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
secrete will be knowen or no A. If he doth reueale it it may Q. How doth God reueale his secrete will A. Two waies Sometimes by his Spirite as when he shewed his prophets many of his iudgements that were to come Sometime by the thing it selfe which hee willeth or by the effects of his will as when a thing doth fall out which was before vnknowen As for example a man doth not know before it come whether he shalbe sicke or not or of what disease or when or how long but when all these things are come to passe then it is manifest what was Gods will before concerning that matter Q. Shew me what is our duetie in respect of this secret will of God A. Our duetie is two-folde First we must not curiouslie search after the knowledge of it but worship reuerence it Secondly before it be made manifest by the effectes wee must generallie rest quietly in the same Q. Shew me how by an example A. Thus A Christian must resolue with himselfe whatsoeuer the Lord will doe with me whether I liue or die whether he make me rich or poor c. I rest content with his good will and pleasure Q. What must we do when his wil is reuealed vnto vs A. Then much more we must rest in it and bee thankfull for it as Iob was who saide The Lorde hath geuen taken euen as it pleased the Lord. and so foorth Q. What call you the reuealed will of God A. The reuealed will of God is twofolde The one is that which is properly reuealed in the law that is what God requireth to be done of vs and therefore it is called the lawe And after this we must enquire The other is in the Gospell which sheweth Gods will towards vs and what he hath decreed of vs in his eternall councell as touching our saluation How God his wil is reuealed Q. God indeede by his Lawe hath made it knowen what his will is that of vs must bee done and fulfilled But hath he reuealed in his word what is his will and pleasure towards vs A. Yea he hath so and that is proued by these places of scripture following Ioh. 6.40 Ephe. 1.5 Matth. 3.17 Ioh. 5.39 And after the knowledge of this will of God we must diligently enquire Q. But whether may this will of God be knowne of vs or no A. Yes it may For as it is reuealed in the scriptures so it is also confirmed sealed before our eyes in the Sacraments and the daily benefites which we receiue from the Lord. Q. And is this sufficient to perswade vs to beleeue his will A. No for except the lord doth persuade vs by his holy spirit we shal neither belieue it nor know it as appeareth by these places of scripture 1. Cor. 2.16 Matth. 11.25 But if we haue the spirit of God there is no need to go vp into heauen or to go beyond the sea to know it because the word is near vnto vs in our hearts as Paul saith Rom. 10.16 For touching the matter of our saluation the wil of God is so clearly laid open in the preaching of the gospel that it needes not to be more cleare Q. If at any time wee cannot know nor vnderstand this will of God as touching our saluation in whom is the fault A. The fault is in our selues and the reason is because we are carnall and naturall and destitute of the spirit of Christ. For Paul saith The carnall and naturall man cannot perceiue the things of God but if the spirit of Christ doth come open our vnderstanding and correct our affections we can no longer doubt of his will And therfore the Apostle immediatly after addeth and saith But we haue the minde of Christ. Gods will reuealed to the Elect. Q. Whether is this will of God made knowne to euerie one of Gods children particularly or no A. Yes it is For Paul hauing the spirit of Christ saith that this will of God was manifested vnto him when hee saith Christ loued mee and gaue himself for me And to the Corinthians he saith But God hath reuealed therein id est the ioyes of heauen to vs by his spirite Q. How doth this proue that wee can haue this knowledge A. Verie well For if all the elect are led by the same spirit that Paul had it will also perswade them of this will of God aswell as Paul Q. But how prooue you that they haue the same spirite A. That the same spirit is giuen to all the elect I proue it out of the Prophet Esay who saith thus My word my spirit shall not depart from thy mouth nor from thy seede for euer which is such a blessing as no blessing can bee desired in this world greaters more excellēt nor more heauenly For when wee are once armed with the knowledge of this will of God wee shall passe through fire and water without anie danger wee ouercome the world death and triumph ouer our enemies as Paul did How the will of God is but one Q. Whether are there more willes in God then one or no A. The will of God in some respects is but one and in some respects it is manifold Q. How is it but one A. For the better determining of this point we must first consider how many significations there be of this word Will in God 1 It signifieth the facultie or abilitie of willing and this facultie or abilitie of willing in God is God himselfe and the very essence of God and so his will is but one 2 It signifieth the act it selfe of willing and if it be so taken it is also but one For God doth in one and that eternall act will whatsoeuer hee will 3 It signifieth the free decree of his wil concerning either the doing or the suffering of anie thing to be done if we take it in this sence the will of God is still but one and that eternall and immutable Q. May we call the decree of Gods will the will of God A. Yea very well as the Testament of one that is deceased is called the last will of the Testator because it is the firme and last decree of the Testators will and minde concerning the disposing of his goods And the scriptures do make the wil of God and the counsell or decree of his wil to be all one as appeareth in these places following Esay 46.10 Act. 4.27.28 Ioh. 6.40 How the will of God is manifold Q. How is the will of God manifolde A. There be two respects cheeflie for which respectes the will of God is said to be manifolde or more then one First for the diuers kindes of thinges which God doth wil hereof it is that it is called some time the will of God concerning vs and sometime the will of God done by vs. The first is his fauour and loue towards vs in Christ Iesus in which he willeth and decreeth that we shalbe saued through