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 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 cōceiuing of vnderstanding in men the conceiuing of vnderstāding 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 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 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 cōsider two things First that in the essence of God besides his vnderstanding there is a wil secōdly 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 or his owne image conceiued by his vnderstanding and the Sonne likewise reioyceth in his Father as he saith himselfe and the reason hereof is this the action of the will when it is fulfilled is loue and liking 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 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 VVhich 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. VVhat 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 begottē then let thē 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
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 there is one person he heard a voice from heauen saying this is my beloued sonne there is another person and he sawe Christ going out of the water there is a third person And Paul saith thus God saued vs by the washing of the newe birth and renewing of the holie Ghost which he shed on vs aboundantlie thorough Iesus Christ our Sauiour Here be three authors of our saluation 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 the Father the word and the holie Ghost And these three are one Q. What resemblances can you shewe me of the Trinitie in some thinges which be commonly knowen amongst vs 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 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 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 A. The first person is called the Father and that in two respects First in respect of his naturall Sonne Iesus Christ begotten of his owne nature and substance Secondly in respect of vs his adopted sonnes Q. Adopted sonnes What meane you by that A. I meane those whome he hath chosen to bee heires of heauen through the mediation of his naturall sonne Iesus Christ. 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 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 flesh bloud or bones for a spirite hath no such matter as our Sauiour Christ saith 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 I am vnderstanding 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 Before the mountaines and hils were setled 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 begottē eternally of the substāce of his father A. I proue it first by scripture for he saith no lesse himselfe I was set vp from euerlasting from the beginning and before the earth And therefore he prayed that he might be glorified of his father with the glory which he had with his father before the world Secondlie I proue it by reason for Gods
Paule had giuen vnto him and not by the name only of Iesus as the cripple was healed by faith in the name of Iesus Q. Can you shew me example of any that could not preuaile as Paule did by the bare sound of the name of Iesus A. Yea In Act. 19.13.14.15.16 We read of certaine men which tooke vpon them to driue out Diuels by naming of Iesus but they got nothing by it as the storie sheweth Of ioyning Christ and the Masse together Q If the Father and the Sonne be of equall honor what say you to the ioyning of Christ and the masse together in one woord to keep his birth and incarnation in remembrance A. The Scripture forbiddeth vs not onelye to keep the idols and worship of idolaters but also to keepe any of their names in remembrance or to make mention of their names with our lips and this we are forbidden both in the precept of God and the practise of his seruant Dauid Q. If the Sonne of God must be honoured as his Father is honoured then how must the natiuitie of the Sonne of God be kept and celebrated A. With such solemnitie and reioycing as beseemeth the maiestie dignitie and nature of the sonne of God euen as we keepe the day of our Princes Coronation with such solemnitie as beseemeth the maiestie and state of a Prince Q. What solemnitie must that be A. Diuine heauenlie and spirituall because he is such to whose honour we do it Q. What then must bee our exercises at that time A Hearing the word of God reade and preached to knowe Christ Iesus giuing of thankes to God for our redemption by Christ Iesus reioycing with spirituall songes and Psalmes to the praise of God for Christ Iesus and bewayling our sinnes which caused the sonne of God so to abase himselfe for our sakes and to praie for grace that we may walke worthie so great a benefite Q. What saye you then to vaine pastimes as Lord of misrule stage players carding and dicing and such like which tende to lewde and vnchast behauiour with surfetting and rioting c. In which and such like exercises commonly the time is spent A. They are not beseeming the dignitie and maiestie of the sonne of God nor the profession of Christians but they are rather for suche as knowe not GOD nor his Sonne Christ and are such as walke altogither in the vanities of their mindes but as the Apostle saith wee haue not so learned Christ if we haue learned him in deede and in truth See Ephes. 4. from the 17 verse to the ende of the Chapter Q. Although they be vnlawfull at other times yet at this time they are lawfull for wherefore was this time appointed els but to laugh and be mery in A. Not honest recreation but excesse of riot is at all times vnlawfull but especiallie at this time for this time is appointed to the Church to haue the birth and natiuitie of our Lord and Sauiour Iesus Christ kept in a holy ioyfull and thankfull remembrance and not to be spent as though hel were broken loose in al manner of licentiousnes Q. What is it not lawfull to reioyce then and to eate and drinke and to be merie one with another A. Yes if it be done in the feare of God to the mainteining of holy loue to the releeuing of the poore and needie and to the glorie and praise of the sonne of God Iesus Christ in whome by whom and for whose sake wee enioy all the blessings that we haue Q. Wherein els doe the three persons agree A. In time or eternitie Q. What meane you by that A. I meane that one of them hath beene of as long continuance as another and all of them haue beene and shalbe for euer Q. How proue you this A. By the Scriptures Heb. 13.8 Iesus Christ yesterday to daie and the same for euer Iohn 1.1 Gen. 1.26 Let vs c. which was spoken to the iij. persons in the trinitie viz. Father c. Q. How els are they all one A. In operation that is they all worke one and the same thing together as appeareth by these places To this doctrine do the learned also giue testimonie for one saieth Opera trinitatis sunt inseperabilia idest the workes of the trinitie be inseperable which he explaneth by this similitude Quum dicimus solem nutrire illuminare terram non excipimus eius ardorem neque splendorem sine quibus non nutri◠nec illuminat that is when wee say that sunne doth nourish lighten the earth we do not except his heate nor his brightnesse euen so of the workes of the trinitie Another saith thus Quia Deus est essentia vnus hypostasi vero trinus sic intelligitur vt opus hoc creationis sit illius trinitatis commune quanquam in eodem opere sit distincta cuiusque personae operatio that is Because God is one in essence but three in substāce we must vnderstand that this work of our creatiō is a common worke of the trinitie although in the same worke there is a distinct diuers operation of each person Q. How els are they all one A. In will that is they will all one and the same thing without any crossing contradiction or varying in themselues as the Sonne himselfe saith I do alwaies those thinges that please him viz the father Q. These places before alleaged do prooue the Father and the Sonne to be all one in deitie dignitie eternitie c. but What say you for the holy Ghost A. The holy ghost is sometime called the spirite of the father as the Lord God and his spirite hath sent me sometime the spirit of the sonne as If any hath not the spirit of Christ c. Now if the spirite of a man in whome there is no perfection be all one with man much more the spirit of the father is all one with the father and the spirite of the sonne is all one with the sonne and so the holy ghost with the father and the sonne is the same in deitie dignitie eternitie operatiō will The names of the 1. person Q. What names are giuen in the Scripture to the first person A. The father spake most commonly in the olde Testament for in these last times he hath spoken by his sonne and he is called by these names 1 Iehouah that is I am that I am without beginning or ending 2 Elohim that is mightie and strong 3 Adonay that is iudge or in whose iudgement we rest 4 Lorde of hostes because he hath both Angels and men and all creatures at commaund to fight for him 5 The God of Iacob or of Israel because hee made a promise to Abraham that hee would be his God and the God of his seede the Israelits were the seede of Abraham 6 The father of our Lord Iesus Christ the reason why is declared before The names
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 A. First onely begotten Sonne of God because he is onely begotten of the nature and substaunce of the Father Secondly 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 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 A. 1. Sonne of man because he was of the nature of man according to the flesh 2. 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 A. 1. Iesus that is a Sauiour because he came to saue the people from their sinnes 2. 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 giuē 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 because he is the fountaine of goodnes 2. The spirit of God because he is good and proceedeth from God 3. The finger of God because God worketh by him as a man by his hand 4. The comforter because he strengtheneth the weake harts of his Saints 5. The spirit of Adoption because he assureth our harts that we be adopted the Saints of God 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 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 and whatsoeuer is in God is incomprehensible as may be prooued by the Scriptures 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 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 or as the scripture saith in wisedome righteousnesse and holinesse 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 Moses vrged this point hard and oftē to the Israelites saying 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. VVhat else is the nature of God A. By his nature hee is euerie where that is in all places of heauen and earth and the sea and hell and all at one time and this is witnessed by the Scriptures as well as the rest Q. Is God 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
and both are limited and beyond himselfe he cannot goe Therefore when he sheweth what the Lord did he saith he changed his mind which was as much as he could conceiue of God for that matter Thus wee speake so well as wee can yet in a broken vnperfect speach to God as litle childrē speak to their nurses And almightie God speakes in a broken and vnperfect langguage againe to vs for our weaknes and vnderstandings sake as the nurse doth to the child for if the nurse should speake so perfectly to the child as she could to one of greater capacitie the child woulde not vnderstand her So if God shoulde speake vnto vs as he could and according to his owne nature wee were neuer able to vnderstand him nor conceaue his meaning Q. Did not God chaunge his minde when he drowned the world A. No but hee did then execute that which from euerlasting he had decreed 3. Obiection The promises and threatings of God are not alwaies fulfilled ergo c. Answere His promises are made with a condition of faith and obedience and his threatninges with an exception of conuersion and repentance Q. What vse may we make of this doctrine A. First it may make vs feare to offend him because all his threatninges are vnchangeable except we repent Secondly it is the foundation of our hope and comfort in this life for he dooth not now loue and now hare but whom he loueth to the end he loueth them How God is omnipotent Q. Hath God any more attributes giuen him in the Scriptures A. Yea the Scriptures doo call him omnipotent or almightie Q. What meane you when you say that God is almightie A. I meane this First whatsoeuer he will he is able to performe 2. Secondly he can perfourme it without any labour or meanes 3. I meane that all power is so in God onely that no creature is able to doe any thing but as he dooth continuallye receiue power from God to doo it Esay 40.29 Q. What meane you when you say all power is in God It should seem by that speech that there are more powers in God then one A. That we may rightly vnderstand what power is in God it were very requisite that we did first consider how many waies this word Power is taken in the Scriptures Q. Declare then how or in what sence it is taken in the Scriptures A. In the Scriptures this worde Power is taken two waies or in two sences sometime for authoritie which is grounded vpon lawe by which authoritie one may doo this or that if he be able to doo it Sometime it is taken for might and strength or abilitie to doo a thing if one hath authoritie to do it and these are distinguished by two words amongst the Grecians and the Latines For when the Grecians speake of power as it signifieth authoritie and right then it is called Exousia When they take power for strength then it is tearmed by them Dunamis among the Latines being takē the first way it is called potestas being taken the second way that is for might or strength it is called potentia and in English wee call them both Power Q. It seemeth by your speech that they are not onely distinguished but that they may be also separated the-one from the other A. It is true for so they are as for example A King may haue great force and strength and by his great power he may be able to ouerthrow and destroye a whole Countrey or kingdome ouer which he hath no authoritie Againe some king hath power that is authoritie ouer his rebels and yet hath not power that is strength enough to subdue them So some perhaps haue might and strength enough to gouern rule another mans wife another mans Children or another mans seruants ouer which he hath no power that is authoritie And againe Fathers haue authoritie ouer their owne Children all Husbands ouer their own wiues and all maisters ouer their own seruants and yet all haue not power that strength and abilitie to rule them Q I perceiue by this which you haue saide that in Creatures these two may be separated one from the other and many times are but what are they in God A. In God they are not deuided but distinguished for he hath all power that is all authority ouer all things and he hath all power that is all strength force might and abilitie to doo all thinges with all thinges at his good pleasure And this power is not giuen him but he hath it in himselfe and of himselfe most perfectly absolutely and eternally Q. But of what power doe wee speake when we saie that God is almightie whether doe you meane his right authoritie or his strength and abilitie or both A. Both are in God essentially but when the scripture speaketh of Gods omnipotencie it meaneth so do we his strength and abilitie whereby he is able to do whatsoeuer he will not excluding his right Gods power many waies considered Q. If all power or might be in God tell me how manifold is this power which is attributed to God in the scriptures A. To speake simply the power of God is but only one and a most simple single thing which is his essence substance yet for diuers respects it is said to be manifold it may be considered two waies First as it worketh alwaies and can worke in God himselfe for God in himselfe doth alwaies vnderstand wil loue c. Seondly as it worketh out of God himselfe in the creatures as when he created all things doth now worke in gouerning all things and can worke if it please him infinite things And of this working of Gods power doe the scriptures properly speake when they call God Almightie Q. How many waies may Gods power be considered as it worketh in himselfe A. 1 Two waies First as it is common to all the 3. persons in Trinitie that is a power wherby God the Father the Sonne and the holie Ghost doth vnderstand himselfe loue himselfe and worke in himselfe And these actions doe not differ from the essence of God for that in God there is nothing which is not his substance 2 The other working in God himselfe is that by which the Father doth beget eternally a Son of his owne nature and substance equal to himselfe And this power of begetting the Sonne of God is proper onelie to the Father and not to the Sonne and holie Ghost Q How many waies do you consider the power of God working out of himselfe A. That power which hath relation or respect to things created is two fold The first is a power absolute whereby he is able to do whatsoeuer he will The other is a power actuall whereby hee doth indeed whatsoeuer he will Q. Where doth the scripture speake of the absolute power of God by which he can do more then hee doth if he would A. Yes
is so taken 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 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 Grace mercie and peace from God the Father and from the Lord Iesus Christ to shew that that peace which the world cannot giue the mercy of God is the cause of it the cause of his mercy is his grace and his grace is nothing els but his free fauour loue towards vs. The same order doth Paul obserue in Tit. 3.4 5. where he saith When the goodnesse and loue of God our Sauiour towards man appeared not by the workes of righteousnesse which wee had done but according to his mercy he saued vs c. First hee sets downe the goodnes of God as the cause of his loue 2. His loue as the cause of his mercy And 3. his mercy as the cause of our saluation our saluation as the effect of all And therfore there is nothing in vs which may moue the Lord to shew mercy vpon vs but only because he is goodnes it selfe by nature And to this doth the Psalmist beare witnesse saying That the Lord is good his mercy is euerlasting and his truth is from generation to generation 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 being in miserie and chiefly to men whether they be iust or vniust and so doth succour them either immediatly by himselfe or els mediatly by creatures as by Angels or men by the heauens by the elements and by other liuing creatures And this generall mercie of God is not extended to the eternall saluation of all although it be but temporarie and for a while Of this reade in Luke 6.36 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 for hee sheweth mercie vpon them to their eternall saluation and that most constantlie while he doth effectuallie call them vnto himselfe while hee doth trulie and freelie pardon their sinnes iustifie them in the blood of the Lambe Iesus Christ while hee doth sanctifie them to his owne glorie and doth glorifie them onelie in eternall life and of this speciall mercie we may reade in Eph. 2.4.5.6 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 shalbe 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
this but in manie thinges moe which are such as no eye hath seene nor eare hath heard nor wit of man can conceiue How the 3. persons agree together Q. How do the three persons of the Trinitie agree one with another A. They agree fiue waies 1 In deitie 2 In dignitie 3 In time or eternitie 4 In operation 5 In will Q. What meane you by agreeing in Deitie A. Their substance is the same and all are one God Q. How proue you that the Father is God A. S. Paule saith Blessed be God the Father of our Lord Iesus Christ. Q. How proue you that the Sonne is God A. Three waies First by plaine testimonies of scriptures 2. By the workes which hee did and doth 3. By comparing the olde Testament and the new together Q. By what testimonies of scripture do you proue it A. In 1. Ioh. 5.20 Heb. 1.8 Rom. 9.5 Esai 9.6 Q. How do you proue it by his worke A. His workes were such as none could do but God for 1 He made the world which none could doe but God 2 He forgaue sins which none could doe but God 3 He giueth the holy Ghost which none can doe but God 4 Hee maintaineth his Church which hee could not doe if he were not God Q. How doe you proue the Sonne to be God by comparing the olde Testament and the new A. Looke what the olde Testament speakes of Iehouah which is God that the new Testament applyeth to Christ Ergo. he is God Q. What proues can you shew of this A. 1 Dauid saith Iehouah went vp on high and led captiuity captiue Paule applieth it to Christ. 2 Againe the Psalmist saith Iehouah was tempted which Paule applieth to Christ. 3 Againe Esai saith Iehouah is the first and the last this is also applyed to Christ. 4 Againe Esay saith Iehouah wil not giue his glorie to any other then to himselfe but it is giuen to Christ therfore Christ is Iehouah Q. How proue you the holy ghost to be God A. Paule calleth vs Gods temples because the holy ghoste dwelleth in vs therfore he is God and this reason is also vsed by S. Augustine in his 66. Epistle to Maximinus Q. How doth he vse it A. He saith it is a cleare argument of his Godhead if we were commaunded to make him a Temple but of tymber and stone because that woorship is due to God only Therfore now we must much more think that he is God because we are not commaunded to make him a Temple but to be a temple for him our selues Q. What other reason haue you out of the Scripture A. Peter reprouing Ananias for lying to the holy ghost said that the lyed not to men but to God Q. Haue you any more reasons from the Scriptures A. Yea two more one from Paule and another from S. Paule and Esay together Q. What is your reason from S. Paule A. When he sheweth how many sundrye giftes are giuen to men he saith that one and the self-same spirit is the distributer of them all therfore he is God for none can distribute those giftes which Paule speakes of but God Q. What is your reason from Esay and S. Paule together A. Esay saith in chap. 6.9 I heard the lord speaying which place Paule expoundeth of the holy ghoste Q. Which is the second way that they are all one A. They agree not onely in deitie but also in dignitie Q. What meane you by that A. I mean that the one hath as great excellencie and maiestie euery way as the other And therfore their honor and worship is equall and a like and one of them hath not more honor then an other Q. If the honor of the Father and the Sonne be equall then what say you to them that giue external honor to the name of Iesus more then the name of Christ and of Iehouah and of God and of the holy ghost A. I see not what reason they haue so to doo Of the bowing to the name of Iesus Q. Why is it not said that at the name of Iesus euery knee shall bow c. A. It is true if it be rightly vnderstood for as a learned man saith the bowing of the knee at the sound of the name of Iesus as it is vsed in poperie is not commaunded nor prophiced in that place but it meaneth that all creatures shalbe subiect to the iudgement of Christ when not onely Turks and Iewes which now yeeld no honor to Iesus but euen the Deuils themselues shalbe constrained to acknowledge that he is their Iudge Q. What hurt is there in bowing or worshipping at the name of Iesus A. To this question I answere with that reuerēd man that capping and kneeling at the name of Iesus is of it selfe an indifferent thing and therfore may be abused superstitiouslie as in Poperye where the people stoope at the sound of the name of Iesus when it is read not vnderstanding what it meaneth or what is said concerning him Also in bowing onlie at the name of Iesus and not at the names of Christ Emanuel God the father the sonne and the holie Ghost there is superstition committed it may bee vsed well also when the minde is free from superstition in signe of remembraunce of his maiestie and as in a matter in which Christian libertie ought to haue place for due reuerence may be yeelded to our Sauiour without any such outward ceremonie of kneeling or capping D. Fulke annota in Rhe. Test. in Philip 2.10 Concerning 〈…〉 or diuine worship it is not due to the sillables and letters of the bare name of Iesus or of Christ but to Iesus Christ himselfe and to his lawes and statutes prescribed in his holie word and that according to his word Q. Haue anie committed such idolatrie A. Yea the Papists who thought and do thinke that the verie letters of the name of Iesus is able to saue them from the diuel and from ill As also ignorant people amongst vs which standes scraping and capping at the bare name of Iesus and that onlie when the Gospell is read not knowing what they do Q. Is not the diuell afraide of the name of Iesus and will not the sounde and sight thereof make him flie from vs A. No for then they would neuer haue named and confessed him themselues as it appeareth they did besides that if the diuell were afraide at the name of Iesus why durst hee so boldlie come to tempt Christ himselfe in the wildernesse Therefore the diuell is no more afraide of the name of Iesus then he was to see the Crosse when he did helpe the Iewes to make it and to set it vp and to hange Christ vpon it much lesse is he afraid of the sign of the crosse Q. But we reade that Paule draue an euil spirit out of a Maide by the name of Iesus A. That was by the vertue and power of Christs spirite which
but also a most holy and perfect hatred against sinne Q. Doth God neuer hate and detest his elect and chosen A. Indeed he is often angry with them as a louing Father and doth oftentimes seuerelye chastice them but he neuer hateth them Q. How proue you that he neuer hateth them A. I proue it by good reason for his loue towards them is perpetuall and constant therefore it cannot be that he should hate them at any time Againe he doth neuer deny them his mercye but doth shew mercie vnto them after they haue sinned for he doth endue them with faith and repentance and so doth pardon their sinnes therfore he doth not hate them Q. If he doth not hate them why doth he so seuerlye afflict them A. Hee doth that of his loue which he beareth towards them for the Scripture saith whom he loueth he correcteth and therfore he correcteth them because he loueth them that they might not be dāned with the wicked world See 2. Sam. 7.14.15 and Psal. 89.30.31.32.33.34 The vses of Gods hatred Q. What is the vse of all this doctrine A. First wee learne hereby that it is a great vertue and acceptable to God to hate wickednes and wicked men themselues not as they are men but as they are wicked and vngodly as David did And we are no lesse bound to hate the enemies of God as they are his enemies then to loue God and those that loue him and if we doe so then we must also flye their companye and haue no frendship or fellowship with them Secondly we are taught hereby that we must distinguish between mens persons and their sins and not to hate the persons of men because they are the good creatures of God but their sinnes we must hate euery day more and more And this we are taught by the Apostles precept in 2. Thes. 3.6.14.15 Certain questions and answeres declaring the right vse of the Law Question HAuing alreadie spoken of the ceremoniall and iudiciall partes of Gods law It remaineth now that we consider of the morall part of Gods law viz. the ten Commandements But before we come to the true sence and meaning of euerie commandement I would haue you to shewe mee why the law of God that is the ten commandements must be rightly vnderstood of vs A. It is necessarie that we should vnderstand euerie point of the law of God that so we may know Christ Iesus to be a Sauiour indeed vnto vs and that so wee maye perceiue the length bredth and depth of his mercies and that so wee may be brought to embrace them accordingly Q. And cannot that be without the speciall knowledge of the law A. No for the greatnes of our sin and corruption discouereth the riches of his mercy fauour towards vs. Q. And shall wee see how great our sin and corruption is by opening the meaning of euerie commandement A. Yea then we shall also see that our affection is an vtter enemie to the obedience required in the same Q. And what shall we be the better A. We may if God giue grace be the better for it two waies 1 When we see so much rebellion and iniquitie as it were bleeding in euery part of vs euen to death it will make vs with speede seeke to Iesus Christ the onely Phisition of our soules 2 When we shall see consider how many and how dangerous wounds he doth cure in vs we wil neuer forget nor smally account his death but alalwaies worthely magnifie the greatnesse of his grace and mercie towards vs. Q. Why we all knowe that wee are sicke and diseased of sinne is not that sufficient to make vs seeke to Christ A. No it is not inough to know that we are diseased and not well but we must know a number of diseases to be growing vpon vs euery one of which doeth threaten present death before wee can be so carefull as wee ought in seeking to Christ. Q. Then belike it is not inough to say wee are all sinners A. No but we must know how many parts be infected and how dangerous the infection is Q. What meane you by that A. I meane that sinne must be vncased and vnfoulded in vs and all the branches of sinne must be laid open to our consciences by opening the lawe Q. Doth the law only shew the greatnes of our sinne A. No but it wil shew vs also the eternal wrath of God flaming out against vs and euen hel it selfe readie to receaue vs for our transgression so dangerous is our infection and so necessarie is the vnderstanding of the law Q. What is it not inough to see the greatnes of our sinnes A. No but we must also see the infinite punishment of our sinnes Q. Why this is inough to driue men to despaire Is it not A. Not the sight of our sinnes but the want of faith in the merits of Christs death breedeth despaire Q. VVhether must the law be taught alone or no A. No not the lawe onelie for then wee shalbe left comfortlesse nor the Gospell only for then we will waxe too presumptuous but both must goe together the one to humble vs and cast vs downe and the other to comfort vs and to rayse vs vp againe by Iesus Christ for whosoeuer will goe to heauen must goe by hell Q. Can we not be truely humbled without the knowledge of the lawe and of our sinnes by the law A. No for it is with vs as it is with some notable malefactor Q. How is that A. For example A theefe being charged with his theft at the first he will stande to iustifie him selfe and will aske no fauour of any but when euidence and iust proofe come in against him and he seeth by the law nothing but death then will he humble himselfe crie for mercie and sue for a pardon Q. And is it so with vs by nature A. By nature euery one is geuen to flatter himselfe and to qualifie his owne faults and to haue a confidence in his owne works but when we see our owne miserable estate by the lawe wee will then geue ouer our holde and betake our selues wholie to the mercie of God in Christ Iesus Q It should seem by your speech that we are not humbled by nature A. No For by nature we all like well of our selues and which God doth most abhorre wee waxe proude of those good things which God worketh in vs and by vs. Q. How prooue you this that you say A. That it is true it appeareth first by the confession of the Apostle Paul himselfe Secondly by the Romishe Church which fighteth so stoutly in defence of mans merites Q. And what conclude you by these two examples A. I conclude that this doctrine of humbling and submitting our selues vnto God will not so easilie enter into flesh and bloud and therefore we must haue the law of God opened to humble vs and so to driue vs vnto Christ Iesus Q. Is there any