those things which the worde doth both suggerate and teach vs. S. With whom we must talke With whom must I confer talke F. With the learned godly and such as feare God S. Of what thing must we talke F. Of God of Gods worde of the kingdome of heauen S. How must I confer thereof F. 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 S. How faith is fructified How is this faith fructified and made fruitfull both in my selfe and others F. Partly by godly examples partly by deuout praier religious meditatioÌ„s S. Whose examples must I place before me to be followed F. 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 S. How is fayth fructified by prayer F. 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 S. 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 F. The second part of this seruice is obedience Obedience what it is S. What is that which ye cal obedience F. Obedience is that submission of the minde whereby a man yéeldeth himselfe to the worde will of him that coÌ„mandeth 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 S. Where are these works to be learned F. In that written word of God wherin they are prescribed is for our learning S. 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 F. How we must serue God God béeing a spirit will be serued in spirite and truth S. How may that be F. In holinesse and righteousnesse euen before him without feare all the dayes of thy life S. Declare this more plainly I pray you F. 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 S. And is a man able in this sort to serue God F. 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 S. How can that be F. 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 S. 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 F. By a good faith as I haue before said but so that as faith is strengthened and fructified by praier so is obedience by inuocaâ—ion S. And doth the Lord command this to be done F. Yea Isa 44. Forget me not and the same we finde among other things included within this commaundement Forget me not S. How many things requireth the Lord by this F. 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 S. VVhat is that prayer F. 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. S. To whom ought we to pray F. To whome we must pray To God in the Trinitie in the vnitie to God I say which is thrée one S. And may we turne our selues to none other in praier F. No indéed for in so doing we derogate from the Lord that which to him is due and giue it vniustly to another S. VVhat forme of prayer hath hee prescribed me F. That which Christ hath appointed vs for an example The forme of a ChristiaÌ„ prayer and hath commnded his Apostles and disciples with all dilligence to obserue S. Teach me to know that forme of praier F. 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 S. VVhat do we in this prayer F. 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
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 F. 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 cōmon 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 A godly prayer for Children to vse O Almightie God and our most gracious Father we thy deare children béeing taugth by thy worde doe know the nature of thy goodnesse to be such that as thou art alwayes ready to giue glad to forgiue willing to blesse and prosper them that appertaine vnto thée so thy will and pleasure is that we shold learne thy lawes to the end we may know how to glorifie thée walke in thy wayes and that because there is no man able to performe this without the assistance of thy spirit thou hast promised to send foorth the same vnto them that faithfully desire and runne vnto thée now therefore O good father we acknowledging our faults our vnworthinesse do come vnto thée prostrate our selues before thy footstoole in the hope and assurāce of thy tēder mercies to whō should the childe come but vnto his father and to whom should we come but vnto thée for howsoeuer we haue faulted agaynst heauen and agaynst thée and are vnworthy to be called thy sonnes yet art thou our father and we hope that in the name of thy most deare son Iesus thou wilt not denie vs to be thy children Let it be thy good pleasure O father to pardon all our defects and ignorances to looke on vs in thy loue to imbrace vs with thy fauour and to blesse vs in thy mercie that on vs the swéete influences of thy spirit with the which thou vsest to grace thine elected children may be bountifully powred foorth graciously encreased longsomly continued on vs for our perfect instruction for the benefit of thy church and for thine eternall glory Teach vs O father in the right vse of thy worde to know thée the only true God to know Iesus Christ our sauiour and to know our selues that howsoeuer we be schooled and catechized by our bodily and spiritual fathers whō thou hast in thy wisdome made meanes of our better instruction we may be all taught of thée which giuest an happy encrease to Pauls planting and the Apostles watering Sanctifie vs O father that we may be holy as thou art holy and confirme vs that we may be perfect as thou art perfect then shall we rightly know thy will and walke in thy wayes then shall we indéed feare thée and serue thée as we are bound to holinesse and righteousnes before thée without feare all the dayes of our life and finally pleasing thée we shall enioy that euerlasting inheritance of thy children in the highest felicitie through the worthy merit of thy most deare sonne our sauiour Iesus Christ in whose name only wee presume to come vnto thée praying as he hath taught vs. viz. Our Father which art in heauen c Hereafter follow certayne godly graces for children to vse before and after meat Before meate O Most gracious God we beseech the to sanctifie and blesse all these thy creatures which at this time we shall receiue at thy bountifull hand giue vs grace good father to take and vse the same with right thankfulnesse to thy worthy glory and to our comfort both in body and soule through thy deare sonne Iesus Christ our Lord and sauiour Amen After meate O Lord God our heauenly father most good gracious merciful we yeeld thee praise honour and glory for these and all other thy benefits and bounties powred foorth on vs and and now we humbly beseech thee to be mercifull vnto vs and forgiue vs all out sinnes to grant that thy louing graces and blessings may be both encreased and continued vnto vs thy high glory and our happy comfort in Iesu Christ our sauiour Amen Another AS we haue now receiued those thy gifts O God whereby we be refreshed in our bodies so grant that the may be also spiritually fed and nourished with thy worde and diuine graces in our soules that so both in bodie and soule tasting in both the sweetenesse of thy louing mercies we may prayse and glorifie thy most holy name through the sonne Iesus Christ our Lord Amen Before Supper O Lord our father celestiall Blesse vs and these thy creatures all That we may rightly vse the same And therein prayse thine holy name After Supper O Gracious God we glorifie Thy name and supreame maiestie For all thy gifts which from aboue We haue receiued in thy great loue Oh grant vs grace therefore to be For euer thankefull vnto thee Amen FINIS Fol. pa. lin Faultes Corrections 2 a 3 courteousnes courtesies  b 13 this these 6 a 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 a 14 naturall soueraigne 10 b 3 senets secrets 14 a 13 ministery mystery  b 11 ministery mystery 15 b 10 blest Best   15 duty deity 16 b 29 accessible inaccessible   22 mutable immutable
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 S. What then should I do in this hard point F. 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 S. What thing is that which I should consider God is not F. That God is neither the earth What thing God is not nor the Sea nor the heauens nor the Angels nor man S. And what should I gather of thet F. 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 S. How will yee define this nature Diuine F. 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 S. In this I am attentiue proceede therefore may deere father teach me F. When thou hearest God to be named vnderstand thereby that substance Inuisible A description of the diuine nature vncreate simple perfect incoÌ„prehensible 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 S. Surely yee haue vttered many great matters in few wordes Now is it lawfull for me to examine those Attributes and properties of the dâ—ty for mine owne better vnderstanding F. 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 S. 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 F. 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 S. 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 F. 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 S. 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 F. 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 S. Why is he called simple F. Simple For that he is manifestly true without foulding circumstances and wembes S. Perfect Wherefore is he said to be perfect F. For that he is absolutely vpright firme and hath knoweth and worketh althings perfectly S. How is he said to be incomprehensible F. 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 S. And why call ye him mutable F. 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 S. VVhy is he called eternall F. 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 S. VVhy is he called immortall Immortall F. For that as he had no beginning so neyther shall he haue ending liuing the same for euer S. VVhy is he incorporall Incorporall F. 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 S. VVherefore is he called infinite Infinite F. He is without limits Heb. 4.13 Ier. 23.24 Amos. 9 2â— 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 S. Wherefore is he the coÌ„mon father F. 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. S. VVhy call ye God the Lord and king of all things F. 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 F. 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 S. Why do ye call him vnmeasurable F. For that neyther his quantity Without measure act 7.48 nor his quality can be measured by any of his creatures S. VVhy is he sayd to be without place
F. Because he passeth not from one place to another Illocall neither may he be contayned in places for he filleth all places à ct. 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 S. 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 vvhy sayde you so I pray you teach mee F. He is indéede Most true God is 〈◊〉 true for he is most faythfull Psal 89. â—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 whâ—… 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 â— 16 gen 18. Most merciâ—â—ll Pâ—â— 36 7. Ro. â— 3 2. Coâ— 1. â— 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 Bâ—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. 1â— 1 Eze. â—0 12 and whatsoeuer things are holy the same hath God sanctified and being the Best he is the giuer of all good things S. All these things haue ye well taught me what else remayneth for me to be learned my father F. 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 S. VVhat are those things F. 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 S. I haue by these wordes conceiued much more in minde then my mouth is able to vtter F. But I shall approach yet more neare to their vnderstanding when I shall tell thee how this diuine nature is distinguished into certayne persons S. Plurality of persons in the deitie And are there more then one person in the deitie F. 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 S. VVhere is God heard to speake in that sorte F. 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 S. That seemeth manifest indeed but how gather ye this of Elohim F. 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 S. Where finde ye that my father F. 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 S. Yee haue well sayd but then how many persons haue ye found to be in the Godhead F. 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 S. Declare me the reason thereof I pray you F. 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 S. The Trinitie Then the Trinity is the name of the Dietie or Godhead as the same is distinguished or considered in three persons F. Yea and there withall as we may understand him in his diuers and sundry properties and workings euen here in the worlde S. VVhat is he named in the first person of the Trinitie First person F God the Father S. What is he called in the second persoÌ„ Second person F. God the Sonne S. VVhat is the third person named Third person F. God the holy Ghost S. Then the Father is God the Sonne is God and the holy Ghost is God F. Thou hast therein well sayd S. But are there not then three Gods F. 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 S. 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 F. 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 S. 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 F. 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 S. How is he called the sonne F. God the Sonne He is called the sonne in two respects first as hauing a relation to the father of whom he was begottē to whō and with whom he is coessentiall coequall and coeternall Secondly in that he became man and was borne of the virgin Mary S. The sonne was made a perfect man And was the sonne a perfect man as he was a perfect God F. 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 S. So then ye say that he had a reasonable soule as he had a humane bodie for this necessarily followeth F. 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 S. And was that his diuine nature combined with his humane nature in this person F. Yea doubtlesse The godhead and manhood conioyned in one Christ and thereof béeing God and man he became one Christ S. VVho was his mother as he is God and who was his father as he is man F. Is he is God he hath no mother and as he is man he hath no father S. 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 S. How then was he begotten as he was man F. Of the holy spirite inspiring the holy virgin without the knowledge of any man Luke 1.35 S. This is a wonderfull conception F. So is it indeede howbeit with God it was nothing impossible S. The holy Ghost How is God called the holy spirite F. 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 S. What is that holy spirite then F. 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 S. 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 F. Thou sayest well and it is needefull that thou thus beléeue as touching the Trinitie S. VVhat do you distinctly attribute to those three distinct persons F. Although that neither the Godhead is diuided nor the persons seperated in substāce 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 S. VVhat is that which is properly attributed to God the father F. Election and creation S. What is there attributed to the son F. Redemption iustification saluatiō S. VVhat may we attribute to the holy Ghost F. Illumination regeneration and sanctification S. What is that which ye call election Election F. 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. S. VVas there no good thing then in man which God foresaw to merite or deserue this choyse F. Nothing at all for whatsoeuer he did therein God elected his of his own accord and that freely was of his owne accorde S. And is not man able to deserue for this F. 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 S. Then we haue no merite whereof to challenge heauen or to iustifie our selues before God F. None at all therefore we are said to be seruants vnprofitable and sinners S. The approbation of man before God By whom are we accepted and iustified then F. By Christ Iesus our Lord who dyed for them whom the father had known before and chosen S. Creation Ye attributed also to God the worke of creation what hath God created and of what matter hath he created the same F. God hath created heauen and earth yea and that of no former matter for to create is properly to make something of nothing S. Then so in them hath God created me F. Yea and he hath made and formed thee S. Of what matter hath he made mee The matter whereof man was made F. As touching thy body of the dust of the earth as touching thy soule of the breath of life S. VVhat thing was I then made F. A liuing soule S. In whose image was I formed F. In the Image of God Gen. 1.27 S. VVhat Image is that for God is a spirite F. Wisdome holinesse righteousnes The image of God and all perfection S. Now what say ye of the proper office of the sonne The proper office of Christ F. As God the father elected and created so the sonne redéemeth iustifieth and saueth S. VVhat is that which ye call redemption redemption F. The recouering agayne buying fréeing of that which was sold the price thereof béeing paied so he redemptiō 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 S. How was man sold away into that miserie F. Through his owne sinne and rebellion agaynst the law of God S. The malice of the diuel Who moued him to that rebellion F. The Diuel by his subtill temptatiō S. How did the Diuell tempt him F. He abused the bodie of the serpent in whom he spake thereby beguiled first
Heuah and afterward Adam Gen. 3. S. But what is that to all other men F. 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 S. The price of our redemption VVith what ransome did Christ redeeme me F. Not with gold or siluer or ny such like thing but with his owne precious bloud as of a Lambe vndefiled and without spot S. But thinke ye this ransome was sufficient to redeeme all the Lords elect F. Yea doubtlesse it is sufficient for them all S. How then was this applied to them of the olde Testament F. 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 S. Then the effect of his death was extended as well to them as to vs F. Yea therefore he is called a lambe slayne from the beginning of the world to be an effectuall sacrifice for all the elect S. And is not the death of Christ sufficient and effectuall vnto all F. 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 S. Teach me this more plainely The sufficiency and efficacie of Christes death to all F. 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 S. 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 F. Iustification Iustification is that approbation of a man before God the father S. Wherof consisteth this Iustification F. Of the remission and putting away of sinnes and of the imputation of the righteousnesse and innocencie of Christ S. How is this applied vnto me F. It is applied vnto tháe of the méere loue and mercie of God in his sonne S. How must I apprehend the same F. By fayth onely which is the hand of the soule to accept such a benefit S. How the righteousnesse of Christ is made ours How hath he wrought this righteousnesse for me F. 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 S. 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 S. Then is he no lesse worthy to be called a Sauiour to whom ye also ascribed the saluation of soules F. 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 S. VVhat is signified by the name Iesus Iesus a Sauiour F. That he is a Sauiour S. VVhom hath he saued F. His people S. VVho be they F. The same whom the father hath chosen before and are rightly called the people of God as I sayd before S. From what doth he saue them F. From sin and the reward thereof S. What sin is What is that which ye call sinne F. That is called sinne whatsoeuer is not according to the law of God and thereof be two sortes namely originall and actuall sinne S. VVhat is that originall sinne F. 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 S. VVhat is that actuall sinne F. Actuall Actuall sinne is that what soeuer a man either thinketh or speaketh or worketh agaynst the law of God agaynst his owne conscience S. VVhereof commeth this sinne F. This sin procéedeth of the corrupt nature of man is an effect of the former S. What is the rewarde of sinne F. 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 S. 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 F. He is called Christ What the name Christ signifieth because he is the holy anointed of Iehouah before al that rest S. With what oyle is he anoynted F. With the oyle of gladnesse S. What is that F. The Vertue of the holy ghost S. To what dignitie function or office was he anoynted with this oyle F. To be a king a priest and a prophet S. Wherein is he a king F. 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. S. Wherein is he our priest F. 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 S. Wherein is he our Prophet F. 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 S. Then worthely is he called a redeemer a iustifier and a sauiour but by whom am I drawne vnto him F. Who draweth vs to Christ Ioh. By God the father for no man commeth to Christ but such whom the father draweth S. How doth God the father draw me to Christ F. Ierm 31.3 By his mercy he draweth thée vnto him S. And is there any cause in man that moueth God to this mercie F. None at all but that which God doth in this he doth it of his owne loue in his sonne S. Wherein doth god expresse this mercy F. In many and great things and here in the ordinarie calling of a christian for whō he predestinated them also he called S. What is the calling of a Christian F. The calling of a Christian It is that whereby he is inuited to the
The 8. F. First he forbiddeth thée to take away from thy neighbour by stealth or any vnlawfull meanes eyther his externall good possessioÌ„s 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 S. The ninth What is prescribed me in the nynth comaundement F. 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 S. The ten commaundemente What biddeth he in the tenth commaundement F. 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 S. 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 F. 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 S. VVhat is that meane my father F. 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 S. How many things requireth he of vs therby F. 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 teÌ„ coÌ„maÌ„dements be obserued S. Which of these two things doth orderlye proceede go before the other F. 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 S. What thing is that which ye call faith F. 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 S. What kinde of faith is there required in this seruice of God F. That which is called the Christian and Liuely faith the same which is proper to the true Christians and fruitfull in godly vertues S. And what is that F. 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 S. What are the things which are chiefly obiected to this faith F. 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 S. What are those Articles of beliefe F. 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 S. Must I theÌ„ beleeue in al these things To bleeue 1. that God is 2. that whicâ— God saith 3. In Gâ—â— F. It is néedfull that thou beléeue all these things to be but it is not requisite that thou beléeue in them all S. Seeing therefore that this particle In maketh such a difference in what thing then must I beleeue F. 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 S. And what must I beleeue without this particle In F. 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 S. 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 F. 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 S. What is that communion of saints The communion of Sainte F. 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 S. VVhat is that forgiuenes of sinnes the which I must also beleeue F. 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 S. VVhat must I beleeue touching the Resurrection of the flesh The resurection of the flesh F. That in the last day all men shall rise agayne with their bodies the godly to eternal life the wicked to eternal paine S. VVhat is that eternall life F. 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 S. Thus haue ye taught me my good father what this Christian fayth is and what and wherin I must beleeue now let me know