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
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
kingdome of Christ fayth remission of sinnes righteousnesse holinesse and to a new life and life euerlasting S. How then am I called F. God béeing merciful vnto thée allureth thée externally by his worde preached and inwardly by the motion of his spirite S. Are both these namely the outward inward calling necessary for a christiā F. Yea and therefore we ought not to neglect the one nor contemne the other S. 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 F. What is that my sonne S. 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 F. Let him resolue this questiō 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 S. 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 F. 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 S. What meane ye by this illuminatiō Illumination F. 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 S. Then it appeareth that sometimes they haue beene darkened in their vnderstanding and know not at all how to order themselues F. It is most certaine thereof did men runne into so many grosse errours in the world as a punishment for their sinnes S. Right needefull then was it that Christ after his departure from his disciples sent the holy Ghost vnto them F. Thou hast sayd the truth for by the vertue thereof they were lightned and led into all trueth S. How is this holy spirit sayd to be giuen or receiued F. 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 S. Ye also attributed to the holy ghost regeneration what meane ye by that F. Regeneration Regeneration is of that which is engendred againe or new borne S. Shew me this more plainely F. 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 S. The old man VVhat is the olde man F. It is the fleshlie man S. VVho is that fleshlie man F. 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 S. VVhat is that new man The new man F. It is that spirituall man S. VVho is he F. 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 S. How doth the holy Ghost worke this in vs. F. 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 S. 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 F. Well sayde neither without this can a man enter into the kingdome of heauen Io. 3.5 S. What oportunitie taketh the holy ghost in the working of this regeneratiō F. The hearing of the worde of God whereof fayth is engendred in the hart of man S. Ye also attributed as I remember to the holy spirit sanctification and what is that F. Sanctification Sanctification is the purifying of a man from all prophanitie the cleansing of a man by the mortificatiō 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 S. 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 F. 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 S. And what is that my good father F. Repeate the Theme or argument of our talke thou shalt therby know it S. I made thee saith Iehouah that thou shouldest be my seruant therefore thou Israell forget me not F. 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 S.
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
knowne then the former what is the third thing F. 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 S. 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 S. 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 F. 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 S. 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 F. 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 S. 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 F. 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 S. What is that proper name of God then F. 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 S. This is then a most glorious and reuerent Name but how will yee expound it F. 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 S. There be some who for this word Iehouah do put Lord and others put God in their translations F. 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 pronoūced 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 S. But the word as yee said was ineffable and not to be pronounced either among the Iewes or amōg the Graecians F. It was so indéed before the cōming of the most holy Messiah from and after the which time the name is both expoūded 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 S. And may we not thinke the like of the Hebrew worde Iahh for it seemeth to spring of the same roote F. 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 cōcerning 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 S. 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 F. I can much sooner tell thée what thing God is not then I am able to shew thée what thing God is S. Why say you so my father F. It cannot be fully