Contemplations for the institution of children in the Christian religion. Collected and published by Iohn Carpenter

Christian Contemplations . ❀

THE Childe being called of his father asketh the question to learne : & his father briefly answereth and teacheth him .

Father .

Come hither ( my sonne ) and learne of me .

Sonne .

I am here present ( my father ) what will ye , that I should learne .

I would that thou shouldest learne the feare of the Lord .

What is that feare of the Lord .

The feare of the Lord is that reuerence of God and godlinesse , The feare of the Lord . psal. 111.10 . p 10.1.7 . wherein God is worshipped , and the same is the beginning of wisedome .

Most gladly would I be learned in that feare of the Lord ; that thereby I may attaine to wisedome , therefore I pray you ( father ) teach me the same .

The duty of a father and of a son . Most willingly will I teach thee ( my Sonne ) that thou maiest learne : for thus it becommeth me to instruct thee : and it is no lesse thy dutye to learne of me .

Well then ( my father ) As I am here present before you , harkning vnto your wordes of instruction : so am I ready to learne and obserue the same accordingly : wherefore speake in the name or God .

The holy Scriptures are full of good lessons . The holye Bible is a plentifull Sea of wholesome lessons , of the which I haue chosen one especiall place for the Theme or Argument of our present talke .

What haue yee found there written .

Thus saith Iehouah to his people the Children of Israell ; consider this , O Iacob , The Argument . Isa. 44.21 . and Israell : for thou art my seruaunt . I made thee , that thou shouldest serue me , O thou Israell forget me not .

Sonne .

Out of what place of the Scriptures haue yee taken this Argument .

Fa.

Out of the prophesie of Isayah chap. 44. verse . 21.

And are those the wordes of God ( my father ) ?

Yea doubtlesse ( my sonne ( they are the wordes of God .

Sonne .

How spake God to his people ?

Father .

God hath vsed in those tymes to speake unto the people by the happye meanes and Ministerie of his seruants . How God ●peaketh to h●s people .

Sonne .

Who are Gods seruants ?

Father .

God hath many seruauntes : Who are the seruants of God . for all the creatures serue him in their kinde : but in this he hath vsed the holy Prophets , Apostles , Euangelists and Martyres .

Sonne .

Whome vseth hee in this time ?

The faithfull preachers and ministers of this word .

How must wee esteeme of them and of their wordes .

The estiemation of the minister of the word . 1. Cor. 4.1 . We must estéeme of them as of the ministers of Christ and disposers of the Senets of God .

How speaketh God to them , and by them to the people .

Mat. 10.20 . God speaketh to them in the Spirit inspiring them , which Spirit also speaketh in them with the tonge of man vnto the people .

Then , he that heareth them in this their ministery heareth God himselfe : and who so contemneth them , contemneth God .

Thou hast rightly said it : as they are the ministers of Gods word .

Thus farre I vnderstand you : but how appertaine these wordes to mee , which were spoken to the Isralites .

The application of the Prophets wordes to vs . Although they were spoken to the Israelites , as chiefly appertaining vnto them : yet do they likewise belong vnto all the people of God from whose number and society I would not thou shouldest be excluded .

Who are Gods people Heb. 4.9 . But who are those people of God ?

By this name I vnderstand all them which doe confesse the name of God , & haue dedicated themselues wholy vnto him , especially the Elected sons of God new borne in Christ by the holy Ghost , whom the Lord himselfe possesseth for his owne eternall inheritaunce and chosen lot for euer .

So I acknowledge those wordes of the Lord to be both spoken to them , and to me likewise to appertaine : perswading my selfe to be one of that number and holy society : but what shall I learne out of those wordes ?

There be many good things to be learned thereof , and namely foure most notable things .

What is the first : tell me , I beseech you .

Thou must learne to know thy selfe to be made and formed .

And that is very needefull to be knowne , what is the second point ?

That thou consider wel who made and formed thée ?

And this is no lesse necessary to be knowne then the former : what is the third thing ?

That thou know to what end and purpose thou art made and formed .

Sonne .

Neither indeed should wee bee ignorant thereof if , wee thinke to liue well . What is the foorth thing which is to bee learned out of that text .

Fa.

That thou forget him not which made & formed thee : but that thou inuocate and remember him with all thankfulnesse .

Sonne .

And meete it is wee should so doe , els were wee too ingratefull and wicked . But let it please you that the perticulers bee briefly examined for my better instruction ?

Father .

With all my heart : for I am most willing to teach and resolue thee in all thinges : and what sayest thou my Sonne .

S ,

As for the first point ( my father ) what am I taught by this , that I am made or formed ?

Father .

Thou art taught that thou hast not this thy béeing and sufficiencie of thy selfe ( as God Allmightye is of himsele ) but that thou art made and formed by the worke and wisedome of another .

What is ment by this making or forming .

Father .

The word which the Prophet Isayah héere vseth , noteth , and that not vnaptlye , sometimes election , sometimes creation or forming : sometimes regeneration , redemption , sanctification and conformation of man to the Image of God , for it is applyed aswell to the Soule , as to the body , and so to the whole man .

Sonne .

Then by this worde , I must learne that I am elected , created , regenerated , redeemed , sanctified , and conformed to the Image of God ; howbeit , not of my selfe , but by the wit and wisdome of another .

Fa.

Yea , and whatsoeuer blessings , graces , or benefites else thou inioyest in this life , or hopest to haue in the life to come , they are not of any thine own desertes , industries , studies , power or worthinesse , but of the grace , goodnesse , and power of another .

Then am I vtterly excluded from all merite or desert , Man is excluded from all merit of goodnesse . hauing in my selfe no maner of right of those effects wherof I finde not within me the causes .

Thou hast sayde the trueth : and this teacheth thée to be poore in spirite , & not to arrogate to thy selfe that which is not thine owne : nor to derogate from another that which onely to him belongeth .

Teach me therefore ( I pray you ) to whome I must referre the operation of those good things in me , and ascribe the praises of the same .

God is the author of our health . Thou must referre all this to him alone who hath said : I made or formed thée : that is to God , to whom onely this thing with the glory thereof belongeth .

Ye haue thus farre right well instructed me ( my father ) and seeing this worke and the praise thereof must bee ascribed to God , teach me also somwhat both of the name and of the nature of God .

The name of god . psal 82. 1 cor. 8.8 . Ioh. 10.32 . This word or voyce , God , which we so commonly vse , is not the propper name of the highest essence : but a name of power , and is common both to the diuine Nature , and to all such as haue any lawfull authority and honour aboue others .

What is that proper name of God , then ?

The proper name of the Deitie is IEHOVAH : Iehouah . for this best fitteth his most excellent nature : neither is the same rightly attributed to the nature of any thing else , or is or may be common to others . This the Iewes called the Name ineffable : for that the degrée thereof is excéeding high : and thereof was it , that they should neither write , nor name , nor vse this most holy name in things common or prophane : And therefore the Gréekes also according to the number of the letters thereof called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the name written with fower letters .

This is then a most glorious and reuerent Name : but how will yee expound it ?

The signification of this name is taken from that essentiall and substanall verbe HAIAH , and it signifieth that one diuine Essence or Existence , He hath beene , or He is . which hath béene from euerlasting , which is , and which shall be without any chaunge foreuer the same , of the which all creatures in their creation had and haue their first Essence , and according to his most frée will , are either kept in béeing , or abolished or changed , who also hath declared and wil dedeclare himselfe such and the same indéed and action , the which he hath promised and manifested himselfe in his word , wherein he hath said : I wil be , the which I wil be . Exo. 2.14 .

There be some , who for this word , Iehouah , do put , Lord , and others put God , in their translations .

It is true howbeit , this is the proper name of God Iehouah , for euer ▪ neither by any other word whatsoeuer , can either the diuine Essence or his proper signification bee so well expressed . Therefore , it is to bee wished that this most holy name might be onely pronounced according to those letters & pointes ? in the which the same is written in the holy Scriptures , and not so translated Lord , or , God , the which wordes indéed stand rather amongst his attributes to be considered .

But the word ) as yee said ) was ineffable and not to be pronounced , either among the Iewes or among the Graecians .

It was so indéed before the comming of the most holy Messiah : from and after the which time , the name is both expounded and pronounced of all Christians in the reuerend name Iheschuh , or Iesus : which is made of the former name and effable by the interposition of the Hebrew letter ש wherein is contayned a soueraigne ministery of godlines . Tim: 3.16 .

And may we not thinke the like of the Hebrew worde Iahh ? for it seemeth to spring of the same roote ?

Indéede we may so thinke thereof , not withstanding this difference is interposed that Iahh is a diuinitiue of Iehouah & signifieth God , diminished ( as spoken vnproperly ) that is Iesus the son of God who was abased , crucified , and dead in the flesh : in like sort as of that ful name Eloahh , or Elohim is made the short voice El. which signifieth God touching his presence : as Iahh doth concerning his essence : And hence was it that in the elder time the Sonne of God and very God vsed this word of the futuretence Ehieh I wil be , before that he had assumed the humane flesh , that thereby hee might fore shew himselfe to be the same which shold come : So being made man & constituted in his ministery & worke of mans redemption , hee saith not of himselfe , Ioh. 8.58 . I wil be , but he saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I am .

Yee haue vttered great and high matters my father , in this ministery of Godlines : the Lord giue me wisdome rightly to vnderstand the same . Now I pray you to shew me what thing God is

I can much sooner tell thée what thing God is not : then I am able to shew thée what thing God is .

Why say you so my father ?

It cannot be fully shewed what thing is God Exo. 25.10 . Ezec. 10. Because that as God is without measure incomprehensible , not onely of all men , but also of al the bright Angels that stand before his face : so is it not possible that he should be either included in wordes , or comprehended by humane meditation .

What then should I do in this hard point .

Séeing that thou maiest not conceiue him as he is indéede , thou oughtest religiously to suspend thy search of him and his most high nature incomprehensible : and rather consider that which God is not : namely his workes : for by this thou maist the better vnderstand and consider what thing God is .

What thing is that which I should consider God is not .

That God is neither the earth , What thing God is not . nor the Sea , nor the heauens , nor the Angels , nor man .

And what should I gather of thet .

Séeing thou doubtest not of the being of God , thou shouldest lift vp thy minde and heart to that which is yet farre greater and aboue al these things

How will yee define this nature Diuine .

God may better be described by his attributes and properties , The Diuine essence cannot be defined . then defined : howbeit , marke what I shall say touching this thing .

In this I am attentiue : proceede therefore ( may deere father ) & teach me .

When thou hearest God to be named , vnderstand thereby that substance Inuisible , A description of the diuine nature . vncreate , simple , perfect , incomprehensible , vnchangeable , immortal , eternall , incorporall , infinit , the common father , the Lorde and King of althings : the creatour and Gouernour of the world , vnmeasurable , without place : yea God , which is most true , most mighty , most heigh or supreme , most righteous , most mercifull , and the Blest for euer .

Surely , yee haue vttered many great matters in few wordes : Now , is it lawfull for me to examine those Attributes and properties of the d●ty , for mine owne better vnderstanding .

Christian modestie . Christian modesty will not vrge too far in such heigh matters , least paraduenture the heigh excellencie thereof iustly confound such as too curyously séeke to comprehend that which is incomprehensible .

Yee say well ( my father ) neither will I presumptiously aduenture that , but in the feare of that diuine nature , haue I said that which is said .

Yea , and in this bee thou well aduise ( my sonne ) that thou speake nothing rashly , eyther of God , How to reason of God . or before him .

And I will be well wary thereof . But why is God sayde to bee a substance ?

Father .

Because he is so indéede : God is a substance . for were hée not a Substance , hee were nothing at all : for that is sayd to bée a substance , which hath his Essence or being .

Sonne .

Why is hee sayde to bee inuisible .

Because he is a spirite , God is inuisible . that is a Spirituall Essence . Neyther can wee behold his fulnesse with the eyes of eyther our body , or our minde .

Hath not this essence sometimes appeared vnto men ?

Father .

Men are not capable thereof : therefore , albeit that God hath appeared in some kinde of formes eyther in dreames , or in the day time to men : yet hath his Essence béene euer hidden from their sight .

Sonne .

Wherefore is God called vncreate ?

Because God is alwayes the same , creating all things , God is vncreate . not made , nor created himselfe : the beginning or ending of whose age canot be remembred .

Why is he called simple ?

Simple . For that he is manifestly true , without foulding , circumstances and wembes .

Perfect . Wherefore is he said to be perfect .

For that he is absolutely vpright , firme , and hath knoweth and worketh althings perfectly .

How is he said to be incomprehensible ?

Incomprehensible . It is certaine , that neither the nature of God , nor his essence , nor his counsels nor his workes , can of vs be comprehended : yea , and he dwelleth in that light which is accessible . 1. Tim. 6.16 Psal. 145 .

And why call ye him mutable ?

Vnchangeable . For that he cannot by any meanes be changed from that which he is : and for that neither anger , wrath , repentaunce : forgetfullnesse , recordation nor any such like , can properly fall into the nature diuine : nor in his eternitie , nor in his veritie , nor in his will : is there any thing changeable . To be briefe , béeing immortall , eternall , and true , neither his nature , nor his béeing , can at any time by any meanes perish or decay .

Why is he called eternall ?

By the same reason that hée is without beginning aswell touching the time , as the cause and thing : Eternall . he is eternall , for he is wholy life , and the life cannot be death : Psal. 36.9 . therfore neyther was there any time , or any other imagined space before time , in the which God was not , or liued not .

Why is he called immortall ? Immortall .

For that as he had no beginning , so neyther shall he haue ending , liuing the same for euer

Why is he incorporall ? Incorporall .

For that he is an inuisible spirite , Ioh. 4 Act. 7.24 . Isa. 60. not compact of any bodily lineaments , nor is conteyned in any certayne place .

Wherefore is he called infinite ? Infinite

He is without limits , Heb. 4.13 . Ier. 23.24 . Amos. 9 . 2● Isay . 66. and therefore euery where . Wherefore from him there is nothing hidden : but he knoweth all things , béeing absent from nothing : he is all in heauen , he is all in earth : he is diffused through , and in all , and euery thing , yea comprehending and working all and euery particuler thing whatsoeuer .

Wherefore is he the common father ?

The common father . For that he is a benefactor not onely to his chosen : but also to other men , & to all creatures : yea , truly , as he is the Creator , 1. Tim. 4.9 . Psal. 36.6 . 1. cor. 8.6 . Ephes. 4.6 . Mat. 5.4 . psal. 1.47 . gen. 33.11 . the susteiner , the conseruer , and the nourisher of all things : howbeit , he is especially the father of his elect in his sonne Iesus Christ our Lord .

Why call ye God , the Lord and king of all things ?

The Lord and king of all Isay . 45.9 . 1. tim. 6.15 . Iam. 2 19. Because he is full of maiestie , by the which he astonisheth all creatures , hauing the rule in all things , and the same , to whom the knée of euery thing boweth .

S ,

And wherefore is he named the Creator and gouernour of the world .

For that the same God omnipotent , the father , the sonne , and the holy Ghost , one and three , that is to say : one in nature , and three in person : hath both created heauen and earth , Creator and gouernor of the world . gen. 1.1 . act. 17.14 . and formed all things in the same , the which also he gouerneth wisely for euer .

Why do ye call him vnmeasurable ?

For that neyther his quantity , Without measure . act. 7.48 . nor his quality , can be measured by any of his creatures .

Why is he sayd to be without place ?

Because he passeth not from one place to another : Illocall neither may he be contayned in places , for he filleth all places : àct. 7.49 . 2. chro. 6.18 . in that he is sayd sometimes to be changed , or to go , or to dwell , or to be contayned in this or that place : it is to be vnderstoode not touching his nature or essence : but of his graces , vertues , operation and effectes in his Creatures .

Moreouer , I remember that in the description of God : ye sayde that he is most true , most mightie , most high or supreme , most righteous , most mercifull , and the best of all for euer . And why sayde you so ? I pray you teach mee ?

He is indéede Most true : God is 〈◊〉 true , for he is most faythfull , Psal. 89. ●5 . 2. Tim. 13. séeing he is for euer immutable , both in his nature , in his truth , in his will , and in his euerlastingnesse : whereof it is that he performeth and perfecteth whatsoeuer he promiseth or threatneth : Heb. 10.13 . neyther is it possible that God should lye .

Most mighty He is most mightie , yea omnipotent : for he hath all the powers , Psal. 89.14 . & habilitie of executing , performing , and effecting all things , Ioh. 16.2 . not of us , nor any other of his creatures , Mat. 19.26 . but of himselfe , and nothing vnto him is impossible to be done .

Most high . He is Most high or supreame , for wh●… he diuelleth in the heauens , Gen. 14. Psal. 73. & . 77. & . 91. and in respect of Angels and men , as of all other creatures , he is in the highest degrée , dignitie , and glory , subiect to nothing , gréeued with no passions , and whose essence , name , glory , and kingdome , excelleth all humane vnderstanding .

Most righteous .

1. Sam. 16.17 Isay . ● . 16 . gen. 18.

Most merci●●ll . P●● . 36 : 7. Ro. ● . 3 . 2. Co● 1. ● .

He is most righteous : both in himselfe and in the execution of his iudgements .

He is most mercifull : not onely towardes his chosen people , but also towardes all , although not after one sorte : to his chosen for their health : to the reprobate in this life for their greater condemnation , of their owne desert : Most patient . Psal. 86.7 . Ro. 9.22 . 2. pet. 3.9 . and as he is most mercifull ; so is he most patient euen towards the vessel of his wrath

Lastly , God is the best foreuer , The B●st foreuer . for why ? he is most holy : and this is no lesse true , if he respect eyther God himselfe or all his worke , for aswell in himselfe , as in al his workes he is the Best , Isay . 6.3 mat. 19.17 . Apo. 1● . 1 . Eze. ●0 . 12 . and whatsoeuer things are holy , the same hath God sanctified : and being the Best , he is the giuer of all good things .

All these things haue ye well taught me : what else remayneth for me to be learned my father ?

Now ( my soone ) I will that thou consider well thrée especial good things , 3. things to be considered . " which are of the promises to be gathered .

What are those things ?

The first is , that God is that diuine nature which is not created : but the same which hath created all things whatsoeuer . The next is , that God is that chiefe good thing , aboue the which there is nothing . The third is , that God is the same , the which the conscience of man acknowledgeth to be the chiefest , rom. 11.36 . the greatest , the most perfect , and infinite , of whom , in whom , and by whom , are all things .

I haue by these wordes conceiued much more in minde , then my mouth is able to vtter ?

But I shall approach yet more neare to their vnderstanding , when I shall tell thee how this diuine nature is distinguished into certayne persons .

Plurality of persons in the deitie . And are there more then one person in the deitie ?

Year : and this hath béene taught vs not onely by that God himselfe is sometimes heard to speak in the plural number , but also by that word Elohim , which is interpreted God , besides other authorities and testimonies in the holy Scriptures .

Where is God heard to speake in that sorte ?

In the booke of the creation , Chap. 2.26 . God sayd , Let vs make man , in our image , after our liknesse . Agayne , Chap. 3.22 . This man ( saith God ) hath beene as one of vs . Againe , Chap. 11.7 . Come on ( sayth God ) Let vs go downe , & there confound their language . In the which maner of speaking , is noted the pluralitie of persons in the Godheade .

That seemeth manifest indeed , but how gather ye this of Elohim ?

Elohim is one of the names of God , and a worde of the plurall number : by the which must be understoode the pluralitie of persons : howbeit , to note the vnitie of consent and ioynt operation of those persons , it taketh a Verbe or Pronoune of the singuler number .

Where finde ye that my father ?

In the very beginning of that booke of the creation , it is sayd by Moses , gen. 1.1 . that Elohim created the heauens and the earth : where we finde that Elohim is of the plurall , and the worde Created of the singuler number .

Yee haue well sayd : but then how many persons haue ye found to be in the Godhead ?

I haue found three persons in the godhead : Three persons in the godhead . the which also hath béen rightly gathered by the most ancient doctors of the church , of the very letters of the most holy name IEHOVAH , besides many other pregnant testimonies in the worde of God .

Declare me the reason thereof I pray you ?

By the first letter of that name , which is IOD , IOD . and is the number of tenne which noteth perfection , is signified the first person : by the second letter HE , HE. which signifieth the Essence , is vnderstode the second person , by whom indéede all the creatures haue their Essence and béeing , and by the doubling of the same letter is noted a double nature , namely the diuine & humane in the same person inseperable : by the third letter which is VAV , VAV . a copulatiue , is signified the third person , béeing that substantiall Ardour and loue betwéene that first and second person : and of this triplicitie of persons , the Godhead is called the Trinitie .

The Trinitie . Then the Trinity is the name of the Dietie or Godhead , as the same is distinguished or considered in three persons ?

Yea , and there withall as we may understand him in his diuers and sundry properties and workings euen here in the worlde .

What is he named in the first person of the Trinitie ? First person .

God the Father .

What is he called in the second person ? Second person .

God the Sonne .

What is the third person named ? Third person .

God the holy Ghost .

Then the Father is God , the Sonne is God , and the holy Ghost is God .

Thou hast therein well sayd .

But are there not then three Gods ?

Not so : but one God in Essence , One God . the which is neyther diuided , nor seperated , though the Godhead be distinguished into three distinct persons .

Then ye would that I should beleeue , Trinitie in Vnitie . three to be in one , and one to be in three : that is , three persons in one diuine Essence , and one diuine Essence in three persons ?

Yea truly , and that in this Trinitie there is the Father , and the Sonne , and the holy Ghost : but in the vnitie onely one God , and the same foreuer .

I like well of your plaine maner of teaching wherof I haue taken no meane instruction and comfort . Now tell me father ( I beseech you ) how God is called the father ?

God is called the father . Although God be the common father , the creator , the author , the gouernour , and the susteyner of all things : yet here he is called a father in respect of the sonne , whom he hath begotten before all worldes , very God of very God .

How is he called the sonne ?

God the Sonne . He is called the sonne in two respects : first , as hauing a relation to the father of whom he was begotten , to whom , and with whom , he is coessentiall , coequall , and coeternall . Secondly , in that he became man , and was borne of the virgin Mary .

The sonne was made a perfect man And was the sonne a perfect man , as he was a perfect God ?

Yea , for as he is perfect God of the substance of God his father : so is he perfect man of the substance of the virgin Mary his mother .

So then ye say that he had a reasonable soule , as he had a humane bodie : for this necessarily followeth .

Yea for as a perfect man consisteth both of a humane body , and a reasonable soule : so thou must beléeue that this second person in the Trinitie had not onely such a bodie , but also such a soule , as he was man .

And was that his diuine nature , combined with his humane nature in this person ?

Yea doubtlesse , The godhead and manhood conioyned in one Christ . and thereof béeing God and man , he became one Christ .

Who was his mother , as he is God : and who was his father , as he is man ?

Is he is God he hath no mother : and as he is man he hath no father .

And yet he hath both father and mother , must I not beleeue so ?

Father .

Yes : for as he is Christ , he hath God his Father in heauen , and the Virgin his Mother on earth .

How then was he begotten , as he was man ?

Of the holy spirite , inspiring the holy virgin , without the knowledge of any man . Luke 1.35 .

This is a wonderfull conception ?

So is it indeede : howbeit with God it was nothing impossible .

The holy Ghost . How is God called the holy spirite ?

Not onely in that he is that spirituall Essence : but also in that he powreth foorth of his vertues and graces , wherein he is sayd to procéede from the father and the sonne .

What is that holy spirite then ?

That diuine person in the Trinitie which procéedeth from the father and the sonne , to whom , and with whom , he he is both coeternall and coessenciall , which replenisheth the faythfull with all good things .

Then this I learne , that the father is the first person in the diuine Trinitie , not made , nor created : The sonne is the second person begotten of the father : the holy Ghost is the third person proceeding from the father and the sonne ?

Thou sayest well , and it is needefull that thou thus beléeue , as touching the Trinitie .

What do you distinctly attribute to those three distinct persons ?

Although that neither the Godhead is diuided nor the persons seperated in substance , or working , Distinct operations of the three distinct persons . howsoeuer they be distinguished : yet to euery one of those persons is attributed a proper worke , in and for the good of the chosen .

What is that which is properly attributed to God the father ?

Election and creation .

What is there attributed to the son ?

Redemption , iustification , & saluation .

What may we attribute to the holy Ghost ?

Illumination , regeneration , and sanctification .

What is that which ye call election ? Election .

Election is that diuine choyse and sure mercie of God , whereby before he made the world , he did foreknow them whom he wold glorifie , that they might stand before him without blame , and become his adopted children through Christ , according to the good pleasure of his owne will . Ephe. 1.

Was there no good thing then in man , which God foresaw to merite or deserue this choyse ?

Nothing at all : for whatsoeuer he did therein , God elected his , of his own accord , and that freely . was of his owne accorde .

And is not man able to deserue for this ?

Never , albeit he should liue tenne thousand yeares , neyther ( indeede ) dath God expect it : for God elected him of his owne will , so he elected him fréely , knowing well that man could neuer be of power to requite him .

Then we haue no merite whereof to challenge heauen , or to iustifie our selues before God ?

None at all , therefore we are said to be seruants vnprofitable , and sinners ▪

The approbation of man before God By whom are we accepted and iustified then ?

By Christ Iesus our Lord , who dyed for them , whom the father had known before and chosen .

Creation . Ye attributed also to God the worke of creation , what hath God created and of what matter hath he created , the same ?

God hath created heauen and earth : yea , and that of no former matter : for to create is properly to make something of nothing .

Then , so in them hath God created me ?

Yea and he hath made and formed thee .

Of what matter hath he made mee ? The matter whereof man was made .

As touching thy body , of the dust of the earth : as touching thy soule , of the breath of life .

What thing was I then made ?

A liuing soule .

In whose image was I formed ?

In the Image of God . Gen. 1.27 ▪

What Image is that ; for God is a spirite .

Wisdome , holinesse , righteousnes , The image of God . and all perfection .

Now what say ye of the proper office of the sonne . The proper office of Christ .

As God the father elected and created : so the sonne redéemeth , iustifieth , and saueth .

What is that which ye call redemption . redemption .

The recouering agayne , buying & fréeing of that which was sold , the price thereof béeing paied : so he redemption of mankinde is the recouering , fréeing and taking home agayne of mankinde from the bondage of hell , death , and the diuel , his ransome béeing payed .

How was man sold away into that miserie .

Through his owne sinne and rebellion agaynst the law of God .

The malice of the diuel . Who moued him to that rebellion ?

The Diuel by his subtill temptation .

How did the Diuell tempt him ?

He abused the bodie of the serpent in whom he spake , & thereby beguiled first Heuah , and afterward Adam . Gen. 3.

But what is that to all other men ?

The propagation of sin . So effectuall , that through Adam they be all dead , infected with this hereditary maladie , grafted in the nature of man to his destruction , and eternall damnation , were it not that Christ hath redéemed them whom his father had chosen .

The price of our redemption . With what ransome did Christ redeeme me ?

Not with gold or siluer , or ny such like thing , but with his owne precious bloud , as of a Lambe vndefiled and without spot .

But thinke ye this ransome was sufficient to redeeme all the Lords elect .

Yea doubtlesse it is sufficient for them all .

How then was this applied to them of the olde Testament ?

By the mercie of God who enabled them to beléeue in Christ then to come , The Fathers of the old testament . as we now beléeue in him béeing past .

Then the effect of his death was extended as well to them as to vs ?

Yea , & therefore he is called a lambe , slayne from the beginning of the world , to be an effectuall sacrifice for all the elect .

And is not the death of Christ sufficient and effectuall vnto all ?

We may not derogate from the death of Christ any thing of the sufficiencie or effect thereof , for the same is both sufficient and effectuall vnto all : though not to all alike .

Teach me this more plainely ? The sufficiency and efficacie of Christes death to all .

The death of Christ is sufficient and of power to redéeme all , if al haue grace with fayth to apprehend his righteousnes : & his death is not onely effectuall to the chosen of the Lord to redáeeme them : but also to the diuels , reprobates , and all the powers of darkenesse , and children of perdition , to condemne , confound , and vtterly to destroy them .

Thus haue I learned ( my father ) how the son of God hath redeemed me : what say ye of Iustification , the which ye did also properly attribute to Christ ?

Iustification . Iustification is that approbation of a man before God the father .

Wherof consisteth this Iustification .

Of the remission and putting away of sinnes , and of the imputation of the righteousnesse and innocencie of Christ .

How is this applied vnto me ?

It is applied vnto tháe of the méere loue , and mercie of God in his sonne .

How must I apprehend the same ?

By fayth onely , which is the hand of the soule , to accept such a benefit .

How the righteousnesse of Christ is made ours . How hath he wrought this righteousnesse for me ?

He satisfied for thy sinne ▪ which deserued death , by his owne death : hee iustified thée which had no merite , by his owne iustice , the which he declared in his resurrection from the deade . Act. 13.38.39 .

What profit haue we by this ?

F. As he was estéemed a sinner in that he bare our sinnes : The vse of our iustification . so are we estéemed righteous by the imputation of his righteousnesse vnto vs : and as he died for our transgressions : so doe we liue here and for euer through his righteousnesse .

Then is he no lesse worthy to be called a Sauiour , to whom ye also ascribed the saluation of soules ?

It is true , Saluation . and thereof is he rightly called Iesus Christ , as he is both God and man : neither is there any other name vnder the heauens , in whom , or by whom we be saued .

What is signified by the name Iesus ? Iesus a Sauiour .

That he is a Sauiour .

Whom hath he saued ?

His people .

Who be they ?

The same whom the father hath chosen before , and are rightly called the people of God as I sayd before .

From what doth he saue them ?

From sin and the reward thereof .

What sin is . What is that which ye call sinne ?

That is called sinne , whatsoeuer is not according to the law of God , and thereof be two sortes , namely , originall and actuall sinne .

What is that originall sinne .

Originall . Originall sinne is that hereditarie desease which is descended from Adam , as namely the ignorance of the minde , the concupiscence of the flesh , and the want of originall righteousnesse : in the which sinne , a man is borne the childe of wrath , and cannot possibly please God .

What is that actuall sinne ?

Actuall . Actuall sinne is that what soeuer a man either thinketh , or speaketh , or worketh agaynst the law of God , & agaynst his owne conscience .

Whereof commeth this sinne ?

This sin procéedeth of the corrupt nature of man , & is an effect of the former .

What is the rewarde of sinne ?

The reward of sinne . The reward of sinne is death , not onely of the body , but of the soule also , which is called eternall damnation .

Then from this hath the sonne of God saued his people , and therefore is worthely named Iesus our sauiour : but shew me also I pray you , why is he called Christ ?

He is called Christ , What the name Christ signifieth . because he is the holy anointed of Iehouah before al that rest ,

With what oyle is he anoynted ?

With the oyle of gladnesse .

What is that ?

The Vertue of the holy ghost .

To what dignitie , function , or office was he anoynted with this oyle ?

To be a king , a priest and a prophet .

Wherein is he a king ?

Not onely in that he is the very king and Lord of heauen and earth : Christ is our King . but also in that he hath to himselfe indued al the powers of darkenes , from the which he hath reduced vs , and with his great powre doth gouerne and susteine vs .

Wherein is he our priest .

In that he hath not onely offered vp himselfe to God for vs , He is our Priest . but also strandeth at the right hand of the father making intercession for our health .

Wherein is he our Prophet .

In that he hath both reuealed vnto vs the diuine misteries , and also that hee might dired vs the way to life , hath happely gone before vs towardes the kingdome of heauen .

Then worthely is he called a redeemer , a iustifier , and a sauiour : but by whom am I drawne vnto him ?

Who draweth vs to Christ . Ioh. By God the father : for no man commeth to Christ , but such whom the father draweth ▪

How doth God the father draw me to Christ ?

Ierm. 31.3 . By his mercy he draweth thée vnto him .

And is there any cause in man that moueth God to this mercie ?

None at all , but that which God doth in this , he doth it of his owne loue in his sonne .

Wherein doth god expresse this mercy .

In many and great things : and here in the ordinarie calling of a christian : for whom he predestinated , them also he called .

What is the calling of a Christian ?

The calling of a Christian . It is that whereby he is inuited to the kingdome of Christ , fayth , remission of sinnes , righteousnesse , holinesse , and to a new life , and life euerlasting .

How then am I called ?

God béeing merciful vnto thée , allureth thée externally by his worde preached , and inwardly by the motion of his spirite .

Are both these , namely the outward & inward calling necessary for a christian .

Yea , and therefore we ought not to neglect the one , nor contemne the other .

Thus farre haue you disputed in order touching the sonne : howbeit one thing remayneth yet doubtfull ( my father ) the which I would gladly ye should discusse ?

What is that ( my sonne . )

Ye said , that the father , the sonne , and the holy Ghost are one thing , and that the diuine Nature cannot essentially be diuided : and yet , that neither the father nor the holy Ghost was made flesh , but the sonne onely , which also was the alone redeemer of mankinde : Not the father nor the holy Ghost was incarnate but the sonne . August de incarna cohu . Iudaeos . how ( I pray you ) may this be ?

Let him resolue this question , who hath for an example thereof so elegantly produced the harmonie of a musicall instrument : consider ( sayth hée ) the musical instrument , as it yéeldeth the harmonical sound : therein , thrée things séeme to be present together , as namely , the arte or cunning , the hand , and the corde : the arte doeth suggerate , or indite : the hand striketh , and the corde soundeth , three here worke together , yet onely the corde soundeth : neyther the arte nor the hand yéeldeth sound , but then only when they worke together with the corde : euen so , neyther the father , nor the holy ghost hath taken flesh , yet haue both wrought together with the sonne : the corde onely yéeldeth the sound : Christ onely hath béene incarnate . The operation consisted of all the three : but as the yéelding of the sound appertayneth onely to the corde , so the taking of flesh , appertayneth onely to Christ .

Ye haue excellently resolued me in this doubt , and so haue sufficiently instructed me touching the sonne the second person of the diuine Trinitie . Now at length I remember , that to the third person , ye attributed illumination , regeneration , and sanctification .

The workes of the holy Ghost . It is true , for these three things are proper to the holy ghost , albeit that in the same , the whole Trinitie hath his operation .

What meane ye by this illumination . Illumination .

Illumination , as it is generally taken , noteth sometimes the new birth , sometimes the viuification , sometimes the fréedome , sometimes the iustification of a man : but in this place , by Illumination is meant that lightning of reason and iudgement wrougth in the faithfull by the diuine vertue , whereby the eyes of the soule béeing opened , they both sée God , and learne to walke in his waies .

Then it appeareth that sometimes they haue beene darkened in their vnderstanding , and know not at all how to order themselues ?

It is most certaine , & thereof did men runne into so many grosse errours in the world , as a punishment for their sinnes .

Right needefull then was it , that Christ after his departure from his disciples , sent the holy Ghost vnto them ?

Thou hast sayd the truth , for by the vertue thereof they were lightned , and led into all trueth .

How is this holy spirit sayd to be giuen or receiued .

How the holy Ghost is said to be giuen . As concerning his graces , vertues operations , and effects : for otherwise , being God incomprehensible , and replenishing al things he is neither giuen nor taken , nor said properly to remoue , to go , or to come from one place to another .

Ye also attributed to the holy ghost regeneration ? what meane ye by that .

Regeneration . Regeneration is of that , which is engendred againe , or new borne .

Shew me this more plainely ?

Euery man is spiritually dead , by reason of sin , therefore it is néedeful that he be reduced to that Image of God , which is in him defaced , by a new birth , and hereof is he made a new man .

The old man What is the olde man .

It is the fleshlie man .

Who is that fleshlie man .

It is he which is not indued with the spirit of God , but by nature without the holy spirit : which is also called the outward man : that is he , which consisteth of the body and the sences , which is giuen to affections , and is mortall . The same is also called the body of sin , that is a body subdued to sinne , flesh , sensuall , and earthly .

What is that new man ? The new man .

It is that spirituall man .

Who is he .

The man inspired with the graces of gods spirit whereof he is a new creature , and spirit , or the spirituall and inward man : that is one regenerated by the worke of the holy ghost , that very soule and the image of God , which through faith and grace doth flourish euen in the middest of afflictions , neither may he be by any meanes extinguished : to this also belongeth the first and second man : Ro. 5.8 . 1. cor. 15. Adam is that first , Christ is that second : the first is terrene or earthly , the second is celestiall or heauenly .

How doth the holy Ghost worke this in vs .

He conuerteth vs vnto God , conforming vs to the image of his sonne , in the renewing of our mindes : the which in the scriptures is often vnderstood in the worde Repentance .

It was not then for nought , that both God and his prophets in the old Testament , and Christ and his apostles in the new , haue so often excited and called the people to repentance .

Well sayde , neither without this can a man enter into the kingdome of heauen . Io. 3.5 .

What oportunitie taketh the holy ghost in the working of this regeneration .

The hearing of the worde of God , whereof fayth is engendred in the hart of man .

Ye also attributed ( as I remember ) to the holy spirit , sanctification : and what is that ?

Sanctification . Sanctification is the purifying of a man from all prophanitie : the cleansing of a man , by the mortification of the flesh , and the confirmation , and application of vs to God , by the viuification of the spirit , the which ( indeede ) is the end of our deliuerance from hell , death , & the diuell .

Thus haue I learned what are the chiefe attributes or properties of those three distinct persons in the diuine Trinitie : now what remayneth els for me to learne ( my good father ? )

What God requireth of vs . Yea , thou hast hard what Iehouah hath done for thée . Now also must thou learne what he requireth thée to yéelde vnto him .

And what is that ( my good father . )

Repeate the Theme or argument of our talke , & thou shalt therby know it .

I made thee ( saith Iehouah ) that thou shouldest be my seruant : therefore , thou Israell , forget me not ?

Well then : The end of our creation & redemption and regeneration . to what end did Iehouah make thée ? aunswere me to the wordes of our Theme .

That I should serue him ( as I take it ) and that I should not forget him ?

Thou hast sayd the truth , and this is the end of creation , redemption , and regeneration .

What is ment by this worde seruice ?

The worde generally noteth that condition of a man , whereby he liueth vnder the will and rule of another .

What is that ye call Gods seruice ? God seruice .

The Seruice of God is no seruile condition , but that diuine worshippe and true execution and performance of those good workes which are prescribed and commaunded to be done in the worde of God , and namely , in those two tables of the lawe , wherein are briefely contayned the Tenne Commaundements of Almightie God .

And what are those ten commandements .

The same which God spake , and are written in the 20. chapter of the second booke of Moses , which is called Exodus .

I beseech you my father , to recite them all vnto me in order .

Then hearken ( my sonne : ) God spake all these wordes saying .

The tenne commaundements of God . 1 I am Iehouah thy God , which haue brought thée out of the land of Aegipt , from the house of bondage : thou shalt haue no strange Gods before me .

2 Thou shalt not make to thy selfe any grauen Image , nor the similitude of any thing , that is either in heauen aboue , or in the earth beneath , or in the water vnder the earth : thou shalt not adore them , nor worship them : for I Iehouah thy God am a iealous God , The first Table . visiting the iniquities of the fathers vpon the children , in the third and fourth generation of them which hate me : and shewing mercie to thousands of them that loue me , and keepe my commaundements .

3 Thou shalt not take the name of Iehouah thy God in vayne , for Iehouah will not hold him guiltlesse that taketh his name in vayne .

4 Remember the Saboth day , that thou sanctifie it , six dayes shalt thou labour , and do all thy worke : but in the seauenth day is the Saboth of Iehouah thy God , in it , thou shalt not do any worke , thou and thy sonne , and thy daughter , thy manseruant , and thy maideseruant , thy cattell , and the stranger that is within thy gates : for in six dayes Iehouah made heauen and earth , the sea , and all that in them is , and rested the seauenth day : and therefore Iehouah blessed the seauenth day and hallowed it .

These foure commandements are contayned in the first table : the six that follow are of the second table .

5 Honor thy father and thy mother that thy dayes may be prolonged in the land which Iehouah thy God giueth thée . The second Table .

6 Thou shalt not kill .

7 Thou shall not commit adultrie .

8 Thou shalt not steale .

9 Thou shalt not beare false witnesse agaynst thy neighbour .

10 Thou shalt not couet thy neighbours house : thou shalt not couet thy neighbours wife , or his seruant , or his maide , or his oxe or his asse , or any thing that is thy neighbours .

The Summe of the ten commaundementes . How many things doe these commandements generally concerne ?

Two things : first thy dutie towards God : next thy dutie towards thy neighbour .

Ye haue sufficiently taught me concerning the nature & essence of God . Now briefely in the way , I beseech you to shew me who is my neighbour ?

Who is my neighbour . Generally , all men borne of Adam and Heuah are thy neighbours : but chiefely they which are of the familie of fayth be thy neighbours : for all which are of the same familie are also of the same bodie in Christ , and coheires of the kingdome of heauen .

Which of those commaundementes do concerne my dutie towards God ?

Those foure which are contayned in the first table .

Which doe concerne my dutie towardes my neighbour ?

Those sixe contained in the second table .

Wherein are those commandements perfected .

In loue , The perfection of the law . namely that thou loue God and thy neighbour .

How must I loue God ?

Thou shalt loue Iehouah thy God with al thy hart , and with al thy minde , Loue God . and with all thy strength , and with all thy thought .

How must I loue my neighbour ?

Thou shalt loue thy neighbour as thy selfe . Loue thy neighbour :

Howbeit it seemeth vnto me , that some of those commaundements do not prescribe vnto vs any singuler worke , but onely do forbid the doing of some certayne things ?

Here thou must obserue ( my sonne ) that those commandements wherein we are forbidden that which is euill , In those commaundementes , wherein we are forbidden the euil , we are commaunded to doe the good . we are commanded to do the contrarie , that is , that we do that thing which is good : and that in those other commandements , whereby we be commanded to doe those works which are good & honest , we are forbidden to do the contrary , that is , such works as be vngodly and dishonest .

I pray you teach me this matter more playnely ?

Must gladly , howbeit , aske of me & I will certifie thée of all things .

The first commaundement . Go to then first God hath said I am Iehouah thy God &c ▪ what hath God commaunded herein ?

First , he commandeth that we should take and estéeme him the onely Iehouah for our God : next that we should not feigne vnto our selues any strange gods .

The 2. What commaundeth he in the second commaundement ?

First he forbiddeth all idolatrie and feigned worshippe : secondly that thou worship him , and serue him onely , not in the likenesse of any forme , but in spirit and truth .

The 3. What commaundeth he in the third commaundement ?

In this he commaundeth thée to abstayne from al vaine oathes , and from the prophane abuse of the name of God : moreouer he teacheth thée to call on , and to sweare by his name , with all reuerence , and in the feare of God .

The 4. What willeth he in the fourth ?

First that sixe dayes thou shalt labour in the worke of thy vocation : next that thou presume not on the seauenth day to do any seruile labour : but that thou kéepe holy the seauenth day .

What hath he enioyned me in the fift commaundement ? The 5.

That thou honour & obey thy parents aswell spirituall as bodily , with loue , reuerence , modestie , feare , and dutie : and on the other side , that thou dishonour them not , nor vnreuerently abuse them , nor in any sorte neglect them .

What hath God prescribed me in the sixt ? The 6.

That thou kill not any man in thought , worde or déede : next , that thou thinke well of thy neighbour , and report him well : and that thou endeauour to profit all persons , and reléeue them , and preserue the life of them to thy power .

What commandeth he in the seauenth commaundement tell me ? The 7.

First , he commaundeth thée to abstaine from all fleshly lustes and vncleaues of the body : secondly , that thou walke honestly and soberly in this life .

What saieth he in the eight commaundement ? The 8.

First , he forbiddeth thée to take away from thy neighbour by stealth , or any vnlawfull meanes , eyther his externall good & possessions , or his good name , fame , and reputation : Next he biddeth thée to expresse and exercise towards they neighbour the vertues of liberalitie , aimes , déedes , and mercie , according to thy power , and that thou be beneficiall to him , his goodes , and fame .

The ninth . What is prescribed me in the nynth comaundement .

First , thou art therein forbidden al lying , periuries , back bitings , contumelies , brawlings , contentions , and flatteries : next , that thou reporte well of thy neighbour , and that thou testifie , and speake the truth of him in all things .

The ten commaundemente . What biddeth he in the tenth commaundement .

That thou do not so much as couet that which is an others : secondly , that thou endeauour that euery one may retayne his owne , yea , and rather to wish him some part of that which is thine , then vniustly to desire that which is his .

Thus haue ye fully satisfied me in this poynt . But is a man able of himselfe to obserue and performe these commandements of Almightie God ?

By no meanes , and yet this notwithstanding , Man is not able to fufill these commaundementes . the Lord hath in his mercie ordeyned man a meane the same to performe , after his good pleasure .

What is that meane ; ( my father )

Christ Iesus , Christ is the perfection and end of the law . in whom the father is very well pleased , and in , and by whom , all such as beléeue in him doe kéepe and performe the whole : for he is both the perfection and end of the law .

How many things requireth he of vs therby .

Two things , wherof the one is faith , Faith and obedience . the other is obedience , in the which also is contayned the summe of religion , neither without these two things can any one of these ten commandements be obserued .

Which of these two things doth orderlye proceede , & go before the other .

Fayth goeth before , obedience followeth after , fayth is at the roote , obedience is as the fruit : faith is as the cause , obedience as the effect : the one promiseth , the other performeth : and this latter is a testimonie of the former , expressing that in worde and déede , which was in beléeuing conceiued in the hart by the operation of the holy ghost .

What thing is that which ye call faith ?

What faith is . Faith is defined to be that which maketh those things to be , which are hoped for , & demonstrateth that which is not séene .

What kinde of faith is there required in this seruice of God ?

That which is called the Christian and Liuely faith : the same which is proper to the true Christians and fruitfull in godly vertues .

And what is that ?

It is the gift of God engendred in the soule of the spirite of God , by the preaching of the word : and is defined a firme opinion , Christian faith . and constant conscience of righteousnes , and saluation , obtayned by none other meanes but onely by the frée mercie of God in his sonne .

What are the things which are chiefly obiected to this faith ?

The Obiectes of faith . Those things which here follow in order , as first God that diuine nature in the vnitie : next the same God in the Trinitie : thirdly the holy Catholicke Church : and lastly all those Articles of the Christian faith , whereof we must not doubt , but be absolutely and certeinly assured in our beliefe ,

What are those Articles of beliefe ?

The same which are comprehended vnder the title of the simbole of the Apostles : that is .

I beléeue in God the father almightie , marker of heauen and earth , The Simbole of the Apostles . and in Iesus Christ his onely sonne our Lord , which was conceiued by the holy ghost : borne of the virgin Mary : suffered vnder Pontius Pilate : was crucified , dead and buried , he descended into hell : the third day he rose agayne from the dead : he ascending into heauen , and sitteth on the right hand of God the father almightie : from thence he shall come to iudge the quicke and the deade . I beléeue in the holy Ghost , I beléeue the holy Catholick church , the Communion of saintes the forgiuenesse of sinnes , the resurrection of the bodie , and the life euerlasting .

Must I then beleeue in al these things ? To bleeue 1. that God is . 2. that whic● God saith . 3. In G●●

It is néedfull , that thou beléeue all these things to be , but it is not requisite that thou beléeue in them all .

Seeing therefore that this particle ( In ) maketh such a difference , in what thing then must I beleeue ?

Beleeue in the holy Trinitie . In that holy Trinitie , namely in God the father , in God the sonne and in God the holy ghost , which is in nature one thing .

And what must I beleeue without this particle . In ?

Beleeue the holy Church . &c. The holy Catholicke church , & those other things contained in the Articles which folow in the same simbole , to be true .

Ye haue before this sufficiently taught me , to knowe the former obicte of my fayth , namely God in the trinitie , and the Trinitie in the Vnitie : nowe I pray you to declare vnto me those latter pointes : and first what is that Catholicke church , which yee would that I should constantly beleeue ?

What this Church is . By this church is meant the vniuersall companie , or faythfull assembly of Gods people , of the which some hauing passed the troubles of this life , are with Christ in heauen , and other some ( as yet ) are millitant on the earth , where in the vnitie of the true doctrine , and the lawfull vse of the Sacraments , they cleaue together .

What is that communion of saints ? The communion of Sainte

The fellowshippe , familiaritie , and amitie , that the godly haue one with another in one fayth , one hope , one charity , as children of one father in one house , exercising mutuall beneficience , works of mercie & christian duties , The forgiunesse of sins . one towardes another .

What is that forgiuenes of sinnes the which I must also beleeue ?

It is the loosing and releasing of that band of obligation , wherein we be tyed to eternall death and damnation : yea , and a pardon of that payne which our sins had deserued , and that by the onely death & merit of our Lord Iesus Christ .

What must I beleeue touching the Resurrection of the flesh . The resurection of the flesh .

That in the last day , all men shall rise agayne with their bodies : the godly to eternal life : the wicked to eternal paine .

What is that eternall life ?

That blessed felicitie and happie condition which the elected saints shall haue and enioy after their resurrection from death in all eternitie , The life euerlasting : with Christ the sonne of God .

Thus haue ye taught me ( my good father ) what this Christian fayth is , and what , and wherin I must beleeue : now let me know also how this Fayth commeth ?

Faith commeth by hearing of Gods word . As faith is a frée gift of God , as I said before : so God will , that this fayth should come by hearing , and namely of the worde of God .

How is that wrought ?

By the operation of the holy ghost , which engendreth faith right happely in the hart of him , who is a fruitfull hearer of the worde of God .

What is that word of God . What is that which ye call the worde of God ?

By the worde of God , in this place is vnderstoode the holy scriptures , both of the old & new Testaments , the which with many strong arguments doth demonstrate the will and workes of God , and especially those promises which concerne the redéemer , and eternall life , for those scriptures we call the worde of God , which béeing comfortable , happie , effectuall , & sufficient to man , doth both instruct him in his dutie in this life , & also derect him to that euerlasting word of God , which was with god before al worlds .

How must this worde be vnto me applied ?

By the ministrie of the preachers , How this word is to be applyed vnto vs . and ministers of the same .

Who be the preachers and ministers of this worde ?

Those parsons , The Preachers and ministers of the word . whom the Lord sendeth foorth furnished with méete gifts & lawfully called into the church , which chiefly regard to celebrate , to praise , & to commend with feuencie of spirit , & that openly before all men , the name of God , and the worde of his grace , & the kingdome of God .

What shal I do when ther is not a preacher , nor a meete minister of the word ?

First thou must pray the Lord of the haruest to send foorth labourers into his haruest : then , What is to be done there where the pastor is absent . it is meete that thou read both dilligently , & reuerently , the worde of God , and meditate therein with a pure minde euery day .

What if I cannot reade ?

It behoueth thée to repayre to them that can reade , and instruct thée concerning God , and thy duty towards him .

How must this worde be preached and read .

How this word is to be preached and heard . Faythfully , distinctly , discréetely , wholy , diligently , constantly & reuerently .

How must this worde be heard ?

With faith , diligence , reuerence , feare of the Lord , and harty desire to learne it , to vnderstand it , and to reforme this life thereby .

Thus haue ye taught me the ordinary meanes to obtayne faith : now tell me also how this faith is confirmed ?

How faith is conformed . Ioh. 4. There was a time when that faith which came by hearing , was confirmed by miracles , and workes of wonder .

In what time was it confirmed ?

In the time of Christ and his Apostles , and in the primitiue church : and néedfull it was then , when the truth of the Gospell began to be published the which béeing now sufficiently confirmed vnto vs , miracles are no longer néedfull .

Wherby is faith confirmed in vs now ?

The vse of ● Sacraments . Euen in the exercise of the same word by the which it was begon , but chiefely in the true vse of the Sacraments .

How may I beter vnderstand this .

As the Sacraments themselues are the seales of Gods promises made to vs : so the right vse of them ratifieth in vs that faith by the which we apprehend that which is promised .

What is that which ye cal a sacrament ? What is a Sacrament

Not only the seale of those things of which God hath promised vs ( as I haue before sayd ) but also an externall signe of some internall vertue or grace .

Whereof is a Sacrament made ?

Of these two things , Whereof a sacrament is made . namely the worde of God , and the Element .

Whereunto serueth the worde ?

To the eare in the lawfull ministetrie thereof , and to the inward man by the operation of the diuine spirite .

Wherunto serueth the Element ?

To the eye , the fast , the féeling , and eternall man : for as a man is of two natures , namely of the soule and body , of the spirite and flesh : so is he of the grace & mercie of god , edified in either of them .

How many Sacraments be there in christian vse ? There be two ●acramentes .

Two , which are called Sacraments of the new Testament .

What are those two ?

Babtisme , and the Supper of the Lord , both the which are also signified in that water , and bloud which issued from the side of Christ on the crosse .

Baptisme . What is that sacrament of Baptisme .

This sacrament of baptisme or washing , is diuersly defined , for it is said to be either the badge of regeneration into a new life , 1 Ioh. 2. and eternall health , or the signe of our purgation in Christs bloud : or the scale of the promise of remission of sinnes , in the name of Iesus Christ .

The element in Baptisme . What is the Element whereunto the word adioineth to make this sacrament .

Water which washeth onely the bodie without .

What is the inward grace which is therein signified .

The cleansing of vs from our sins .

And are they throughly cleansed which are washed in that water .

No , for that inward washing commeth not of that worke wrought , but of the holy ghost in the faythfull , which vse this element as a simbole of this washing , and not as the cause .

Who instituted and commaunded this to be done and vsed in the church .

Our Lord Iesus Christ , who hath promised life vnto them which beléeue , and be baptised , and hath threatned death to them which beléeue not . Mat. 16.

What is that sacrament of the Lords supper ?

The Supper of the Lord is a spirituall banquet , The Lordes Supper . whereby Christ witnesseth himselfe to be the bread of life , by the which our soules are fed to the true imortalitie of the soule : or it is an holy Simbole or signe , wherein Christ offereth and communicateth his body and bloud thereby to certifie vs of the remission of sinnes , and life euerlasting or , it is the happy memoriall of the death of Christ ; and an whoalsome and memorable signe of that Sacrifice which hée made once for all on the Altar of the crosse .

What is the outward Element of this sacrament ? The element .

Bread and wine , which féedeth and cheareth the bodie .

What is the inward grace , which is signified thereby , and giuen to the worthy receiuers thereof ?

The body and bloud of Christ , by the which we are nourished and cheared to eternall life .

Thus haue I hapely learned how saith is conformed in me : Now also would I gladly learne , how the same is encreased .

How faith is increased . This faith which commeth by hearing , and is confirmed in the vse of the Sacraments , is also happely encreased by godly cogitations and meditations , but chiefly by good conference and talke of those things which the worde doth both suggerate and teach vs .

With whom we must talke With whom must I confer & talke ?

With the learned , godly , and such as feare God .

Of what thing must we talke ?

Of God , of Gods worde , of the kingdome of heauen .

How must I confer thereof .

In what sort we ought to talke of those matters . Not arrogantly as they vse to do , which endeauour to maintaine vaine arguments , and friuolous questions , but with all reuerence , sobrietie , wisdome , and the feare of God .

How faith is fructified . How is this faith fructified and made fruitfull both in my selfe and others ?

Partly by godly examples : partly by deuout praier & religious meditations .

Whose examples must I place before me to be followed ?

The holy examples of the faithfull , whom it behoueth thée to follow , and thereby also to exhibit thy selfe an example of godlinesse vnto others .

How is fayth fructified by prayer ?

In thy selfe , as fayth is furthered , strengthened , and made frutefull in thy hart : in others , as fayth is strengthened and propagated in them , by thine holy life and religion , to the glory of God .

Thus haue ye right wel instructed me in the one part of that seruice which God requireth : namely faith : now what say ye of the second point ?

The second part of this seruice is obedience . Obedience what it is .

What is that which ye cal obedience ?

Obedience is that submission of the minde , whereby a man yéeldeth himselfe to the worde & will of him that commandeth , and doth without any contradiction performe the same to his powre : obedience towards God is that submission , whereby the faithfull minde gladly yéeldeth himselfe to the word and will of God : and this is that new obedience , which otherwise is called the fruit of righteousnesse , or good works comaunded by the certaine and expresse worde of God , wrought in them that be regenerated by the helpe of Gods spirit , faith shining in their harts , to this end , that therein God may be glorified , and our neighbour benefited , and they are the testimonies of a true fayth .

Where are these works to be learned ?

In that written word of God , wherin they are prescribed , is for our learning .

Then haue I throughly learned wherein this seruice of God consisteth : Now teach me also the maner of this seruice I beseech you my father ?

How we must serue God . God béeing a spirit will be serued in spirite and truth .

How may that be ?

In holinesse and righteousnesse , euen before him without feare all the dayes of thy life .

Declare this more plainly I pray you ?

It behooveth thée to serue God purely , because he is pure : iustly , because he is iust : that is with a faythfull hart , and sound life , that not onely before men , but also before God himselfe , and that not doubtingly , nor negligently : but constantly & continually vnto thy liues end .

And is a man able in this sort to serue God ?

He hath not of himselfe any power so to do : A man hath not the power to serue God & yet may well serue him by faith . and yet is it possible that he may serue him .

How can that be ?

By that liuely fayth , whereby it pleaseth Christ to imparte vnto man his righteousnesse and sufficiencie , and thereby granteth him to walke in his vocation .

But seeing I haue none habilitie of my selfe , but that which enableth me must come from Christ ? by what meanes shall I obtayne it ?

By a good faith ( as I haue before said ) but so that as faith is strengthened and fructified by praier : so is obedience by inuoca●ion .

And doth the Lord command this to be done ?

Yea , Isa. 44. Forget me not . and the same we finde among other things included within this commaundement . Forget me not .

How many things requireth the Lord by this ?

Two , the first wherof is this , that knowing , his goodnes towards vs , & our duty towards him , we should neither ingratfully forget the one , nor negligently omit the other , To be thankfull to God . but alwayes gratefully remember his goodnesse , and serue him in our liues , in holynes and righteousnesse : the second is , To craue helpe of God . that we desire of him aide , and things necessary for vs , for the sake of Christ our sauiour : and these two points are contayned in deuout prayer .

What is that prayer ?

Prayer what it is . It is a part of diuine addoration , wherin we haue both conuersation and familiar talke with God . Or it is the same whereby the godly minde is turned vnto God , with a certaine humble and spirituall affection : ( or according to the words of our theme ) it is the same , whereby the faithfull minde is humblie and feruently powred foorth vnto God , either in praising him for his benefits receiued , or in crauing of him those good things which are thought necessary for vs .

To whom ought we to pray ?

To whome we must pray . To God in the Trinitie & in the vnitie : to God I say , which is thrée & one .

And may we turne our selues to none other in praier ?

No indéed , for in so doing we derogate from the Lord that which to him is due : and giue it vniustly to another .

What forme of prayer hath hee prescribed me ?

That which Christ hath appointed vs for an example , The forme of a Christian prayer . and hath commnded his Apostles and disciples with all dilligence to obserue .

Teach me to know that forme of praier ?

When ye pray ( said our Lord Christ vnto them ) say yée .

Our Father which art in heauen , The Lordes prayer . hallowed be thy name : thy kingdome come : thy will be done in earth , as it is in heauen : giue vs this day our dayly bread : and forgiue vs our tresspasses , as we forgiue them that trespasse agaynst vs : and leade vs not into temptation : but deliuer vs from euill , for thine is the kingdome , the power , and the glory , for euer . Amen .

What do we in this prayer ?

First , The Sum of this prayer . we lift vp our mindes to God with whome we haue familiar talke .

2 Secondly , we call , and reuerently acknowledge him , for our heauenly father .

3 Thirdly , we confesse his highest excellencie and power .

4. Fourthly , we prayse and glorifie his most holy name .

5 Fiftly , we desire the encrease of his supreame kingdome euery where , both in our selues and others .

6 Sixtly , we relie wholy on his good will , and pleasure .

7 Seauenthly , we craue of him such things as we want in this world , both in bodie and soule .

8 Eightly ▪ we humbly desire pardon of al our sinnes , as we are ready to pardon them that offend agaynst vs .

9 Ninthly , we beséeth him not to deliuer vs ouer into the hands of our deadly enemie the Diuell , but to deliuer vs from his tyrannie .

10 Tenthly , we adde the reason that moueth vs to run vnto him with these our petitions , the which is rightly taken from the consideration of his dominion , might , and high glory : and for the ratification & confirmation of all the which , we say in the place of a conclusion and of the assent to the same , Amen .

What is signified by Amen ?

Amen , what the word signifieth . It is so much to say , as So be it : let it be ratified and faithfully effected accordingly , which sayd voyce ( that I may yet more plainely expresse the emhpasis and force therof , according to the Hebrewes , is formed of the first letters of thrée seuerall wordes , whereof the first letter , namely A : is taken from the word A L which is interpreted God : God . the second letter that is M , is borrowed of the word Melech , which is a king : King . the third letter béeing Nun , is the first letter of Neeman , which is so much to say as faithfull , Faithfull . and true : Therefore of those thrée letters A M N is gathered that voice Amen : which is as much to say , as God , the King , Faythfull and true .

O very well sayde ( my father ) and thus haue yee right well taught me to what end the Lord hath formed me , and hath made me a liuing soule , and restored me to his owne image ?

Yea ( my sonne ) and in those two poyntes , namely fayth and obedience , The sum of religion . I haue taught thée the summe of Religion .

And ( I beseech you ) teach me also what that Religion is ?

Father .

True Religion is that amitie , combination , and league of ours , True relig●on . with the true , liuing , and eternall God in the vnitie , and trinitie , whom onely ( béeing vnto him in Christ conioyned ) we do adore , inuocate , and worship , on whom we wholy depend , according to whose will , or after the prescript and law of whose word , we liue in al things .

Thus are we formed to serue God , and to liue in his holy religion : but what is the end of this seruice ? and what profit shall we finde thereby ?

Two principall of Gods seruice . This seruice hath two principall ends : the first whereof is the glory of the euerlasting God : the second is the profit and benefit of man .

What is that glory of God ?

As glory is the publick and often praise of good report of any person , so the glory of God , is the preaching of his noble acts and vertues , the extolling & setting foorth of his name , with high praise and thankesgiuing : and this is the principall end both of mans life and death .

Then also should a man wholy liue and die to glorifie God ?

It is true , so long therfore as a man may in his life expresse and spread foorth the glory of God : so long let him desire to liue , and not to die : How long a man should disire to liue . but when he can no longer performe that , but rather to glorifie God in his death , let him desire rather to dye , then to liue .

Ye haue well sayd ( my father ) God graunt we may both liue and die to his glorie . Now , I pray , let me heare the reason of that second poynt , the which ( as ye sayd ) respected mans profit and benefit ?

Thy labours in the Lord shal not be in vaine , The reward of Gods seruice for through the merit of the most holy Messiah , the wrath of God which was enkindled agaynst thée , by the meanes of sinne , shall be remoued far from thée : the graces of God shall be establised towards thée : thy conscience shall be quieted within thée : thou shalt finde preseruation and safetie agaynst all thine enemies , both bodily and ghostly : thou shalt not come into condemnation : thou shalt not fall into the death eternall : and lastly , thou shalt enioy the highest felicitie in the life to come .

What is that wrath of God , Gods wrath . the which ye say shall be remoued ?

This wrath is not to be estéemed for any perturbation of minde in God , but for the payne of the sufferer , Lam. 3.10 . béeing the worthy reuenge of sinne . The wrath of God therefore is the retrebution of sins , which is sayd to be two wayes , that is say , Hebr. 12. either then when he punisheth the sinner for his amendment : or then when he casteth him into hell fire to be destroied for euer .

What is that grace of God whereof ye also made mention ?

Gods grace . The grace of God , is his louing fauour and good will towardes vs , by the which béeing mercifull , he doth affect vs wretched and damned sinners , while he pardoneth both the payne and the fault of our transgressions , and adopteth vs for his children : or it is that remission of sinnes , or mercie promised for the sake of Christ our sauiour : or our frée acceptation with God , the which the holy ghost necessarily accompaneth for our eternal good .

I haue thus far wel vnderstood you , what is that good conscience ye speak of .

A good consience . As conscience generally is defined , the knowledge , iudgement , and sence of man , wherby his minde béeing acquainted with euery thing that hath by himselfe béene done or not done , he doth either condemne or cleare himselfe , & standeth vnto him instead of a 1000. witnesses : so a good conscience is the spiritual face of the soule , the candle of the minde , the incorruptible iudge , and brasen wall , & impenitrable , euer absoluing him which reteineth it through the only mercy of Gob , & defending him against al the stroks of sin & death .

What is that preseruation of man ?

It is that safe kéeping , The preseruation of a man by the which the Lord doth preserue and nourish both the soules and bodies of the righteous , to the which he giueth his angels charge to kéepe them in al their wayes through the merit of their redéemer .

What is that condemnation ?

It is that most dreadfull sentence , Condemnation . the which Christ the most righteous iudge shall pronounce agaynst the reprobate , diuell & his wicked angels in the last day .

Vhat is that eternall death ?

It is that final seperation of man form Christ , Death eternall . whereby he may not thence forth enioy his presence : this is the second death , which is the confusion and destruction of both soule and bodie , whereof ensueth a perpetual horrour of conscience conceiued of the diuine wrath .

What is that highest felicitie of man ?

It is that euerlasting life , whereof I speake before , Mans heighest felicity . the which after this life we that be true beléeuers shall enioy with Christ , and all his chosen saints in the most blessed peace , and happie societie for euermore .

Now ( my good father ) as ye haue beene willing to teach & nurture me in the right feare of the Lord , The coclusion . which is the beginning of wisdome ( as ye haue sayd ) so well discussed al those doubts , and satisfied me at full , so wil I both endeauor to retaine in minde , what so euerye haue taught me : and also continue right thankfull vnto you , for all those your godly lessons , institutions , and contemplations , and there withall ascribe vnto our best and highest God , the praise and glory due to his most holy name ?

So be it : and thus that most good & supreme God , blesse thée ( my sonne ) and grant thée the right wisdome and grace , to liue prosperously in thy vocation after his will , to the comfort of thy parents & friends , to the good of the church & common wealth , to the discharge of thy duty , and to his praise & glory , who hath made & formed thée to serue him , through his deare sonne our Lord Iesus Christ . Amen .