also how this Fayth commeth F. 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 S. How is that wrought F. 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 S. What is that word of God VVhat is that which ye call the worde of God F 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 S. How must this worde be vnto me applied F. By the ministrie of the preachers How this word is to be applyed vnto vs. and ministers of the same S. Who be the preachers and ministers of this worde F. 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 S. What shal I do wheÌ„ ther is not a preacher nor a meete minister of the word F. 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 S. VVhat if I cannot reade F. It behoueth thée to repayre to them that can reade and instruct thée concerning God and thy duty towards him S. How must this worde be preached and read F. How this word is to be preached and heard Faythfully distinctly discréetely wholy diligently coÌ„stantly reuerently S. How must this worde be heard F. With faith diligence reuerence feare of the Lord and harty desire to learne it to vnderstand it and to reforme this life thereby S. Thus haue ye taught me the ordinary meanes to obtayne faith now tell me also how this faith is confirmed F. 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 S. In what time was it confirmed F. 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 S. Wherby is faith coÌ„firmed in vs now F. The vse of â— Sacraments Euen in the exercise of the same word by the which it was begon but chiefely in the true vse of the Sacraments S. How may I beter vnderstand this F. 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 S. What is that which ye cal a sacrameÌ„t What is a Sacrament F. 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 S. VVhereof is a Sacrament made F. Of these two things Whereof a sacrament is made namely the worde of God and the Element S. VVhereunto serueth the worde F. To the eare in the lawfull ministetrie thereof and to the inward man by the operation of the diuine spirite S. VVherunto serueth the Element F. 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 S. How many Sacraments be there in christian vse There be two â—acramentes F. Two which are called Sacraments of the new Testament S. VVhat are those two F. 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 S. Baptisme What is that sacrament of Baptisme F. 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 S. The elemeÌ„t in Baptisme What is the Element whereunto the word adioineth to make this sacrament F. Water which washeth onely the bodie without S. VVhat is the inward grace which is therein signified F. The cleansing of vs from our sins S. And are they throughly cleansed which are washed in that water F. 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 S. Who instituted and commaunded this to be done and vsed in the church F. 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. S. What is that sacrament of the Lords supper F. 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 S. VVhat is the outward Element of this sacrament The elemeÌ„t F. Bread and wine which féedeth and cheareth the bodie S. What is the inward grace which is signified thereby and giuen to the worthy receiuers thereof F. The body and bloud of Christ by the which we are nourished and cheared to eternall life S. Thus haue I hapely learned how saith is conformed in me Now also would I gladly learne how the same is encreased F. 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
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 S. VVhat is signified by Amen F. 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 S. 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 F. Yea my sonne and in those two poyntes namely fayth and obedience The sum of religion I haue taught thée the summe of Religion S. And I beseech you teach me also what that Religion is Father True Religion is that amitie combination and league of ours True religâ—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 S. 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 F. 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 S. What is that glory of God F. 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 S. Then also should a man wholy liue and die to glorifie God F. 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 S. 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 F. 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 S. What is that wrath of God Gods wrath the which ye say shall be remoued F. 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 S. VVhat is that grace of God whereof ye also made mention F. 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 accoÌ„paneth for our eternal good S. I haue thus far wel vnderstood you what is that good coÌ„science ye speak of F. 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 coÌ„demne or cleare himselfe staÌ„deth vnto him instead of a 1000. witnesses so a good coÌ„science 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 S. VVhat is that preseruation of man F. 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 S. VVhat is that condemnation F. 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 S. Vhat is that eternall death F. It is that final seperatioÌ„ 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 S. What is that highest felicitie of man F. 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 S. 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
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