see so much rebellion and iniquity as it were bleeding in every part of us, even to death; it will make us with speed seek to jesus Christ the only Physician of our souls.  
2 When we shall see & consider how many, and how dangerous wounds he doth cure in us, we will never forget, nor smally account his death, but alalwaies worthily magnify the greatness of his grace and mercy towards us.   
Q. Why, we all know that we are sick and diseased of sin, is not that sufficient to make us seek to Christ?  
A. No: it is not enough to know that we are diseased, and not well, but we must know a number of diseases to be growing upon us; every one of which doth threaten present death, before we can be so careful as we ought, in seeking to Christ.  
Q. Then belike it is not enough to say we are all sinners.  
A. No: but we must know how many parts be infected, and how dangerous the infection is.  
Q. What mean you by that?  
A. I mean that sin must be uncased, and unfolded in us, and all the branches of sin must be laid open to our consciences, by opening the law.  
Q. Doth the law only show the greatness of our sin?  
A. No: but it will show us also the eternal wrath of God, flaming out against us: and even hell itself, ready to receive us for our transgression; so dangerous is our infection, and so necessary is the understanding of the law.  
Q. What? is it not enough to see the greatness of our sins?  
A. No: but we must also see the infinite punishment of our sins.  
Q. Why, this is enough to drive men to despair, Is it not?  
A. Not the sight of our sins, but the want of faith in the merits of Christ's death, breedeth despair.  
Q. Whether must the law be taught alone, or no?  
A. No: not the law only, for than we shallbe left comfortless: nor the Gospel only, for than we will wax too presumptuous: but both must go together, the one to humble us, and cast us down; and the other to comfort us, and to raise us up again by jesus Christ: for whosoever will go to heaven, must go by hell.  
Q. Can we not be truly humbled without the knowledge of the law, and of our sins by the law?  
A. No, for it is with us as it is with some notable malefactor.  
Q. How is that?  
A. For example: A thief being charged with his theft, at the first he will stand to justify himself, and will ask no favour of any; but when evidence and just proof come in against him, and he seethe by the law nothing but death: then will he humble himself, cry for mercy, and sue for a pardon.  
Q. And is it so with us by nature?  
A. By nature every one is given to flatter himself, and to qualify his own faults, and to have a confidence in his own works: but when we see our own miserable estate by the law, we will then give over our hold, and betake ourselves wholly to the mercy of God, in Christ jesus.  
Q It should seem by your speech, that we are not humbled by nature?  
A. No: For by nature we all like well of ourselves, and (which God doth most abhor) we wax proud of those good things, which God worketh in us, and by us.  
Q. How prove you this that you say?  
A. That it is true it appeareth: first, by the confession of the Apostle Paul himself. 
●. Cor. 12.7.   
Secondly, by the romish Church, which fighteth so stoutly in defence of man's merits.  
Q. And what conclude you by these two examples?  
A. I conclude, that this doctrine of humbling, and submitting ourselves unto God, will not so easily enter into flesh and blood, and therefore we must have the law of God opened, to humble us▪ and so to drive us unto Christ jesus.  
Q. Is there any use of the law after we be driven unto Chest?  
A. Yea, for when we see what an infinite number of sins he hath cured in us, from what infinite torments he hath freed us, and unto what infinite happiness he hath brought us by his death and passion: we will then labour to show ourselves thankful for so great benefits.  
Question. How must we show ourselves thankful for his death?  
Answer. We must decree to walk in dutiful obedience to his will: and the law will stand us in good stead to quicken us thereunto.  
Q. How can that be?  
A. When by the law of God we see the number of things that are to be done of us, and how backward we are in doing of them, it will make us to be more painful and careful in the same.  
Q Is there any more use of the law after we be come to Christ?  
A. Yea, the knowledge and meditation of the law of God, will help us forward to true Christianity.  
Q. Show me how.  
A. It will teach us, not only what to do, but how to do it, in all our dealings between God & our neighbour.  
Q. Why? is it not enough to mean well in serving God, or to serve God by our good intents, & good meanings?  
A. No: but we must be careful to approve our doings by the laws and statutes appointed for the same.  
Q. How prove you this that you say?  
A. It is proved two ways.  

1. By plain testimonies of Scripture.  
2. By God's judgement showed upon some that presumed to serve God otherwise then they were commanded by his word.   
Q. By what testimonies can you prove it?  
A. By two. One is of God himself, in Esai l. 11.12. The other is of Christ, the son of God himself, in Mat. 15.9.  
Q. What doth God say in Esay?  
A. What have I to do with the multitude of your sacrifices, who required these things at your hands?  
Q. How doth this prove that God will not be served with our good intents, and good meanings, excepts they be directed by his laws and commandments.  
A. Very well; For if God could not abide the sacrifices and offerings of the jews, which he himself commanded (though they were never so devout in their service) because their lives were wicked: much less will God abide that service which he himself never commanded, although we mean never so well in it.  
Q. What saith our Saviour Christ to the matter?  
A. He saith, In vain they worship me, teaching for doctrines, men's precepts.  
Q. How doth this prove it?  
A. Very well. For if men's precepts were a vain service of God, when they agreed not with God's precepts: then much more are men's intents and meanings in vain, from whence such precepts did arise.  
Q. What are these two judgements which you spoke of before?  
A. The one was fire from heaven upon Nadab, and Abihu, for offering other fire than God had appointed, Leuit. 10.1.2.  
The other was present death upon Vzzah, for holding up the Ark from falling, which was more than God commanded him. 2. Sam. 6.6.7.  
Q. Why was the law given in such majesty, & with such fearful sights, as was read of in Exod. 19.16.18.19.  
A. For two causes: First, because we are given to make but small reckoning thereof, and lightly to regard the authority thereof. Secondly, to show that the neglect of the word, is the contempt of God's majesty and honour.  
Q. But the Gospel came not with such majesty, did it?  
A. Yes, although not after the same manner, for first it was preached by the Lord jesus himself, than it was afterward confirmed by signs, wonders and miracles.  
Q Why was this?  
A. To show that to neglect the government of the word: is to tread under feet the majesty of the Lord. Hebr. 2.1.2.3.  
Q. Why doth Moses say that God spoke? It should seem that God had a mouth and was like a man?  
A. God is said to speak 5. ways in the scriptures.  

1 By secret inspiration to the hearts of his people, Psal. 85.8.  
2 By his works. Psal. 19.1.  
3 When he will have any thing done, he is said to speak. Gen. 1.3.  
4 When he useth the ministry of Angels and men, he is said to speak. Hebr. 1.1.  
5 He is said to speak when he uttered a voice or caused a sound, which the people might understand.   
Q. And could he do that without a mouth?  
A. Yea, for although man could not, nor cannot, yet God can, who made all things of nothing, to whom nothing is impossible.  
Q. Why is the law called God's law?  
A. Because God was the author and giver of it.  
Q. Why is it called Moses law. Mal. 4.4.  
A. Because Moses was the minister and publisher of it.  
Q. Why is it called the jews law, in joh. 8.  
A. Because it was first ordained for the jews.  
Q. Why doth God begin with these words, I am the Lord thy God?  
A. To assure us of all mercy and happiness from himself alone, both in this life, and in the life to come.  
Q. Then if we have any blessings either temporal or spiritual, is it because the Lord is our God?  
A. Yea.  
Q. How prove you that.  
A. In Psal. 144.15. Hebr. 8.10.12. Ezech. 36.26.  
Q. Why doth he say, which brought thee out of etc.  
A. To put them in mind of that experience which they had of his goodness, wherein he did manifestly declare himself to be their God. Deut. 7.8.9.  
Q. Why doth God put them in mind of this experience?  
A. To make them the more willing to yield obedience to his laws and commandments.  
Q. What are we taught by this?  
A. We are taught always to have in memory God's benefits, especially such as do prove him to love us as his children.  
Q. To what purpose should we do so?  
A. Because the remembrance of them will make us do our duty to God with a free heart, & willing mind.  
Q. Then I perceive, that God's benefits may not be passed over without consideration.  
A. No: for they do greatly persuade us to obedience.  
Q. Have any used this help?  
A. Yea, josua did use it, as appeareth in josua 24.  
Q. Why did josua rehearse so many benefits bestowed upon the Israelites?  
A. To reclaim them from sin, and to stir them up to a willing and a free serving of the Lord.  
Q. And did it any thing persuade the people?  
A. Yea: For in the same chapter the people also alleged God's benefits received, as a reason why they might not, nor would not refuse to obey him.  
Q. Where are we commanded to consider of God's benefits, that we might serve him?  
A. In 1. Sam. 12.24.  
FINIS.   

LONDON Printed by john Windet for Toby Cook, 1591.