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
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
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
That I should serue him as I take it and that I should not forget him F. Thou hast sayd the truth and this is the end of creation redemption and regeneration S. What is ment by this worde seruice F. The worde generally noteth that condition of a man whereby he liueth vnder the will and rule of another S. What is that ye call Gods seruice God seruice F. The Seruice of God is no seruile condition but that diuine worshippe and true execution and performance of those good workes which are prescribed and commaunded to be done in the worde of God and namely in those two tables of the lawe wherein are briefely contayned the Tenne Commaundements of Almightie God S. And what are those tē cōmandemēts F. The same which God spake and are written in the 20. chapter of the second booke of Moses which is called Exodus S. I beseech you my father to recite them all vnto me in order F. Then hearken my sonne God spake all these wordes saying The tenne commaundements of God 1 I am Iehouah thy God which haue brought thée out of the land of Aegipt from the house of bondage thou shalt haue no strange Gods before me 2 Thou shalt not make to thy selfe any grauen Image nor the similitude of any thing that is either in heauen aboue or in the earth beneath or in the water vnder the earth thou shalt not adore them nor worship them for I Iehouah thy God am a iealous God The first Table visiting the iniquities of the fathers vpon the children in the third and fourth generation of them which hate me and shewing mercie to thousands of them that loue me and keepe my commaundements 3 Thou shalt not take the name of Iehouah thy God in vayne for Iehouah will not hold him guiltlesse that taketh his name in vayne 4 Remember the Saboth day that thou sanctifie it six dayes shalt thou labour and do all thy worke but in the seauenth day is the Saboth of Iehouah thy God in it thou shalt not do any worke thou and thy sonne and thy daughter thy manseruant and thy maideseruant thy cattell and the stranger that is within thy gates for in six dayes Iehouah made heauen and earth the sea and all that in them is and rested the seauenth day and therefore Iehouah blessed the seauenth day and hallowed it These foure commandements are contayned in the first table the six that follow are of the second table 5 Honor thy father and thy mother that thy dayes may be prolonged in the land which Iehouah thy God giueth thée The second Table 6 Thou shalt not kill 7 Thou shall not commit adultrie 8 Thou shalt not steale 9 Thou shalt not beare false witnesse agaynst thy neighbour 10 Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife or his seruant or his maide or his oxe or his asse or any thing that is thy neighbours S. The Summe of the tē cōmaundementes How many things doe these commandements generally concerne F. Two things first thy dutie towards God next thy dutie towards thy neighbour S. Ye haue sufficiently taught me cōcerning the nature essence of God Now briefely in the way I beseech you to shew me who is my neighbour F. Who is my neighbour Generally all men borne of Adam and Heuah are thy neighbours but chiefely they which are of the familie of fayth be thy neighbours for all which are of the same familie are also of the same bodie in Christ and coheires of the kingdome of heauen S. Which of those commaundementes do concerne my dutie towards God F. Those foure which are contayned in the first table S. Which doe concerne my dutie towardes my neighbour F. Those sixe cōtained in the second table S. Wherein are those commandements perfected F. In loue The perfection of the law namely that thou loue God and thy neighbour S. How must I loue God F Thou shalt loue Iehouah thy God with al thy hart and with al thy minde Loue God and with all thy strength and with all thy thought S. How must I loue my neighbour F. Thou shalt loue thy neighbour as thy selfe Loue thy neighbour S. Howbeit it seemeth vnto me that some of those commaundements do not prescribe vnto vs any singuler worke but onely do forbid the doing of some certayne things F. Here thou must obserue my sonne that those commandements wherein we are forbidden that which is euill In those commaundementes wherein we are forbidden the euil we are commaunded to doe the good we are commanded to do the contrarie that is that we do that thing which is good and that in those other commandements whereby we be commanded to doe those works which are good honest we are forbidden to do the cōtrary that is such works as be vngodly and dishonest S. I pray you teach me this matter more playnely F. Must gladly howbeit aske of me I will certifie thée of all things S. The first cōmaundement Go to then first God hath said I am Iehouah thy God c what hath God commaunded herein F. First he cōmandeth that we should take and estéeme him the onely Iehouah for our God next that we should not feigne vnto our selues any strange gods S. The 2. VVhat commaundeth he in the second commaundement F. First he forbiddeth all idolatrie and feigned worshippe secondly that thou worship him and serue him onely not in the likenesse of any forme but in spirit and truth S. The 3. VVhat commaundeth he in the third commaundement F. In this he commaundeth thée to abstayne from al vaine oathes and from the prophane abuse of the name of God moreouer he teacheth thée to call on and to sweare by his name with all reuerence and in the feare of God S. The 4. What willeth he in the fourth F. First that sixe dayes thou shalt labour in the worke of thy vocation next that thou presume not on the seauenth day to do any seruile labour but that thou kéepe holy the seauenth day S. What hath he enioyned me in the fift commaundement The 5. F. That thou honour obey thy parents aswell spirituall as bodily with loue reuerence modestie feare and dutie and on the other side that thou dishonour them not nor vnreuerently abuse them nor in any sorte neglect them S. What hath God prescribed me in the sixt The 6. F. That thou kill not any man in thought worde or déede next that thou thinke well of thy neighbour and report him well and that thou endeauour to profit all persons and reléeue them and preserue the life of them to thy power S. What commandeth he in the seauenth commaundement tell me The 7. F. First he commaundeth thée to abstaine from all fleshly lustes and vncleaues of the body secondly that thou walke honestly and soberly in this life S. What saieth he in the eight commaundement
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