CERTAINE
QVESTIONS
AND
Answeres
,
concerning
the
knowledge
of
God
.
Whereunto
are
adioyned
some
Questions
and
Answeres
,
concerning
the
right
vse
of
the
law
of
God
.
Taught
publikely
by
way
of
Catechising
.
By
William
Burton
,
Minister
and
Preacher
of
the
worde
of
God
in
the
Cittie
of
Bristoll
.
Ioh.
17.13
.
And
this
is
eternall
life
,
that
they
know
thee
to
be
the
only
very
God
,
and
whom
thou
hast
sent
,
Iesus
Christ
.
AT
LONDON
Printed
by
Iohn
Windet
for
Tobie
Cooke
.
1591.
Faults
escaped
.
FOlio
9.
a.
line
27.
read
the
euerlasting
sonne
,
&c.
Fol.
11.
b.
l.
33.
for
speaying
,
reade
speaking
.
f.
12.
a.
l.
12
for
name
,
read
naming
,
f.
16.
a.
l.
2.
left
out
,
and
of
the
sonne
speaking
in
the
new
testament
.
f.
19.
a.
l.
16.
for
criptures
,
read
scriptures
.
f.
21.
b.
l.
23.
that
,
read
that
is
.
f.
24.
a.
l.
13.
for
his
good
pleasure
,
read
the
good
pleasure
l.
18.
b.
for
or
sufferings
,
read
&
sufferings
.
f.
32.
a.
l.
26.
for
all
thing
,
read
all
things
.
f.
33.
b.
l.
22.
for
Alethios
,
read
Alethinos
.
f.
36.
b.
l.
6.
read
by
deliuering
him
to
,
&c.
f.
38.
b.
l.
12.
for
therin
,
read
them
f.
43.
a.
l.
17.
the
comma
which
is
after
will
,
set
is
after
properlie
.
f.
49.
a.
l.
vlt.
for
boldly
,
read
bodilie
.
f.
51.
a.
l.
32.
for
thing
,
read
things
.
in
the
same
line
for
second
,
read
secondly
.
f.
55.
b.
l.
27.
put
out
for
.
f.
57.
a.
l.
26.
for
dy
,
read
by
.
f.
58.
a.
l.
vlt.
read
.
of
how
many
sorts
,
&c.
f.
62.
b.
l.
9.
for
,
as
father
,
read
,
as
a
father
.
f.
●9
.
b.
l.
19.
for
was
,
read
we
.
TO
THE
RIGHT
reuerend
Father
in
God
,
Richard
,
by
Gods
permission
Bishoppe
of
Bristoll
,
W.
B.
wisheth
the
continuance
of
the
grace
of
God
,
with
the
increase
of
all
heauenlie
felicitie
.
NOt
in
vaine
doth
our
Sauiour
Christ
cal
his
father
an
husbandman
:
The
trueth
whereof
doeth
sufficiently
appeare
by
the
late
,
and
yet
daylie
experience
,
both
of
my selfe
,
and
some
others
of
my
brethren
.
But
to
speake
onely
of
my selfe
(
of
all
the
most
vnprofitable
)
when
as
the
lord
might
vtterly
,
and
yet
iustlie
haue
supplanted
me
,
he
hath
in
mercie
onely
remooued
me
,
that
I
might
hereafter
labour
,
which
haue
as
yet
but
loytered
in
his
haruest
.
The
Lorde
in
mercie
laye
not
my
negligence
to
my
charge
.
Now
,
when
as
by
your
Lordships
meanes
and
appointment
,
I
was
placed
where
I
am
,
for
the
building
vp
of
the
Church
of
God
in
this
Citie
:
I
thought
it
most
conuenient
,
first
,
to
lay
this
foundation
of
the
knowledge
of
God
,
that
so
the
rest
of
the
building
might
goe
the
better
forward
.
The
which
(
as
my
first
fruites
)
I
haue
presumed
to
present
vnto
your
Lordship
,
for
two
especiall
causes
:
First
,
that
hereby
I
might
witnes
my
thankfull
mind
to
your
L.
for
the
exercise
of
my
ministery
,
&
the
ministery
of
my
brethren
in
our
places
,
which
we
enioy
vnder
your
L.
gouernment
.
And
besides
that
(
which
I
may
in
no
wise
forget
)
that
fauour
which
you
shewed
me
:
which
,
as
it
was
altogether
vndeserued
,
and
vnlooked
for
,
so
it
was
not
(
as
some
haue
vntruely
reported
)
conditionall
;
but
only
,
with
desire
that
I
might
employe
my
endeuour
to
the
Lords
greatest
aduantage
in
feeding
his
people
,
committed
to
your
care
&
ouer
sight
,
with
doctrine
most
necessary
for
that
people
.
Secondly
,
that
your
Lo.
might
rest
satisfied
concerning
some
complaintes
which
haue
beene
offered
(
by
certain
vnderminers
)
touching
the
confirmation
of
some
pointes
herein
conteined
.
And
thus
leauing
my
present
endeuours
to
your
Lordships
due
consideration
,
I
humblie
take
my
leaue
.
The
Lord
almightie
graunt
encrease
and
continuance
of
your
godlie
care
ouer
that
people
,
which
Iesus
Christ
,
the
great
Shepheard
of
the
flock
,
hath
bought
with
his
blood
,
and
committed
to
your
charge
:
so
that
in
the
great
day
of
account
,
you
may
be
free
from
all
their
bloods
,
&
receiue
that
crown
of
righteousnesse
,
and
immortall
ioy
,
which
shall
then
be
giuen
to
all
that
haue
fought
a
good
fight
,
and
haue
kept
the
faith
in
a
good
conscience
vnto
the
end
.
Amen
.
Your
Lordships
alwaies
to
commaund
in
the
Lord
:
William
Burton
.
To
his
beloued
,
and
Christian
Auditors
,
and
all
other
in
the
citie
of
Bristoll
,
which
desire
the
true
knowledge
of
God
.
W.
Burton
wisheth
the
encrease
of
all
true
godlinesse
in
this
life
,
and
eternall
felicitie
in
the
life
to
come
.
IF
you
doe
well
consider
(
beloued
Christians
)
that
the
ignorance
of
God
,
(
the
mother
of
Popish
deuotion
)
is
the
fountaine
of
all
impietie
,
and
the
authour
of
eternall
confusion
.
Then
I
hope
you
will
easily
confesse
,
that
the
publishing
of
these
fewe
questions
and
answeres
,
concerning
the
knowledge
of
God
,
is
no
needles
thing
.
By
the
ignorance
of
God
,
I
meane
either
not
to
know
that
there
is
a
God
at
all
,
or
els
not
to
know
what
is
the
nature
of
this
God
whom
we
ought
to
serue
.
Most
men
will
confesse
that
there
is
a
God
,
but
what
maner
of
God
he
is
,
they
cannot
tell
.
And
therefore
while
they
frame
vnto
themselues
a
God
after
their
owne
blinde
affections
:
they
make
an
idoll
of
the
true
God
,
&
according
to
that
conceipt
which
they
haue
of
him
,
they
lead
al
their
whole
life
.
That
the
ignorance
of
God
and
his
nature
;
is
the
principall
cause
of
all
vngodlinesse
in
this
life
,
and
of
euerlasting
condemnation
after
this
life
:
it
doth
manifestly
appeare
,
not
onely
by
the
testimony
of
the
holie
scriptures
,
but
also
by
the
light
of
nature
it selfe
.
The
scriptures
are
plaine
in
this
case
.
First
,
10.4
.
the
Prophet
Dauid
,
painting
out
a
notorious
wicked
man
,
saith
this
of
him
.
The
wicked
is
so
proude
that
hee
seeketh
not
for
God
:
he
thinketh
alwaies
,
there
is
no
God
:
now
marke
his
life
,
in
the
seuenth
verse
.
His
mouth
is
full
of
cursing
,
deceipt
and
fraud
,
vnder
his
tongue
is
mischiefe
and
iniquitie
.
8.
He
lieth
in
the
villages
:
in
the
secret
places
doth
he
murther
the
innocent
:
his
eies
are
bent
against
the
poore
,
&c.
Read
the
11.12.13
.
and
14.
verses
to
shew
the
fruites
of
such
as
think
there
is
no
God
.
Again
in
the
50.
Psalm
,
from
the
16.
verse
to
the
ende
of
the
20.
noting
the
hipocrisie
,
the
obstinacie
,
the
impudencie
,
the
theftes
,
the
whoredoms
,
the
filthie
mouthes
,
and
vnnaturall
affections
of
the
wicked
,
in
the
21.
verse
he
sets
down
the
cause
of
al
,
to
be
this
.
Thou
thoughtest
(
saith
God
)
that
I
was
like
thy selfe
:
to
let
vs
see
,
the
fruites
of
such
as
know
not
the
nature
of
God
,
but
make
an
idoll
of
him
,
and
thinke
him
to
be
as
a
man
and
a
good
fellow
like
vnto
themselues
.
When
the
Prophet
Esai
wold
shew
the
cause
of
the
Iewes
idolatrie
,
40.18.19.20
,
21.22
.
he
saith
,
that
the
ignorance
of
God
is
the
cause
therof
:
and
therfore
labouring
to
draw
them
from
their
idolatrie
,
he
doth
it
by
describing
vnto
them
the
true
God
.
Read
from
the
18.
verse
to
the
ende
of
the
chapter
.
When
the
lord
shewed
Ezechiel
the
abhominations
of
the
auncients
of
Israel
,
he
vsed
these
words
:
Sonne
of
man
,
hast
thou
seene
what
the
auncientes
of
the
house
of
Israel
do
in
the
darke
,
euerie
one
in
the
chamber
of
his
imagerie
,
for
they
say
,
The
The
Lord
seeth
vs
not
,
The
Lord
hath
forsaken
the
earth
:
to
shew
that
the
cause
of
their
iniquitie
,
was
their
false
perswasion
,
and
ignorance
of
God
,
for
although
they
knew
that
there
was
a
God
,
yet
they
tooke
him
to
bee
but
as
a
man
,
that
could
not
see
them
in
the
dark
,
and
that
he
was
in
heauen
idly
not
medling
with
the
things
vpon
earth
.
Thus
you
heare
how
the
Prophets
with
one
consent
do
crie
out
and
tel
vs
if
the
ignorance
of
God
is
the
cause
of
all
impietie
,
and
vngodlinesse
.
And
that
it
bringeth
eternall
damnation
in
the
end
,
is
plainly
testified
by
the
Apostle
S.
Paul
:
who
saith
in
2.
Thes.
1.7.8
.
That
the
Lorde
Iesus
shall
shew
himselfe
from
heauen
with
his
mightie
Angels
,
in
flaming
fire
,
rendring
vengeance
vnto
them
that
do
not
know
God
,
and
obey
not
the
gospell
of
our
Lord
Iesus
Christ
.
Where
the
Apostle
sheweth
that
disobedience
to
the
gospell
,
floweth
from
the
ignorance
of
God
,
because
we
cannot
obey
him
whom
we
know
not
,
and
the
reward
of
both
is
the
iust
vengeance
of
God
.
As
this
is
plainly
proued
by
the
scriptures
,
so
it
is
no
lesse
euident
by
the
light
of
naturall
reason
.
For
when
such
a
conceipt
shal
once
come
into
our
minds
,
that
God
is
as
man
,
and
hath
no
more
power
then
a
man
,
no
more
wisedome
then
a
man
,
no
more
iustice
,
no
more
mercie
,
no
more
truth
,
no
more
goodnesse
then
a
man
hath
,
we
are
far
inough
of
from
the
true
feare
and
seruice
of
God
.
For
then
we
feare
him
as
a
man
,
&
wee
serue
him
as
a
man
,
then
the
which
nothing
can
be
more
blasphemous
,
nor
intollerable
.
For
as
an
idle
scholler
lookes
on
his
booke
only
when
his
maisters
eye
is
vpon
him
,
so
the
wicked
onelye
feare
God
(
and
that
with
a
slauishe
feare
)
when
they
perceiue
sensibly
by
some
plague
that
gods
hand
is
vpon
them
.
Whereas
the
godlie
(
who
know
what
manner
of
God
they
serue
)
they
feare
to
offend
him
at
all
times
,
and
in
all
places
,
because
they
know
him
to
be
euerlasting
and
euery
where
▪
&c.
The
Papists
haue
thought
&
do
think
God
to
be
like
a
man
,
and
so
they
picture
him
,
and
so
they
serue
him
,
so
they
feare
him
,
and
so
they
loue
him
.
And
therfore
in
their
temples
they
prouide
for
his
eyes
goodly
sights
,
and
glorious
shewes
of
guilding
and
painting
.
&c.
To
delight
his
eares
withall
they
haue
curious
piping
and
singing
:
for
his
smelling
,
they
haue
their
censings
and
perfumes
,
and
so
is
al
their
whole
seruice
of
God
in
outward
shewes
onelye
,
as
if
god
were
a
man
in
deede
:
which
filthy
doctrine
of
theirs
,
ariseth
of
their
grosse
vnderstanding
of
the
Scriptures
,
and
word
of
God
.
Then
by
this
time
(
beloued
Christians
)
I
hope
you
see
how
needfull
it
was
for
me
,
and
how
necessarie
it
shal
be
for
you
,
to
labour
that
wee
maye
bee
instructed
and
builded
vp
in
the
true
knowldge
of
God
,
that
so
we
may
be
the
better
able
to
make
straight
steppes
vnto
Godlines
.
Otherwise
,
if
we
be
not
instructed
in
the
waies
of
God
,
when
we
shal
be
exhorted
to
serue
him
,
we
wil
be
ready
to
answere
with
the
wicked
,
of
whom
Iob
speaketh
,
Iob.
21.15
.
Who
is
the
almightie
that
we
should
serue
him
?
and
what
profite
should
we
haue
,
if
we
should
pray
vnto
him
?
Throughout
my
booke
for
the
most
part
,
I
haue
onelye
quoted
the
places
of
scripture
,
which
I
haue
added
for
the
profe
of
euery
point
,
and
not
expressed
the
words
of
the
places
themselues
:
partely
for
the
auoiding
of
tediousnes
,
but
speciallye
because
I
would
haue
you
take
occasion
by
searching
for
them
,
to
be
better
acquainted
with
the
scriptures
,
then
you
haue
bene
hetherto
.
And
seeing
as
for
your
benefite
(
beloued
bretheren
in
the
Lord
Iesus
)
and
at
the
request
of
some
of
you
which
heard
me
,
I
haue
aduentured
to
make
these
my
poore
labours
publique
to
the
viewe
of
all
,
and
subiect
to
the
censures
of
all
:
I
beseeche
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
encrease
in
the
true
sauing
knowledge
of
god
.
The
lord
almighty
make
our
loue
abound
in
all
knowledge
and
iudgement
,
and
the
same
God
sanctifie
our
knowledge
,
and
make
our
affections
holye
,
that
we
may
discerne
things
that
differ
,
and
that
we
may
be
sincere
and
without
offence
vnto
the
comming
of
the
Lord
Iesus
,
1.9.10
.
that
we
may
be
filled
with
the
fruites
of
righteousnes
,
which
are
by
Iesus
Christ
,
vnto
the
praise
and
glorye
of
GOD
.
Amen
.
Your
seruant
for
Christ
his
sake
.
W.
Burton
.
That
there
is
a
God
.
Question
.
WHereof
doth
all
diuinitie
consist
?
Answere
.
All
Diuinitie
consisteth
of
knowledge
and
practise
.
Q.
Whereof
is
all
knowledge
?
A.
All
knowledge
is
either
of
the
Creator
or
Creature
.
Q.
How
may
the
Creator
be
knowne
?
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
,
Q.
Haue
any
called
this
into
question
at
any
time
?
A.
Yea
,
so
saith
the
Prophet
Dauid
,
Q.
But
what
say
[
you
]
to
it
?
whether
do
[
you
]
thinke
that
there
is
a
God
or
no
?
A.
Yea
I
am
out
of
doubt
thereof
,
and
that
there
is
a
God
it
may
be
proued
many
waies
.
1
First
by
his
worke
of
creation
,
2.
By
the
preseruing
of
thinges
created
,
as
for
example
,
man
is
preserued
by
breade
,
&c.
which
is
no
better
in
it selfe
then
earth
,
and
yet
if
he
eate
earth
he
dieth
,
the
reason
hereof
is
,
because
God
blesseth
the
one
giuing
it
foison
and
power
to
nourish
more
then
the
other
,
and
this
makes
me
thinke
that
there
is
a
God
.
Psal
,
104.24
.
3
If
we
shall
obserue
in
Gods
workes
an
infinite
multitude
,
a
wonderfull
varietie
,
as
amongst
so
manie
millions
of
men
,
neuer
a
one
like
another
in
the
compasse
of
the
face
,
a
most
constant
order
,
a
seemely
agreement
,
and
an
endlesse
continuance
or
pleasant
intercourse
of
thinges
coming
and
going
,
and
what
exceeding
maiestie
is
in
them
,
we
must
needes
attribute
these
things
vnto
a
God
.
4
The
opinion
that
man
hath
of
God
proueth
it
:
for
man
by
nature
doth
desire
to
be
exalted
,
and
in
respect
of
him selfe
despiseth
all
other
creatures
,
as
wood
and
stone
:
but
when
a
peece
of
wood
is
framed
out
like
a
man
and
set
in
the
temple
,
and
man
conceauing
an
opinion
that
it
is
a
God
,
hee
falleth
downe
and
worshippeth
it
.
5
The
terror
of
conscience
stricken
into
the
mindes
of
the
wicked
after
sinne
cometh
vpon
them
from
a
Iudge
who
detesteth
dishonest
thinges
,
and
exerciseth
iudgement
vpon
the
minde
:
6
The
punishment
of
the
wicked
(
besides
the
terror
of
their
conscience
)
with
the
rewardes
of
the
godly
,
do
proue
that
there
is
a
God
:
and
this
argument
is
vsed
by
the
Prophet
Dauid
,
when
hee
saith
,
The
righteous
shall
reioyce
when
hee
seeth
the
vengeance
,
Q.
What
is
God
?
A.
There
is
but
one
definition
of
God
in
all
the
scriptures
,
Q.
A
spirite
is
limited
and
compassed
with
time
and
place
,
therefore
if
God
be
a
spirite
,
he
is
so
too
,
is
he
not
?
A.
In
deed
certaine
heretiques
called
Gnostici
,
haue
abused
that
place
of
Iohn
to
that
effect
:
but
when
it
is
said
that
God
is
a
spirit
,
the
meaning
is
this
:
God
is
spirituall
,
that
is
,
not
to
bee
seene
of
carnall
eies
,
but
is
inuisible
:
not
otherwise
.
Q.
How
is
God
to
be
considered
?
A.
Two
waies
.
Either
as
he
is
in
himself
,
or
as
he
is
vnto
vs
.
Q.
Can
God
be
knowne
of
vs
as
he
is
in
him selfe
?
A.
No
:
All
nature
is
not
able
to
teach
vs
what
God
is
,
neither
can
man
in
nature
comprehend
him
.
Q.
How
proue
you
that
?
A.
I
proue
it
two
waies
:
Secondly
by
common
reason
.
Q.
How
doth
common
reason
proue
it
?
A.
1.
That
all
nature
is
not
able
to
teach
vs
what
God
is
,
I
proue
it
thus
.
No
worke
is
able
perfectly
to
expresse
the
worker
thereof
:
but
all
nature
is
a
thing
wrought
by
God
:
therefore
it
can
not
perfectlie
teach
vs
what
God
is
.
That
man
cannot
comprehend
him
;
I
proue
it
thus
.
2
The
lesse
can
not
comprehend
the
greater
:
but
euery
man
is
lesse
then
God
,
therefore
no
man
can
comprehend
God
.
3
We
can
not
knowe
the
thinges
created
,
much
lesse
can
we
know
the
Creator
,
as
for
example
:
wee
know
that
euery
man
hath
a
soule
▪
but
who
knoweth
what
maner
of
thing
it
is
?
Againe
wee
know
that
there
be
Angels
,
and
that
they
bee
amongst
vs
,
but
what
maner
of
thinges
they
be
we
know
not
.
4
The
scripture
saith
,
the
iudgements
of
God
are
past
finding
out
,
therefore
much
more
is
God
himselfe
past
finding
out
.
Q.
Is
there
no
knowledge
to
be
had
of
God
?
Simile
.
neither
is
it
lawfull
for
them
to
search
into
them
,
and
yet
doe
they
so
farre
forth
publish
their
commandements
as
is
profitable
for
them
to
know
.
So
the
prince
of
all
princes
hath
his
secretes
,
vnto
which
wee
are
not
priuie
,
and
into
which
we
may
not
search
,
yet
he
hath
so
farre
reuealed
himselfe
vnto
vs
as
is
profitable
for
vs
to
know
.
Therefore
hee
saide
to
Moses
,
My
face
thou
canst
not
see
,
that
is
the
glory
of
my
maiestie
(
hee
doth
not
say
thou
maiest
not
,
or
thou
shalt
not
,
but
thou
canst
not
)
but
thou
shalt
see
my
backe
partes
,
that
is
some
small
measure
of
my
glory
,
so
farre
as
thou
art
able
to
apprehend
it
.
Q.
Where
is
this
knowledge
of
God
to
be
had
?
A.
In
the
scriptures
:
Q.
May
we
not
learne
more
of
God
then
the
scriptures
do
teach
?
A.
No
:
Q.
Which
call
you
the
scriptures
?
A.
The
bookes
of
the
old
Testament
which
begin
with
Genesis
and
end
with
the
Prophets
:
and
the
bookes
of
the
new
Testament
,
which
begin
at
Matthew
,
&
end
with
Reuelation
of
Iohn
.
Q.
These
were
written
by
men
which
were
subiect
to
errors
,
and
had
their
infirmities
,
&
therfore
why
should
we
beleeue
them
?
A.
Though
they
were
men
,
Q.
When
Ieremie
brought
the
worde
of
God
to
the
Iewes
,
they
said
it
was
not
the
ward
of
the
Lord
,
but
hee
spake
as
Baruch
the
sonne
of
Neriah
prouoked
him
,
and
so
some
perhaps
in
our
daies
are
so
vngodly
as
to
take
the
Iewes
part
against
Ieremie
,
and
all
his
fellowes
,
let
me
heare
therfore
some
reasons
to
proue
and
make
it
manifest
that
they
spake
and
wrote
the
verie
word
of
God
?
A.
That
the
bookes
of
the
olde
and
new
Testament
conteine
the
word
of
God
,
and
were
written
by
the
direction
of
the
holy
Ghost
,
it
may
appeare
by
these
twelue
reasons
following
.
-
1
Their
antiquitie
proueth
it
.
-
2
Their
faithfulnes
without
partialitie
which
appeareth
by
Iacobs
dealing
with
Simeon
and
Leui
his
owne
posteritie
,
-
3
The
miracles
which
did
so
often
followe
their
doctrine
.
-
4
A
continuance
of
wonderfull
prophesies
vttered
long
before
,
come
to
passe
iust
in
their
times
,
●ide
Calu.
Instit.
lib.
1.
cap.
8.
marked
with
their
circumstances
,
not
doubtfull
like
Marlins
prophesies
,
but
such
as
expressed
the
thinges
and
persons
by
their
names
,
and
therefore
vnto
what
may
we
attribute
them
but
to
the
inspiration
of
God
?
-
5
The
heauenly
doctrine
in
euerie
place
and
nothing
sauouring
of
earthlinesse
,
doth
prooue
them
to
be
of
God
.
-
6
The
sweete
agreement
and
consent
of
the
scriptures
doth
proue
it
,
for
one
of
them
do
not
confute
another
as
mens
writings
do
,
-
7
By
their
lawes
which
are
for
the
thoughts
,
and
pearce
the
heart
of
man
,
it
is
euident
that
they
are
of
God
,
for
they
require
sacrifice
,
but
they
prefer
obedience
,
they
enioyne
fasting
,
but
it
is
also
from
sinne
.
They
command
circumcision
but
it
is
of
the
heart
.
They
forbid
lusting
,
coueting
,
&c.
which
is
not
to
be
found
in
any
lawes
but
in
his
that
searcheth
the
heart
.
-
8
The
doctrine
of
the
scripture
is
such
as
could
neuer
breed
in
the
braines
of
men
:
as
three
persons
in
one
God
:
God
to
become
man
:
Maries
conception
without
the
seed
of
man
,
the
making
of
all
things
of
nothing
,
the
resurrection
&
such
like
.
-
9
The
litle
loue
that
most
men
do
beare
vnto
them
,
do
proue
them
to
be
of
God
,
for
if
they
were
of
flesh
&
bloud
,
then
flesh
&
bloud
would
loue
them
,
reade
them
,
practise
them
,
and
euerie
way
regard
them
more
then
it
doth
,
for
the
world
loueth
his
owne
,
-
10
The
argument
of
the
scriptures
proueth
them
to
be
of
God
for
they
entreat
either
of
the
noble
actes
of
God
or
of
Christ
,
or
the
saluation
of
mankinde
.
-
11
The
sinceritie
of
those
men
which
spake
them
,
and
wrote
them
,
doth
proue
them
to
bee
of
God
,
for
they
alwayes
came
in
the
name
of
the
Lorde
,
and
spent
their
bloud
in
testimonie
thereof
.
-
12
If
the
authour
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
euil
so
rigorously
,
and
commands
good
so
expresly
,
and
makes
his
marke
to
ayme
at
nothing
but
Gods
glorie
and
our
good
.
If
hee
were
a
good
creature
,
why
doth
he
challenge
to
himselfe
that
which
is
proper
to
God
onelie
,
as
to
make
lawes
for
the
heart
,
and
to
punish
and
reward
eternally
,
&
c
?
If
it
bee
no
creature
good
nor
bad
,
it
must
needes
be
God
.
Q.
Are
not
the
workes
of
God
sufficient
to
teach
vs
what
God
is
?
A.
No
:
they
may
teach
vs
that
there
is
a
God
and
leaue
vs
without
any
excuse
,
but
to
know
God
rightly
to
our
saluation
,
we
cannot
without
the
scriptures
.
Therefore
Dauid
hauing
shewed
how
the
heauens
declare
the
glorie
of
God
,
&c.
Hee
presently
maketh
mention
of
his
word
,
saying
:
The
law
of
the
Lorde
is
vndefiled
conuerting
soules
,
Q.
What
doth
the
scripture
teach
vs
concerning
God
?
A.
That
there
is
but
one
God
.
Deut.
6.4
.
Esay
44.
Psal.
18.31
.
Q.
How
els
may
it
be
proued
that
God
is
but
one
?
A.
By
the
light
of
our
nature
and
of
common
reason
.
Q.
What
bee
your
reasons
drawen
from
the
light
of
reason
?
3
The
whole
course
of
the
world
tendeth
to
one
ende
,
and
to
one
vnitie
,
which
is
God
.
Q.
How
can
that
bee
when
there
bee
so
manie
sundrie
things
of
diuers
kindes
and
conditions
,
and
one
contrarie
to
another
?
A.
That
is
true
in
deede
,
but
yet
they
altogether
serue
one
God
.
Q.
Is
that
possible
?
can
you
geue
an
instance
hereof
in
some
familiar
resemblance
?
A.
Yea
very
well
:
In
a
field
there
are
many
battels
,
diuers
standerds
,
sundrie
liueries
,
and
yet
all
turne
head
with
one
sway
at
once
:
by
which
wee
know
that
there
is
one
generall
of
the
field
which
commaunds
them
all
.
Q.
What
is
this
to
confirme
your
assertion
,
that
there
is
but
one
God
ouer
so
many
diuers
and
contrarie
things
in
the
world
?
A.
Yes
:
for
euen
so
in
the
worlde
wee
see
diuers
things
,
not
one
like
another
:
for
some
are
noble
,
some
base
;
some
hote
,
some
colde
;
some
wilde
,
some
tame
;
yet
all
serue
to
the
glorie
of
the
maker
,
and
the
benefite
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
Generall
of
a
field
.
Q.
If
one
God
be
the
author
of
all
,
why
are
there
so
many
poysons
,
and
noysome
beastes
?
A.
To
this
I
answere
three
waies
.
-
1
They
were
not
created
noysome
and
hurtfull
at
the
first
,
-
2
Although
God
hath
cursed
the
creatures
for
mans
sinne
,
yet
in
his
mercie
he
doeth
so
dispose
and
order
them
,
that
they
are
profitable
for
vs
;
for
poysons
,
we
vse
them
for
physicke
;
and
the
skinnes
of
wilde
beastes
serue
against
the
cold
,
&c
-
3
The
most
hurtfull
things
that
are
,
might
benefite
vs
,
if
we
knew
how
to
vse
them
.
And
wheras
they
annoy
vs
,
it
is
not
of
their
owne
nature
,
so
much
as
of
our
ignorance
.
Q.
And
what
doe
you
conclude
by
all
this
?
A.
That
they
haue
not
two
beginninges
,
one
good
,
and
another
bad
,
as
some
would
imagine
:
but
one
author
thereof
,
which
is
God
himselfe
,
alwaies
most
good
and
gratious
.
Obiection
.
Many
are
called
Gods
in
the
Scriptures
:
as
when
Moses
is
called
Pharoes
god
:
and
magistrates
are
called
gods
,
therefore
there
be
mo
gods
then
one
.
Answere
.
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
himselfe
,
and
all
other
things
are
from
him
:
such
a
God
is
but
one
only
.
Q.
Why
then
are
Magistrates
called
gods
?
A.
For
foure
causes
.
-
1
First
,
to
teach
vs
that
such
must
be
chosen
to
beare
rule
which
excell
others
in
godlinesse
,
like
gods
amongst
men
.
-
2
To
encourage
them
in
their
offices
,
and
to
teach
them
that
they
should
not
feare
the
faces
of
men
,
like
gods
,
which
feare
nothing
.
-
3
To
shewe
how
God
doeth
honour
them
,
and
how
they
must
honour
God
againe
:
for
when
they
remember
how
GOD
hath
inuested
them
with
his
owne
name
,
it
shoulde
make
them
ashamed
to
serue
the
deuill
,
or
the
worlde
,
or
their
owne
affections
;
but
to
execute
iudgement
iustlie
,
as
if
God
himselfe
were
there
.
-
4
To
teach
vs
to
obey
them
,
as
we
would
obey
God
him selfe
;
for
he
which
contemneth
them
,
contemneth
God
himselfe
:
Q.
If
there
be
but
one
onely
God
,
why
is
the
deuill
called
the
God
of
this
world
?
A.
Because
of
the
great
power
and
soueraintie
which
is
geuen
him
ouer
the
wicked
whom
God
hath
not
chosen
out
of
this
world
.
Q.
Why
is
the
bellie
called
a
God
?
A.
Because
some
make
more
thereof
,
then
of
God
,
and
his
worshippe
:
for
all
that
they
can
doe
and
get
,
is
little
inough
for
their
bellies
:
&
when
they
should
serue
God
,
they
serue
their
bellies
&
beastlie
appetites
.
Q.
Why
are
Idoles
called
gods
?
A.
Not
because
they
are
so
indeed
,
but
because
Idolaters
haue
such
an
opinion
of
them
.
Q.
What
other
thing
doe
the
Scriptures
teach
vs
of
God
?
A.
That
in
this
one
God
are
three
persons
,
or
beings
:
for
Mathew
saith
;
that
Iohn
Baptists
sawe
the
holy
Ghost
descending
like
a
Doue
vpon
Christ
,
And
Paul
saith
thus
;
God
saued
vs
by
the
washing
of
the
newe
birth
,
Q.
How
proue
you
that
these
three
are
but
one
God
?
A.
I
proue
it
by
the
wordes
of
Saint
Iohn
;
there
are
three
that
beare
witnes
in
heauen
,
Q.
What
resemblances
can
you
shewe
me
of
the
Trinitie
,
in
some
thinges
which
be
commonly
knowen
amongst
vs
?
Resemblances
of
the
Trinity
in
the
sunne
.
A.
The
sunne
begetteth
his
owne
beames
,
and
from
thence
proceede
both
light
and
heate
:
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
sunne
beames
are
begotten
,
and
the
light
proceeding
,
which
is
an
apparant
image
and
resemblance
of
the
three
persons
in
one
God
.
Againe
,
in
waters
,
there
is
the
well
head
,
the
spring
boyling
out
of
it
,
Waters
.
and
the
streame
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
.
Againe
,
from
one
flame
of
fire
proceede
both
light
and
heate
,
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
wayes
.
First
according
to
their
names
:
Secondly
,
according
to
their
actions
.
Q.
What
is
the
name
of
the
first
person
?
Q.
Adopted
sonnes
!
What
meane
you
by
that
?
A.
I
meane
those
whome
he
hath
chosen
to
bee
heires
of
heauen
,
Q.
What
is
the
second
person
called
?
A.
The
second
person
is
called
the
sonne
of
god
,
because
he
is
begotten
of
his
fathers
nature
and
substance
,
Note
.
not
because
hee
was
begotten
of
the
substance
of
God
,
for
so
in
respecte
of
substance
they
be
all
one
,
but
in
respect
of
the
father
,
he
is
called
the
sonne
.
Q.
Where
finde
you
that
he
is
called
the
sonne
?
A.
In
Pro.
30.4
.
What
is
his
name
,
and
what
is
his
sonnes
name
?
Q.
What
is
the
third
person
called
?
A.
The
thirde
person
is
called
the
holy
spirite
.
Q.
Why
is
he
called
a
spirite
?
A.
For
two
causes
.
First
,
because
he
is
spiritual
,
without
bodie
,
Secondly
,
because
he
is
,
as
it
were
,
the
breath
of
grace
,
which
the
father
&
the
sonne
breatheth
out
vpon
the
Saints
.
Q.
Why
is
he
called
holie
spirite
?
A.
For
two
causes
.
First
,
because
he
is
holie
by
nature
.
Secondly
,
because
hee
is
the
sanctifier
of
the
Saints
.
Q.
Now
shewe
mee
how
they
differ
according
to
their
actions
.
A.
The
father
begetteth
.
The
sonne
is
begotten
.
The
holie
Ghost
proceedeth
.
Q.
How
was
the
sonne
of
God
begotten
of
his
Father
?
A.
For
the
better
vnderstanding
of
this
point
,
we
must
consider
that
there
are
two
manners
of
begetting
.
One
is
carnall
and
outward
,
and
this
is
subiect
to
corruption
,
alteration
and
time
.
The
other
is
spirituall
and
inwarde
,
as
was
the
begetting
of
the
sonne
of
God
,
in
whose
generation
there
is
neither
corruption
,
alteration
,
nor
time
.
Q.
Declare
then
after
what
manner
this
spiritual
generation
of
she
sonne
of
God
was
,
and
yet
in
sobrietie
,
according
to
the
scriptures
.
A.
For
the
better
finding
out
of
this
mysterie
,
we
must
consider
in
God
two
thinges
:
First
that
in
God
there
is
an
vnderstanding
.
Psal.
139.2
.
Secondly
,
we
must
consider
how
this
vnderstanding
is
occupied
in
God
.
Q.
Declare
after
what
manner
it
is
in
God
.
A.
This
vnderstanding
is
his
verie
being
,
and
is
euerlastingly
,
and
most
perfectly
occupied
in
God
.
Q
Whereupon
doth
Gods
vnderstanding
worke
?
A.
Vpon
nothing
but
it selfe
,
and
that
I
proue
by
reason
,
for
God
being
infinite
and
all
in
all
,
it
cannot
meet
with
any
thing
but
himselfe
.
Q.
What
worke
doth
this
vnderstanding
in
God
effect
?
A.
It
doth
vnderstand
and
conceiue
it selfe
,
for
as
in
a
glasse
a
man
doth
conceiue
,
and
beget
a
perfect
image
of
his
owne
face
,
so
God
in
beholding
and
minding
of
himselfe
,
doth
in
himselfe
beget
a
most
perfect
and
a
most
liuely
image
of
himselfe
,
which
is
that
in
the
Trinitie
which
wee
call
the
sonne
of
God
.
Q.
Where
do
you
find
that
the
sonne
is
called
the
perfect
image
of
God
?
A.
Yes
,
he
is
called
the
brightnesse
of
his
glory
,
and
the
ingrauen
forme
of
his
person
,
which
is
all
one
.
Q.
What
meane
you
by
ingraued
forme
?
A.
That
as
waxe
vpon
a
seale
hath
the
ingraued
forme
of
the
seale
,
so
the
sonne
of
God
which
his
father
hath
begotten
of
his
owne
vnderstanding
,
is
the
verie
forme
of
his
fathers
vnderstanding
,
so
that
when
the
one
is
seene
,
the
other
is
seene
also
.
Q.
Why
then
he
is
vnderstanding
it selfe
:
for
so
is
his
father
?
A.
Yea
,
he
is
so
,
and
he
saith
so
of
himself
.
I
haue
counsaile
and
wisedome
,
Q.
But
where
finde
you
that
he
was
begotten
?
A.
He
saith
so
himselfe
in
the
name
of
wisdome
in
these
wordes
:
When
there
was
no
depthes
,
then
was
I
begotten
.
Q.
Yea
,
he
was
made
the
sonne
of
God
,
when
hee
was
borne
of
the
virgine
Marie
,
was
he
not
?
A.
He
was
in
deed
then
the
sonne
of
God
,
but
he
was
not
then
made
the
sonne
of
God
.
Q.
When
was
he
made
the
sonne
of
God
?
A.
He
was
neuer
made
in
time
,
for
he
was
begotten
of
the
substance
of
his
Father
,
from
all
eternitie
,
without
beginning
or
ending
.
Q.
How
proue
you
that
the
sonne
of
God
was
not
made
,
but
begotten
eternally
of
the
substance
of
his
father
?
A.
I
proue
it
first
by
scripture
:
for
he
saith
no
lesse
himselfe
.
Iohn
.
17.5
.
with
the
glory
which
he
had
with
his
father
before
the
world
.
Secondlie
,
I
proue
it
by
reason
,
for
Gods
vnderstanding
is
euerlasting
,
therefore
the
second
person
which
it
begetteth
is
so
too
:
for
the
father
in
his
vnderstanding
did
not
conceiue
any
thing
lesse
then
himselfe
nor
greater
then
him selfe
,
but
equall
to
him selfe
.
Q.
Although
the
Sonne
of
God
be
euerlasting
,
yet
hee
is
not
all
one
with
the
Father
,
is
he
?
A.
Yes
,
that
he
is
:
and
yet
not
ioyned
with
his
Father
in
heauen
as
two
iudges
that
sit
together
on
a
bench
,
or
as
the
seale
and
the
waxe
,
as
some
do
grosly
imagine
,
but
they
are
both
[
*
](A17319-e4600-b)
*
Iohn
.
10.30
.
one
without
parting
or
mingling
,
whereupon
I
conclude
that
whatsoeuer
the
Father
is
,
the
Sonne
is
the
same
,
and
so
consequently
that
they
bee
coeternall
,
coequall
,
and
coessentiall
.
Q.
What
meane
you
,
when
you
say
that
they
be
coeternall
,
coequall
,
and
coessentiall
?
A.
By
being
coeternall
,
I
meane
that
they
be
of
one selfe
same
euerlasting
continuance
.
By
coequal
I
meane
that
they
be
of
one
state
,
condition
and
degree
.
By
coessential
I
meane
that
they
be
of
one selfe
same
substance
or
being
.
Q.
What
difference
then
is
there
betweene
the
three
persons
?
A.
Truely
none
but
by
way
of
relation
and
order
:
that
is
,
the
Father
is
called
the
Father
,
in
respect
of
the
Sonne
,
and
the
Sonne
in
respect
of
the
Father
,
and
the
holy
Ghost
in
respect
that
he
proceedeth
from
the
Father
and
the
Sonne
,
but
the
one
is
not
the
other
as
the
fountaine
is
not
the
streame
,
nor
the
streame
the
fountaine
,
but
are
so
called
one
in
respect
of
another
,
and
yet
al
but
one
water
.
Q.
Men
by
reason
do
conceiue
,
and
beget
reason
:
what
difference
is
there
betweene
the
conceiuing
of
vnderstanding
in
men
,
&
the
conceiuing
of
understanding
in
God
?
A.
There
is
great
difference
,
for
first
this
conceiuing
in
men
,
proceedeth
of
sence
,
or
outwarde
imagination
,
which
is
an
outward
thing
for
reason
to
worke
vpon
,
as
wood
is
to
fire
.
But
God
the
Father
of
him selfe
begetteth
&
conceiueth
him selfe
,
Iohn
.
1.18
.
and
still
in
him self
.
As
Iohn
saith
:
That
onely
begotten
Sonne
which
is
in
the
bosome
of
the
Father
.
Secondly
,
in
men
the
thing
which
is
vnderstanded
and
the
vnderstanding
it selfe
is
not
all
one
,
but
in
God
it
is
all
one
.
Q.
What
reason
haue
you
for
this
?
A.
The
reason
is
,
because
onely
God
is
altogether
life
,
and
his
life
is
altogether
vndertanding
,
and
his
vnderstanding
is
the
highest
degree
of
life
:
And
therefore
he
hath
his
conceiuing
,
and
begetting
most
inwarde
of
all
.
Q.
What
meane
you
when
you
say
most
inwarde
of
al
?
A.
I
meane
that
the
Father
conceiueth
in
him selfe
,
and
of
himselfe
,
and
his
conceiuing
is
a
begetting
,
and
his
begetting
abideth
still
in
him selfe
,
because
his
vnderstanding
can
no
where
meete
with
anie
thing
but
that
which
hee
him selfe
is
:
And
that
is
the
second
being
in
the
Trinitie
,
The
holy
Ghost●
which
we
call
euerlasting
Son
of
God
.
Q.
Now
let
me
heare
what
the
holy
Ghost
is
,
and
how
he
proceedeth
from
the
Father
and
the
Sonne
.
A.
For
the
vnderstanding
of
this
matter
wee
must
consider
two
things
.
First
that
in
the
essence
of
God
besides
his
vnderstanding
there
is
a
[
*
](A17319-e4860-b)
*
Esa.
46.10
.
wil
:
secondly
,
what
be
the
properties
of
this
wil
in
God
.
Q.
What
are
the
properties
of
gods
will
?
A.
First
,
it
applyeth
his
power
when
,
where
,
and
how
hee
thinkes
good
according
to
his
owne
minde
.
Secondly
,
it
worketh
euerlastinglie
vpon
it selfe
,
as
his
vnderstanding
doth
.
Q.
What
do
you
gather
by
this
?
A.
That
because
it
hath
no
other
thing
to
worke
vpon
but
it selfe
,
it
doth
delight
it selfe
in
the
infinite
good
which
it
knoweth
in
it selfe
,
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
owne
infinite
goodnes
,
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
mutuall
kindnes
and
louingnes
of
the
Father
and
the
Sonne
.
Q.
What
meane
you
by
this
mutuall
louingnesse
and
kindnesse
?
A.
The
Father
taketh
ioy
and
delight
in
the
Sonne
,
Q.
What
resemblance
can
you
shew
hereof
in
some
thing
that
is
commonly
vsed
amongst
vs
?
A.
When
a
man
looketh
in
a
glasse
,
if
hee
smile
,
his
image
smileth
too
,
and
if
hee
taketh
delight
in
it
,
it
taketh
the
same
delight
in
him
,
for
they
are
both
one
.
Q.
If
they
be
all
one
,
then
there
are
not
three
beings
?
A.
The
face
is
one
being
,
the
image
of
the
face
in
the
glasse
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
euen
so
the
vnderstanding
which
is
in
God
,
is
one
being
,
the
reflection
,
or
[
*
](A17319-e5140-b)
*
And
yet
the
image
of
the
face
in
the
glasse
,
is
but
a
resemblance
onely
,
&
not
the
face
in
deed
:
but
the
image
of
Gods
vnderstanding
,
is
more
then
abare
image
or
resemblance
,
for
the
Sonne
of
God
which
is
called
the
image
of
his
Fathers
nature
,
substance
,
and
glory
,
is
also
of
the
same
nature
,
substance
,
and
glory
with
the
Father
,
and
is
that
vnderstanding
it selfe
whereof
it
is
also
an
image
or
perfect
resemblance
.
image
of
his
vnderstanding
which
hee
beholdeth
in
him selfe
,
as
in
a
glasse
,
is
a
second
being
:
And
the
loue
and
liking
of
them
both
together
by
reason
of
the
will
fulfiled
,
is
a
third
being
in
God
,
and
yet
al
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
euerlasting
,
so
they
are
all
at
once
,
and
at
one
instant
,
euen
as
in
a
glasse
,
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
wee
haue
the
Sonne
of
the
Father
,
by
the
euerlasting
inworking
of
his
vnderstanding
,
so
also
wee
haue
the
holy
Ghost
of
the
loue
of
them
both
by
the
ioint
working
of
the
vnderstanding
,
and
will
together
:
whereupon
we
conclude
three
distinct
persons
,
or
inbeings
(
which
wee
call
the
Father
,
the
Sonne
,
and
the
holie
Ghost
)
in
one
spirituall
,
yet
vnspeakable
substance
,
which
is
verie
God
him selfe
.
Q.
But
what
if
some
will
be
yet
more
curious
to
know
how
the
sonne
of
God
should
be
begotten
,
&
how
the
holy
Ghost
should
proceede
from
the
Father
and
the
Sonne
,
how
may
we
satisfy
them
?
A.
Well
enough
,
for
if
anie
will
be
too
curious
about
this
point
,
we
may
answere
them
thus
;
Let
them
shew
vs
how
themselues
are
bred
&
begotten
:
&
then
let
them
aske
vs
how
the
son
of
God
is
begotten
:
and
let
them
tel
vs
the
nature
of
the
spirit
that
beateth
in
their
pulses
,
&
then
let
them
be
inquisitiue
at
our
hands
for
the
proceeding
of
the
holy
Ghost
.
Q.
And
what
if
they
can
not
giue
vs
a
reason
for
the
manner
of
their
owne
being
,
may
they
not
be
inquisitiue
for
the
manner
of
Gods
being
?
A.
No
:
for
if
they
must
be
constrained
to
bee
ignorant
in
so
common
matters
which
they
daily
see
and
feele
in
them selues
,
let
them
giue
vs
leaue
to
be
ignorant
not
onely
in
this
,
but
in
manie
thinges
moe
,
which
are
such
as
no
eye
hath
seene
,
nor
eare
hath
heard
,
nor
wit
of
man
can
conceiue
.
How
the
3.
persons
agree
together
.
Q.
How
do
the
three
persons
of
the
Trinitie
agree
one
with
another
?
A.
They
agree
fiue
waies
.
-
1
In
deitie
.
-
2
In
dignitie
.
-
3
In
time
or
eternitie
.
-
4
In
operation
.
-
5
In
will
.
Q.
What
meane
you
by
agreeing
in
Deitie
?
A.
Their
substance
is
the
same
,
and
all
are
one
God
.
Q.
How
proue
you
that
the
Father
is
God
?
Q.
How
proue
you
that
the
Sonne
is
God
?
A.
Three
waies
.
-
First
,
by
plaine
testimonies
of
scriptures
.
-
2.
By
the
workes
which
hee
did
and
doth
.
-
3.
By
comparing
the
olde
Testament
and
the
new
together
.
Q.
By
what
testimonies
of
scripture
do
you
proue
it
?
A.
In
1.
Ioh.
5.20
.
Heb.
1.8
.
Rom.
9.5
.
Esai
.
9.6
.
Q.
How
do
you
proue
it
by
his
worke
?
A.
His
workes
were
such
as
none
could
do
but
God
:
for
,
-
1
He
made
the
world
which
none
could
doe
but
God
.
-
2
He
forgaue
sins
which
none
could
doe
but
God
.
-
3
He
giueth
the
holy
Ghost
,
-
4
Hee
maintaineth
his
Church
which
hee
could
not
doe
if
he
were
not
God
.
Q.
How
doe
you
proue
the
Sonne
to
be
God
by
comparing
the
olde
Testament
and
the
new
?
A.
Looke
what
the
olde
Testament
speakes
of
Iehouah
which
is
God
,
that
the
new
Testament
applyeth
to
Christ
,
Ergo.
he
is
God
.
Q.
What
proues
can
you
shew
of
this
?
A.
1
Dauid
saith
:
Psal
,
95.
●
.
1.
Cor.
10.9
.
Esai
.
41.4
.
Apoc.
21.6
.
Iehouah
went
vp
on
high
,
and
led
captiuity
captiue
.
Paule
applieth
it
to
Christ
.
2
Againe
,
the
Psalmist
saith
,
Iehouah
was
tempted
,
which
Paule
applieth
to
Christ
.
3
Againe
▪
Esai
saith
▪
Iehouah
is
the
first
and
the
last
:
this
is
also
applyed
to
Christ
.
4
Againe
:
Esay
saith
,
Iehouah
wil
not
giue
his
glorie
to
any
other
then
to
himselfe
,
Q.
How
proue
you
the
holy
ghost
to
be
God
?
Q.
How
doth
he
vse
it
?
A.
He
saith
it
is
a
cleare
argument
of
his
Godhead
,
if
we
were
commaunded
to
make
him
a
Temple
but
of
tymber
and
stone
,
because
that
woorship
is
due
to
God
only
:
Therfore
now
we
must
much
more
think
that
he
is
God
,
because
we
are
not
commaunded
to
make
him
a
Temple
,
but
to
be
a
temple
for
him
our selues
.
Q.
What
other
reason
haue
you
out
of
the
Scripture
?
A.
Peter
reprouing
Ananias
for
lying
to
the
holy
ghost
,
Q.
Haue
you
any
more
reasons
from
the
Scriptures
?
A.
Yea
two
more
,
one
from
Paule
,
and
another
.
from
S.
Paule
and
Esay
together
.
Q.
What
is
your
reason
from
S.
Paule
?
Q.
What
is
your
reason
from
Esay
and
S.
Paule
together
?
Q.
Which
is
the
second
way
,
that
they
are
all
one
?
A.
They
agree
not
onely
in
deitie
,
but
also
in
dignitie
.
Q.
What
meane
you
by
that
?
A.
I
mean
that
the
one
hath
as
great
excellencie
and
maiestie
euery
way
as
the
other
.
Q.
If
the
honor
of
the
Father
and
the
Sonne
be
equall
,
then
what
say
you
to
them
that
giue
external
honor
to
the
name
of
Iesus
,
more
then
the
name
of
Christ
,
and
of
Iehouah
,
and
of
God
,
and
of
the
holy
ghost
?
A.
I
see
not
what
reason
they
haue
so
to
doo
.
Of
the
bowing
to
the
name
of
Iesus
.
Q.
Why
?
is
it
not
said
that
at
the
name
of
Iesus
euery
knee
shall
bow
,
&c.
A.
It
is
true
,
if
it
be
rightly
vnderstood
▪
for
as
a
learned
man
saith
,
the
bowing
of
the
knee
at
the
sound
of
the
name
of
Iesus
(
as
it
is
vsed
in
poperie
)
is
not
commaunded
nor
prophiced
in
that
place
,
but
it
meaneth
that
all
creatures
shal
be
subiect
to
the
iudgement
of
Christ
,
when
not
onely
Turks
and
Iewes
,
which
now
yeeld
no
honor
to
Iesus
,
but
euen
the
Deuils
themselues
shal
be
constrained
to
acknowledge
that
he
is
their
Iudge
.
Q.
What
hurt
is
there
in
bowing
or
worshipping
at
the
name
of
Iesus
.
?
A.
To
this
question
I
answere
with
that
reuerend
man
,
that
capping
and
kneeling
at
the
name
of
Iesus
,
is
of
it selfe
an
indifferent
thing
,
and
therfore
may
be
abused
superstitiouslie
,
as
in
Poperye
,
where
the
people
stoope
at
the
sound
of
the
name
of
Iesus
when
it
is
read
,
not
vnderstanding
what
it
meaneth
,
or
what
is
said
concerning
him
:
Also
in
bowing
onlie
at
the
name
of
Iesus
,
and
not
at
the
names
of
Christ
,
Emanuel
,
God
the
father
,
the
sonne
and
the
holie
Ghost
,
there
is
superstition
committed
;
it
may
bee
vsed
well
also
when
the
minde
is
free
from
superstition
in
signe
of
remembraunce
of
his
maiestie
,
and
as
in
a
matter
,
in
which
Christian
libertie
ought
to
haue
place
,
for
due
reuerence
may
be
yeelded
to
our
Sauiour
without
any
such
outward
ceremonie
of
kneeling
or
capping
.
D.
Fulke
annota
.
in
Rhe.
Test.
in
Philip
2.10
.
Concerning
〈…〉
or
diuine
worship
it
is
not
due
to
the
sillables
and
letters
of
the
bare
name
of
Iesus
or
of
Christ
,
but
to
Iesus
Christ
himselfe
,
and
to
his
lawes
and
statutes
prescribed
in
his
holie
word
,
and
that
according
to
his
word
.
Q.
Haue
anie
committed
such
idolatrie
?
A.
Yea
the
Papists
who
thought
and
do
thinke
that
the
verie
letters
of
the
name
of
Iesus
is
able
to
saue
them
from
the
diuel
and
from
ill
;
As
also
ignorant
people
amongst
vs
,
which
standes
scraping
and
capping
at
the
bare
name
of
Iesus
,
and
that
onlie
when
the
Gospell
is
read
,
not
knowing
what
they
do
.
Q.
Is
not
the
diuell
afraide
of
the
name
of
Iesus
,
and
will
not
the
sounde
and
sight
thereof
make
him
flie
from
vs
?
Q.
But
we
reade
that
Paule
draue
an
euil
spirit
out
of
a
Maide
,
by
the
name
of
Iesus
.
A.
Q.
Can
you
shew
me
example
of
any
that
could
not
preuaile
as
Paule
did
,
by
the
bare
sound
of
the
name
of
Iesus
.
A.
Yea
,
In
Act.
19.13.14.15.16
.
We
read
of
certaine
men
,
which
tooke
vpon
them
to
driue
out
Diuels
by
naming
of
Iesus
,
but
they
got
nothing
by
it
,
as
the
storie
sheweth
.
Of
ioyning
Christ
and
the
Masse
together
.
Q
If
the
Father
and
the
Sonne
be
of
equall
honor
,
what
say
you
to
the
ioyning
of
Christ
and
the
masse
together
in
one
woord
,
to
keep
his
birth
and
incarnation
in
remembrance
.
A.
The
Scripture
forbiddeth
vs
not
onelye
to
keep
the
idols
,
and
worship
of
idolaters
,
but
also
to
keepe
any
of
their
names
in
remembrance
,
or
to
make
mention
of
their
names
with
our
lips
,
Q.
If
the
Sonne
of
God
must
be
honoured
,
as
his
Father
is
honoured
,
then
how
must
the
natiuitie
of
the
Sonne
of
God
be
kept
,
and
celebrated
?
A.
With
such
solemnitie
and
reioycing
as
beseemeth
the
maiestie
,
dignitie
,
and
nature
of
the
sonne
of
God
,
euen
as
we
keepe
the
day
of
our
Princes
Coronation
,
with
such
solemnitie
as
beseemeth
the
maiestie
and
state
of
a
Prince
.
Q.
What
solemnitie
must
that
be
?
A.
Diuine
,
heauenlie
,
and
spirituall
,
because
he
is
such
to
whose
honour
we
do
it
.
Q.
What
then
must
bee
our
exercises
at
that
time
?
A
,
Hearing
the
word
of
God
reade
and
preached
,
to
knowe
Christ
Iesus
,
giuing
of
thankes
to
God
for
our
redemption
by
Christ
Iesus
,
reioycing
with
spirituall
songes
and
Psalmes
to
the
praise
of
God
for
Christ
Iesus
,
and
bewayling
our
sinnes
,
Q.
What
saye
you
then
to
vaine
pastimes
,
as
Lord
of
misrule
,
stage
players
,
carding
and
dicing
and
such
like
,
which
tende
to
lewde
and
vnchast
behauiour
,
with
surfetting
,
and
rioting
,
&c.
In
which
and
such
like
exercises
commonly
the
time
is
spent
.
A.
They
are
not
beseeming
the
dignitie
and
maiestie
of
the
sonne
of
God
,
nor
the
profession
of
Christians
,
but
they
are
rather
for
suche
as
knowe
not
GOD
,
nor
his
Sonne
Christ
,
and
are
such
as
walke
altogither
in
the
vanities
of
their
mindes
,
but
as
the
Apostle
saith
)
wee
haue
not
so
learned
Christ
,
if
we
haue
learned
him
in
deede
and
in
truth
.
&c.
See
Ephes.
4.
from
the
17
,
verse
,
to
the
ende
of
the
Chapter
.
Q.
Although
they
be
vnlawfull
at
other
times
,
yet
at
this
time
they
are
lawfull
:
for
wherefore
was
this
time
appointed
els
,
but
to
laugh
and
be
mery
in
?
A.
Not
honest
recreation
,
but
excesse
of
riot
,
is
at
all
times
vnlawfull
,
but
especiallie
at
this
time
:
for
this
time
is
appointed
to
the
Church
,
to
haue
the
birth
and
natiuitie
of
our
Lord
and
Sauiour
Iesus
Christ
,
kept
in
a
holy
,
ioyfull
and
thankfull
remembrance
:
and
not
to
be
spent
as
though
hel
were
broken
loose
in
al
manner
of
licentiousnes
.
Q.
What
?
is
it
not
lawfull
to
reioyce
then
,
and
to
eate
and
drinke
,
and
to
be
merie
one
with
another
?
A.
Yes
:
if
it
be
done
in
the
feare
of
God
,
to
the
mainteining
of
holy
loue
,
to
the
releeuing
of
the
poore
and
needie
,
and
to
the
glorie
and
praise
of
the
sonne
of
God
,
Iesus
Christ
:
in
whome
,
by
whom
,
and
for
whose
sake
,
wee
enioy
all
the
blessings
that
we
haue
.
Q.
Wherein
els
doe
the
three
persons
agree
?
A.
In
time
or
eternitie
.
Q.
What
meane
you
by
that
?
A.
I
meane
that
one
of
them
hath
beene
of
as
long
continuance
as
another
,
and
all
of
them
haue
beene
and
shal
be
for
euer
.
Q.
How
proue
you
this
?
A.
By
the
Scriptures
.
Heb.
13.8
.
Let
vs
&c.
which
was
spoken
to
the
iij.
persons
in
the
trinitie
.
viz.
Father
&c.
Q.
How
els
are
they
all
one
?
To
this
doctrine
do
the
learned
also
giue
testimonie
:
for
one
saieth
,
Opera
trinitatis
sunt
inseperabilia
:
idest
,
the
workes
of
the
trinitie
be
inseperable
:
which
he
explaneth
by
this
similitude
.
Quum
dicimus
solem
nutrire
,
&
illuminare
terram
,
non
excipimus
eius
ardorem
,
Musc.
com
.
pla.
pag.
21.
neque
splendorem
,
sine
quibus
non
nutri●
,
nec
illuminat
:
that
is
,
when
wee
say
that
sunne
doth
nourish
,
&
lighten
the
earth
,
we
do
not
except
his
heate
,
nor
his
brightnesse
:
euen
so
of
the
workes
of
the
trinitie
.
Another
saith
thus
:
Quia
Deus
est
essentia
vnus
,
hypostasi
vero
trinus
,
●anaeus
phys.
pag.
100.
sic
intelligitur
,
vt
opus
hoc
creationis
sit
illius
trinitatis
commune
,
quanquam
in
eodem
opere
sit
▪
distincta
cuiusque
personae
operatio
.
that
is
:
Because
God
is
one
in
essence
,
but
three
in
substance
we
must
vnderstand
that
this
work
of
our
creation
is
a
common
worke
of
the
trinitie
,
although
in
the
same
worke
there
is
a
distinct
&
diuers
operation
of
each
person
.
Q.
How
els
are
they
all
one
?
A.
In
will
:
that
is
they
will
all
one
and
the
same
thing
without
any
crossing
,
contradiction
,
or
varying
in
themselues
:
as
the
Sonne
himselfe
saith
.
I
do
alwaies
those
thinges
that
please
him
.
Q.
These
places
before
alleaged
,
do
prooue
the
Father
and
the
Sonne
to
be
all
one
in
deitie
,
dignitie
,
eternitie
,
&c.
but
What
say
you
for
the
holy
Ghost
?
A.
The
holy
ghost
is
sometime
called
the
spirite
of
the
father
,
as
the
Lord
God
and
his
spirite
hath
sent
me
,
If
any
hath
not
the
spirit
of
Christ
&c.
The
names
of
the
1.
person
.
Q.
What
names
are
giuen
in
the
Scripture
to
the
first
person
?
A.
The
father
spake
most
commonly
in
the
olde
Testament
(
for
in
these
last
times
he
hath
spoken
by
his
sonne
)
and
he
is
called
by
these
names
.
-
1
Iehouah
▪
that
is
,
I
am
that
I
am
:
without
beginning
or
ending
.
-
2
Elohim
:
that
is
mightie
and
strong
.
-
3
Adonay
:
that
is
iudge
,
or
in
whose
iudgement
we
rest
.
-
4
Lorde
of
hostes
:
King
.
19.14
.
because
he
hath
both
Angels
,
and
men
,
and
all
creatures
at
commaund
to
fight
for
him
.
-
5
The
God
of
Iacob
,
-
6
The
father
of
our
Lord
Iesus
Christ
:
the
reason
why
,
The
names
of
the
2.
person
.
Q.
What
names
are
giuen
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
hee
is
both
God
and
man
in
one
person
.
Q.
What
names
hath
he
as
he
is
the
sonne
of
God
.
onely
begotten
Sonne
of
God
:
because
he
is
onely
begotten
of
the
nature
,
and
substaunce
of
the
Father
.
first
begotten
:
not
as
though
he
begat
any
after
,
but
because
he
begat
none
before
.
Thirdlye
,
th'
image
,
and
brightnesse
of
the
Fathers
glorye
,
because
the
glorie
of
God
which
we
cannot
see
in
him
,
is
by
his
effects
expressed
in
his
sonne
.
Iohn
.
1.1
.
Hebr.
1.1
.
Fourthly
,
the
worde
:
because
,
euen
as
a
man
reuealeth
the
meaning
of
his
harte
by
the
worde
of
his
mouth
,
so
God
reuealeth
his
will
by
his
sonne
.
Q.
What
names
hath
he
as
he
is
man
?
Sonne
of
man
:
because
▪
he
was
of
the
nature
of
man
according
to
the
flesh
.
Sonne
of
Dauid
,
because
he
sprange
of
the
linage
and
stocke
of
Dauid
.
Q.
What
names
are
giuen
him
as
he
is
both
God
and
man
in
one
person
?
Iesus
,
that
is
a
Sauiour
:
because
he
came
to
saue
the
people
from
their
sinnes
.
Christ
,
that
is
annointed
:
For
he
was
annointed
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.
Mediatour
&
aduocate
:
because
he
praieth
,
for
vs
to
the
Father
▪
and
pleadeth
our
cause
before
his
iudgement
seate
.
Q.
What
names
are
giuen
to
the
holy
ghost
,
the
3.
person
.
A.
The
holy
ghost
(
who
is
the
spirite
of
the
Father
)
speaking
in
the
old
Testament
,
hath
these
names
and
properties
.
-
1.
The
good
spirit
,
-
2.
The
spirit
of
God
,
-
3.
The
finger
of
God
,
-
4.
The
comforter
,
Iohn
.
10.26
.
because
he
strengtheneth
the
weake
harts
of
his
Saints
.
-
5.
The
spirit
of
Adoption
,
-
6.
The
spirit
of
loue
,
power
,
sobrietie
,
wisdome
,
&c.
because
it
worketh
all
these
things
in
vs
.
God
is
incomprehensible
.
Q.
Of
what
nature
is
God
?
A.
First
,
by
nature
God
is
incomprehensible
.
Q.
What
meane
you
by
that
?
A.
I
meane
that
God
cannot
be
contained
in
any
compasse
of
place
as
is
a
man
,
or
Angell
,
or
any
other
creature
,
but
he
is
in
all
places
,
and
filleth
all
places
at
once
,
Kings
.
8.27
.
Psal.
145
3.
&
is
beyond
all
compasse
of
place
that
we
can
imagine
,
as
appeareth
by
the
testimonie
of
the
Scriptures
.
Q.
Though
the
substance
of
God
be
incomprehensible
,
yet
his
power
and
wisedome
are
not
so
,
are
they
?
A.
Yes
,
Q.
To
what
purpose
and
vse
serueth
this
doctrine
?
A.
It
serueth
to
driue
all
grosse
and
idolatrous
conceipts
of
God
out
of
our
mindes
.
2.
It
detecteth
and
bewraieth
the
impietie
&
blasphemie
of
the
popish
Church
,
or
any
other
persons
whersoeuer
,
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
bee
knowne
)
haue
thereby
denyed
God
to
bee
incomprehensible
.
For
those
pictures
and
resemblances
of
God
which
ignorant
men
haue
forged
in
their
owne
braine
,
doe
tell
vs
and
say
,
that
God
may
be
comprehended
and
contained
within
a
place
,
yea
in
a
small
place
,
or
in
anie
place
as
a
man
or
other
creatures
,
which
is
most
high
blasphemie
against
the
maiestie
of
almightie
God
.
God
is
inuisible
.
Q.
What
els
is
God
by
nature
?
A.
Inuisible
,
that
is
,
he
hath
not
bene
seene
with
any
mortall
eye
,
neither
can
any
man
possibly
see
God
.
Q.
How
proue
you
that
?
A.
Two
waies
,
First
by
Scripture
.
2.
By
reason
.
That
no
man
hath
seene
God
,
It
is
plaine
set
downe
in
1.
Iohn
4.12
.
That
no
man
can
see
God
,
It
is
as
plainlie
proued
in
Exod.
33.20
.
1.
Tim.
6.16
.
By
reason
,
it
is
manifest
,
First
we
can
not
see
our
owne
soules
which
are
ten
thousand
times
a
more
grosse
substance
then
God
,
much
lesse
can
we
see
God
,
which
is
a
most
pure
and
spirituall
substance
.
Q.
We
reade
in
Gen.
18.1
.
that
God
appeared
to
Abraham
.
And
in
Deut.
5.24
.
that
he
shewed
himselfe
to
the
Israelites
,
therefore
he
is
not
inuisible
,
how
answere
you
this
?
A.
God
gaue
them
in
deede
some
outwarde
sights
,
wherby
they
might
be
certaine
of
his
presence
,
and
therefore
it
is
said
that
the
Lorde
appeared
vnto
them
,
but
his
substaunce
or
essence
they
saw
not
:
Iohn
.
6.46
.
For
to
know
God
perfectly
is
proper
to
God
onely
.
Q.
We
reade
in
Gen.
1.26
.
that
man
was
made
according
to
the
image
of
God
,
therefore
God
is
visible
,
for
man
is
visible
,
How
answere
you
this
?
A.
The
image
of
God
consisteth
not
in
the
shape
and
figure
of
the
bodye
,
but
in
the
minde
and
integritie
of
nature
,
Q.
To
what
vse
serueth
this
doctrine
?
A.
For
manie
vses
,
but
especially
to
driue
away
all
grosse
conceites
of
God
out
of
our
harts
,
and
all
pictures
and
similitudes
of
God
out
of
our
sight
;
for
seeing
that
God
was
neuer
seene
,
whereunto
shall
he
be
resembled
?
Ye
hard
the
voice
,
but
saw
no
similitude
:
Take
therefore
good
heede
vnto
your selues
,
marke
how
he
saith
not
take
heed
,
but
take
good
heed
.
And
therefore
take
good
heed
.
For
(
saith
hee
againe
)
yee
sawe
no
image
in
the
day
that
the
Lord
spake
vnto
you
in
Horeb
,
&c.
Now
he
cometh
to
the
thing
that
they
must
therefore
take
heed
of
.
That
ye
corrupt
not
your selues
,
and
make
you
a
grauen
image
,
or
representation
of
anie
figure
,
whether
it
be
of
male
or
female
,
&c.
Q.
What
else
is
the
nature
of
God
?
A.
By
his
nature
hee
is
euerie
where
,
that
is
in
all
places
of
heauen
,
Q.
Is
God
euery
where
bodily
?
A.
No
,
for
he
hath
no
bodie
.
Q
Is
God
euerie
where
in
speculation
onely
?
A.
No.
For
he
worketh
in
euerie
thing
which
hee
beholdeth
.
Q.
How
then
is
he
euerie
where
?
A.
Hee
is
euerie
were
essentially
:
For
his
essence
is
not
contained
in
any
place
,
because
hee
is
incomprehensible
.
Q.
Is
he
not
halfe
in
one
halfe
of
the
world
,
and
halfe
in
the
other
halfe
of
the
world
?
A.
No.
But
as
the
whole
soule
is
wholy
in
euerie
part
of
the
bodie
:
so
God
is
whole
and
wholy
in
euerie
part
of
the
world
.
1
Obiection
.
If
God
be
euerie
where
essentially
,
then
he
is
in
the
most
filthie
sinke
and
puddle
.
Answere
.
To
this
obiection
I
answere
three
wayes
.
First
,
it
is
no
abasing
of
the
glory
of
his
maiestie
,
to
say
that
hee
is
there
,
no
more
then
it
is
to
the
Sunne
,
whose
beames
and
light
are
there
,
or
to
a
Phisitian
to
be
amongst
those
that
be
sicke
.
Secondly
,
all
the
creatures
of
God
in
themselues
are
exceeding
good
,
and
when
hee
is
in
the
most
filthie
sinke
in
the
world
,
he
is
not
in
a
more
filthie
place
then
our selues
,
whether
wee
bee
sicke
or
sound
.
Thirdly
,
they
are
his
workmanship
.
And
it
is
no
abasement
of
the
workemaister
,
to
be
amongst
his
workes
.
2
Obiection
.
If
God
be
euerie
where
:
why
is
it
said
he
dwelleth
in
the
heauens
?
Answere
.
Because
his
glory
and
maiestie
which
is
euery
where
alike
,
shineth
most
prosperous
and
visible
in
heauen
.
3
Obiection
.
It
is
said
in
Num.
14.42
.
He
is
not
amongst
the
wicked
.
Answere
.
That
is
true
.
For
hee
is
not
amongst
them
with
his
grace
and
fauour
,
to
protect
and
defend
them
:
But
otherwise
by
his
power
and
prouidence
hee
is
amongst
them
,
to
bridle
their
raging
affections
,
to
plague
their
furious
obstinacie
,
and
to
dispose
of
their
desperate
attempts
to
his
owne
glorie
,
and
the
good
of
his
people
.
4
Obiection
.
If
God
bee
euery
where
at
the
same
instante
of
time
,
how
is
he
said
to
be
somtimes
neerer
,
Esai
.
56.6
.
somtimes
further
of
?
Answere
.
God
is
said
to
be
neare
vnto
vs
,
when
by
his
word
or
any
other
meanes
he
offereth
vs
grace
and
fauour
.
And
when
he
heareth
and
graunteth
our
praiers
,
as
Moses
saith
,
What
nation
is
so
great
vnto
whom
the
Gods
come
so
neere
vnto
them
,
as
the
Lord
our
God
is
neere
vnto
vs
,
Deut
,
4.7
.
in
all
that
wee
call
vnto
him
for
.
5
Obiection
.
If
God
be
in
hel
,
them
al
goodnes
is
there
for
he
is
al
goodnes
,
&
so
consequently
there
is
no
want
of
ioy
in
the
damned
.
Answere
.
The
damned
in
hell
feele
no
part
of
his
goodnesse
,
that
is
,
of
his
mercie
and
louing
fauour
,
but
of
his
power
and
iustice
,
so
that
God
is
in
hell
,
by
his
power
,
and
in
his
wrath
.
God
is
a
liuing
God
.
Q.
What
else
is
God
by
nature
?
A.
A
liuing
God
.
For
so
is
he
called
[
*
](A17319-e9580-b)
*
Heb.
10.31
.
in
the
Scriptures
.
Ier.
10.10
.
Hereof
is
that
speach
in
the
scripture
so
often
vsed
.
The
Lord
liueth
[
*
](A17319-e9620-b)
*
Num.
14.21
.
.
And
hereof
is
that
forme
of
taking
an
othe
so
common
in
the
Scripture
.
As
the
Lord
liueth
.
Both
[
*
](A17319-e9650-b)
*
Rom.
14
11.
God
and
[
*
](A17319-e9680-b)
*
1.
Sam.
19.6
.
man
vsed
it
.
And
may
bee
vsed
[
*
](A17319-e9710-b)
*
Ier
▪
4.2
.
when
we
may
lawfully
sweare
,
and
not
else
.
Q.
Why
is
God
called
a
liuing
God
?
God
is
eternall
.
Q
What
else
is
God
by
nature
?
Q.
Why
is
God
called
eternall
in
the
Scriptures
?
A
:
First
in
respect
of
vs
his
children
,
because
hee
hath
promised
to
giue
vs
of
his
eternall
goodnesse
,
and
to
haue
a
continuall
care
of
vs
through
all
eternitie
,
and
will
haue
a
kingdome
in
Angels
and
men
,
whereof
shall
be
no
end
.
Q.
Is
it
necessarie
that
we
should
know
this
?
A.
Yea
,
that
wee
may
here
stay
our selues
with
the
certaine
hope
of
eternall
life
,
grounded
vpon
his
eternitie
.
Q.
Howe
may
that
hope
bee
grounded
vpon
his
eternitie
?
A.
Verie
well
:
Q.
Why
else
is
God
said
to
be
eternall
?
A.
That
so
hee
might
be
discerned
from
all
other
things
created
,
Esai
▪
40.18
.
Psal.
113.45
.
for
nothing
is
like
vnto
God
,
if
the
scriptures
speake
truth
.
Q.
Is
it
necessarie
we
hold
God
to
be
eternall
,
that
so
he
may
be
discerned
from
all
things
created
?
A.
Yea
,
and
wee
holde
it
in
that
respect
for
two
causes
.
-
1.
Because
certaine
heretikes
haue
thought
either
all
the
creatures
,
or
some
of
the
creatures
at
least
,
Vrsinus
▪
to
be
deriued
from
the
verie
nature
and
essence
of
God
by
propagation
,
as
children
from
their
mothers
wombe
.
-
2
That
all
idolatrous
cogitation
of
God
may
be
excluded
out
of
our
mindes
.
God
is
vnchangeable
.
Q.
What
else
is
the
nature
of
God
?
A.
He
is
vnchangeable
.
Q.
What
meane
you
by
that
?
A.
That
is
,
hee
will
bee
alwayes
such
as
hee
hath
bene
from
all
eternitie
.
Q.
Declare
in
particular
how
that
is
?
A.
First
his
essence
or
substance
cannot
be
augmented
,
nor
deminished
.
Secondly
,
his
nature
and
wil
cannot
be
changed
.
Thirdly
,
he
hath
no
need
to
transporte
himselfe
from
place
to
place
.
This
is
witnessed
by
the
Scriptures
,
and
also
confirmed
by
the
light
of
reason
.
Q.
By
what
Scripture
do
you
proue
that
God
is
vnchangeable
?
A
:
It
is
proued
in
Num.
23.19
.
Iames.
1.17
.
Psal.
33.11
.
Esa.
46.10
.
Q.
What
light
doth
reason
giue
to
this
matter
?
A.
Whatsoeuer
is
changed
,
must
needes
be
changed
either
to
the
worse
,
or
to
the
better
:
or
into
a
state
equall
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
then
he
should
haue
bene
imperfect
before
,
which
to
affirme
is
high
blasphemye
.
Q.
But
how
proue
you
that
God
doth
not
remoue
himselfe
from
place
to
place
?
A.
Because
he
[
*
](A17319-e10420-b)
*
Psa.
139.
filleth
heauen
and
earth
,
and
al
places
,
therfore
he
can
neither
departe
from
any
place
,
nor
be
absent
from
any
place
,
1
Obiection
.
If
God
cannot
change
his
minde
,
why
is
it
said
he
repented
that
he
had
made
man
?
Answere
.
The
Scripture
speaketh
after
our
manner
,
in
that
,
that
we
may
better
vnderstand
what
is
the
nature
of
God
against
sinne
.
Q.
Declare
how
that
is
.
A.
When
we
are
greeued
with
any
thing
,
we
doo
then
repent
vs
that
euer
we
did
that
thing
with
which
we
are
greeued
:
and
so
God
is
said
to
repent
him
that
euer
he
made
man
,
with
whom
he
was
angrie
to
shewe
that
he
was
vnfainedlye
and
highlye
displeased
with
the
euill
waies
of
mankinde
.
2
Obiection
.
It
is
said
,
the
Lord
changed
his
minde
from
the
euill
which
he
threatned
to
do
to
his
people
.
Answere
.
That
is
still
after
the
manner
of
men
.
For
man
because
he
is
but
man
,
cannot
speake
to
God
but
as
a
man
.
And
therefore
God
speakes
againe
to
man
like
a
man
,
because
els
man
should
not
vnderstand
what
God
is
,
nor
what
is
his
will
.
Q
Shew
me
one
example
hereof
in
the
Scripture
.
A.
When
Moyses
praied
for
the
Israelites
,
he
vsed
many
reasons
to
perswade
the
Lord
(
but
especially
to
confirme
his
owne
hope
)
At
the
last
he
said
thus
.
Turn
from
thy
fierce
wrath
,
and
change
thy
minde
from
this
euill
toward
thy
people
:
Thus
did
Moses
speake
to
God
,
and
if
he
had
spoken
to
a
mortal
man
▪
he
could
haue
said
no
more
nor
no
lesse
:
Vltra
posse
non
est
esse
.
For
mans
speech
is
according
to
his
capacitie
,
and
both
are
limited
,
and
beyond
himselfe
he
cannot
goe
.
Therefore
when
he
sheweth
what
the
Lord
did
,
he
saith
,
he
changed
his
mind
,
which
was
as
much
as
he
could
conceiue
of
God
for
that
matter
.
Thus
wee
speake
so
well
as
wee
can
,
yet
in
a
broken
&
vnperfect
speach
to
God
,
as
litle
children
speak
to
their
nurses
.
And
almightie
God
speakes
in
a
broken
and
vnperfect
langguage
againe
to
vs
,
for
our
weaknes
and
vnderstandings
sake
,
as
the
nurse
doth
to
the
child
,
for
if
the
nurse
should
speake
so
perfectly
to
the
child
as
she
could
to
one
of
greater
capacitie
,
Simile
.
the
child
woulde
not
vnderstand
her
;
So
if
God
shoulde
speake
vnto
vs
as
he
could
and
according
to
his
owne
nature
,
wee
were
neuer
able
to
vnderstand
him
,
nor
conceaue
his
meaning
.
Q.
Did
not
God
chaunge
his
minde
,
when
he
drowned
the
world
?
A.
No
,
but
hee
did
then
execute
that
,
which
from
euerlasting
he
had
decreed
.
3.
Obiection
.
The
promises
and
threatings
of
God
,
are
not
alwaies
fulfilled
,
ergo
,
&c.
Answere
.
His
promises
are
made
with
a
condition
of
faith
and
obedience
,
Q.
What
vse
may
we
make
of
this
doctrine
?
A.
First
it
may
make
vs
feare
to
offend
him
,
because
all
his
threatninges
are
vnchangeable
,
except
we
repent
.
Secondly
,
it
is
the
foundation
of
our
hope
and
comfort
in
this
life
,
for
he
dooth
not
now
loue
and
now
hare
:
but
whom
he
loueth
,
to
the
end
he
loueth
them
.
How
God
is
omnipotent
.
Q.
Hath
God
any
more
attributes
giuen
him
in
the
Scriptures
?
A.
Yea
,
Q.
What
meane
you
when
you
say
,
that
God
is
almightie
?
A.
I
meane
this
,
Esay
.
40.28
.
First
,
whatsoeuer
he
will
he
is
able
to
performe
.
2.
Secondly
,
3.
I
meane
that
all
power
is
so
in
God
onely
,
Q.
What
meane
you
when
you
say
,
all
power
is
in
God
:
It
should
seem
by
that
speech
,
that
there
are
more
powers
in
God
then
one
.
A.
That
we
may
rightly
vnderstand
what
power
is
in
God
,
it
were
very
requisite
that
we
did
first
consider
how
many
waies
this
word
Power
is
taken
in
the
Scriptures
,
Q.
Declare
then
how
or
in
what
sence
it
is
taken
in
the
Scriptures
.
A.
In
the
Scriptures
this
worde
Power
is
taken
two
waies
,
or
in
two
sences
,
sometime
for
authoritie
,
which
is
grounded
vpon
lawe
,
by
which
authoritie
one
may
doo
this
or
that
,
if
he
be
able
to
doo
it
.
Sometime
it
is
taken
for
might
and
strength
,
or
abilitie
to
doo
a
thing
,
if
one
hath
authoritie
to
do
it
,
and
these
are
distinguished
by
two
words
amongst
the
Grecians
and
the
Latines
.
For
when
the
Grecians
speake
of
power
,
as
it
signifieth
authoritie
and
right
,
Exousia
.
When
they
take
power
for
strength
,
then
it
is
tearmed
by
them
Dunamis
:
among
the
Latines
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
wee
call
them
both
Power
.
Q.
It
seemeth
by
your
speech
,
that
they
are
not
onely
distinguished
,
but
that
they
may
be
also
separated
the-one
from
the
other
.
A.
It
is
true
,
for
so
they
are
,
as
for
example
.
A
King
may
haue
great
force
and
strength
,
and
by
his
great
power
he
may
be
able
to
ouerthrow
and
destroye
a
whole
Countrey
or
kingdome
,
ouer
which
he
hath
no
authoritie
:
Againe
,
some
king
hath
power
,
that
is
,
authoritie
ouer
his
rebels
,
and
yet
hath
not
power
,
that
is
strength
enough
to
subdue
them
:
So
some
perhaps
haue
might
and
strength
enough
to
gouern
&
rule
another
mans
wife
,
another
mans
Children
,
or
another
mans
seruants
:
ouer
which
he
hath
no
power
,
that
is
authoritie
.
And
againe
,
Fathers
haue
authoritie
ouer
their
owne
Children
,
all
Husbands
ouer
their
own
wiues
,
and
all
maisters
ouer
their
own
seruants
:
and
yet
all
haue
not
power
,
that
strength
and
abilitie
to
rule
them
.
Q
I
perceiue
by
this
which
you
haue
saide
,
that
in
Creatures
these
two
may
be
separated
one
from
the
other
,
and
many
times
are
:
but
what
are
they
in
God
?
A.
In
God
they
are
not
deuided
,
but
distinguished
:
for
he
hath
all
power
,
that
is
,
all
authority
ouer
all
things
:
and
he
hath
all
power
,
that
is
,
all
strength
,
force
,
might
,
and
abilitie
,
to
doo
all
thinges
with
all
thinges
,
at
his
good
pleasure
.
And
this
power
is
not
giuen
him
,
but
he
hath
it
in
himselfe
,
and
of
himselfe
most
perfectly
,
absolutely
,
and
eternally
.
Q.
But
of
what
power
doe
wee
speake
,
when
we
saie
that
God
is
almightie
,
whether
doe
you
meane
his
right
&
authoritie
,
or
his
strength
and
abilitie
,
or
both
?
A.
Both
are
in
God
essentially
:
but
when
the
scripture
speaketh
of
Gods
omnipotencie
,
it
meaneth
(
&
so
do
we
,
)
his
strength
and
abilitie
,
whereby
he
is
able
to
do
whatsoeuer
he
will
,
not
excluding
his
right
.
Gods
power
many
waies
considered
.
Q.
If
all
power
or
might
be
in
God
,
tell
me
how
manifold
is
this
power
,
which
is
attributed
to
God
in
the
scriptures
?
A.
To
speake
simply
,
the
power
of
God
,
is
but
only
one
and
a
most
simple
&
single
thing
,
which
is
his
essence
&
substance
,
yet
for
diuers
respects
it
is
said
to
be
manifold
,
&
it
may
be
considered
two
waies
.
First
,
as
it
worketh
alwaies
,
and
can
worke
in
God
himselfe
,
for
God
in
himselfe
doth
alwaies
vnderstand
,
wil
,
loue
,
&c.
Seondly
,
as
it
worketh
out
of
God
himselfe
,
in
the
creatures
,
as
when
he
created
all
things
,
&
doth
now
worke
in
gouerning
all
things
,
and
can
worke
if
it
please
him
infinite
things
.
And
of
this
working
of
Gods
power
,
doe
the
scriptures
properly
speake
when
they
call
God
Almightie
.
Q.
How
many
waies
may
Gods
power
be
considered
as
it
worketh
in
himselfe
?
A.
1
Two
waies
.
First
,
as
it
is
common
to
all
the
3.
persons
in
Trinitie
,
that
is
a
power
wherby
God
the
Father
,
the
Sonne
,
and
the
holie
Ghost
doth
vnderstand
himselfe
,
loue
himselfe
,
and
worke
in
himselfe
,
And
these
actions
doe
not
differ
from
the
essence
of
God
,
for
that
in
God
there
is
nothing
which
is
not
his
substance
.
2
The
other
working
in
God
himselfe
,
is
that
by
which
the
Father
doth
beget
eternally
a
Son
of
his
owne
nature
and
substance
,
equal
to
himselfe
.
And
this
power
of
begetting
the
Sonne
of
God
,
is
proper
onelie
to
the
Father
,
and
not
to
the
Sonne
,
and
holie
Ghost
.
Q
How
many
waies
do
you
consider
the
power
of
God
working
out
of
himselfe
?
A.
That
power
which
hath
relation
or
respect
to
things
created
,
is
two
fold
.
The
first
is
a
power
absolute
,
Absolute
.
whereby
he
is
able
to
do
whatsoeuer
he
will
.
The
other
is
a
power
actuall
,
Actuall
.
whereby
hee
doth
indeed
whatsoeuer
he
will
.
Q.
Where
doth
the
scripture
speake
of
the
absolute
power
of
God
,
by
which
he
can
do
more
then
hee
doth
if
he
would
?
A.
Yes
.
Of
such
a
power
speaketh
our
Sauiour
Christ
,
when
he
saith
,
I
could
pray
to
my
father
,
and
he
could
giue
me
more
then
twelue
legions
of
Angels
,
Q.
How
doth
the
scripture
speake
of
Gods
actuall
power
?
A.
Of
this
power
the
Prophets
and
Apostles
make
mention
,
when
they
ioyne
his
power
and
his
promises
togither
,
that
is
when
they
say
,
hee
is
not
onely
able
to
performe
,
but
doth
and
will
performe
indeed
whatsoeuer
he
hath
promised
.
And
of
this
power
Paul
doth
speake
,
when
hee
saith
,
That
God
will
haue
mercy
vpon
whom
he
will
.
And
euerie
where
in
the
scriptures
,
we
read
that
God
hath
done
what
hee
would
,
giuen
to
whom
he
would
,
and
all
as
he
would
,
whereby
we
may
see
,
that
God
could
and
can
do
more
then
he
would
or
will
.
Gods
power
is
infinite
.
Q.
How
great
is
this
working
or
mighty
power
of
God
▪
A.
It
must
needes
be
huge
and
verie
great
,
for
it
is
infinite
and
hath
no
ende
.
Q.
Declare
how
it
is
infinite
?
A.
It
is
infinite
two
waies
:
or
in
two
respectes
.
First
in
it selfe
,
&
of
it selfe
it
is
infinite
.
Secondly
as
it
is
extended
to
the
creatures
(
which
may
be
called
the
obiect
of
Gods
power
)
it
is
also
infinite
,
Q.
Why
do
you
say
it
is
infinite
in
it selfe
,
or
of
the
owne
nature
?
A.
Because
the
power
of
God
is
nothing
els
but
his
diuine
essence
,
and
the
essence
of
God
is
of
his
owne
nature
,
by
it selfe
,
&
of
it self
infinite
.
Q.
Shew
how
Gods
power
is
infinite
,
as
it
is
extended
to
the
creatures
?
A.
Because
the
power
of
God
doth
extende
it selfe
to
infinite
things
,
therefore
we
say
also
that
it
is
infinite
.
Q.
Declare
how
that
is
.
A.
I
meane
the
thinges
which
God
can
performe
or
bring
to
passe
by
his
Power
are
infinit
,
and
therefore
his
power
is
infinite
:
for
God
neuer
made
so
many
,
nor
so
great
things
,
but
hee
could
haue
made
more
and
greater
if
hee
would
.
As
for
example
,
hee
adorned
the
firmament
with
an
innumerable
company
of
starres
,
and
yet
hee
could
haue
decked
it
with
moe
,
and
to
speake
in
a
word
:
God
can
alwaies
performe
infinit
things
more
then
he
doth
,
if
he
will
:
and
therefore
both
in
it selfe
,
and
out
of
it selfe
it
is
infinite
.
Q.
Whether
can
this
Omnipotencie
of
God
bee
communicated
to
any
creature
?
A.
No
,
it
cannot
.
For
to
bee
truly
and
essentially
omnipotent
,
is
proper
to
God
onely
,
&
omnipotencie
is
Gods
essence
.
And
therefore
whosoeuer
is
God
,
is
omnipotent
,
and
whosoeuer
is
omnipotent
,
must
needes
bee
God
,
whose
power
is
a
chiefe
power
&
infinit
.
And
the
power
of
any
creature
is
not
infinite
,
but
finite
,
&
so
consequently
no
creature
can
be
omnipotent
,
except
we
wold
say
that
a
creature
or
a
thing
created
,
can
be
both
a
creature
and
a
God
,
or
a
Creator
too
:
which
is
both
absurd
and
blasphemous
.
What
God
cannot
do
.
Obiection
.
If
God
can
do
all
things
,
whether
can
he
sin
or
no
,
as
to
lie
or
to
be
vnfaithfull
in
his
promises
,
&c.
What
God
cannot
do
.
A.
God
cannot
sin
,
and
yet
for
all
that
,
hee
is
stil
omnipotent
.
For
to
sin
is
no
part
or
point
of
Omnipotencie
,
but
of
impotencie
.
For
to
sin
is
nothing
els
,
but
to
leaue
the
right
&
perfect
way
,
or
to
fall
from
a
right
and
perfect
action
,
which
sheweth
want
of
power
to
vphold
himselfe
that
doth
so
,
which
power
is
not
wanting
in
God
,
for
he
is
omnipotent
,
&
being
omnipotent
hee
cannot
goe
from
strength
to
weakenesse
,
and
from
perfection
to
imperfection
,
&c.
And
therefore
he
cannot
sin
.
Q.
By
what
scripture
can
you
proue
this
that
you
say
?
A.
The
Apostle
Paul
is
of
that
minde
,
that
God
cannot
do
all
things
,
If
we
beleeue
not
,
yet
abideth
he
faithfull
,
he
cannot
deny
himselfe
:
hee
doth
not
say
,
He
will
not
deny
himselfe
,
but
,
he
cannot
deny
himselfe
.
And
his
reason
is
because
(
as
hee
saith
himselfe
)
God
is
faithfull
,
not
onely
in
his
will
,
but
also
by
his
nature
.
And
therefore
sith
God
is
faithfull
by
nature
,
he
cannot
but
stand
to
his
promises
,
which
hee
made
according
to
his
good
pleasure
of
his
will
.
And
by
nature
he
is
omnipotent
,
therefore
he
cannot
be
impotent
.
By
nature
he
is
good
,
and
the
chiefe
good
therfore
he
cannot
become
euil
,
nor
do
euil
.
Q.
But
whether
can
God
be
moued
,
or
bee
subiect
to
passions
or
sufferings
,
or
no
?
A.
He
cannot
.
For
the
power
wherof
we
speake
(
when
we
say
that
God
is
omipotent
)
is
altogither
actiue
&
not
passiue
,
neither
can
any
passiue
power
be
in
God
.
And
to
this
effect
speaketh
S.
Augustine
when
hee
saith
,
August
.
de
ciuit
.
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
hee
will
,
not
in
suffering
what
he
will
not
.
Q.
Some
say
that
God
can
sin
but
he
wil
not
,
and
that
he
can
be
subiect
to
passions
,
but
he
will
not
.
And
that
he
can
do
whatsoeuer
can
be
imagined
or
thought
,
but
he
will
not
,
what
say
you
to
those
?
A.
Of
them
I
say
nothing
,
but
their
opinion
is
both
foolish
and
vngodlie
.
For
God
cannot
doe
anie
thyng
,
whiche
disagreeth
from
his
nature
,
and
therefore
hee
can
not
sinne
,
&c.
not
because
his
will
is
against
it
,
Obiection
.
But
yet
for
all
this
,
God
doth
in
some
sort
will
sinnes
for
he
doth
not
permit
it
against
his
will
.
And
besides
that
hee
commaunded
some
things
which
were
sinnes
,
as
Abraham
to
kil
his
innocent
sonne
,
and
Shimei
to
curse
Dauid
,
did
he
not
?
Answere
.
To
farre
forth
as
God
doth
command
,
or
will
,
or
worke
anie
thing
,
that
thing
is
not
sinne
in
God
.
For
he
both
willeth
&
worketh
in
great
wisdome
▪
and
according
to
his
most
holy
will
.
And
therfore
no
action
can
bee
sinne
in
God
,
but
euerie
action
of
God
is
most
holy
and
good
,
and
so
sayeth
the
Scripture
.
The
vse
of
Gods
omnipotencie
.
Q.
To
what
vse
serueth
the
doctrine
of
Gods
omnipotencie
?
A.
The
vses
of
this
doctrine
are
many
.
It
serueth
,
-
1
To
sustaine
and
strengthen
our
faith
in
Gods
promises
,
that
we
should
not
doubt
of
our
saluation
,
because
God
can
do
and
hee
will
do
what
he
hath
promised
.
And
hee
hath
promised
eternall
life
to
the
faithfull
.
This
did
strengthen
Abraham
his
faith
greatly
.
For
Paul
saith
thus
of
him
,
hee
did
not
doubt
of
the
promise
of
God
,
through
vnbeleefe
,
but
was
strengthned
in
the
faith
,
and
gaue
glorie
to
God
.
-
2
To
stirre
vs
vp
to
pray
,
and
to
call
for
those
things
which
God
hath
promised
without
anie
doubting
.
For
in
our
praiers
we
ought
alwayes
to
haue
before
our
eyes
the
promises
of
God
,
&
the
almightinesse
of
God
.
-
3
To
make
vs
vndergo
the
crosse
with
pacience
and
cheerfulnes
,
&
to
hope
for
helpe
in
the
midst
of
death
,
because
he
which
hath
promised
to
hear
and
helpe
vs
,
-
4
To
keepe
vs
from
dispairing
of
any
mans
saluation
,
although
he
seeme
to
be
reiected
of
God
,
&
to
make
vs
walke
in
faith
&
feare
,
because
god
is
able
to
raise
him
vp
that
is
down
,
and
to
cast
vs
downe
that
stand
.
-
5
It
serueth
to
confirme
all
the
articles
of
our
Christian
faith
,
the
summe
wherof
are
conteined
in
the
Apostles
Creede
.
Of
God
his
wisdome
or
knowledge
.
Q
What
is
the
next
thing
that
is
attributed
to
God
after
his
omnipotencie
.
A.
That
is
knowledge
or
wisdome
.
Q.
Why
is
this
next
?
A.
In
verie
good
order
it
followeth
.
For
if
God
can
do
all
things
,
then
he
must
needes
knowe
all
things
most
perfecty
,
wherupon
it
commeth
that
such
knowledge
is
called
wisedome
.
Q.
What
is
that
knowledge
which
is
in
God
?
A.
For
the
better
vnderstanding
of
this
attribute
,
we
must
consider
that
the
wisdome
of
God
is
two
fold
.
Secondly
,
it
is
speciall
,
wherby
he
doth
not
only
know
his
elect
children
,
as
he
knoweth
al
things
else
,
Q.
Of
which
do
the
Scriptures
properly
speake
,
when
they
attribute
wisedome
to
God
?
A.
They
speake
then
of
his
absolute
knowledge
,
whereby
hee
doth
not
onely
knowe
alwayes
and
most
perfectly
himselfe
,
and
the
whole
order
of
his
mind
:
but
also
vnderstandeth
and
knoweth
all
his
workes
,
and
the
workes
of
all
his
creatures
,
past
,
present
,
and
to
come
,
with
all
the
causes
and
circumstances
of
all
.
Q.
Howe
doe
the
Scriptures
speake
of
this
absolute
knowledge
?
A.
The
Scriptures
speak
of
it
two
wayes
,
either
of
the
knowledge
it selfe
,
or
else
of
the
thinges
knowne
.
And
so
they
shewe
1
What
,
and
what
maner
of
thing
it
is
:
and
2
What
thinges
are
knowne
of
God
.
Q.
Now
tell
me
what
knowledge
is
in
God
,
and
what
wisedome
doth
best
agree
to
his
diuine
nature
?
A.
The
best
way
to
find
out
that
is
first
to
consider
what
wisedome
and
knowledge
doth
not
agree
with
his
nature
and
essence
:
for
his
knowledge
and
wisedome
are
infinitely
greater
then
any
we
can
affirme
to
be
in
God
.
Q.
How
shall
wee
finde
what
knowledge
is
not
agreeing
with
his
diuine
nature
?
A.
This
is
the
best
way
,
we
must
consider
and
set
before
vs
all
the
kindes
of
knowledge
,
and
all
the
wayes
and
meanes
whereby
any
knowledge
is
to
be
attained
vnto
amongst
men
and
angels
.
Then
shall
we
see
that
the
wisedome
and
knowledge
of
God
are
farre
more
excellent
euerie
way
,
then
the
most
excellent
that
can
bee
found
or
thought
vpon
,
amongst
men
and
angels
.
Q.
Declare
then
by
what
wayes
and
meanes
[
wee
]
know
a
thing
?
A.
By
two
wayes
or
meanes
,
wee
doe
knowe
all
that
wee
doe
knowe
.
One
way
is
,
by
our
sences
,
videlicet
,
by
hearing
,
seeing
,
feeling
,
smelling
,
and
tasting
.
An other
way
is
by
our
vnderstanding
.
Gods
knowledge
is
not
like
mans
knowledge
.
Q.
Whether
doth
God
know
any
thing
by
sences
,
or
no
?
A.
No.
He
can
not
,
because
he
is
not
as
a
man
,
but
is
a
spirite
,
and
bodilesse
,
and
therefore
hath
no
sences
.
Q.
Why
then
doe
the
Scriptures
speake
of
the
eyes
and
eares
,
&c.
of
God
.
A.
Although
the
Scriptures
do
attribute
eyes
to
God
,
whereby
he
beholdeth
all
things
,
and
eares
whereby
he
heareth
all
things
,
&c.
yet
indeed
he
hath
none
of
all
these
,
but
these
bee
figuratiue
speaches
vsed
for
our
capacitie
,
and
vnderstanding
,
signifying
that
nothing
is
hidden
from
the
Lorde
.
Q.
Whether
then
doth
God
knowe
things
by
vnderstanding
,
or
no
?
A.
Yea
,
but
not
as
we
do
.
Q.
Why
?
what
maner
of
knowledge
is
that
which
we
haue
by
our
vnderstanding
?
A.
It
is
either
an
opinion
,
ora
beleefe
:
or
a
skill
and
learning
.
Q.
What
is
an
opinion
?
A.
An
opinion
is
no
certaine
and
euident
knowledge
of
a
thing
,
but
is
still
doubtfull
what
to
affirme
or
denie
,
and
therefore
such
a
knowledge
is
not
in
God
:
for
he
knoweth
certainly
.
Q.
What
maner
of
thing
is
beleefe
or
faith
?
A.
It
is
a
certaine
,
but
not
an
euident
knowledge
;
for
looke
what
we
beleeue
onely
,
that
we
do
not
see
nor
knowe
by
the
light
of
naturall
vnderstanding
,
therefore
it
is
no
euident
knowledge
,
but
it
is
a
certaine
and
true
knowledge
,
because
hee
is
most
true
which
reuealed
it
vnto
vs
.
For
faith
or
beleefe
is
a
most
certain
knowledge
grounded
vpon
the
report
of
another
.
Q.
Whether
doth
this
kinde
of
knowing
things
,
agree
with
the
nature
of
God
,
or
no
?
A.
No.
For
God
knoweth
all
things
in
himselfe
,
and
of
himselfe
,
but
not
by
the
report
of
an
other
.
Q
What
say
you
to
skill
and
learning
,
that
is
both
a
certaine
and
an
euident
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
commeth
by
knowledge
that
went
before
,
and
it
is
gotten
by
reasoning
and
debating
of
things
,
by
defining
and
deuiding
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
.
Mans
knowledge
is
imperfect
.
Againe
our
knowledge
which
way
soeuer
it
be
considered
,
whether
it
be
a
habite
in
vs
,
or
an
action
in
vs
,
How
God
knoweth
all
things
.
Q.
Declare
then
in
a
worde
howe
God
doth
knowe
all
things
?
A.
God
doth
most
perfectly
know
and
vnderstand
all
things
at
one
instant
,
without
any
conceit
of
minde
,
altering
this
way
or
that
way
.
Q.
Al
our
knowledge
is
a
thing
distinguished
from
our
minde
and
vnderstanding
,
is
it
so
in
God
?
A.
No
:
For
the
knowledge
or
wisdome
of
God
is
a
most
simple
and
perfect
essence
▪
yea
it
is
his
very
essence
and
substance
,
and
God
is
all
knowledge
,
all
wisdome
,
and
al
vnderstanding
,
infinitely
more
then
all
men
and
Angels
can
conceiue
.
Q.
Doth
God
know
and
vnderstand
euery
thing
particularly
?
A.
Yea
,
he
knoweth
the
natures
and
properties
of
euery
particular
thing
.
Q.
How
proue
you
that
?
A.
By
the
Scripture
and
by
reason
,
for
the
scripture
saith
,
Secondly
,
Salomons
wisedome
was
so
great
,
that
he
was
able
to
dispute
,
and
did
thereby
dispute
of
the
nature
of
all
trees
,
plants
,
fishes
,
foules
,
Kings
.
4.33
.
wormes
,
beastes
,
and
all
naturall
thinges
,
as
one
that
was
most
skilfull
in
them
.
How
much
more
then
doth
God
know
all
things
and
their
natures
particularly
,
who
gaue
such
wisedome
to
Salomon
.
Thirdly
,
our
Sauiour
Christ
saith
of
the
Father
,
that
all
our
haires
be
numbred
by
by
him
,
and
that
a
Sparrow
falleth
not
vpon
the
ground
without
the
will
of
our
heauenly
Father
,
Q.
Whether
doth
God
know
all
the
motions
of
our
willes
,
and
our
thoughts
?
A.
Yea
,
God
doth
certainly
know
the
motions
of
the
wil
,
&
the
thoughts
of
the
hart
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
.
Ier.
17.9.10
.
Hereof
it
is
that
we
cite
him
to
be
a
witnes
of
our
harts
,
when
wee
sweare
by
him
.
Q.
Whether
hath
God
the
knowledge
of
all
euils
or
no
?
A.
God
knoweth
all
euils
and
sinnes
,
which
lye
lurking
in
all
mens
harts
,
and
this
is
manifest
by
these
places
of
Scripture
following
.
Gen.
6.5
.
Psa.
69.6
.
Iob.
11.11
.
Psa.
90.8.9
.
Q.
What
if
he
did
not
know
all
these
euils
?
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
iust
iudge
,
neither
could
he
reward
euerye
one
according
to
his
workes
and
thoughts
:
which
two
to
affirme
were
vngodly
and
blasphemous
.
Obiection
.
That
which
is
nothing
,
cannot
be
knowen
:
but
sinne
and
euill
is
nothing
(
for
it
is
nothing
els
,
but
a
taking
away
or
failing
of
the
good
,
and
it
is
a
meere
corruption
)
therfore
sinne
and
euill
cannot
be
knowen
of
God
.
Answere
.
We
know
what
is
euill
,
and
we
know
euill
thinges
,
and
we
doe
discerne
them
from
good
thinges
,
but
wee
knowe
euill
onely
by
his
contrarie
that
is
,
good
:
as
we
know
nothing
by
some
thing
,
darkenes
by
light
,
death
by
life
,
sicknes
by
health
,
vice
by
vertue
.
Thus
by
the
knowledge
of
good
,
euill
is
knowen
euen
to
vs
:
and
therefore
seeing
as
God
(
who
is
the
cheefe
good
)
doth
by
himself
know
all
good
things
,
he
must
of
necessitie
,
also
know
and
vnderstand
all
the
euill
that
is
in
all
good
things
.
God
knoweth
those
things
which
are
not
.
Q.
Whether
may
God
know
those
thinges
which
are
not
?
●er
.
1.5
.
A.
God
knoweth
the
things
which
are
not
,
and
he
doth
also
truelye
knowe
the
thinges
which
shall
neuer
come
to
passe
.
Q.
What
reason
can
you
yeeld
for
this
?
A.
The
reason
is
,
because
he
knoweth
al
things
by
his
essence
,
therfore
he
knoweth
all
thinges
which
are
subiect
to
his
diuine
essence
and
power
,
and
therfore
also
are
possible
,
but
shall
neuer
come
to
passe
.
Q.
But
doth
hee
knowe
them
eternallye
,
or
in
time
?
A.
He
knoweth
them
all
eternally
,
that
is
,
for
euer
and
for
euer
he
knew
them
,
and
doth
know
them
,
Can
you
make
this
manifest
by
any
earthly
comparison
?
A.
Yea
,
a
builder
by
vertue
of
his
arte
doth
conceiue
in
his
minde
the
forme
of
a
house
,
which
house
he
wil
neuer
builde
:
how
much
more
can
God
doo
the
same
?
for
God
can
make
more
worldes
,
and
he
knoweth
that
he
can
,
and
yet
he
doth
it
not
.
Againe
,
although
there
were
neuer
an
Eagle
in
the
Cittie
,
yet
we
can
conceiue
in
our
mindes
what
an
Eagle
is
,
much
more
doth
God
know
all
thinges
which
are
not
in
act
,
and
which
neuer
shal
be
.
Obiection
.
This
is
something
which
you
say
,
but
your
last
similitude
of
the
Eagle
doth
not
holde
:
for
therefore
we
keep
the
knowledge
of
an
Eagle
in
our
mindes
,
though
all
be
gone
,
because
the
similitude
of
the
Eagle
,
which
was
sometime
in
the
Cittie
,
doth
remaine
still
in
our
mindes
and
vnderstandings
.
But
what
similitude
can
there
be
in
the
minde
of
God
of
those
thinges
which
are
not
,
which
neuer
were
,
and
which
neuer
shal
be
.
Answere
.
Yes
,
the
very
essence
and
being
of
God
,
is
a
similitude
of
all
those
things
which
may
be
,
if
he
will
:
which
hee
must
needes
knowe
,
for
he
doth
most
perfectlye
know
him selfe
.
And
thus
if
wee
consider
his
power
or
almighty
essence
,
al
things
should
be
done
which
he
can
doo
,
and
doth
know
.
Q.
Then
whether
is
his
knowledge
and
power
the
cause
of
all
thinges
which
are
,
which
haue
beene
,
and
which
shal
be
?
A.
The
onelye
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
thinges
.
Q.
Whether
may
the
knowledge
or
wisdom
of
God
faile
or
be
deceiued
at
any
time
,
or
no
?
A.
The
knowledge
of
God
is
most
certaine
,
and
cannot
any
way
be
deceiued
,
for
all
thinges
are
knowen
of
God
as
they
are
,
and
all
thinges
are
as
they
are
known
of
God
:
Obiection
.
But
thinges
doo
often
change
and
alter
,
and
therefore
they
are
not
alwaies
as
they
are
knowen
.
Answere
.
A.
Although
thinges
be
changed
and
altered
,
yet
God
doth
know
thereof
,
and
although
they
change
and
alter
,
yet
his
knowledge
doth
neuer
alter
nor
change
,
neither
is
it
vncertaine
.
The
knowledge
of
God
is
alwaies
the
same
.
Q.
Whether
may
the
knowledge
which
God
hath
,
be
encreased
,
diminished
or
altered
?
A.
No
,
it
cannot
,
it
is
alwaies
the
same
,
firme
and
constant
,
and
can
by
no
means
be
encreased
,
deminished
nor
altered
,
for
he
neither
forgetteth
any
thing
,
Q.
But
if
his
knowledge
be
alwaies
one
and
the
same
,
why
doth
the
scripture
say
that
the
Lord
will
forget
our
sinnes
,
and
blot
them
out
of
his
remembrance
,
and
remember
them
no
more
?
A.
These
and
such
like
phrases
of
speech
are
not
to
be
vnderstood
of
the
simple
knowledge
of
God
,
as
though
he
should
know
them
no
more
,
but
of
his
iudiciall
knowledge
vnto
punishment
.
For
although
he
doth
know
and
remember
our
sins
alwaies
most
perfectly
,
yet
hee
wil
not
know
them
nor
remember
them
to
bring
them
into
iudgement
,
and
so
to
punish
vs
for
them
,
when
we
do
truly
repent
:
that
is
,
they
shal
be
no
more
iudged
or
punished
,
or
laide
to
our
charge
,
if
we
be
in
Christ
,
then
if
he
had
quite
and
cleane
forgotten
them
,
&
neuer
did
remember
them
.
And
these
speeches
serue
to
arme
vs
against
dispaire
&
doubting
of
our
saluation
,
being
truly
in
christ
.
Q.
Where
is
the
wisedome
of
God
specially
of
vs
to
be
considered
?
A.
The
wisedome
of
God
shineth
vnto
vs
most
clearely
in
his
workes
of
creation
and
preseruation
in
the
world
,
Q.
Was
this
sauing
wisedome
of
God
knowne
to
the
philosophers
and
naturall
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
conceiued
of
vs
?
A.
No.
Neither
is
it
communicated
to
any
creature
,
neither
can
be
.
For
it
is
vnconceiuable
as
the
very
essence
of
God
himself
is
vnconceiuable
,
and
vnspeakeable
as
it
is
:
and
his
wisdom
(
as
we
haue
heard
before
)
is
his
verie
essence
,
that
is
his
verie
Godhead
or
God
himselfe
,
The
vse
of
Gods
wisedome
.
Q.
What
vse
may
we
make
of
this
doctrine
?
A.
First
,
by
this
doctrine
of
Gods
vnspeakeable
knowledge
and
wisedome
,
the
true
God
is
discerned
from
all
false
gods
,
&
from
all
things
made
.
For
that
is
no
God
which
hath
not
this
diuine
knowledge
and
wisedome
,
which
the
scriptures
do
attribute
to
God
.
2
Secondly
,
seeing
our
God
is
such
a
God
as
knoweth
all
thinges
that
are
done
,
saide
,
or
thought
,
and
seeth
into
the
most
hidden
corners
and
thoughts
of
our
hearts
:
We
must
studie
and
learne
hereby
to
driue
all
hypocrisie
and
dissembling
from
vs
,
and
to
open
our
hearts
to
God
of
our
own
accord
,
and
to
beseech
him
in
his
sons
name
to
cleanse
vs
from
our
secret
faults
.
3
Thirdly
,
it
must
make
vs
to
walke
alwaies
before
the
Lord
according
to
his
will
reuealed
in
his
word
,
with
great
feare
and
reuerence
,
as
men
alwaies
in
his
sight
and
knowledge
.
4
Fourthly
,
It
serueth
to
confirm
our
faith
&
trust
in
the
prouidence
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
hee
hath
knowledge
inough
for
vs
though
wee
be
ignorant
,
and
his
wisedome
shall
succour
our
foolishnesse
,
5
Fiftly
,
this
should
be
our
consolation
against
the
feare
of
hell
&
dispaire
,
and
should
vphold
in
vs
the
certaintie
of
our
saluation
,
because
this
knowledge
and
wisedome
of
God
,
ioyned
with
his
will
to
saue
vs
,
is
firme
and
constant
,
and
hee
knowing
all
his
elect
,
God
is
Truth
.
Q.
What
is
attributed
to
God
after
his
wisedome
?
A.
As
God
is
wisedome
,
and
knowledge
,
So
is
he
true
,
and
Truth
it selfe
.
Q.
What
is
the
Truth
of
God
?
A.
For
the
better
finding
out
of
this
matter
,
we
must
first
consider
the
diuers
significations
of
this
word
,
Truth
.
Q.
Declare
then
what
you
meane
by
Truth
?
A.
It
cannot
better
appeare
then
by
his
contraries
.
For
-
1
True
is
contrarie
to
false
,
and
truth
is
contrarie
to
a
lie
.
-
2
It
is
put
for
sinceritie
and
simplicitie
,
the
contrarie
wherof
is
counterfeiting
&
dissembling
.
-
3
It
is
vsed
sometime
for
iust
and
equall
dealing
,
and
is
contrarie
to
wrongfull
&
vniust
dealing
,
as
in
Deut.
32.4
.
-
4
Truth
is
taken
for
faithfulnesse
and
constancie
in
keeping
promises
,
and
then
it
is
opposed
to
wauering
and
double
dealing
.
Q.
But
how
is
it
taken
when
we
speake
of
it
as
it
is
in
God
?
A
Which
way
so
euer
it
be
taken
,
and
whatsoeuer
it
signifieth
it
doth
most
properly
agree
with
the
nature
of
God
.
For
-
1
In
God
is
no
falshood
nor
lying
.
-
2
In
God
is
no
counterfeiting
nor
dissembling
,
so
pure
is
he
.
-
-
4
In
God
is
no
inconstancie
,
for
hee
is
most
faithfull
in
his
promises
.
And
yet
these
are
not
vertues
which
differ
from
his
essence
and
nature
,
but
they
are
his
verie
essence
and
nature
,
and
therefore
he
is
rightly
called
not
onely
true
,
but
Truth
it selfe
.
Truth
diuersly
considered
.
Q.
Well
:
you
haue
satisfied
mee
for
the
diuers
meanings
of
the
word
,
now
shewe
mee
how
many
waies
the
thing
it selfe
(
that
is
truth
it selfe
)
may
be
considered
.
A.
Truth
it selfe
is
two
fold
,
or
may
be
confidered
two
waies
.
The
first
kinde
of
truth
is
that
,
which
is
set
downe
by
the
morall
Philosophers
,
and
is
reckoned
by
them
amongst
morall
vertues
.
The
second
kinde
of
truth
is
that
,
which
is
described
by
the
naturall
philosophers
&
deuines
.
Q.
Declare
first
what
vertue
Truth
is
,
as
it
is
considered
by
the
morall
philosophers
?
A.
It
is
a
vertue
,
which
is
a
meane
between
arrogancie
and
dissembling
.
Q.
Shew
what
difference
there
is
amongst
them
all
three
?
A.
Arrogancie
doth
boast
of
more
&
challenge
more
to
himselfe
then
he
hath
indeed
,
dissimulation
or
faining
doth
make
men
beleeue
that
hee
hath
lesse
of
euerie
thing
,
or
any
thing
,
then
hee
knoweth
that
hee
hath
:
but
truth
doth
not
faine
more
nor
lesse
then
he
knoweth
in
himselfe
.
So
that
this
morall
truth
is
a
vertue
which
makes
men
readie
to
heare
and
speake
true
things
,
and
will
not
suffer
men
to
speake
either
more
or
lesse
(
when
they
do
speak
)
of
themselues
or
of
others
then
they
know
.
Q.
And
is
God
such
a
Truth
?
A.
Yea
,
such
a
kinde
of
truth
doth
most
properly
agree
with
the
nature
of
God
.
For
he
neuer
reported
more
of
himselfe
then
he
hath
in
himselfe
,
and
he
neuer
promised
more
then
he
is
able
to
performe
.
Q.
What
way
,
or
after
what
sort
do
the
natural
philosophers
and
deuines
consider
of
truth
?
A.
Three
waies
.
First
,
as
it
is
in
the
minde
or
vnderstanding
,
whether
it
be
of
God
,
or
men
,
or
Angels
.
2.
As
it
is
in
things
themselues
.
3.
As
it
is
in
wordes
,
whether
deuine
or
humane
,
whether
they
be
spoken
or
written
.
Q.
What
call
you
Truth
as
it
is
in
the
mind
of
God
?
A.
It
is
nothing
els
,
but
a
perfect
and
an
eternall
knowledge
,
which
God
hath
of
all
thing
,
according
to
which
all
things
are
made
and
done
,
and
in
God
it
doth
not
proceede
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
forme
and
patterne
set
downe
in
the
minde
,
which
forme
and
patterne
in
God
is
nothing
els
,
but
his
diuine
foreknowledge
and
eternall
decree
.
Q.
Make
it
plaine
by
some
familiar
example
.
A.
The
Carpenter
which
buildeth
a
house
,
first
conceiueth
the
plot
&
forme
therof
in
his
mind
,
and
hee
calleth
that
a
true
house
which
is
built
according
to
the
forme
first
conceiued
in
his
minde
:
So
,
those
things
are
true
thinges
,
which
agree
with
the
minde
and
will
of
God
.
Q.
What
is
truth
as
it
is
in
wordes
spoken
or
written
?
A.
We
say
that
words
are
true
,
or
there
is
truth
in
wordes
,
so
farre
forth
as
they
are
conformable
or
agreeable
to
the
knowledge
which
went
before
in
the
minde
:
that
is
when
wee
speake
as
we
knowe
and
thinke
,
or
when
the
minde
and
the
tongue
agree
together
.
For
to
speake
otherwise
then
we
thinke
,
is
to
lie
.
Wherevpon
Saint
Augustine
sayth
:
Mentiri
,
est
contra
mentem
ire
:
that
is
,
to
lie
,
is
to
go
against
our
owne
knowledge
,
as
Ananias
did
.
How
many
wayes
God
is
called
truth
.
Q.
You
haue
declared
howe
many
significations
there
are
of
the
worde
Truth
,
and
howe
many
kinds
of
truth
there
are
.
Now
shew
how
God
is
called
Truth
?
A.
God
is
Truth
in
himselfe
,
in
his
workes
,
and
in
his
words
.
Q.
What
meane
you
when
you
say
that
he
is
Truth
in
himselfe
?
A.
I
meane
that
he
is
most
truly
that
,
which
he
seeth
and
knoweth
himselfe
to
be
,
that
is
a
most
perfect
,
pure
and
eternall
essence
,
from
whence
all
other
things
haue
their
being
.
Q.
Declare
this
by
a
contrarie
?
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
glasse
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
it selfe
,
because
he
is
by
himselfe
,
and
hath
his
being
of
himselfe
,
and
is
his
owne
essence
.
And
therfore
because
God
is
truth
,
whatsoeuer
he
doth
say
,
concerning
himselfe
,
that
he
doth
truelye
speake
of
himselfe
:
and
he
is
indeed
such
a
God
,
as
the
Scriptures
doo
shewe
him
to
be
:
that
is
to
say
,
he
is
truelye
God
,
he
is
truely
omnipotent
,
he
is
truelye
wise
,
and
truelye
iust
,
and
truly
mercifull
.
&c.
Q.
How
is
God
truth
in
his
workes
.
A.
God
is
truth
in
all
his
workes
,
aswell
in
his
ordinarie
workes
of
creating
and
gouerning
the
worlde
;
as
in
his
extraordinary
workes
of
miracles
,
&c.
For
first
all
his
workes
are
true
workes
,
wherein
is
no
colouring
nor
counterfeiting
.
Q.
As
how
for
example
?
A.
For
example
sake
,
the
firmament
,
with
the
Sunne
,
the
Moone
,
and
the
Starres
are
indeede
a
true
Firmament
,
a
true
Sunne
,
&c.
Gold
is
truly
Golde
,
men
are
men
indeed
:
Againe
,
being
iustified
by
Christ
,
we
are
truelye
iust
before
God
:
being
adopted
to
be
his
Sonnes
,
we
haue
more
then
the
names
of
Sonnes
,
we
are
the
true
sonnes
of
God
:
faith
being
giuen
of
the
holye
Ghost
,
is
true
faith
indeed
,
and
so
are
all
the
rest
of
Gods
workes
and
giftes
.
Q.
Can
you
make
this
more
manifest
by
the
contrarye
?
A.
Yea
,
for
on
the
contrary
,
the
works
of
Sathan
haue
a
shew
of
faith
,
but
haue
not
truth
in
them
:
as
for
example
,
he
seemeth
sometimes
to
be
an
Angell
of
light
,
but
is
not
:
and
all
his
miracles
which
he
wrought
in
poperie
by
the
Monks
and
Friers
,
and
in
Turkey
by
Mahomet
,
were
not
true
miracles
,
but
illusions
and
counterfeite
things
,
wherwith
their
Legendes
,
which
set
forth
the
liues
of
their
Saintes
,
are
fraught
full
:
and
therfore
Paule
calleth
them
lying
wonders
,
Q.
How
els
is
God
truth
in
his
workes
?
A.
Whatsoeuer
he
workes
in
vs
,
or
performeth
for
vs
,
it
is
in
truth
and
not
in
hipocrisie
,
and
he
neuer
repenteth
him
of
these
workes
.
Q.
How
is
God
truth
in
all
his
wordes
?
H.
Two
waies
,
First
in
the
word
incarnate
,
for
he
is
indeed
the
true
sonne
of
God
,
and
the
true
God
,
Iohn
.
5.20
.
Ioh.
14.6
.
a
true
Prophet
,
a
true
Priest
,
and
a
true
King
:
whervpon
he
is
called
Aletheos
Theos
:
that
is
,
that
verie
and
true
God
:
and
therefore
Christ
doth
worthily
call
himselfe
,
the
truth
,
not
onlye
because
he
was
the
accomplishment
of
all
the
promises
,
but
also
because
he
was
the
true
God
,
and
the
true
Sauiour
.
Q.
How
els
is
God
truth
in
his
words
?
A.
God
is
also
true
and
truth
in
his
wordes
,
spoken
and
written
by
his
Prophets
and
Apostles
:
Therfore
Paule
saith
,
that
God
is
truth
and
iustified
in
all
his
sayings
:
Q.
What
is
the
summe
of
all
?
A.
Therefore
I
conclude
,
that
God
is
not
onely
true
,
but
truth
it self
in
himself
,
in
all
his
works
,
and
in
all
his
words
.
Why
God
is
called
a
God
of
truth
.
Q.
Declare
breefely
why
God
is
called
a
God
of
truth
?
A.
He
is
called
a
God
of
truth
in
5.
respectes
.
-
1
Because
he
hath
a
true
and
certaine
knowledge
of
all
things
.
Heb
,
4.13
.
-
2
Because
he
faineth
nothing
,
-
3
Because
he
neuer
changeth
his
minde
.
-
4
Because
that
doth
euer
come
to
passe
which
he
speaketh
.
Mat
,
24.35
.
-
5
Because
he
is
the
author
and
preseruer
of
truth
,
Truth
is
but
one
,
and
yet
many
.
Q.
Whether
is
there
any
more
truth
then
one
,
or
no
?
A.
To
this
question
I
answere
,
that
there
is
but
one
truth
,
and
yet
there
are
many
truths
,
but
in
diuers
respects
,
and
in
diuers
considerations
.
Q.
Shew
how
there
is
but
one
,
and
yet
many
.
A.
For
the
better
vnderstanding
of
this
poynte
,
we
are
to
consider
that
there
is
truth
in
Gods
vnderstanding
,
truth
in
mans
vnderstanding
,
and
truth
in
the
things
themselues
which
are
vnderstood
and
knowen
.
In
Gods
vnderstanding
is
truth
most
properlye
first
of
all
and
cheefelye
,
as
the
cause
of
all
things
.
In
mans
vnderstanding
truth
is
also
properly
,
but
at
the
second
hand
,
id
est
,
it
is
conceiued
by
other
things
.
In
the
things
themselues
,
truth
is
saide
to
be
,
but
yet
improperlye
:
that
is
,
as
they
are
agreeable
with
the
knowledge
&
vnderstanding
which
is
in
God
,
or
as
they
are
referred
to
the
vnderstanding
which
man
hath
of
them
.
Q.
What
doe
you
gather
of
all
this
?
A.
If
therfore
your
question
be
of
truth
as
it
is
in
God
and
is
God
himselfe
;
then
there
is
but
one
onely
:
but
if
your
question
be
of
truth
as
it
is
in
mans
vnderstanding
,
then
there
be
many
truthes
,
as
there
be
many
things
which
be
vnderstood
,
and
many
waies
and
meanes
,
whereby
we
doe
come
to
the
vnderstanding
of
them
:
but
if
you
consider
truth
as
it
is
in
the
things
themselues
,
then
look
how
many
things
there
be
,
so
many
truthes
there
be
.
Q.
But
yet
all
these
truthes
are
deriued
from
Gods
truth
,
are
they
not
?
A.
Yes
,
all
truthes
are
deriued
from
the
firste
truth
which
is
God
:
and
doe
depend
vpon
it
euen
as
one
face
looking
in
manye
glasses
at
once
,
doe
cause
many
faces
,
or
similitudes
of
faces
to
appeare
:
all
which
are
deriued
from
that
one
first
face
,
Simile
.
for
take
away
that
face
and
take
away
all
the
rest
which
did
appeare
before
,
although
the
glasses
remaine
still
in
their
places
.
Q.
I
would
gladlye
see
the
truth
of
this
point
made
manyfest
by
an
other
propertye
,
which
is
in
God
.
A.
That
may
easilye
be
done
by
that
goodnes
which
is
in
God
,
for
there
is
but
one
cheef
&
first
goodnes
which
is
God
himselfe
,
&
of
this
one
are
al
other
goodnesses
whatsoeuer
.
And
yet
when
we
consider
the
things
created
,
we
cannot
say
there
is
one
goodnes
common
to
all
,
and
of
all
alike
:
but
there
is
one
goodnes
of
one
man
,
another
hath
his
goodnes
which
is
better
then
the
first
.
There
is
one
goodnes
of
bread
,
and
another
of
wine
,
one
of
fire
,
and
another
of
water
,
for
all
thinges
haue
not
alike
goodnes
,
neither
are
all
things
good
for
one
thing
.
And
yet
that
goodnes
which
is
in
euery
one
of
them
,
is
deriued
from
Gods
goodnes
,
which
is
the
first
,
the
cheefest
,
the
highest
,
and
one
onely
.
And
so
we
say
of
the
truth
which
is
in
God
,
and
God
himselfe
,
and
of
the
truth
▪
which
is
in
thinges
created
,
and
is
deriued
from
Gods
truth
,
or
from
God
himselfe
.
Truth
is
eternall
and
not
eternall
.
Question
.
Whether
is
truth
eternall
,
or
no
?
Answere
.
A.
That
trueth
which
is
in
God
,
and
which
is
God
,
is
eternall
:
but
truth
(
as
it
is
in
men
)
is
not
eternall
.
Q.
What
reason
haue
you
for
that
?
A.
That
trueth
,
as
it
is
in
mans
vnderstanding
,
is
not
eternall
,
I
proue
it
by
many
reasons
.
-
First
,
the
things
(
whereof
knowledge
&
trueth
is
bredde
in
mans
minde
)
are
created
in
time
.
-
2
The
minde
it selfe
(
wherein
trueth
hath
his
proper
place
)
is
created
in
time
.
-
3
Trueth
it selfe
is
created
and
begotten
in
time
.
-
4
Lastly
,
the
minde
of
man
doeth
not
perceiue
all
things
,
or
the
truth
of
all
things
at
one
time
:
Therfore
truth
which
is
in
the
minde
and
vnderstanding
of
man
(
as
it
is
in
the
minde
of
man
)
cannot
be
eternall
.
Q.
Why
doe
you
say
(
as
it
is
in
the
minde
of
man
)
it
cannot
be
eternall
?
A.
Because
the
same
trueth
which
is
now
in
the
vnderstanding
of
man
,
was
from
all
eternitie
in
the
vnderstanding
of
God
.
As
for
example
,
that
God
is
good
,
iust
,
almightie
,
&c
,
is
a
trueth
,
which
is
now
in
the
mind
and
vnderstanding
of
a
godly
man
,
but
it
was
not
alwaies
in
his
minde
:
but
in
the
knowledge
and
vnderstanding
of
God
,
it
hath
beene
alwaies
,
and
for
euer
.
Trueth
spoken
by
contraries
.
Q.
And
hath
not
God
a
time
for
to
come
by
the
trueth
of
things
?
A.
No.
For
God
doeth
know
all
things
in
one
simple
or
single
knowledge
,
in
one
act
,
and
in
eternitie
it selfe
,
but
so
doe
not
wee
:
and
besides
that
,
one
and
the
selfe
same
thing
may
be
diuersly
vnderstood
of
vs
,
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
comming
of
Christ
,
after
this
sort
:
To
say
that
Christ
shall
come
and
take
flesh
vpon
him
,
was
a
true
saying
in
the
time
of
our
fathers
,
before
the
comming
of
Christ
:
but
to
say
so
now
,
is
not
a
trueth
,
but
a
lie
.
On
the
contrarie
,
to
say
that
Christ
is
come
in
the
flesh
,
is
now
a
trueth
,
which
before
his
comming
,
had
been
false
.
Q.
But
what
conclude
you
by
this
example
.
A.
By
this
we
may
see
,
that
as
men
haue
the
trueth
of
thinges
in
time
,
and
but
for
a
time
:
So
this
trueth
of
things
amongst
men
,
doth
alter
according
to
circumstances
of
times
:
But
in
God
these
differences
of
times
cannot
be
:
for
hee
hath
the
true
and
certaine
knowledge
of
all
thinges
at
one
instant
,
and
from
euerlasting
.
Obiection
.
If
God
be
an
enemie
to
all
falshoode
&
dissembling
,
why
doeth
he
say
,
if
a
Prophet
be
deceiued
,
I
haue
deceiued
him
.
And
that
he
put
a
lying
spirite
into
the
mouth
of
Achabs
Prophets
.
Aunswere
.
God
did
not
deceiue
them
by
putting
lies
into
them
:
but
in
his
iust
iudgement
he
gaue
the
ouer
to
be
seduced
by
the
deuill
.
Q.
But
his
will
was
that
they
should
tell
a
false
tale
.
A.
Yea.
But
he
willed
it
to
diuers
ends
,
and
not
to
deceaue
.
Q.
Shew
vs
how
.
A.
God
fortold
victorie
to
Achab
by
the
contrarie
,
thereby
to
punish
him
for
not
obeying
the
Lord
,
by
deliuering
to
be
seduced
by
the
deuill
.
The
false
Prophets
foretolde
victorie
to
Achab
to
flatter
him
:
the
deuill
to
destroy
him
.
Q.
Yet
God
spake
by
contraries
,
and
is
that
truth
?
A.
Euery
contrarie
speech
is
not
sinne
.
For
sometime
there
is
a
figure
vsed
therein
,
which
is
called
amongst
the
learned
Ironia
,
and
as
Zanchius
saith
;
Omnis
Ironia
non
est
vitiosa
:
that
is
,
euery
ironicall
,
or
contrarie
speeche
,
is
not
vnlawfull
.
Q.
When
is
it
lawfull
and
good
?
A.
If
it
tende
to
instruction
,
and
not
to
seduce
&
deceaue
men
,
then
it
is
good
and
may
be
vsed
.
Examples
whereof
wee
haue
in
King
.
18.27
mocking
the
Priestes
of
Baal
,
and
in
the
Apostle
Of
Gods
will
.
Q.
After
God
his
truth
,
what
doe
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
anie
profite
in
the
knowledge
of
God
his
will
.
A.
Yea
,
great
profite
.
For
to
know
what
God
will
haue
vs
to
doe
,
and
what
he
wil
doe
with
vs
,
and
for
vs
,
is
a
thing
wherein
standeth
our
saluation
.
Therefore
we
are
willed
by
the
Apostle
,
Q.
But
the
same
Apostle
in
the
Chapter
before
,
saith
;
Who
hath
knowen
the
minde
of
the
Lord
?
or
who
was
his
counseller
?
That
is
to
say
,
none
.
Therfore
it
seemeth
that
the
will
of
God
cannot
be
knowen
,
and
consequently
,
that
it
may
not
be
sought
after
.
A.
Indeede
by
that
we
learne
not
to
search
into
the
secrete
counsels
of
God
,
which
hee
neuer
reuealed
in
his
worde
,
neither
hath
promised
to
reueale
in
this
world
:
but
after
the
reuealed
will
of
God
,
Q.
Whether
can
Gods
secrete
will
be
knowen
,
or
no
?
A.
If
he
doth
reueale
it
,
it
may
.
Q.
How
doth
God
reueale
his
secrete
will
?
A.
Two
waies
.
Sometimes
by
his
Spirite
:
as
when
he
shewed
his
prophets
many
of
his
iudgements
that
were
to
come
.
Sometime
by
the
thing
it selfe
which
hee
willeth
,
or
by
the
effects
of
his
will
:
as
when
a
thing
doth
fall
out
which
was
before
vnknowen
.
As
for
example
:
a
man
doth
not
know
(
before
it
come
)
whether
he
shal
be
sicke
or
not
,
or
of
what
disease
,
or
when
,
or
how
long
:
but
when
all
these
things
are
come
to
passe
,
then
it
is
manifest
what
was
Gods
will
before
concerning
that
matter
.
Q.
Shew
me
what
is
our
duetie
in
respect
of
this
secret
will
of
God
.
A.
Our
duetie
is
two-folde
.
First
,
we
must
not
curiouslie
search
after
the
knowledge
of
it
,
but
worship
&
reuerence
it
.
Secondly
,
before
it
be
made
manifest
by
the
effectes
,
wee
must
generallie
rest
quietly
in
the
same
.
Q.
Shew
me
how
by
an
example
.
A.
Thus
,
A
Christian
must
resolue
with
himselfe
,
whatsoeuer
the
Lord
will
doe
with
me
,
whether
I
liue
or
die
,
whether
he
make
me
rich
or
poor
,
&c.
I
rest
content
with
his
good
will
and
pleasure
.
Q.
What
must
we
do
when
his
wil
is
reuealed
vnto
vs
?
A.
Then
much
more
we
must
rest
in
it
,
and
bee
thankfull
for
it
,
as
Iob
was
,
who
saide
;
The
Lorde
hath
geuen
,
&
taken
,
euen
as
it
pleased
the
Lord
.
and
so
foorth
.
Q.
What
call
you
the
reuealed
will
of
God
?
A.
The
reuealed
will
of
God
is
twofolde
.
The
one
is
that
which
is
properly
reuealed
in
the
law
:
that
is
,
what
God
requireth
to
be
done
of
vs
,
and
therefore
it
is
called
the
lawe
.
And
after
this
we
must
enquire
.
The
other
is
in
the
Gospell
,
which
sheweth
Gods
will
towards
vs
,
and
what
he
hath
decreed
of
vs
in
his
eternall
councell
,
as
touching
our
saluation
.
How
God
his
wil
is
reuealed
.
Q.
God
indeede
by
his
Lawe
hath
made
it
knowen
what
his
will
is
,
that
of
vs
must
bee
done
and
fulfilled
.
But
hath
he
reuealed
in
his
word
,
what
is
his
will
and
pleasure
towards
vs
?
A.
Yea
,
he
hath
so
,
and
that
is
proued
by
these
places
of
scripture
following
.
Ioh.
6.40
.
Ephe.
1.5
.
Matth.
3.17
.
Ioh.
5.39
.
And
after
the
knowledge
of
this
will
of
God
,
we
must
diligently
enquire
.
Q.
But
whether
may
this
will
of
God
be
knowne
of
vs
,
or
no
?
A.
Yes
it
may
:
For
as
it
is
reuealed
in
the
scriptures
,
so
it
is
also
confirmed
,
&
sealed
before
our
eyes
in
the
Sacraments
,
and
the
daily
benefites
which
we
receiue
from
the
Lord
.
Q.
And
is
this
sufficient
to
perswade
vs
to
beleeue
his
will
?
A.
No
,
for
except
the
lord
doth
persuade
vs
by
his
holy
spirit
;
we
shal
neither
belieue
it
,
nor
know
it
,
as
appeareth
by
these
places
of
scripture
.
1.
Cor.
2.16
.
Matth.
11.25
.
But
if
we
haue
the
spirit
of
God
,
there
is
no
need
to
go
vp
into
heauen
,
or
to
go
beyond
the
sea
to
know
it
:
because
the
word
is
near
vnto
vs
in
our
hearts
,
as
Paul
saith
.
Rom.
10.16
.
For
touching
the
matter
of
our
saluation
,
the
wil
of
God
is
so
clearly
laid
open
,
in
the
preaching
of
the
gospel
,
that
it
needes
not
to
be
more
cleare
.
Q.
If
at
any
time
wee
cannot
know
nor
vnderstand
this
will
of
God
as
touching
our
saluation
,
in
whom
is
the
fault
?
A.
The
fault
is
in
our selues
,
and
the
reason
is
,
because
we
are
carnall
and
naturall
,
and
destitute
of
the
spirit
of
Christ
.
Gods
will
reuealed
to
the
Elect.
Q.
Whether
is
this
will
of
God
made
knowne
to
euerie
one
of
Gods
children
particularly
,
or
no
?
A.
Yes
it
is
,
For
Paul
hauing
the
spirit
of
Christ
,
saith
,
Q.
How
doth
this
proue
that
wee
can
haue
this
knowledge
?
A.
Verie
well
,
For
if
all
the
elect
are
led
by
the
same
spirit
that
Paul
had
,
it
will
also
perswade
them
of
this
will
of
God
,
aswell
as
Paul
.
Q.
But
how
prooue
you
that
they
haue
the
same
spirite
?
A.
That
the
same
spirit
is
giuen
to
all
the
elect
,
I
proue
it
out
of
the
Prophet
Esay
,
who
saith
thus
,
My
word
&
my
spirit
shall
not
depart
from
thy
mouth
,
How
the
will
of
God
is
but
one
.
Q.
Whether
are
there
more
willes
in
God
then
one
,
or
no
?
A.
The
will
of
God
in
some
respects
is
but
one
,
and
in
some
respects
it
is
manifold
.
Q.
How
is
it
but
one
?
A.
For
the
better
determining
of
this
point
,
we
must
first
consider
how
many
significations
there
be
of
this
word
,
Will
,
in
God
.
-
1
It
signifieth
the
facultie
or
abilitie
of
willing
:
and
this
facultie
or
abilitie
of
willing
in
God
,
is
God
himselfe
,
and
the
very
essence
of
God
,
and
so
his
will
is
but
one
.
-
2
It
signifieth
the
act
it selfe
of
willing
,
and
if
it
be
so
taken
,
it
is
also
but
one
.
For
God
doth
in
one
,
and
that
eternall
act
will
whatsoeuer
hee
will
.
-
3
It
signifieth
the
free
decree
of
his
wil
concerning
either
the
doing
,
or
the
suffering
of
anie
thing
to
be
done
,
if
we
take
it
in
this
sence
,
the
will
of
God
is
still
but
one
,
and
that
eternall
and
immutable
.
Q.
May
we
call
the
decree
of
Gods
will
,
the
will
of
God
?
A.
Yea
very
well
,
as
the
Testament
of
one
(
that
is
deceased
)
is
called
the
last
will
of
the
Testator
,
because
it
is
the
firme
and
last
decree
of
the
Testators
will
and
minde
,
concerning
the
disposing
of
his
goods
.
And
the
scriptures
do
make
the
wil
of
God
and
the
counsell
or
decree
of
his
wil
,
to
be
all
one
:
as
appeareth
in
these
places
following
.
Esay
46.10
.
Act.
4.27.28
.
Ioh.
6.40
.
How
the
will
of
God
is
manifold
.
Q.
How
is
the
will
of
God
manifolde
?
A.
There
be
two
respects
cheeflie
,
for
which
respectes
the
will
of
God
is
said
to
be
manifolde
or
more
then
one
.
First
,
for
the
diuers
kindes
of
thinges
which
God
doth
wil
,
&
hereof
it
is
that
it
is
called
some
time
the
will
of
God
,
concerning
vs
;
and
sometime
the
will
of
God
done
by
vs
.
The
first
is
his
fauour
and
loue
towards
vs
in
Christ
Iesus
,
in
which
he
willeth
and
decreeth
,
that
we
shal
be
saued
through
his
Sonne
:
of
this
Christ
speaketh
Ioh.
6.40
.
The
other
will
which
he
will
haue
done
of
vs
,
is
that
which
is
expressed
in
his
worde
,
and
that
is
to
beleeue
in
Christ
,
Q.
Which
is
the
other
respect
,
for
which
God
is
saide
to
haue
many
willes
?
A.
Secondly
,
the
will
of
God
is
said
to
be
manifolde
and
diuers
,
for
that
those
thinges
which
he
doth
will
,
he
doth
seeme
to
will
them
after
diuers
sortes
,
and
not
after
one
,
and
the
same
manner
.
First
,
after
one
manner
he
doth
will
good
things
,
and
after
another
manner
he
doth
will
euill
things
.
Q.
Shew
how
that
is
?
A.
He
willeth
good
thinges
properlye
and
absolutely
by
themselues
,
and
for
themselues
:
he
willeth
euill
things
for
another
end
,
Againe
,
some
thinges
he
willeth
simplye
and
absolutely
,
some
things
he
seemeth
to
will
conditionally
,
and
some
thinges
he
reuealeth
at
one
time
,
some
at
another
,
and
some
thinges
he
doth
for
which
he
giueth
a
reason
,
for
some
of
his
doinges
hee
giueth
no
reason
:
and
some
things
are
secret
to
himselfe
,
onelye
and
for
euer
.
Q.
Why
then
belike
you
graunt
that
there
are
in
God
many
willes
?
A.
No
,
I
deny
that
,
for
although
in
those
aforesaid
respects
the
wil
of
God
is
said
to
be
manifold
for
our
vnderstanding
:
yet
for
all
that
,
in
deed
and
in
truth
the
will
of
God
is
but
one
only
,
and
that
most
constant
,
eternall
,
and
perpetuall
.
As
for
example
,
he
willed
some
thinges
in
the
olde
Testament
,
he
hath
willed
other
thinges
in
the
new
Testament
:
yet
one
and
the
same
will
in
God
decreed
both
.
Againe
his
will
was
that
some
things
in
the
old
Testament
should
last
for
a
time
:
that
is
,
to
the
comming
of
Christ
,
or
as
th'
apostle
saith
,
to
the
time
of
correction
:
he
willeth
that
the
thinges
of
the
new
Testament
shall
last
to
the
end
of
the
worlde
,
and
yet
one
will
in
God
decreede
both
these
,
from
euerlasting
.
Againe
,
although
God
seemeth
to
vs
to
will
some
thinges
absolutelye
and
simplye
,
and
some
things
conditionally
:
yet
in
truth
to
speake
properly
,
al
things
whatsoeuer
God
willeth
,
he
willeth
absolutely
and
simply
.
And
whereas
hee
is
said
to
wil
some
things
conditionally
,
that
is
to
be
referred
to
the
manifestation
of
his
will
,
for
there
is
not
in
God
any
conditional
wil
,
but
only
in
his
law
,
which
openeth
his
will
in
this
and
that
sort
,
vpon
this
and
that
condition
,
for
a
conditional
wil
in
God
is
against
the
nature
of
his
eternall
wisedome
and
knowledge
.
God
his
precepts
are
of
two
sortes
.
Obiection
.
God
commaundeth
many
thinges
to
be
done
,
which
are
not
done
:
so
that
there
is
one
will
declared
in
his
worde
,
and
there
is
another
in
himselfe
,
forbidding
or
hindering
that
,
which
hee
commaunded
in
his
lawe
:
and
therefore
there
are
in
God
many
willes
.
Answere
.
The
things
which
God
commandeth
are
of
two
sorts
:
Some
are
absolutelie
commanded
,
without
any
condition
expressed
or
concealed
:
as
,
that
Moses
should
cause
all
thinges
about
the
Tabernacle
to
be
made
according
to
the
paterne
geuen
him
in
the
mount
.
Other
some
thinges
are
commaunded
and
set
down
with
condition
,
as
when
Christ
said
:
If
thou
wilt
inherite
eternall
life
,
keepe
the
commaundements
.
And
the
law
saith
,
doe
this
and
this
,
if
thou
wilt
liue
:
and
these
are
propounded
conditionally
to
all
,
aswel
the
elect
as
reprobate
.
God
his
absolute
will
is
alwaies
one
and
the
same
.
Q.
And
are
they
propounded
to
both
after
one
sorte
?
A.
No
,
not
so
,
for
although
they
be
giuen
to
the
elect
with
condition
,
yet
the
wil
of
God
in
them
is
absolute
,
for
Gods
will
simplye
is
,
that
all
his
elect
shal
be
saued
,
if
not
alwaies
,
yet
at
the
last
.
And
because
of
their
owne
strength
they
cannot
doo
the
commaundementes
of
God
,
therefore
God
doth
giue
them
strength
by
his
spirite
,
and
because
by
his
strength
they
cannot
do
Gods
will
perfectlye
,
therfore
it
is
fulfilled
for
them
by
Christ
,
which
is
made
theirs
by
faith
,
and
in
whom
God
doth
accept
their
broken
and
vnperfect
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
giue
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
keepe
them
,
neither
shall
they
obtaine
the
promise
either
in
themselues
,
or
in
Christ
.
Q.
But
doth
not
God
mocke
and
delude
the
reprobate
,
when
he
willeth
them
in
his
lawe
to
doo
this
and
that
,
which
yet
is
not
his
will
to
be
done
?
A.
No
,
he
doth
not
delude
them
:
for
although
he
doth
shew
what
he
will
absolutely
haue
done
of
them
,
(
which
is
properly
his
wil
indeed
)
yet
by
his
law
he
doth
teach
what
is
their
duetie
,
and
the
duetie
of
all
men
;
adding
moreouer
,
that
whosoeuer
shall
neglect
and
faile
in
this
their
duetie
,
he
sinneth
greeuouslye
against
God
,
and
is
guiltie
of
death
.
Q.
Can
you
make
this
plaine
by
some
instance
or
example
,
or
any
parable
in
the
Scripture
?
A.
Yea
,
it
is
manifest
in
the
parable
of
the
kings
Supper
,
Q.
How
doo
you
apply
this
to
the
matter
in
question
?
A.
I
apply
it
thus
,
As
it
cannot
be
saide
,
that
the
first
bidden
guests
were
mocked
by
the
King
,
although
his
will
was
not
so
absolute
for
their
comming
,
as
it
was
in
calling
and
commaunding
the
second
sorte
of
guests
:
so
it
cannot
be
saide
,
that
God
doth
delude
&
mocke
the
reprobate
in
giuing
them
a
law
to
obey
,
although
it
be
not
his
absolute
will
that
they
should
come
and
obeye
the
law
;
for
it
is
sufficient
to
leaue
them
without
excuse
,
that
they
know
what
is
acceptable
to
god
,
and
what
is
their
dutye
to
God
,
who
hath
absolute
authoritie
and
power
ouer
them
,
and
ouer
all
.
Obiection
.
God
commaunded
Pharao
to
let
Israell
goe
,
and
yet
his
will
was
to
the
contrarye
,
therefore
there
were
two
contrarie
willes
in
God
,
one
reuealed
,
the
other
concelead
.
Answere
.
It
followeth
not
,
for
the
will
of
God
was
one
only
,
and
most
constant
,
and
that
was
that
Israell
should
not
be
sent
away
by
Pharao
.
And
so
that
was
fulfilled
.
As
for
the
commaundement
giuen
to
Pharao
,
it
was
a
doctrine
to
teach
Pharao
what
he
must
haue
done
,
if
he
would
auoide
so
many
plagues
,
and
yet
shewed
him
his
dutie
,
and
what
was
iust
and
right
to
be
done
,
but
it
was
no
testimonie
of
the
absolute
will
of
God
.
Q.
Whether
doth
God
will
euill
,
or
sinne
,
or
no
?
A.
Before
we
can
answere
to
this
question
,
we
must
consider
of
three
things
.
-
1
How
many
waies
sinne
may
be
considered
.
-
2
How
many
things
are
to
be
considered
in
sinne
.
-
3
How
many
waies
one
may
be
saide
to
will
a
thing
.
How
many
waies
sinne
is
considered
.
Q.
Goe
too
then
,
shewe
first
how
many
waies
sinne
is
to
be
considered
.
A.
Sinne
is
to
be
considered
in
three
waies
.
-
1
As
it
is
of
it selfe
sinne
,
and
striuing
against
the
law
of
God
.
-
2
As
it
is
a
punishment
of
sinne
,
that
went
before
:
for
God
doth
oftentimes
punishe
one
sinne
with
another
.
-
3
As
it
is
the
cause
of
more
sinne
following
,
Q.
Now
declare
how
many
things
you
do
consider
in
sinne
?
A.
In
euery
sinne
there
be
3.
things
.
1
The
action
,
and
that
is
either
inward
or
outward
.
The
action
which
we
call
inward
,
is
threefolde
.
either
of
the
minde
,
as
euill
thoughts
:
or
of
the
hart
,
as
euill
affections
and
desires
:
or
of
the
will
,
as
an
euill
choise
,
or
consent
to
sinne
.
The
actions
which
we
call
outward
,
are
the
actions
or
workes
of
the
sences
,
fighting
against
the
law
of
God
.
The
2.
thing
in
euerye
sinne
,
is
the
deformitie
or
corruption
of
the
action
,
that
is
,
when
the
action
doth
decline
from
the
rule
of
Gods
law
;
and
this
properly
is
sinne
,
or
the
forme
of
sinne
.
The
third
thing
in
euery
sinne
,
is
the
offence
or
guiltines
therof
,
wherby
the
partie
offending
is
bound
to
vndergoe
punishment
.
This
guiltines
and
obligation
(
wherby
we
are
bound
to
vndergoe
the
penaltie
of
sinne
)
hath
his
foundation
in
sinne
it selfe
,
but
it
ariseth
from
the
iustice
of
God
,
Q.
Now
come
to
your
third
point
:
and
shew
how
many
waies
one
is
said
to
will
a
thing
.
A.
Wee
are
saide
to
will
a
thing
two
waies
,
either
properly
for
it selfe
,
or
improperly
for
another
end
.
Q.
What
meane
you
by
a
proper
willing
of
a
thing
?
A.
We
do
will
a
thing
properlye
for
it selfe
,
or
for
it
owne
sake
,
when
the
thing
which
we
will
or
desire
,
is
of
the
owne
nature
to
be
wished
and
desired
:
as
for
the
body
,
health
,
food
,
apparrell
,
and
such
like
:
or
for
the
Soule
,
faith
,
repentance
,
pacience
,
&c.
We
doo
will
a
thing
improperlye
,
when
the
thing
which
we
will
,
is
not
of
it selfe
to
be
wished
:
but
yet
we
will
haue
it
for
some
good
that
may
come
thereof
,
as
for
example
:
we
will
the
cutting
of
some
member
of
the
bodye
,
not
because
of
it selfe
it
is
to
be
wished
,
but
for
the
health
of
the
body
,
which
doth
followe
that
cutting
.
Q.
What
difference
is
there
betweene
these
two
willes
?
A.
There
is
great
difference
,
for
those
things
which
we
wil
,
properly
we
loue
&
approue
them
,
we
incline
vnto
them
,
and
we
delight
in
them
:
but
that
which
is
knowen
of
it selfe
to
be
euill
,
our
will
is
not
carried
vnto
that
with
loue
and
liking
,
but
doth
decline
from
it
:
and
wheras
a
man
willeth
a
member
of
his
bodye
to
be
cut
,
or
cut
off
;
wee
maye
rather
call
it
a
permission
,
then
a
willing
,
and
yet
a
willing
permission
.
Q.
You
haue
shewed
how
many
waies
sinne
is
to
be
considered
:
how
many
things
are
to
be
considered
in
euery
sinne
,
and
how
we
are
saide
to
will
a
thing
:
now
let
me
heare
what
you
say
to
the
matter
in
question
,
that
is
,
whether
God
doth
will
sinne
or
no
?
A.
Before
I
answere
directly
to
your
question
,
I
think
it
not
amisse
to
shewe
what
euerye
one
must
carefully
take
heed
of
in
answering
to
this
question
:
for
in
answering
there
is
danger
.
Q.
Let
me
heare
what
dangers
must
be
auoyded
in
answering
.
A.
There
are
two
,
and
euerie
one
must
auoyde
them
,
and
sayle
betweene
them
,
as
between
two
dangerous
rocks
.
The
first
is
this
,
wee
must
take
heede
,
least
we
make
God
the
authour
of
sinne
,
by
affirming
that
he
willeth
sinne
,
as
the
Libertines
doe
,
and
as
Adam
did
:
Question
.
What
is
the
second
thing
to
be
auoyded
?
Answere
.
The
other
is
this
,
wee
must
take
heede
that
wee
affirme
not
any
euill
to
be
in
the
worlde
,
which
God
knoweth
not
of
,
or
whether
God
will
or
no
,
for
that
were
to
denie
Gods
omnipotencie
,
and
all
knowledge
.
Question
.
These
are
two
dangerous
rockes
,
and
heresies
indeede
,
but
nowe
Iexpect
a
direct
answere
to
the
question
.
Answere
.
That
cannot
be
at
once
,
but
by
going
from
point
to
point
;
according
to
our
former
distinctions
of
sinne
,
and
willing
.
Quest.
Very
well
.
Then
declare
first
of
all
,
what
thinges
God
doeth
properlie
wil
,
which
of
themselues
are
to
be
willed
.
A.
God
doeth
first
and
chieflie
will
himselfe
,
that
is
,
his
own
glorie
and
maiestie
,
as
the
end
for
which
all
things
are
:
and
this
hee
is
saide
to
will
properly
;
that
is
,
he
loueth
it
,
aduanceth
it
,
and
delighteth
in
it
,
&
to
this
purpose
serue
all
those
Scriptures
which
commande
vs
to
sanctifie
his
name
,
and
to
aduaunce
his
glorie
,
as
in
Esai
,
48.
11.
Pro.
16.4
.
Rom.
11.36
.
1.
Cor.
10.31
.
Secondly
,
besides
him selfe
he
doeth
properlie
will
all
other
things
which
he
made
,
and
which
he
doth
himselfe
,
in
so
much
as
he
doth
approue
them
,
&
loue
them
,
as
appeareth
by
these
places
following
;
God
sawe
all
that
he
made
,
and
it
was
good
:
and
therfore
gaue
a
commandement
,
that
one
should
preserue
another
by
multiplying
and
increasing
.
Againe
,
Whatsoeuer
the
Lord
wil
,
that
he
doeth
,
therfore
whatsoeuer
he
doth
,
that
he
will
.
And
although
hee
hateth
euill
,
yet
he
doth
properly
will
and
loue
that
good
which
commeth
of
euill
:
that
is
,
his
owne
glorie
,
and
the
saluation
of
his
people
.
Q.
Whether
doeth
God
will
punishments
,
or
no
?
A.
Yea
,
his
will
is
the
first
and
efficient
cause
of
all
punishment
,
which
is
proued
by
this
reason
&
argument
;
Euery
good
thing
is
of
God
.
Euery
punishment
,
being
a
worke
of
iustice
,
is
a
good
thing
:
therfore
euery
punishment
is
of
God
,
and
hee
doeth
will
it
.
Q.
What
say
you
then
to
the
words
in
Ezechiel
,
I
will
not
the
death
of
a
sinner
?
A.
That
place
is
to
be
vnderstood
onely
of
the
elect
,
for
properly
indeed
God
doth
not
will
their
death
,
&
therfore
to
keep
them
from
death
,
meaning
eternal
death
,
he
geueth
them
repentance
.
Q.
Whether
doeth
God
will
sinne
,
as
it
is
a
punishment
of
sinne
that
went
before
.
A.
Yes
he
doeth
,
and
it
is
vsuall
with
God
to
punish
one
sinne
with
another
:
as
for
example
,
the
hardning
of
Pharaos
heart
,
was
a
sinne
in
Pharao
,
and
God
brought
it
vpon
him
,
not
as
a
sinne
,
but
as
a
punishment
of
his
former
sinnes
.
God
doth
not
properly
will
sinne
.
Q.
You
saide
that
in
euery
sinne
is
an
action
or
deede
,
which
is
either
inward
or
outward
,
whether
doeth
God
wil
that
,
or
no
?
A.
So
farre
foorth
as
it
is
an
action
onely
,
God
doeth
will
it
,
Q.
But
whether
doeth
God
will
sinne
properly
as
it
is
a
transgression
of
the
law
,
and
a
corruption
in
the
action
,
or
no
?
A.
No
,
he
doeth
not
,
neither
can
he
,
for
it
is
against
his
nature
:
and
to
this
effect
serue
these
places
of
Scripture
following
,
Psal.
5.5
.
Hab.
1.13
.
1.
Iohn
1.4
.
And
reason
doeth
confirme
it
many
wayes
:
Againe
,
he
hath
sent
his
sonne
to
take
away
the
sinnes
of
the
world
,
and
to
destroy
the
works
of
the
deuill
:
therefore
hee
doeth
not
will
them
.
Lastly
,
if
God
should
properly
will
sinne
,
then
he
must
be
the
author
of
sinne
:
Q.
But
although
God
doeth
not
properly
will
sinne
,
yet
he
doeth
willingly
permitte
it
,
doeth
he
not
?
A.
Yes
.
But
for
the
better
vnderstanding
how
God
doeth
permitte
sinne
,
we
must
consider
how
many
waies
,
or
in
how
many
sences
one
is
said
to
permitte
a
thing
:
and
that
is
three
waies
.
1
To
permit
,
is
sometime
of
two
good
things
to
graunt
that
which
is
lesse
good
,
as
it
were
against
our
will
:
as
for
example
,
a
man
woulde
bring
vp
his
sonne
in
learning
,
rather
then
in
warfare
,
or
any
occupation
:
but
because
his
sonne
hath
more
minde
to
an
occupation
then
to
learning
,
and
doeth
craue
of
his
father
to
go
to
some
occupation
,
or
to
be
a
souldier
rather
then
a
Doctor
:
his
father
doeth
graunt
him
his
desire
,
but
hee
had
rather
haue
him
to
be
a
scholer
:
and
this
is
a
kinde
of
permission
or
suffering
.
But
this
permission
ought
rather
to
be
called
a
will
in
deede
:
for
that
which
is
lesse
good
(
yet
because
it
is
good
)
he
doeth
will
it
truely
,
and
approoue
it
,
and
it
is
the
true
obiect
of
his
will
,
and
it
may
be
called
a
permission
,
in
respecte
of
that
wil
,
which
had
rather
haue
had
the
greater
good
.
Q.
And
is
God
said
to
permit
sinne
in
this
sence
?
A.
No
,
by
no
meanes
:
for
sinne
(
as
it
is
sinne
)
hath
no
shewe
of
good
in
it
,
which
can
be
compared
with
a
greater
good
.
Q.
Which
is
your
second
way
of
permitting
?
A.
2
Sometimes
to
permitte
,
is
to
graunt
one
euill
to
goe
vnpunished
,
that
many
,
and
more
grieuous
euils
may
be
preuented
:
as
many
times
Princes
and
magistrates
are
woont
to
doe
.
And
so
some
doe
thinke
that
God
hath
graunted
some
sinne
to
bee
done
without
daunger
or
threatening
of
punishment
,
least
more
and
more
haynous
mischiefes
should
els
ensue
.
Q.
And
are
not
you
of
that
minde
?
A.
No
,
God
forbid
I
shoulde
,
for
the
Apostles
rule
is
both
generall
,
Q.
What
is
your
third
way
of
permitting
?
A.
3
To
permitte
,
doeth
sometime
signifie
not
to
hinder
and
stoppe
euill
when
one
may
:
and
so
God
is
said
to
permitte
sinne
,
because
he
coulde
by
his
grace
hinder
&
preuent
sinnes
,
that
none
should
be
committed
,
and
yet
he
doeth
willingly
permitte
vs
in
our
nature
to
sinne
.
That
God
doeth
thus
permitte
sinne
,
it
is
euident
by
these
places
,
Psal.
81.11.12
.
Acts
14.16
.
That
hee
doeth
permitte
them
willingly
,
and
not
constrayned
thereunto
,
these
places
doe
shewe
,
Rom.
9.19
.
Esa.
46.10
.
Q.
For
what
cause
doeth
not
God
hinder
sinne
,
but
permitte
it
?
A.
Not
without
cause
,
but
that
hee
may
vse
our
sinnes
(
which
is
his
infinite
goodnes
&
wisdome
)
to
his
owne
glorie
,
Whether
Gods
will
be
mutable
,
or
no.
Q.
Whether
doeth
God
alter
his
will
as
any
time
,
or
no
?
A.
For
the
better
vnderstanding
of
this
question
,
we
must
consider
of
two
things
.
1
How
many
waies
our
will
is
changeable
.
2
The
causes
that
moue
vs
to
change
our
willes
.
Q.
Very
well
,
declare
the
first
,
how
many
waies
our
wils
be
changeable
?
A.
The
wil
of
any
man
is
changeable
,
two
waies
.
First
,
when
we
begin
to
will
a
thing
which
wee
did
not
will
before
.
Secondly
,
when
we
leaue
to
will
that
,
which
we
willed
before
.
Q.
Now
shew
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
wee
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
vnknowne
,
there
is
no
desire
.
The
second
cause
ariseth
from
the
alteration
of
nature
,
as
if
that
which
was
hurtfull
to
vs
at
one
time
,
becommeth
profitable
to
vs
at
another
time
:
then
wee
will
haue
that
at
one
time
,
which
wee
would
not
at
another
.
As
for
example
,
In
sommer
our
will
is
inclined
to
colde
places
,
but
in
winter
our
will
is
altered
,
and
doth
affect
or
desire
the
warme
.
Q.
Whether
is
there
anie
such
cause
in
God
to
make
him
change
his
will
,
or
no
?
A.
No
,
neither
of
these
causes
can
bee
in
God
.
Not
the
first
:
for
that
hee
doeth
most
perfectly
know
al
things
from
all
eternitie
.
Not
the
second
,
for
there
is
nothing
in
God
,
for
the
which
anie
thing
may
bee
founde
to
bee
profitable
or
hurtfull
,
hee
is
alwaies
the
same
,
hauyng
neede
of
nothing
:
and
therefore
hee
cannot
will
anie
thing
that
is
new
to
him
,
and
consequently
his
will
is
vnchangeable
.
Q.
But
what
saye
you
to
the
2.
waie
of
changing
our
willes
(
that
is
)
of
leauing
to
will
that
which
before
wee
had
determined
?
whereof
commeth
that
?
A
For
this
there
may
be
yelded
two
reasons
.
First
,
we
do
change
our
willes
of
our
owne
accord
,
because
the
latter
thing
doth
seeme
to
bee
better
vnto
vs
,
then
the
former
.
Secondly
,
beeing
constrained
,
or
against
our
mindes
we
do
oftentimes
change
our
willes
,
because
our
first
counsaile
was
hindered
by
some
crosse
euent
,
that
it
could
not
haue
his
due
effect
.
Gods
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
owne
accorde
nor
yet
by
constraint
,
change
his
will
;
but
his
decrees
are
and
alwaies
haue
bene
,
and
alwaies
shal
be
fulfilled
,
&
none
shall
hinder
the
will
of
God
:
for
it
doth
alwaies
remaine
one
and
the
same
,
and
this
doctrine
is
most
strongly
garded
and
fenced
with
these
places
of
scripture
.
Numb.
23.19
.
1.
Sam.
15.19
.
Mal.
3.6
.
Isa.
46.10
.
Rom.
11.29
.
Obiection
.
Paul
saith
,
that
God
will
that
all
men
shal
be
saued
,
and
come
to
the
knowledge
of
the
truth
:
and
yet
all
are
not
saued
,
&c.
Therefore
Gods
will
is
mutable
.
Answere
.
If
this
place
be
of
Gods
reuealed
will
,
then
the
sence
is
this
,
that
God
doth
call
all
men
by
the
preaching
of
his
word
,
to
the
knowledge
of
his
truth
,
and
to
eternall
saluation
,
if
they
wil
beleeue
in
Christ
.
But
if
it
be
vnderstood
of
the
secret
wil
of
God
,
the
sence
is
three
fold
.
-
First
,
All
men
,
that
is
of
all
sortes
and
degrees
,
he
will
saue
some
.
-
Secondly
,
so
many
as
are
saued
,
are
all
saued
by
the
will
of
God
.
-
Thirdly
,
All
,
is
put
sometimes
for
the
elect
,
without
the
reprobate
.
Of
the
goodnesse
of
God
.
Q.
Why
is
God
called
in
the
Scriptures
a
good
God
?
A.
The
goodnesse
of
God
is
to
bee
considered
two
waies
.
First
,
either
as
he
is
in
his
own
nature
,
of
himselfe
simply
good
,
and
goodnesse
it selfe
:
id
est
,
so
perfect
,
and
euerie
way
so
absolute
:
as
nothing
can
be
added
vnto
him
.
Secondly
,
or
else
as
hee
is
good
to
others
.
Both
waies
God
is
in
himselfe
a
good
God
,
but
especially
for
his
goodnesse
towardes
vs
,
hee
is
called
a
good
God
,
as
a
Prince
is
called
a
good
Prince
.
Q.
Shew
how
that
is
?
A.
Wee
call
him
a
good
Prince
that
is
good
to
his
subiects
:
that
is
,
if
he
be
milde
,
gentle
,
liberall
,
iust
,
a
defender
of
the
godly
,
a
punisher
of
the
wicked
,
so
that
the
good
may
leade
a
quiet
and
a
peaceable
life
in
all
honestie
and
goodnesse
;
for
he
may
bee
a
good
man
if
hee
hurt
no
man
and
liueth
honestly
,
&c.
But
hee
is
not
called
a
good
Prince
,
except
he
deale
otherwise
.
So
the
scriptures
call
God
a
good
God
,
because
he
is
not
onelie
good
in
himselfe
,
and
his
essence
is
perfect
,
eternall
,
vnchangeable
,
most
wise
,
&c.
But
also
because
he
is
good
to
others
,
that
is
milde
,
Q.
Is
God
onely
himselfe
truely
good
?
A.
Yea
:
God
is
not
only
good
,
but
goodnesse
it selfe
,
●at
.
19.17
.
and
he
onely
is
truely
good
.
For
whatsoeuer
goodnes
is
in
the
creatures
,
it
is
of
God
the
creator
,
&
they
are
so
far
forth
good
,
as
they
are
made
good
by
God
,
&
are
made
partakers
of
his
goodnes
,
which
appeareth
to
be
true
by
the
scriptures
.
●●m
.
1.17
.
Againe
,
that
goodnesse
which
is
in
the
things
created
,
whether
it
be
naturall
or
supernaturall
is
imperfect
and
finite
:
but
the
goodnesse
of
God
is
most
perfect
&
infinite
,
&
therfore
onely
God
is
trulie
good
,
and
goodnesse
it self
:
yea
,
he
is
Summum
bonum
,
that
chiefe
good
of
all
to
be
desired
.
Q.
Is
the
goodnes
of
God
extended
vnto
all
creatures
?
A.
Yea
it
is
so
,
&
as
this
is
knowne
by
daily
experience
,
so
it
is
witnessed
by
these
scriptures
following
.
Psal.
119.64
.
Psal.
145
15.
Mat.
5.45
.
Q
Hath
God
shewed
his
goodnesse
to
all
alike
?
A.
No
:
for
the
things
created
are
of
two
sorts
,
either
inuisible
or
visible
.
Inuisible
as
ange's
,
vnto
whom
the
Lord
hath
giuen
more
excellent
gifts
then
to
the
other
.
Q.
And
was
his
goodnes
parted
equally
amongst
them
?
A.
No
:
for
some
hee
suffered
to
fall
into
sin
,
for
which
they
were
thrust
downe
from
heauen
to
hell
,
as
Peter
speaketh
:
Q.
Is
his
goodnes
alike
to
his
visible
creatures
?
A.
No
:
for
of
them
some
are
indued
with
reason
as
mankind
:
some
are
void
of
reason
,
&
therfore
is
man
called
a
lord
ouer
the
rest
of
the
creatures
.
Q.
Is
the
goodnes
of
God
alike
to
reasonable
creatures
?
A.
No
:
for
of
them
God
hath
chosen
some
to
eternal
life
,
whom
he
hath
purposed
to
cal
effectually
in
his
time
,
that
they
may
be
iustified
&
glorified
by
Christ
.
Others
he
hath
(
yet
iustly
)
left
to
their
sinnes
without
any
effectuall
calling
,
to
perish
for
euer
.
That
Gods
goodnes
is
far
greater
to
the
elect
then
to
the
reprobate
,
it
is
manifest
in
the
scriptures
.
For
the
Psalmist
saith
,
Yet
God
is
good
:
that
is
(
singularly
good
)
to
Israel
,
Q.
Doth
the
goodnes
of
God
towards
all
men
,
turne
to
the
good
of
all
men
?
A.
No
:
for
in
the
reprobate
,
gods
goodnes
is
turned
into
euill
,
and
serueth
to
their
destruction
,
as
Paul
teacheth
:
&
that
is
through
their
own
fault
,
for
they
doe
contemne
and
altogither
abuse
the
goodnes
of
God
.
The
vses
of
Gods
goodnes
.
Q.
How
may
we
vse
the
goodnes
of
God
to
our
good
,
and
to
our
saluation
?
A.
If
we
haue
the
goodnes
of
God
in
a
true
and
worthie
estimation
,
if
we
vse
it
with
feare
and
reuerence
,
and
learne
thereby
to
repent
vs
of
our
sinnes
,
and
to
repose
all
our
trust
and
confidence
in
the
Lord
for
his
goodnes
:
Q.
What
vse
must
we
make
of
Gods
goodnes
?
A.
It
serueth
to
many
vses
in
the
Church
of
God
.
1
It
teacheth
vs
that
we
haue
and
do
serue
a
true
God
,
for
he
is
no
true
God
that
is
not
so
good
as
our
God
is
.
2
If
our
God
be
so
good
,
we
should
be
ashamed
to
offend
him
.
As
it
is
intollerable
to
hurt
an
infant
,
that
is
innocent
and
harmeles
,
so
it
is
most
intollerable
to
requite
the
Lordes
goodnes
with
euill
.
3
If
God
be
so
good
,
and
goodnes
it selfe
,
we
must
trust
him
,
and
trust
in
him
:
For
wee
will
repose
trust
in
a
good
man
,
and
shall
we
not
much
more
in
our
good
God
?
4
It
teacheth
vs
neuer
to
lay
the
fault
vppon
God
for
any
thing
,
nor
to
complaine
of
Gods
dealing
,
for
he
is
alwaies
perfectly
good
.
5
Whereas
the
goodnesse
of
God
is
not
to
all
a
like
,
that
is
,
to
these
endes
.
2
It
serueth
to
the
maintenance
of
mutuall
loue
and
societie
amongst
men
.
For
if
the
goodnesse
of
God
were
to
all
a
like
,
3
It
maketh
to
the
greater
manifesting
of
the
glory
of
the
goodnesse
of
God
:
for
if
all
had
a
like
we
would
contemne
this
goodnes
,
thinking
that
he
were
bound
to
be
good
to
vs
of
necessitie
.
4.
From
the
consideration
of
Gods
speciall
goodnes
towards
vs
his
electe
by
Christ
,
Of
the
grace
of
God
.
Q.
When
you
speake
of
the
grace
of
God
,
what
meane
you
by
grace
?
A.
This
word
Grace
is
vsed
in
the
Scriptures
,
and
hath
3.
speciall
significations
.
Sometimes
it
is
put
for
comelines
,
Luke
.
2.5.2
.
stature
,
meekenes
,
or
mildenes
.
Sometimes
for
free
fauour
,
Thirdlye
,
Q.
Whether
is
there
grace
in
God
according
to
the
first
signification
of
grace
,
or
no
?
A.
Yea
,
for
God
is
of
his
own
nature
most
gracious
,
and
grace
it selfe
:
Collo
.
2.9
.
and
that
was
by
the
fulnes
of
the
godhead
,
which
dwelt
boldly
in
him
.
Q.
Whether
is
grace
properly
attributed
to
God
in
the
2.
sence
,
or
no
?
A.
Yea
,
most
properly
,
for
God
doth
iustifie
vs
,
that
is
,
he
doth
account
vs
for
iust
,
through
his
sonne
Iesus
Christ
,
and
that
of
his
free
grace
and
fauour
,
without
any
deserte
of
our
partes
,
or
any
thing
in
vs
,
which
appeareth
to
be
true
by
these
Scriptures
.
Ro.
3.20.24
.
Ro.
4.16
.
Q.
What
be
the
causes
of
this
grace
or
fauour
of
God
?
A.
Th'
efficient
cause
is
his
goodnes
and
free
will
:
the
finall
cause
therof
,
is
the
saluation
of
his
chosen
children
,
and
the
glory
of
himselfe
,
and
of
his
Sonne
Christ
Iesus
.
The
effects
of
Gods
grace
.
Q.
What
be
the
effects
of
Gods
grace
to
vs
ward
?
A.
In
generall
,
the
grace
of
God
(
wherof
there
is
no
cause
in
vs
,
Iohn
.
4.9
.
Eze.
36.27
.
Ier.
32
,
40.
and
of
eternall
life
,
and
of
life
it selfe
:
and
in
a
word
,
the
beginning
,
the
continuance
,
and
th'
accomplishment
of
our
whole
saluation
,
doth
depend
wholy
vpon
the
grace
and
fauour
of
God
,
and
what
good
thing
soeuer
we
haue
,
or
haue
had
,
or
may
haue
,
belonging
either
to
this
life
or
to
the
life
to
come
,
is
to
be
attributed
wholy
to
the
grace
and
fauour
of
God
.
Of
the
loue
of
God
.
Q.
What
is
meant
by
the
loue
of
God
in
the
Scriptures
?
A.
That
we
may
the
better
know
what
the
loue
of
God
is
,
it
will
not
be
amisse
first
to
consider
what
loue
is
in
our selues
.
Q.
Very
well
,
declare
then
what
loue
is
?
A.
It
is
a
passion
of
the
minde
,
wherby
we
are
so
affected
toward
the
partie
whome
wee
loue
:
that
we
are
rather
his
then
our
owne
,
forgetting
our selues
to
do
him
good
whom
we
loue
.
Q.
And
is
loue
such
a
thing
in
God
?
A.
No
,
the
loue
of
God
is
not
such
as
our
loue
is
?
Q.
What
difference
is
there
?
A.
There
is
great
difference
two
waies
.
First
in
time
,
for
loue
was
in
God
before
it
was
in
vs
,
Iohn
.
17.23
.
or
in
any
thing
created
,
for
he
loued
himselfe
,
and
vs
also
,
before
the
world
was
.
Secondly
they
differ
in
nature
and
qualitie
,
Q.
After
what
manner
doth
the
Scripture
expresse
the
loue
of
God
?
A.
In
the
Scriptures
God
doth
compare
himself
to
a
Father
,
and
a
mother
louing
their
Children
:
to
a
Hen
gathering
her
Chickens
together
vnder
her
winges
:
to
a
good
Shepheard
seeking
vp
his
Sheepe
,
and
to
diuers
other
things
.
Q
And
wherfore
serue
these
comparisons
?
A.
They
are
for
our
profit
two
waies
.
-
1
To
shew
vs
that
Gods
loue
towardes
vs
,
is
most
vehement
and
sincere
.
-
2
To
make
vs
bolde
in
comming
to
him
and
calling
vpon
him
.
So
,
for
this
loue
Christ
Iesus
calleth
vs
by
al
the
names
of
loue
:
as
,
his
Seruants
,
his
kinsemen
,
his
frends
,
his
spouse
,
his
bretheren
,
&
by
many
names
moe
,
to
shew
that
he
loueth
vs
with
all
loues
,
the
fathers
loue
,
the
mothers
loue
,
the
maisters
loue
,
the
husbandes
loue
,
the
brothers
loue
,
&c.
&
if
al
loues
were
put
together
,
yet
his
loue
exceedeth
them
al
:
for
al
could
not
do
so
much
for
vs
as
he
alone
hath
done
.
What
the
loue
of
God
is
.
Question
.
If
loue
doth
not
signifie
any
affection
or
passion
in
God
,
as
it
doth
in
vs
:
what
then
doth
is
signifie
?
Answere
.
In
God
it
signifieth
three
things
most
perfect
.
-
1
The
eternall
and
good
will
of
God
towards
some
bodie
:
for
the
loue
of
God
(
suppose
towards
the
elect
)
is
his
euerlasting
good
will
,
or
his
purpose
and
determination
,
to
shewe
them
mercie
,
to
do
them
good
,
and
to
saue
them
as
in
Rom.
9.11.13
.
-
2
The
effects
themselues
of
this
loue
or
good
will
,
whether
they
be
temporall
concerning
this
life
:
or
eternall
concerning
the
last
life
to
come
,
as
in
1.
Iohn
.
3.1
.
-
3
The
pleasure
or
delight
which
he
taketh
in
that
,
which
he
loueth
,
and
so
it
is
taken
in
Psa.
45.7.23
.
Q.
What
things
doth
God
loue
besides
himselfe
?
A.
Besides
himselfe
God
loueth
all
thinges
else
whatsoeuer
he
made
:
but
he
loueth
not
sinne
and
iniquitie
,
Iohn
.
2.16
.
for
he
neuer
made
it
,
as
S.
Iohn
saith
.
Againe
he
loueth
his
sonne
,
being
manifested
in
the
flesh
,
and
he
loueth
his
chosen
Children
for
his
sonnes
sake
,
last
.
with
whom
he
is
well
pleased
.
Obiection
.
The
Scripture
saith
,
that
God
doth
hate
al
that
worke
iniquitie
,
how
then
can
God
both
hate
and
loue
one
and
the
same
man
?
Answere
.
In
euerye
wicked
man
we
must
consider
two
thing
.
First
his
nature
,
second
his
sin
:
his
nature
is
the
worke
of
God
,
and
that
he
loueth
:
but
his
iniquitie
is
not
of
God
,
and
that
he
hateth
.
Obiection
.
God
doeth
afflict
his
children
,
therefore
he
doth
not
loue
them
.
Answere
.
Whether
God
loueth
all
alike
.
Q.
Whether
doeth
God
loue
all
alike
,
or
no
?
A.
No
:
he
preferreth
mankinde
before
all
his
other
creatures
:
for
which
cause
God
is
called
Philanthropos
,
that
is
,
a
louer
of
men
.
And
this
appeareth
by
three
effects
of
his
loue
.
-
-
2
Hee
made
him
Lorde
ouer
all
his
creatures
Psal.
8.5
.
-
3
Hee
gaue
his
owne
sonne
to
death
for
his
ransome
.
Q.
Doeth
God
loue
all
men
alike
?
A.
No
:
for
he
loueth
his
elect
better
then
the
reprobate
:
for
the
elect
he
calleth
effectually
by
his
spirite
in
their
hearts
,
when
he
calleth
others
but
by
the
outwarde
voice
of
the
Gospell
.
&c.
Againe
,
amongst
the
elect
themselues
,
some
are
actuallie
wicked
,
and
not
yet
reconciled
nor
called
,
as
was
Paul
before
his
conuersion
:
but
the
rest
are
called
,
and
alreadie
made
holy
by
faith
in
Christ
,
as
Paul
was
after
his
conuersion
.
And
of
these
hee
loueth
the
latter
sort
with
a
greater
measure
of
loue
then
the
former
,
as
the
scripture
testifieth
in
Pro.
8.17
.
Q.
What
manner
of
loue
doeth
God
beare
to
his
elect
?
A.
It
hath
three
adiuncts
,
or
properties
.
-
1
It
is
free
,
without
desert
.
-
2
It
is
great
,
without
comparison
.
-
3
It
is
constant
,
without
any
ende
.
Q.
How
is
the
loue
of
God
said
to
be
free
?
A.
It
is
free
two
waies
.
1
Because
nothing
caused
God
to
loue
vs
but
his
owne
goodnesse
and
grace
,
&
therefore
Saint
Iohn
saith
,
2
It
is
free
because
God
in
louing
vs
,
regarded
nothing
that
belonged
to
his
owne
commoditie
:
for
as
Dauid
saith
,
Q.
Wherein
doeth
the
greatnes
of
Gods
loue
appeare
to
his
elect
?
A.
It
appeareth
two
waies
.
1
By
the
meanes
which
God
vsed
to
saue
vs
by
,
that
is
,
the
death
of
his
sonne
:
Outo
,
Sic
:
that
is
,
so
:
as
if
he
should
say
,
so
vehemently
,
so
ardentlie
,
so
earnestly
,
so
wonderfullie
did
he
loue
vs
:
that
for
our
saluation
he
spared
not
his
owne
onlie
begotten
sonne
,
but
gaue
him
to
the
death
of
the
crosse
for
our
saluation
.
Q.
What
els
doeth
set
foorth
the
greatnes
of
Gods
loue
vnto
vs
.
Answere
.
The
consideration
of
our
own
selues
,
for
he
did
not
onely
geue
his
onlie
Sonne
to
death
for
vs
,
but
it
was
for
vs
being
his
enemies
.
And
this
circumstance
is
vsed
by
the
Apostle
to
expresse
the
same
.
Q.
Where
finde
you
it
written
that
Gods
loue
is
constant
,
and
perpetuall
?
A.
That
is
manifestly
shewed
in
these
scriptures
following
:
Hose
.
11.9
.
Iohn
13.1
.
Rom.
11.29
.
For
as
God
is
vnchangeable
in
his
essence
and
nature
,
so
is
he
vnchangeable
in
his
loue
,
which
is
his
essence
and
nature
,
and
therefore
is
God
called
loue
in
the
Scripture
.
The
vses
of
Gods
loue
.
Q.
What
vse
must
we
make
of
Gods
loue
?
A.
1
It
filleth
our
hearts
with
gladnes
,
when
we
vnderstand
that
our
God
is
so
louing
,
&
loue
it selfe
:
and
what
is
this
but
the
beginning
of
eternall
life
?
2
Out
of
the
knowledge
of
this
loue
,
as
out
of
a
fountaine
,
springeth
the
loue
of
God
and
our
neighbour
.
For
S.
Iohn
saith
,
he
that
loueth
not
,
knoweth
not
God
,
for
God
is
loue
.
3
When
wee
consider
that
God
loueth
all
his
creatures
which
he
made
,
it
should
teache
vs
not
to
abuse
any
of
the
creatures
to
serue
our
lustes
,
and
beastly
affections
:
For
God
will
punish
them
which
abuse
his
beloued
,
as
he
punished
the
riche
glutton
,
4
We
are
taught
to
loue
all
the
creatures
,
euen
the
basest
of
all
,
seeing
that
God
loueth
them
;
and
for
the
loue
he
beareth
to
vs
,
he
made
them
:
and
we
must
(
if
we
loue
them
for
Gods
sake
)
vse
them
sparingly
,
moderatelie
,
and
equally
or
iustlie
.
To
this
ende
are
wee
commanded
to
let
our
cattle
rest
vpon
the
Saboth
day
,
as
well
as
our selues
.
To
this
ende
we
are
forbidden
to
kill
the
damme
vpon
her
neste
.
And
to
this
ende
are
we
forbidden
to
mussel
the
oxes
mouth
which
treadeth
out
the
corne
.
5
We
are
taught
from
hence
to
loue
mankind
better
then
all
other
creatures
,
because
God
doth
so
:
and
therfore
we
must
not
spare
any
thing
that
we
haue
,
that
may
make
for
the
safetie
of
his
bodie
,
and
the
saluation
of
his
soule
:
and
for
this
cause
are
we
commanded
to
loue
our
enemies
,
&
to
doe
them
good
,
be
cause
our
good
God
doth
so
.
6
From
Gods
loue
we
learne
to
preferre
the
godly
brethren
,
and
those
which
professe
sincerelie
the
same
religion
that
wee
professe
,
before
other
men
:
because
Gods
loue
is
greater
to
his
elect
then
to
the
reprobate
.
7
Whereas
Gods
loue
is
freely
bestowed
vpon
vs
,
it
teacheth
vs
to
be
humble
,
and
to
attribute
no
part
of
our
saluation
to
our selues
,
but
only
to
the
free
loue
of
God
.
8
From
hence
ariseth
the
certaintie
of
our
saluation
:
for
if
Gods
loue
was
so
free
and
great
when
we
were
his
enemies
:
much
more
will
it
be
so
,
and
constant
also
to
vs
,
being
reconciled
to
God
by
Iesus
Christ
.
Of
the
mercie
of
God
.
Q.
What
do
the
Scriptures
vnderstande
by
the
mercie
of
God
?
A.
It
is
his
minde
and
will
,
alwaies
most
ready
to
succour
and
helpe
him
that
is
in
miserie
.
Q.
Some
say
that
mercie
is
a
griefe
and
sorowe
of
the
minde
,
conceiued
at
anothers
miseries
,
and
therfore
that
mercie
cannot
properly
be
attributed
to
God
,
because
in
God
are
no
passions
nor
griefes
.
A.
Indeed
in
vs
it
may
be
such
a
thing
,
but
not
in
God
,
and
mercie
was
first
in
God
,
and
from
him
was
deriued
to
vs
,
and
therfore
God
is
called
the
father
of
mercies
:
Q.
Declare
then
briefly
what
things
of
perfection
are
signified
by
this
word
[
mercie
]
in
God
.
A.
By
the
name
of
[
mercie
]
two
things
are
properly
signified
in
God
.
-
1
The
minde
and
wil
,
readie
to
help
and
succour
.
-
2
The
helpe
and
succour
,
or
pitie
it selfe
,
that
is
shewed
.
Q.
Where
,
in
the
Scriptures
is
mercie
taken
the
firste
way
?
A.
Those
places
of
Scriptures
are
so
to
bee
vnderstoode
,
wherein
God
doeth
call
himselfe
mercifull
,
and
saith
that
he
is
of
much
mercie
:
that
is
,
he
is
of
such
a
nature
as
is
most
readie
to
free
vs
from
our
euils
.
Of
[
mercie
]
in
the
other
sence
,
(
that
is
,
being
put
for
the
effects
of
mercie
)
mention
is
made
in
Rom.
9.15
.
where
it
is
said
,
Q.
From
whence
springeth
this
mercie
of
God
?
A.
The
essence
and
being
of
God
is
most
simple
without
any
mixture
or
composition
,
&
therfore
in
him
there
are
not
diuers
qualities
,
and
vertues
as
there
be
in
vs
;
wherof
one
dependeth
vpon
another
,
or
one
differ
from
another
:
but
for
our
capacitie
and
vnderstanding
,
the
scripture
speaketh
of
God
as
though
it
were
so
,
that
so
wee
may
the
better
perceiue
what
maner
of
God
,
&
how
good
our
God
is
.
What
is
the
cause
of
mercie
in
God
.
Q.
Wel
then
seeing
the
scriptures
do
speake
so
for
our
vnderstanding
,
let
vs
heare
whereof
this
mercie
commeth
?
A.
The
cause
is
not
in
vs
,
but
onely
in
God
him selfe
,
and
mercie
in
God
doth
spring
out
of
his
free
loue
towardes
vs
.
Q.
Why
do
you
saie
out
of
the
free
loue
of
God
?
are
there
more
loues
in
God
then
one
?
A.
There
are
two
kindes
of
loue
in
God
,
one
is
where
with
the
father
loueth
the
son
,
and
the
son
the
father
,
&
which
the
holie
Ghost
beareth
towards
both
the
father
and
the
son
;
and
this
loue
I
call
the
natural
loue
of
God
,
so
that
the
one
cannot
but
loue
the
other
:
but
the
loue
wherwith
he
loueth
vs
,
is
voluntarie
,
not
being
constrained
thereunto
,
and
therefore
is
called
the
free
loue
of
God
.
And
heereof
it
commeth
also
,
Note
.
that
mercie
is
wholy
free
,
that
is
without
reward
,
or
hope
of
recompence
,
and
excludeth
all
merit
.
Q.
How
proue
you
that
the
mercie
of
God
ariseth
out
of
his
loue
?
A.
That
the
loue
of
God
is
the
cause
of
his
mercie
it
is
manifest
in
the
scriptures
,
1.
Tim.
1.2
.
Paul
saluteth
Timothie
in
this
order
.
The
same
order
doth
Paul
obserue
in
Tit.
3.4
.
5.
where
he
saith
,
Q.
Towardes
whom
is
the
mercie
of
God
extended
or
shewed
?
A.
For
the
opening
of
this
point
,
we
are
to
consider
that
the
mercie
of
God
is
two
folde
.
First
,
generall
.
2.
speciall
.
God
as
a
God
doth
shewe
mercie
generallie
vpon
all
his
creatures
,
Q.
What
saie
you
of
the
speciall
mercie
of
God
?
A.
That
I
call
the
speciall
mercy
of
God
,
which
God
as
a
most
free
God
hath
shewed
to
whome
he
would
,
and
denied
to
whome
hee
would
.
And
this
perteineth
onelie
to
the
elect
,
and
those
which
feare
him
,
Q.
How
great
is
the
mercie
of
God
?
A.
It
is
so
great
that
it
cannot
be
expressed
nor
conceiued
of
vs
:
&
that
is
proued
by
these
scriptures
following
.
Psal.
145.9
.
Iam.
2.13
.
1.
Cor.
11.32
.
Psal.
57.10
.
Q.
How
long
doeth
the
mercie
of
God
continue
towardes
vs
?
A.
Although
the
mercie
of
God
bee
great
and
infinite
in
Christ
,
yet
for
that
mercie
which
pardoneth
our
sinnes
,
and
calleth
vs
to
faith
and
repentance
by
the
Gospell
:
&c.
there
is
no
place
after
death
,
but
onlie
while
we
liue
in
this
world
:
which
is
warranted
by
these
places
ensuing
.
Gal.
6.10
.
Let
vs
doe
good
whiles
wee
haue
time
,
to
shew
that
a
time
will
come
when
wee
shall
not
be
able
to
do
good
.
Apo.
7.17
.
Bee
faithfull
vnto
death
,
and
I
wil
giue
thee
a
crowne
of
life
:
to
shew
that
the
time
which
is
giuen
vnto
death
,
is
a
time
of
repentance
,
and
of
exercising
of
faith
and
of
workes
:
but
after
death
,
there
is
no
time
but
to
receiue
either
an
immortall
crowne
,
if
we
haue
bin
faithfull
,
or
euerlasting
shame
if
we
haue
beene
vnfaithfull
.
Besides
these
,
see
Apoca.
14.13
.
Marke
9.45
.
Esaie
vlt.
24.
Luke
16.24.25.26
.
Matth.
25.11.12
.
Ioh.
9.4
.
The
vses
of
Gods
mercie
.
Q.
What
vses
may
we
make
of
Gods
mercie
?
A.
First
it
serueth
to
humble
vs
:
for
the
greater
mercie
is
in
God
,
the
greater
miserie
is
in
vs
.
2
We
must
attribute
our
whole
saluation
to
his
mercie
,
3
Wee
must
flie
to
God
in
all
our
troubles
,
with
most
sure
confidence
.
4
Wee
must
not
abuse
it
to
the
libertie
of
the
flesh
in
sinne
,
for
although
wee
might
finde
mercie
with
God
after
death
,
for
the
mercie
of
God
perteineth
especiallie
to
those
that
feare
him
.
5
The
meditation
of
Gods
mercie
towardes
vs
,
should
make
vs
to
loue
God
.
Psal.
116.1
.
Luke
7.47
.
2
To
feare
God
.
Psal.
130.4
.
3
To
praise
God
for
his
mercies
.
Psal.
103.2.3.4
.
6
It
must
make
vs
mercifull
one
to
another
,
Luke
6.36
.
Matth.
18.32.33
.
Of
the
iustice
or
righteousnes
of
God
.
Q.
What
is
meant
in
the
scripture
by
the
righteousnesse
or
iustice
of
God
?
A.
There
bee
foure
principall
significations
of
the
word
Iustice
.
Sometime
it
is
taken
for
absolute
goodnesse
,
or
for
a
vertue
which
conteineth
al
other
vertues
in
it
,
in
full
perfection
,
wanting
nothing
that
they
should
haue
in
euerie
part
and
dutie
.
And
so
it
is
taken
in
1.
Tim.
1.9
.
where
Paul
saith
.
The
law
is
not
giuen
to
a
righteous
man
.
For
what
law
shal
be
made
for
him
that
is
without
sinne
,
and
is
filled
with
all
vertues
,
both
in
himselfe
,
&
towardes
all
men
.
Such
a
one
is
God
,
who
is
most
perfectlie
good
,
and
goodnesse
it selfe
,
both
in
himselfe
and
of
himselfe
,
and
towards
others
also
,
&
therefore
iustice
is
rightly
attributed
vnto
God
in
the
scriptures
.
Q.
What
els
is
meant
by
iustice
?
A.
Secondlie
,
it
is
put
onelie
for
that
honestie
,
sinceritie
and
vprightnesse
,
which
is
requried
of
euery
man
according
to
his
place
,
state
and
condition
,
wherein
he
is
.
And
so
a
man
may
be
good
and
iust
in
his
office
,
and
vnreproueable
also
and
yet
may
offend
in
other
things
.
Q.
Make
your
meaning
manifest
by
some
example
.
A.
A
man
may
be
called
a
iust
&
a
good
husband
,
which
doth
not
faile
in
anie
point
of
his
duetie
towards
his
wife
,
and
yet
the
same
man
may
bee
an
vniust
father
,
because
hee
faileth
in
his
dutie
to
his
children
.
Or
a
man
may
be
a
iust
magistrate
,
and
yet
but
a
bad
Christian.
Q.
And
may
it
be
attributed
to
God
as
a
vertue
which
declareth
one
to
be
iust
according
to
the
state
and
condition
wherein
he
liueth
?
A.
Yea
verie
well
,
and
most
properly
,
for
no
man
doth
beare
himselfe
more
iustly
and
vprightly
in
his
office
,
then
God
doth
in
his
gouernment
,
according
to
the
diuers
persons
which
he
doth
represent
:
for
he
hath
taken
vpon
himselfe
the
person
of
a
iudge
,
of
a
father
,
of
a
teacher
,
of
a
spouse
,
&c.
In
all
which
,
and
in
the
rest
,
God
doth
shewe
himselfe
in
such
a
sort
,
as
no
creature
can
behaue
himselfe
.
And
therefore
hee
is
worthelie
called
in
the
Scriptures
,
not
onely
a
righteous
god
,
but
also
a
righteous
Lord
,
a
righteous
iudge
,
a
righteous
father
,
a
righteous
king
,
and
Sauiour
,
&c.
Q.
For
what
els
is
iustice
taken
?
A.
Thirdly
,
this
worde
Iustice
,
or
Righteousnes
,
is
restrained
to
a
speciall
vertue
,
which
is
called
particular
iustice
,
and
it
is
either
distributiue
or
correctiue
:
and
in
one
worde
it
giueth
to
euerye
one
his
right
,
of
which
Paule
speaketh
Rom.
13.7
and
in
this
sence
it
is
most
properly
attributed
to
God
also
.
Q.
What
els
is
signified
by
the
name
of
Iustice
?
A.
Fourthly
and
lastly
,
by
iustice
is
vnderstoode
truth
it selfe
,
and
faithfulnes
in
words
and
promises
:
and
he
is
said
to
be
iust
of
his
word
,
which
performeth
so
much
as
he
promiseth
,
in
which
〈…〉
sence
it
is
to
be
taken
in
1.
Iohn
.
1.9
.
and
in
Psal.
31.1
.
Deliuer
me
in
thy
righteousnes
,
that
is
in
thy
faithfulnes
,
or
as
thou
hast
promised
.
And
in
this
sence
it
is
most
properlye
attributed
to
God
also
,
for
none
is
so
iust
and
faithfull
,
as
he
is
who
loueth
righteousnes
and
hateth
vnrighteousnes
:
as
the
Psalmist
saith
in
Psal.
11.5.7
.
And
who
only
is
true
when
all
men
are
liers
,
as
it
is
:
Rom.
3.4
.
How
many
waies
one
is
iust
.
Q.
Is
this
sufficient
to
shewe
how
God
is
properlye
called
a
iust
God
?
A.
No
,
but
besides
this
that
hath
bene
spoken
,
we
must
consider
,
that
one
may
be
iust
or
righteous
(
in
what
sence
soeuer
iustice
be
taken
)
3.
manner
of
waies
,
viz.
either
by
nature
,
by
grace
,
or
by
yeelding
willing
and
perfect
obedience
to
God
and
his
law
.
Q.
How
may
one
be
righteous
by
nature
?
A.
Two
waies
,
either
by
himselfe
,
and
of
himselfe
,
in
his
own
essence
&
being
,
or
else
dy
the
benefit
of
another
,
to
be
either
made
righteous
,
or
borne
iust
.
Q.
Who
is
iust
by
nature
in
himselfe
,
and
of
himselfe
?
A.
None
but
God
onely
,
as
Christ
saide
;
none
is
good
but
God
onely
.
Q.
Who
is
made
iust
by
nature
?
A.
That
was
Adam
in
the
beginning
,
because
he
was
〈◊〉
iust
,
and
in
〈◊〉
whole
nature
was
righteous
and
good
.
Q.
Who
do
you
call
iust
by
grace
?
A.
All
the
elect
which
are
redeemed
by
the
death
of
Christ
,
and
that
two
waies
.
-
1.
Because
the
righteousnes
of
Christ
,
is
imputed
vnto
them
,
and
so
by
grace
and
fauour
in
Christ
their
head
,
they
are
iust
before
God
.
-
2.
Because
of
grace
and
fauour
they
are
regenerated
by
the
holy
Ghost
,
by
the
vertue
of
whose
inherent
righteousnesse
and
holinesse
,
they
are
made
holie
and
iuste
,
and
whatsoeuer
they
doe
by
it
,
is
accepted
as
iust
for
Christs
sake
.
Q.
Whome
do
you
call
iust
and
righteous
,
by
yeelding
willing
and
perfect
obedience
to
God
and
his
law
.
A.
No
man
in
this
world
after
the
fall
of
Adam
,
as
he
was
man
,
euer
was
,
or
can
be
iust
after
that
manner
.
How
the
elect
and
Christ
are
iust
.
Q.
Why
then
are
so
many
called
iust
in
the
scriptures
,
as
Dauid
,
Iob
,
Zacharie
,
Elizabeth
,
&c
,
of
whom
it
is
said
they
walked
in
the
waies
of
the
Lord
,
and
were
iust
men
?
A.
They
might
be
called
iust
and
righteous
foure
waies
.
-
1
In
respects
of
their
willes
and
endeuours
,
because
their
study
and
endeuour
was
to
be
righteous
.
-
2
In
respect
of
the
wicked
,
by
way
of
comparison
.
-
-
4
They
are
called
iust
,
because
they
were
accompted
iust
,
and
their
imperfect
obedience
,
(
as
also
of
all
the
elect
)
is
accepted
with
GOD
for
most
perfect
righteousnes
,
for
Christ
his
sake
.
Q.
What
say
you
of
Christ
how
was
he
iust
?
A.
Our
Lord
and
Sauiour
Iesus
Christ
is
most
perfectly
iust
and
righteous
,
euery
manner
of
way
.
1
As
he
is
God
,
he
is
in
his
own
essence
,
of
him selfe
,
and
by
himselfe
,
most
iust
;
euen
as
the
Father
is
:
and
eternall
righteousnes
it selfe
.
2
As
he
was
man
,
he
was
iust
by
nature
,
because
he
was
conceiued
without
sinne
,
and
so
was
borne
iust
and
righteous
.
3
By
vertue
of
his
vnion
with
his
diuine
nature
,
which
is
eternall
righteousnes
it selfe
,
he
is
most
iust
.
4
By
receiuing
the
giftes
of
the
holye
Ghost
,
without
measure
,
Q.
What
conclude
you
vpon
all
this
?
A.
I
conclude
,
that
forasmuch
as
God
only
is
in
his
owne
essence
and
nature
,
by
himselfe
and
of
himselfe
,
eternall
iustice
and
righteousnes
:
therfore
this
attribute
of
iustice
or
righteousnes
,
doth
most
properly
agree
to
God
.
The
iustice
of
God
is
fourefolde
.
Q.
Well
,
you
haue
shewed
how
many
thinges
iustice
is
put
for
,
as
also
how
many
wayes
our
wayes
bee
sayde
to
be
iust
:
now
declare
how
manye
sortes
Gods
iustice
is
,
or
how
many
waies
he
is
iust
and
righteous
?
H.
Although
indeed
the
iustice
of
God
be
but
one
and
his
verie
essence
,
yet
in
diuers
respectes
it
may
be
said
to
be
fourefold
,
or
it
may
be
●oure
waies
considered
.
Q
,
Which
is
the
first
way
that
God
is
iust
and
righteous
?
A.
First
;
as
the
Lord
of
all
things
hauing
most
free
authoritie
,
and
not
bound
to
any
,
he
woorketh
some
things
,
and
those
things
are
most
iust
and
righteous
.
Q.
What
things
are
those
?
A.
They
are
these
and
such
like
.
1
▪
He
decreed
from
all
eternitie
to
create
all
things
.
2
Of
his
own
free
will
,
and
according
to
his
eternall
purpose
,
he
suffered
all
men
to
fall
into
sinne
and
death
.
3.
He
decreed
eternally
to
choose
some
of
them
to
eternall
life
,
and
in
his
time
appointed
to
free
them
from
their
sinnes
and
death
eternall
by
Iesus
Christ
.
4
,
He
determined
to
cast
the
rest
into
euerlasting
torments
,
and
that
most
iustly
,
because
his
will
cannot
be
vniust
:
and
God
himselfe
is
iustice
and
righteousnes
it selfe
.
5.
He
doth
an
infinite
number
of
things
in
his
secret
will
or
counsaile
,
whereof
we
can
giue
no
reason
,
but
only
because
it
so
pleased
him
:
as
to
harden
some
,
and
to
soften
other
some
;
to
elect
some
,
&
to
reiect
others
:
al
which
he
may
by
the
right
of
a
creator
and
Lord
ouer
all
things
,
and
yet
remaineth
in
them
all
,
most
iust
&
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
iust
iudge
and
yet
most
free
.
Q.
What
is
the
rule
of
Gods
iustice
?
A.
His
own
free
will
and
nothing
els
,
for
God
doth
not
alwaies
a
thing
because
it
is
iust
,
but
therefore
any
thing
is
iust
that
is
iust
,
because
God
will
haue
it
so
,
and
yet
his
will
is
euer
ioyned
with
high
wisdome
,
as
for
example
:
Abraham
did
iudge
it
a
most
iust
and
righteous
thing
to
kill
his
innocent
Sonne
;
not
by
the
Lawe
,
for
that
did
forbid
him
,
but
only
because
he
did
vnderstand
that
it
was
the
speciall
will
of
God
,
and
he
knew
that
the
will
of
God
was
not
onlye
iust
,
but
also
the
rule
of
all
righteousnes
.
Q.
Which
is
your
second
waie
that
you
saye
God
is
iust
?
A.
Secondlye
:
God
doth
infinite
things
,
as
he
is
the
God
of
all
,
as
well
of
the
reprobate
as
of
the
elect
;
and
all
these
his
workes
are
most
iust
and
righteous
.
Q.
What
workes
or
things
are
those
?
A.
As
to
create
all
thinges
,
to
conserue
all
things
,
to
gouerne
all
things
,
to
cause
his
Sunne
to
shine
,
and
his
raine
to
fall
vpon
all
,
both
good
and
bad
,
and
to
doo
good
vnto
all
:
for
,
that
God
is
the
God
of
all
,
is
nothing
els
but
to
be
the
maker
of
all
,
preseruer
of
all
,
the
gouernour
&
ruler
of
all
,
and
a
benefactor
to
all
:
So
God
is
set
forth
in
Esay
.
46.4
.
1.
Tim.
4.10
.
And
this
righteousnes
of
God
,
is
his
great
and
infinite
goodnesse
:
for
it
is
of
his
infinite
goodnes
,
that
hee
maketh
all
,
gouerneth
all
,
and
doeth
good
to
all
.
Qu.
Which
is
the
thirde
way
that
God
is
iust
and
righteous
?
An.
Thirdly
,
God
doeth
some
thinges
as
hee
is
the
God
of
the
elect
onely
,
and
that
is
after
a
more
speciall
manner
then
to
be
the
God
of
all
:
and
for
this
cause
is
he
called
the
God
of
Abraham
,
and
of
his
seede
;
that
is
,
of
the
elect
.
And
when
he
speaketh
of
the
elect
,
he
calleth
himselfe
not
onely
their
God
,
but
also
their
father
,
their
sauiour
,
their
husband
,
and
their
spouse
;
to
shewe
,
that
after
a
most
excellent
sort
,
he
is
their
God
,
more
then
he
is
of
other
men
.
And
therfore
he
is
called
their
righteous
father
.
What
is
this
speciall
iustice
which
hee
sheweth
to
his
elect
?
A.
1
It
is
his
speciall
goodnes
and
mercie
,
from
whence
,
as
from
a
fountaine
,
springeth
our
election
,
calling
,
iustification
,
and
glorification
by
Christ
.
2
It
is
his
speciall
trueth
,
it
is
the
accomplishment
and
fulfilling
of
all
his
promises
made
to
Abraham
,
and
to
other
of
our
forfathers
,
wherby
he
bound
himselfe
to
saue
vs
in
Christ
.
Q.
Which
is
the
fourth
respect
for
which
God
is
called
iust
and
righteous
?
A.
Fourthly
,
we
holde
that
God
doth
something
as
a
Iudge
,
who
geueth
to
euery
one
according
to
his
works
,
and
so
we
cal
God
a
iust
God
,
&
a
most
righteous
iudge
.
And
that
God
is
a
iudge
of
all
,
and
righteous
in
all
his
iudgements
,
it
appeareth
by
these
testimonies
of
the
Scripture
.
Psal.
7.8.11
.
Psal.
50.4.6
.
2.
Tim.
4.8
.
Q.
Haue
you
any
more
to
say
concerning
this
last
iustice
,
or
righteousnes
of
God
?
A.
Yea
:
concerning
this
iustice
of
God
,
we
must
note
two
things
.
-
1
That
it
is
vpright
and
perfect
.
-
2
That
it
is
free
.
Q.
What
meane
you
when
you
say
,
it
is
perfect
or
vpright
?
A.
I
meane
first
,
that
God
as
a
most
iust
Iudge
,
doeth
not
onely
iustifie
and
acquite
the
righteous
,
&
condemne
the
vnrighteous
:
but
also
doth
loue
righteousnes
,
and
hate
iniquitie
:
Psal.
5.5.7
.
2
As
it
is
the
propertie
of
a
iust
Iudge
to
geue
to
euerie
one
his
due
,
setting
all
couetousnes
,
and
all
respect
of
persons
aside
;
and
chieflie
to
the
poore
and
afflicted
:
so
the
Lord
doeth
and
hath
promised
to
heare
the
poore
and
desolate
,
when
they
crie
vnto
him
,
if
they
cannot
gette
iustice
amongst
men
vpon
earth
:
and
this
he
doth
without
rewarde
,
and
without
respect
of
persons
,
as
it
is
in
Deut.
10.17.18
.
Exod.
22.27
.
Question
.
What
meane
you
by
saying
that
it
is
free
?
Answere
.
I
meane
that
he
is
not
as
a
Iudge
that
is
sworne
;
but
as
a
Lorde
most
free
,
whose
will
is
iustice
and
righteousnes
it selfe
,
and
so
may
at
his
pleasure
,
either
absolue
besides
the
lawe
,
or
punish
a
fault
more
gently
,
then
the
greatnes
of
the
fault
doeth
require
.
Question
.
But
why
doeth
God
spare
some
,
and
punish
some
more
lightly
then
their
sinne
deserueth
,
if
he
be
an
vpright
and
a
iust
Iudge
?
A.
Because
he
is
a
most
mercifull
God
,
whose
mercie
exceedeth
his
iudgement
.
And
to
be
mercifull
is
proper
to
God
,
not
as
he
is
a
Iudge
,
but
as
he
is
a
God
.
Q.
But
why
doeth
he
deferre
their
punishments
?
A.
Not
to
let
the
wicked
goe
vnpunished
:
but
,
as
he
is
slowe
to
anger
;
so
he
wil
pay
home
,
and
increase
the
punishment
when
it
doeth
come
.
Againe
,
there
is
one
certaine
day
(
and
that
is
the
last
day
)
appointed
,
wherein
God
shall
take
iuste
punishment
of
al
the
wicked
and
vngodly
,
which
goe
to
their
graue
without
repentance
.
Q.
But
seeing
that
all
men
haue
sinned
,
why
is
not
euerlasting
death
awarded
to
all
,
but
to
some
euerlasting
life
?
A.
Euerlasting
death
is
not
due
to
all
,
because
some
are
freed
from
their
sinne
by
the
death
of
Christ
,
in
whome
God
hath
punished
all
their
sinnes
.
Q.
If
life
be
due
to
them
,
shew
by
what
right
they
shal
haue
it
.
A.
It
is
due
to
them
being
iustified
in
Christ
,
and
made
the
children
of
God
:
they
are
also
become
heires
of
the
kingdome
:
and
God
,
in
geuing
them
eternall
life
,
doeth
shew
himselfe
,
not
only
mercifull
:
but
also
iust
of
his
promise
.
Q.
If
God
be
iust
and
righteous
in
all
his
waies
,
why
did
hee
will
the
Israelites
to
take
away
the
Egyptians
goods
,
and
yet
forbiddeth
vs
such
things
in
his
law
?
A.
These
things
are
contrarie
to
his
law
,
if
they
be
done
by
men
onely
;
but
if
God
doeth
them
,
they
are
most
iust
,
and
most
agreeable
to
his
will
:
for
creatures
are
bound
one
to
another
,
but
God
is
bound
to
none
.
Q.
If
God
be
iust
in
all
his
waies
,
why
doeth
he
reward
the
wicked
,
and
punish
the
godly
?
A.
In
the
wickedest
be
some
good
things
,
and
in
the
godliest
be
some
euill
things
:
and
God
hath
promised
to
rewarde
vertue
,
and
to
punish
sinne
wheresoeuer
he
findeth
it
.
Therfore
,
he
rewardeth
the
good
(
yet
his
owne
good
)
in
the
wicked
with
temporall
blessings
:
and
punisheth
sinne
in
the
godly
(
but
their
owne
sinne
)
with
temporall
punishments
:
but
eternall
torments
are
reserued
in
hell
for
the
wicked
;
and
eternall
blessings
are
reserued
in
heauen
for
the
godlie
.
Q.
Why
doeth
God
so
vnequally
punish
the
sinne
of
the
wicked
,
and
reward
the
vertue
of
the
godly
;
punishing
the
one
with
infinite
punishment
,
and
rewarding
the
other
with
infinite
happines
:
when
as
the
sinne
is
finite
,
and
the
vertue
is
finite
likewise
.
A.
Hee
dealeth
not
vnequallie
with
them
,
for
their
sinne
is
infinite
,
and
therefore
their
infinite
punishment
is
proportionable
to
their
sinne
.
Q.
How
prooue
you
that
their
sinne
is
infinite
?
A.
It
shall
appeare
if
we
consider
in
sinne
three
things
.
-
1
The
obiect
,
against
whom
it
is
committed
;
and
that
is
God
,
whose
maiestie
and
goodnes
is
infinite
.
-
2
The
subiect
in
which
sinne
is
,
and
that
is
the
soule
,
which
is
infinite
.
-
3
The
minde
,
wherewith
sinne
is
committed
,
would
of
it selfe
neuer
cease
,
and
so
infinite
.
The
punishment
therfore
of
this
sinne
must
needes
be
infinite
.
Question
.
Why
then
doe
not
the
godlie
suffer
infinite
punishment
also
,
for
their
sinne
is
infinite
as
well
as
the
others
?
Answere
.
Christ
hath
suffered
it
for
them
,
and
therefore
they
are
quitte
by
Christ
.
How
Christes
death
was
equall
to
eternall
death
.
Q.
The
sufferings
of
Christ
were
not
eternall
,
for
hee
suffered
that
,
which
he
did
suffer
but
a
while
vppon
the
earth
,
in
the
garden
,
and
vpon
the
crosse
;
hee
lay
three
dayes
in
the
graue
,
and
rose
againe
the
thirde
day
,
&
is
now
in
heauen
:
how
then
did
he
suffer
eternall
punishment
for
the
faithfull
?
A.
Although
his
torments
were
not
eternal
,
yet
they
were
equiualent
,
or
equall
to
eternall
torments
.
For
as
much
as
neither
man
,
nor
Angell
did
suffer
them
,
but
the
eternall
Sonne
of
God
in
our
nature
;
his
person
,
maiestie
,
deitie
,
goodnes
,
iustice
,
righteousnes
,
being
euery
way
infinite
,
and
eternall
;
made
that
which
hee
suffered
,
of
no
lesse
force
and
value
then
eternall
tormentes
vpon
others
,
yea
,
vpon
all
the
worlde
besides
.
For
euen
as
the
death
of
a
Prince
,
(
being
but
a
man
,
and
a
sinfull
man
)
is
of
more
reckoning
then
the
death
of
an
armie
of
other
men
,
because
hee
is
the
Prince
:
much
more
shall
the
death
and
sufferinges
of
the
Sonne
of
God
,
the
Prince
of
all
Princes
,
not
finite
,
but
euerie
way
infinite
and
without
sin
,
much
more
I
saie
,
shall
that
be
of
more
reckoning
with
his
father
,
then
the
sufferings
of
all
the
world
:
and
the
time
of
his
sufferings
of
more
value
(
for
the
worthinesse
of
his
person
)
then
if
all
the
worlde
besides
had
suffered
for
euer
.
And
therefore
blessed
be
his
name
for
euer
and
euer
.
Amen
.
Of
the
anger
of
God
.
Q.
When
the
scriptures
doe
attribute
anger
to
God
,
what
must
we
vnderstand
by
anger
?
A.
Not
any
passion
,
perturbation
,
or
trouble
of
the
minde
,
as
it
is
in
vs
:
but
this
word
Anger
,
when
it
is
attributed
to
God
in
the
scriptures
,
it
signifieth
three
things
.
-
1
It
signifieth
a
most
certaine
and
iust
decree
in
God
,
to
punish
and
reuenge
such
iniuries
as
are
offered
to
himselfe
,
and
to
his
Church
,
and
so
it
is
vnderstood
in
Ioh.
3.36
.
Rom.
1.18
.
-
2
It
is
put
in
the
scriptures
for
the
threatnings
of
those
punishments
and
reuenges
.
As
in
Psal.
6.
1.
Hose
11.9
.
Iona.
2.9
.
-
3
It
is
taken
in
the
scriptures
for
the
punishments
themselues
,
which
God
doth
execute
vpon
vngodlie
men
:
and
these
are
the
effectes
of
Gods
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
,
temporall
,
&
eternall
.
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
vngodly
.
The
third
is
proper
onely
to
the
reprobate
in
hell
,
&
due
also
to
all
men
by
nature
,
for
weare
all
called
by
nature
the
children
of
wrath
:
but
the
elect
are
freed
from
the
euerlasting
wrath
of
god
,
by
their
mediatour
and
redeemer
Iesus
Christ
.
Q.
Is
God
angry
with
all
alike
?
A.
No
:
for
with
his
children
he
is
angrie
but
as
father
;
but
with
the
reprobate
hee
is
angrie
as
a
reuenging
iudge
:
as
appeareth
in
Exod.
32.12
.
Psal.
103.13
.
Q.
How
do
the
scriptures
speake
of
the
eternall
anger
of
God
?
A.
It
is
called
the
wrath
to
come
in
1.
Thess.
1.
vlt.
and
not
in
vaine
,
for
when
it
is
come
,
it
is
stil
to
come
,
and
neuer
at
an
ende
,
but
the
beginning
of
it
is
in
this
life
,
Ioh.
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
haue
it
bestowed
vpon
them
,
are
called
vessels
of
wrath
.
Rom.
9.22
.
to
shew
that
the
vngodly
men
of
this
world
(
liuing
&
dying
without
repentance
)
shall
then
bee
emptied
of
all
their
pleasures
,
and
shall
be
filled
with
torments
,
as
a
vessell
is
filled
with
water
.
What
sins
soonest
kindle
Gods
anger
.
Q.
What
sinnes
doe
most
especially
kindle
the
wrath
of
God
against
a
land
or
a
kingdome
?
A.
All
sinnes
do
prouoke
Gods
wrath
,
but
some
more
specially
then
some
,
and
they
are
both
against
the
first
and
second
Table
.
Q.
What
sinnes
against
the
first
Table
?
A.
1
Idolatrie
,
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
workes
and
will
,
1.
Cor.
10.10
.
4
Rebellion
against
God
his
lawes
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
Blasphemie
against
God
Hebr.
6.6
.
6
Prophaning
the
Sabboth
.
Nehemi.
13.18
.
Q.
What
sinnes
against
the
second
Table
.
1
Contempt
of
parents
&
gouernors
.
Exod.
21.15
.
Prou.
30.17
.
Deut.
27.16
.
2
Neglect
of
Iustice
,
and
abusing
the
place
of
Iustice
,
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
murthered
before
his
face
,
no
more
can
God
.
4
Oppression
of
the
poore
.
Exod.
22.22.23
.
Amos
2.3.6.7.8
.
Mal.
3.5
.
5
Filthie
and
vnbrideled
lust
.
Gen.
19.4.5.7
.
8.9.24
.
Ezech.
16.49.50
.
Lastlie
,
all
sinnes
,
or
anie
sinne
is
matter
sufficient
to
kindle
the
wrath
of
God
,
and
to
make
it
to
flame
out
against
a
lande
:
how
much
more
then
shall
it
be
kindled
,
when
all
these
are
put
togither
?
Q.
Whether
may
the
wrath
of
God
be
foreseene
and
preuented
,
or
no
?
A.
The
eternall
wrath
of
God
which
the
reprobate
shall
feele
,
shall
neuer
bee
preuented
nor
quenched
.
Q.
What
saie
you
to
the
temporall
wrath
of
God
?
A.
It
may
bee
foreseene
three
maner
of
waies
,
First
,
by
the
Oracles
of
the
Prophets
,
and
by
reasons
drawne
from
the
lawe
.
Secondly
,
by
signes
in
the
heauens
,
in
the
earth
,
and
in
the
sea
.
Thirdly
,
one
lighter
punishment
doth
often
foreshew
a
greater
to
come
.
When
the
wrath
of
God
is
thus
foreseene
,
there
is
no
way
to
preuent
it
from
comming
,
or
to
quench
it
when
it
is
kindled
,
Q.
What
vse
may
we
make
of
the
anger
of
God
?
A.
The
vse
of
this
attribute
is
three
folde
.
1
It
teacheth
vs
that
anger
of
it selfe
is
not
simply
euill
,
for
it
is
most
properlie
attributed
to
God
.
Q.
When
is
our
anger
good
?
A.
When
it
is
such
as
the
scripture
attributeth
to
God
,
and
commendeth
to
men
,
when
it
saith
be
angrie
,
How
we
sin
in
our
anger
.
Q.
How
manie
waies
is
sinne
committed
in
our
anger
?
A.
Three
waies
,
first
when
we
are
angrie
for
no
cause
,
or
for
a
light
cause
.
2.
When
wee
are
angrie
with
sinnes
,
as
they
are
iniuries
offered
to
our selues
,
but
not
as
they
are
against
God
.
3.
When
wee
turne
our
anger
against
our
brethren
&
the
persons
of
men
,
which
is
due
against
their
sinnes
.
Q.
What
is
the
second
vse
that
wee
must
make
of
it
?
A.
Secondlie
:
Gods
anger
serueth
to
raise
vs
vp
from
securitie
.
Q.
What
is
your
third
vse
?
A.
Thirdlie
:
we
must
not
be
slouthfull
when
we
see
the
signes
of
Gods
anger
and
his
wrath
comming
,
but
vse
ordinarie
meanes
to
preuent
it
.
Of
the
hatred
of
God
.
Q.
Whether
may
hatred
bee
properly
attributed
to
God
,
or
no
?
A.
Yes
,
it
may
:
for
the
scriptures
do
saie
of
God
that
he
hateth
iniquitie
.
Psal.
5.5
.
Obiection
.
If
loue
bee
properlie
attributed
to
God
;
then
is
hatred
improperlie
attributed
to
him
:
for
hatred
is
contrarie
to
loue
,
and
besides
that
,
hatred
is
an
euill
passion
of
the
minde
:
and
therefore
it
cannot
be
properly
attributed
to
God
?
A.
For
the
vnderstanding
of
this
question
,
we
must
note
,
that
hatred
which
is
attributed
to
God
,
may
be
considered
two
waies
.
-
1.
As
it
is
such
as
is
in
vs
,
and
so
it
is
indeede
verie
improperly
attributed
to
GOD
.
For
in
vs
it
is
a
passion
,
and
a
griefe
of
the
mind
,
but
in
God
is
no
passion
.
-
2.
It
is
to
bee
considered
,
as
the
scriptures
doe
teach
it
to
be
in
God
:
and
in
that
sense
in
which
they
doo
attribute
it
to
him
,
and
if
we
take
hatred
in
that
sence
,
then
it
is
properly
attributed
to
God
.
Three
things
vnderstood
by
Gods
hatred
.
Q.
Declare
then
in
what
sence
or
signification
the
Scriptures
doo
speake
of
hatred
as
it
is
attributed
to
God
?
A.
In
the
Scriptures
the
hatred
of
God
hath
3.
significations
.
1
It
signifieth
his
deniall
of
good
will
,
and
mercie
,
to
eternall
saluation
:
I
haue
hated
Esau
,
that
is
,
And
we
also
are
said
to
hate
those
thinges
which
we
neglect
,
and
vpon
which
we
wil
bestow
no
benefite
,
nor
credite
:
but
do
put
them
besides
other
things
:
and
therefore
it
is
saide
,
If
any
man
come
to
me
,
and
hate
not
his
father
,
and
mother
,
&
wife
,
and
children
,
&c.
he
cannot
be
my
disciple
:
that
is
,
he
that
doeth
not
put
all
these
thinges
behinde
mee
,
and
neglect
them
for
mee
:
so
that
the
loue
that
he
beareth
to
them
,
must
seeme
to
be
hatred
in
comparison
of
that
loue
,
which
he
must
shew
to
me
.
And
in
this
sense
it
is
properly
attributed
to
God
.
Q.
What
is
the
second
thing
that
is
vnderstood
by
the
hatred
of
God
?
A.
Secondly
,
it
signifieth
the
decree
of
Gods
wil
,
to
punish
sinne
,
and
the
iust
punishment
it selfe
,
which
he
hath
decreed
:
as
in
Psal.
5.6
.
and
in
Iob.
30.21
.
Thou
turnest
thy selfe
cruelly
against
mee
,
and
art
enemy
vnto
me
with
the
strength
of
thy
hand
,
that
is
,
thou
doost
so
sore
chastice
me
,
as
if
thou
didst
hate
me
.
And
in
this
sence
also
it
is
properly
attributed
to
God
,
for
it
is
proper
to
God
,
to
take
punishment
of
sinners
,
and
it
is
a
parte
of
his
iustice
.
Q.
What
is
the
third
signification
of
this
word
?
A.
Thirdlye
,
it
is
put
for
Gods
displeasure
,
for
those
things
which
we
hate
,
do
displease
vs
:
and
in
this
sence
also
it
is
properly
attributed
to
God
,
for
it
is
the
propertie
of
a
most
iust
iudge
to
disalowe
and
to
detest
euill
,
aswell
as
to
allow
and
like
that
which
is
good
.
And
this
may
be
confirmed
by
two
reasons
.
-
1
It
is
the
propertie
of
him
that
loueth
,
to
hate
&
detest
that
which
is
contrarie
to
himselfe
,
and
to
that
which
he
loueth
:
for
loue
cannot
be
without
his
contrarie
of
hatred
,
and
therefore
as
the
loue
of
good
things
doth
properly
agree
to
God
:
so
doth
also
the
hatred
of
euill
things
,
-
2
It
is
manifest
by
Dauid
,
that
it
is
no
lesse
vertue
to
hate
the
euill
,
then
it
is
to
loue
the
good
.
And
this
hatred
of
sinne
(
as
it
is
a
vertue
and
a
perfect
hatred
)
cannot
be
in
vs
but
by
the
grace
of
God
:
Whom
God
doth
hate
,
and
whom
not
.
Q.
Now
shew
vs
against
whome
or
what
this
hatred
of
God
is
bent
,
and
against
whom
it
is
not
?
A.
God
is
said
in
the
Scriptures
to
haue
hated
three
things
.
-
1
The
reprobate
before
they
were
created
.
-
2
The
same
reprobate
when
they
are
become
wicked
and
vngodly
.
-
3
Wickednes
it selfe
.
Q.
How
is
it
means
that
God
should
hate
the
reprobate
before
they
were
created
?
A.
He
is
said
to
hate
them
(
euen
before
the
worlde
was
)
not
simplye
,
but
in
comparison
of
the
elect
,
for
as
he
is
saide
to
haue
loued
th'
elect
because
he
would
their
euerlasting
happines
:
so
he
is
saide
to
haue
hated
the
reprobate
,
because
he
would
not
vouchsafe
them
the
same
happines
,
but
did
reiect
them
to
eternall
woe
,
and
that
in
his
iust
iudgement
,
although
hidden
from
vs
.
Q.
How
is
God
saide
to
hate
them
,
when
they
are
created
and
become
wicked
men
?
A.
Two
waies
.
First
,
so
farre
foorth
as
he
detesteth
them
for
their
iniquitie
and
hatred
against
God
;
for
he
hateth
not
their
nature
which
he
made
himself
,
but
the
sinne
which
cleaueth
and
dwelleth
in
their
nature
:
so
God
doth
hate
and
abhorre
the
wicked
themselues
,
not
as
they
are
men
,
but
as
they
are
wicked
and
rebellious
,
for
euery
one
both
in
soule
and
bodie
is
good
,
as
hee
is
created
of
God
.
Secondly
,
God
is
said
to
hate
the
wicked
men
,
when
he
doth
punish
their
impietie
and
hatred
against
his
Maiestie
,
with
many
plagues
both
spirituall
and
corporall
,
both
temporal
and
eternall
.
Therefore
the
Psalmist
after
he
had
saide
:
Thou
hatest
all
them
that
worke
iniquitie
;
presentlie
he
addeth
in
the
next
verse
:
Q.
How
may
it
appeare
that
God
hateth
iniquitie
?
A.
That
is
most
cleer
,
for
he
doth
destroye
it
in
the
reprobate
by
eternall
condemnation
,
and
he
doth
take
it
from
the
elect
by
iustification
,
yea
he
doth
so
hate
sinne
,
that
to
take
it
away
from
his
elect
and
chosen
Children
,
he
hath
laide
it
vpon
his
owne
Sonne
Iesus
Christ
,
and
hath
condemned
it
in
his
flesh
,
as
Esay
saith
:
Esay
,
53.5.4
.
whereby
God
hath
shewed
not
only
vnspeakeable
loue
towards
his
elect
,
but
also
a
most
holy
and
perfect
hatred
against
sinne
.
Q.
Doth
God
neuer
hate
and
detest
his
elect
and
chosen
?
A.
Indeed
he
is
often
angry
with
them
as
a
louing
Father
,
and
doth
oftentimes
seuerelye
chastice
them
,
but
he
neuer
hateth
them
.
Q.
How
proue
you
that
he
neuer
hateth
them
?
A.
I
proue
it
by
good
reason
,
for
his
loue
towards
them
is
perpetuall
and
constant
:
therefore
it
cannot
be
that
he
should
hate
them
at
any
time
.
Againe
,
he
doth
neuer
deny
them
his
mercye
,
but
doth
shew
mercie
vnto
them
,
after
they
haue
sinned
;
for
he
doth
endue
them
with
faith
and
repentance
,
and
so
doth
pardon
their
sinnes
:
therfore
he
doth
not
hate
them
.
Q.
If
he
doth
not
hate
them
,
why
doth
he
so
seuerlye
afflict
them
.
A.
Hee
doth
that
of
his
loue
which
he
beareth
towards
them
,
for
the
Scripture
saith
,
whom
he
loueth
he
correcteth
,
●●o
.
3.11
.
Heb.
12.6
.
Cor.
11.32
.
and
therfore
he
correcteth
them
because
he
loueth
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
vses
of
Gods
hatred
.
Q.
What
is
the
vse
of
all
this
doctrine
?
A.
First
wee
learne
hereby
that
it
is
a
great
vertue
,
and
acceptable
to
God
to
hate
wickednes
,
and
wicked
men
themselues
:
not
as
they
are
men
,
but
as
they
are
wicked
and
vngodly
,
as
David
did
.
Secondly
,
we
are
taught
hereby
,
that
we
must
distinguish
between
mens
persons
and
their
sins
,
and
not
to
hate
the
persons
of
men
,
because
they
are
the
good
creatures
of
God
,
but
their
sinnes
we
must
hate
euery
day
more
and
more
.
And
this
we
are
taught
by
the
Apostles
precept
,
in
2.
Thes.
3.6.14.15
.
Certain
questions
and
answeres
,
declaring
the
right
vse
of
the
Law
.
Question
.
HAuing
alreadie
spoken
of
the
ceremoniall
and
iudiciall
partes
of
Gods
law
.
It
remaineth
now
that
we
consider
of
the
morall
part
of
Gods
law
,
viz.
the
ten
Commandements
.
But
before
we
come
to
the
true
sence
and
meaning
of
euerie
commandement
:
I
would
haue
you
to
shewe
mee
why
the
law
of
God
,
that
is
,
the
ten
commandements
must
be
rightly
vnderstood
of
vs
?
A.
It
is
necessarie
that
we
should
vnderstand
euerie
point
of
the
law
of
God
,
that
so
we
may
know
Christ
Iesus
to
be
a
Sauiour
indeed
vnto
vs
,
and
▪
that
so
wee
maye
perceiue
the
length
,
bredth
,
and
depth
of
his
mercies
,
and
,
that
so
wee
may
be
brought
to
embrace
them
accordingly
.
Q.
And
cannot
that
be
without
the
speciall
knowledge
of
the
law
?
A.
No
;
for
the
greatnes
of
our
sin
,
and
corruption
discouereth
the
riches
of
his
mercy
&
fauour
towards
vs
.
Q.
And
shall
wee
see
how
great
our
sin
and
corruption
is
,
by
opening
the
meaning
of
euerie
commandement
?
A.
Yea
:
&
then
we
shall
also
see
that
our
affection
is
an
vtter
enemie
to
the
obedience
required
in
the
same
.
Q.
And
what
shall
we
be
the
better
?
A.
We
may
(
if
God
giue
grace
)
be
the
better
for
it
,
two
waies
.
-
1
When
we
see
so
much
rebellion
and
iniquitie
as
it
were
bleeding
in
euery
part
of
vs
,
euen
to
death
;
it
will
make
vs
with
speede
seeke
to
Iesus
Christ
the
onely
Phisition
of
our
soules
.
-
2
When
we
shall
see
&
consider
how
many
,
and
how
dangerous
wounds
he
doth
cure
in
vs
,
we
wil
neuer
forget
,
nor
smally
account
his
death
,
but
alalwaies
worthely
magnifie
the
greatnesse
of
his
grace
and
mercie
towards
vs
.
Q.
Why
,
we
all
knowe
that
wee
are
sicke
and
diseased
of
sinne
,
is
not
that
sufficient
to
make
vs
seeke
to
Christ
?
A.
No
:
it
is
not
inough
to
know
that
we
are
diseased
,
and
not
well
,
but
we
must
know
a
number
of
diseases
to
be
growing
vpon
vs
;
euery
one
of
which
doeth
threaten
present
death
,
before
wee
can
be
so
carefull
as
wee
ought
,
in
seeking
to
Christ
.
Q.
Then
belike
it
is
not
inough
to
say
wee
are
all
sinners
.
A.
No
:
but
we
must
know
how
many
parts
be
infected
,
and
how
dangerous
the
infection
is
.
Q.
What
meane
you
by
that
?
A.
I
meane
that
sinne
must
be
vncased
,
and
vnfoulded
in
vs
,
and
all
the
branches
of
sinne
must
be
laid
open
to
our
consciences
,
by
opening
the
lawe
.
Q.
Doth
the
law
only
shew
the
greatnes
of
our
sinne
?
A.
No
:
but
it
wil
shew
vs
also
the
eternal
wrath
of
God
,
flaming
out
against
vs
:
and
euen
hel
it selfe
,
readie
to
receaue
vs
for
our
transgression
;
so
dangerous
is
our
infection
,
and
so
necessarie
is
the
vnderstanding
of
the
law
.
Q.
What
?
is
it
not
inough
to
see
the
greatnes
of
our
sinnes
?
A.
No
:
but
we
must
also
see
the
infinite
punishment
of
our
sinnes
.
Q.
Why
,
this
is
inough
to
driue
men
to
despaire
,
Is
it
not
?
A.
Not
the
sight
of
our
sinnes
,
but
the
want
of
faith
in
the
merits
of
Christs
death
,
breedeth
despaire
.
Q.
Whether
must
the
law
be
taught
alone
,
or
no
?
A.
No
:
not
the
lawe
onelie
,
for
then
wee
shal
be
left
comfortlesse
:
nor
the
Gospell
only
,
for
then
we
will
waxe
too
presumptuous
:
but
both
must
goe
together
,
the
one
to
humble
vs
,
and
cast
vs
downe
;
and
the
other
to
comfort
vs
,
and
to
rayse
vs
vp
againe
by
Iesus
Christ
:
for
whosoeuer
will
goe
to
heauen
,
must
goe
by
hell
.
Q.
Can
we
not
be
truely
humbled
without
the
knowledge
of
the
lawe
,
and
of
our
sinnes
by
the
law
?
A.
No
,
for
it
is
with
vs
as
it
is
with
some
notable
malefactor
.
Q.
How
is
that
?
A.
For
example
:
A
theefe
being
charged
with
his
theft
,
at
the
first
he
will
stande
to
iustifie
him selfe
,
and
will
aske
no
fauour
of
any
;
but
when
euidence
and
iust
proofe
come
in
against
him
,
and
he
seeth
by
the
law
nothing
but
death
:
then
will
he
humble
himselfe
,
crie
for
mercie
,
and
sue
for
a
pardon
.
Q.
And
is
it
so
with
vs
by
nature
?
A.
By
nature
euery
one
is
geuen
to
flatter
himselfe
,
and
to
qualifie
his
owne
faults
,
and
to
haue
a
confidence
in
his
owne
works
:
but
when
we
see
our
owne
miserable
estate
by
the
lawe
,
wee
will
then
geue
ouer
our
holde
,
and
betake
our selues
wholie
to
the
mercie
of
God
,
in
Christ
Iesus
.
Q
It
should
seem
by
your
speech
,
that
we
are
not
humbled
by
nature
?
A.
No
:
For
by
nature
we
all
like
well
of
our selues
,
and
(
which
God
doth
most
abhorre
)
wee
waxe
proude
of
those
good
things
,
which
God
worketh
in
vs
,
and
by
vs
.
Q.
How
prooue
you
this
that
you
say
?
A.
That
it
is
true
it
appeareth
:
first
,
by
the
confession
of
the
Apostle
Paul
himselfe
.
Secondly
,
by
the
Romishe
Church
,
which
fighteth
so
stoutly
in
defence
of
mans
merites
.
Q.
And
what
conclude
you
by
these
two
examples
?
A.
I
conclude
,
that
this
doctrine
of
humbling
,
and
submitting
our selues
vnto
God
,
will
not
so
easilie
enter
into
flesh
and
bloud
,
and
therefore
we
must
haue
the
law
of
God
opened
,
to
humble
vs
▪
and
so
to
driue
vs
vnto
Christ
Iesus
.
Q.
Is
there
any
vse
of
the
lawe
after
we
be
driuen
vnto
Chist
?
A.
Yea
,
for
when
we
see
what
an
infinite
number
of
sinnes
he
hath
cured
in
vs
,
from
what
infinite
torments
hee
hath
freed
vs
,
and
vnto
what
infinite
happines
hee
hath
brought
vs
by
his
death
and
passion
:
we
wil
then
labor
to
shew
our selues
thankefull
for
so
great
benefites
.
Question
.
How
must
we
shewe
our selues
thankful
for
his
death
?
Answere
.
We
must
decree
to
walke
in
duetifull
obedience
to
his
will
:
and
the
law
will
stande
vs
in
good
steade
to
quicken
vs
thereunto
.
Q.
How
can
that
be
?
A.
When
by
the
law
of
God
wee
see
the
number
of
things
that
are
to
be
done
of
vs
,
and
how
backwarde
we
are
in
doing
of
them
,
it
will
make
vs
to
be
more
painefull
and
carefull
in
the
same
.
Q
Is
there
any
more
vse
of
the
law
after
we
be
come
to
Christ
?
A.
Yea
,
the
knowledge
and
meditation
of
the
law
of
God
,
wil
help
vs
forward
to
true
Christianitie
.
Q.
Shew
me
how
.
A.
It
will
teach
vs
,
not
onely
what
to
doe
,
but
how
to
doe
it
,
in
al
our
dealings
between
God
&
our
neighbour
.
Q.
Why
?
is
it
not
inough
to
meane
well
in
seruing
God
,
or
to
serue
God
by
our
good
intents
,
&
good
meanings
?
A.
No
:
but
we
must
be
carefull
to
approoue
our
doinges
by
the
lawes
and
statutes
appointed
for
the
same
.
Q.
How
prooue
you
this
that
you
say
?
A.
It
is
prooued
two
waies
.
-
1.
By
plaine
testimonies
of
Scripture
.
-
2.
By
Gods
iudgement
shewed
vpon
some
that
presumed
to
serue
God
otherwise
then
they
were
commanded
by
his
worde
.
Q.
By
what
testimonies
can
you
prooue
it
?
A.
By
two
.
One
is
of
God
himselfe
,
in
Esai
l.
11.12
.
The
other
is
of
Christ
,
the
sonne
of
God
himselfe
,
in
Mat.
15.9
.
Q.
What
doth
God
say
in
Esay
?
A.
What
haue
I
to
doe
with
the
multitude
of
your
sacrifices
,
who
required
these
thinges
at
your
hands
?
Q.
How
doeth
this
prooue
that
God
will
not
be
serued
with
our
good
intents
,
and
good
meanings
,
excepts
they
be
directed
by
his
lawes
and
commandements
.
A.
Very
well
;
For
if
God
could
not
abide
the
sacrifices
and
offerings
of
the
Iewes
,
which
he
him selfe
commanded
(
though
they
were
neuer
so
deuout
in
their
seruice
)
because
their
liues
were
wicked
:
much
lesse
will
God
abide
that
seruice
which
he
himselfe
neuer
commanded
,
although
we
mean
neuer
so
wel
in
it
.
Q.
What
saith
our
Sauiour
Christ
to
the
matter
?
A.
He
saith
,
In
vaine
they
worship
me
,
teaching
for
doctrines
,
mens
preceptes
.
Q.
How
doth
this
proue
it
?
A.
Verie
well
.
For
if
mens
precepts
were
a
vaine
seruice
of
God
,
when
they
agreed
not
with
Gods
preceptes
:
then
much
more
are
mens
intents
and
meanings
in
vaine
,
from
whence
such
preceptes
did
arise
.
Q.
What
are
these
two
iudgements
which
you
spake
of
before
?
A.
The
one
was
fire
from
heauen
vpon
Nadab
,
and
Abihu
,
for
offering
other
fire
then
God
had
appointed
,
Leuit.
10.1.2
.
The
other
was
present
death
vpon
Vzzah
,
for
holding
vp
the
Ark
from
falling
,
which
was
more
then
God
commanded
him
.
2.
Sam.
6.6.7
.
Q.
Why
was
the
law
giuen
in
such
maiestie
,
&
with
such
fearefull
sightes
,
as
was
read
of
in
Exod.
19.16.18.19
.
A.
For
two
causes
:
First
,
because
wee
are
giuen
to
make
but
small
reckoning
thereof
,
and
lightly
to
regard
the
authoritie
therof
.
Secondly
,
to
shew
that
the
neglect
of
the
word
,
is
the
contempt
of
Gods
maiestie
and
honour
.
Q.
But
the
Gospell
came
not
with
such
maiestie
,
did
it
?
A.
Yes
,
although
not
after
the
same
maner
,
for
first
it
was
preached
by
the
Lorde
Iesus
himselfe
,
then
it
was
afterward
confirmed
by
signes
,
wonders
and
miracles
.
Q
Why
was
this
?
A.
To
shew
that
to
neglect
the
gouernment
of
the
word
:
is
to
treade
vnder
feete
the
maiestie
of
the
Lord
.
Hebr.
2.1.2.3
.
Q.
Why
doth
Moses
say
that
God
spake
?
It
should
seeme
that
God
had
a
mouth
and
was
like
a
man
?
A.
God
is
said
to
speake
5.
waies
in
the
scriptures
.
-
1
By
secret
inspiration
to
the
harts
of
his
people
,
Psal.
85.8
.
-
2
By
his
workes
.
Psal.
19.1
.
-
3
When
hee
will
haue
any
thing
done
,
hee
is
said
to
speake
.
Gen.
1.3
.
-
4
When
he
vseth
the
ministrie
of
Angels
and
men
,
he
is
said
to
speake
.
Hebr.
1.1
.
-
5
He
is
said
to
speake
when
he
vttered
a
voice
or
caused
a
sounde
,
which
the
people
might
vnderstand
.
Q.
And
could
he
do
that
without
a
mouth
?
A.
Yea
,
for
although
man
could
not
,
nor
cannot
,
yet
God
can
,
who
made
al
things
of
nothing
,
to
whom
nothing
is
impossible
.
Q.
Why
is
the
law
called
Gods
law
?
A.
Because
God
was
the
author
and
giuer
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
Iewes
law
,
in
Ioh.
8.
A.
Because
it
was
first
ordeined
for
the
Iewes
.
Q.
Why
doth
God
begin
with
these
words
,
I
am
the
Lord
thy
God
?
A.
To
assure
vs
of
all
mercie
and
happines
from
himselfe
alone
,
both
in
this
life
,
and
in
the
life
to
come
.
Q.
Then
if
we
haue
any
blessings
either
temporall
or
spirituall
,
is
it
because
the
Lord
is
our
God
?
A.
Yea.
Q.
How
proue
you
that
.
A.
In
Psal.
144.15
.
Hebr.
8.10.12
.
Ezech.
36.26
.
Q.
Why
doth
he
say
,
which
brought
thee
out
of
&c.
A.
To
put
them
in
minde
of
that
experience
which
they
had
of
his
goodnesse
,
wherein
hee
did
manifestly
declare
himself
to
be
their
God
.
Deut.
7.8.9
.
Q.
Why
doth
God
put
them
in
minde
of
this
experience
?
A.
To
make
them
the
more
willing
to
yeeld
obedience
to
his
lawes
and
commandements
.
Q.
What
are
we
taught
by
this
?
A.
Wee
are
taught
alwaies
to
haue
in
memorie
Gods
benefites
,
especially
such
as
do
proue
him
to
loue
vs
as
his
children
.
Q.
To
what
purpose
should
we
do
so
?
A.
Because
the
remembrance
of
them
wil
make
vs
do
our
dutie
to
God
with
a
free
heart
,
&
willing
minde
.
Q.
Then
I
perceiue
,
that
Gods
benefites
may
not
bee
passed
ouer
without
consideration
.
A.
No
:
for
they
do
greatly
perswade
vs
to
obedience
.
Q.
Haue
any
vsed
this
helpe
?
A.
Yea
,
Iosua
did
vse
it
,
as
appeareth
in
Iosua
24.
Q.
Why
did
Iosua
rehearse
so
many
benefites
bestowed
vpon
the
Israelites
?
A.
To
reclaime
them
from
sin
,
and
to
stir
them
vp
to
a
willing
and
a
free
seruing
of
the
Lord
.
Q.
And
did
it
any
thing
perswade
the
people
?
A.
Yea
:
For
in
the
same
chapter
the
people
also
alledged
Gods
benefits
receiued
,
as
a
reason
why
they
might
not
,
nor
wold
not
refuse
to
obey
him
.
Q.
Where
are
wee
commanded
to
consider
of
Gods
benefites
,
that
we
might
serue
him
?
A.
In
1.
Sam.
12.24
.
FINIS
.
LONDON
Printed
by
Iohn
Windet
for
Tobie
Cooke
,
1591.
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