Contemplations For the institution of Children in the Christian Religion. Collected and published by john Carpenter. Prou. 1.8. My son hear thy Father's doctrine: and forsake not thy mother's Law. Imprinted at London by R. R. dwelling in Fleet Lane. 1601. To the right worshipful Nicholas Wadham of Meryfield Esquire, the grace, mercy and peace of God the father in jesus Christ. ❀ ALthough your worship's friendly courtiousnes towards me have sufficiently merited my grateful mind, as your gentle affablitie with all persons hath deserved of them to be commended: Yet, considering how far (beyond some others) I am bound (by reason of my cure in Brabant: where I have often received of your temporal things) to bestow on your worship things spiritual, the which, was I might not of duty deny, I have never been unwilling thankfully to render: I prepended yet more deeply what to excogitate, as wherein I might best declare the one and perform the other, or at the least express a goodwill to either. But finding that I could not any way else so well answer to the one and satisfy the other in all parts and points, I gladly resolved to present unto your worship this my Contemplations, as that which I esteem a Present not unworthy a Right worshipful presence and like acceptation, that in regard of the excellency of the matter, howsoever it seemeth shadowed under my poor Pen. For verily therein (as your worship reading the same may perceive) are summarily collected and briefly couched the principal Grounds of Christian Religion, selected and drawn forth (as certain sweet streams) from the pure Fountain of the most sacred Scriptures, the which not only the most Mighty in his Grace and mercy hath both ordained, preserved and commended to his Church: but also we (which are of the household of Faith, and have the warrant of his spirit, which giveth testimony thereof to our spirits) do constantly believe to be the very Touchstone whereby the diversity of spirits is known the perfect line, by the which the Temple is measured: the rod whereby a man's ways are corrected: the Angle with the which the spiritual Fishers use to take men: and to be brief, the Lantern for our feet, the light to our paths; and that blessed Table whereon is proposed to us in Christ, the powerful food of souls, whereby men are fed and nourished to life everlasting. In regard whereof, as all men are bound to praise the high excellency of that heavenly fountain, and therein to glorify God: so am I justly occasioned to protest for the verity and sweet savour of these streams, which in the divine fear and due regard of duty, I have not only thence diryved: but also produced to be always examined and tried by the authority of the same: and therefore do now with the more boldness presume to present unto your worship: praying you to vouchsafe both this my present, your worshipful acceptation, and my good will therein, your gentle estimation: for the which I shall be no less thankful, then for other your friendly courtesies. And even thus I commit you with your right worshipful Partner to the Almighty. Norleigh in Devon the 28. Novem. Anno Dom. 1601. Your Worship's poor Neighbour and perpetual well-willer. JOHN CARPENTER. Ad Parentes atque Liberos Hexàstichon. DIsce, parens, púeros pietate ornare tenellos: Disce, puer, verum Relligionis opus. Quae doceas, discas facili, híc coprênsa labore: quae discas, doceas, gratus vtér que labor. Dun pater et gnátus sibi múnera debita praestant per sanctè summo seruit utérque Deo. To all Children of a Christian towardness: the fear of God, and eternal health in jesus Christ. AS a certain Noble and excellent King was neither ashamed nor grieved to ride sometimes on a rod or staff for the instruction of his young Son: So neither am I ashamed or grieved (good Christian children) both to collect and frame for your sakes, though with so slender a quill) and like style, as best fitting your tender capacity, certain Christian Institutions, hoping ye will both accept the same, and gratefully esteem of my good meaning and loving affection therein expressed towards you. But I know well, it will seem very strange unto some, that I have given this my collection the title of Contemplation: for that (after the opinion of the Philosophers) contemplation, which is defined either the Godly motion of a divine mind: or the diligent and deep consideration of heavenly things, doth not properly appertain unto children. Therefore as they placed the contemplative life, in the contemplative good, and the contemplative felicity in the contemplation of God: so the younger sort (say they) have not (as yet) attained to those three things which are thereunto necessary: that is, Understanding, which is an Act of the highest power: Wisdom which is the most noble habit: and God himself, which is the worthiest object. Whereof it was, that they reserved the last age of man's life for the contemplation of divine things, and would that all the former ages should be employed on some other Sciences, as from the which they might proceed and grow more able in the end to attain to the consideration of things divine. But those persons neither begin where Christ commandeth you to begin, where he sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Seek ye first the kingdom of God: nor do they teach, as he teacheth when he saith, that the kingdom of God appertaineth to children. And that indeed was no little cause that too many (the more pity) applying themselves to these terrene and worldly things (which Solomon worthily comprehendeth within Vanities kingdom) have most vainly spent out the flower of their youth, and could never taste the sweetness of this thing so necessary and profitable for man in their life, being indeed cut off, and unhappily prevented by an untimely death: for as it is a common thing for men once to die: so neither doth cruel death spare children, of the which too many in those their vain studies and childish delights, expect and look for at the length, but all too late the most happy time of searching for and enjoying those heavenly and profitable exercises. Therefore, as it is good for you (dear children) to withstand such beginnings of mischiefs, lest the medicine for the desired cure be prepared and applied too lately: so ought ye to know, that it is not meet ye should consume the virtues of your mind in the only knowledge of those earthly things: but rather to keep the same preserved for the use of things heavenly and divine, the which are ever more profitable and necessary in your life; to the which ye are taught and invited even by the Lions and Eagles, which when when they go, do turn their talents inward, to the end they may not wear out, but be preserved sharp and fit for the pray. And so should ye likewise fill your green vessels with that wholesome Water whereof ye should most longsomly retain and keep the sent and savour, to the glory of God, the benefit of his Church, and your own health. Neither ought ye so much as imagine that the holy Contemplation of divine things nothing belongeth to young children. Moreover consider what is taught you in the sacred Scriptures: Solomon the wifest of all the Kings thus counseleth you: Remember thy maker in the days of thy youth. And omitting other places, Christ jesus saith: Suffer little Children to come unto me, and forbidden them not. Habel being thus schooled by his Parents Adam and Hevah, being yet but young, offered up unto God a right acceptable Sacrifice. So Enoch in his childhood walked with God, and pleased him: so Isaac the son of Abraham, and jacob the son of Isaac, were religious and godly affected even in their young and tender years. Samson being a Nazarite, was an absteiner from his birth sanctified unto God; Samuel, as yet but a little boy, was by Hannah his mother brought forth and dedicated to the Lord. Thus also both David, and Solomon: thus josiah and Daniel, and jeremy, and Tobiah, and many others the children of God, whiles they were very young savoured of the holy religion. Lastly for a perfect example of your imitation, Christ jesus being yet but twelve years of age exhibited and declared himself most learned in the divine contemplation, even in the midst of the learned doctors in jerusalem. Therefore have I the sooner, on these my brief Institutions imposed the title of contemplation, the same being (indeed) godly contemplations, with the which if ye shallbe first seasoned, ye shall (by the grace of God) prosper and prove more able to all virtues in the same jesus, who being the true understanding, wisdom, Immanuell, is to be sought for, imitated and followed of all, aswell children, as elder persons, towards the father Almighty in godly contemplation. Wherefore (good Christian children) use you these contemplations both godly and happily to your natural good, and to the eternal glory of the highest jehovah. And if it shall follow, that this my labours shall be any thing profitable unto you, by the which the sooner ye shall prosper (through the operation of the blessed Spirit) in the right Service of God and holy religion, I shall be during my life most glad and joyful thereof, and I will withal both freely and thankfully acknowledge that I have received that recompense and reward for those my labours which thereof I might have expected. And thus far ye well, and prosper in all Godliness in the Author of our salvation, and finisher of our faith. More yours than mine own in Christ jesus. IOH: CARPENTER. Christian Contemplations. ❀ THE Child being called of his father asketh the question to learn: & his father briefly answereth and teacheth him. Father. Come hither (my son) and learn of me. Son. I am here present (my father) what will ye, that I should learn. F. I would that thou shouldest learn the fear of the Lord. S. What is that fear of the Lord. F. The fear of the Lord is that reverence of God and godliness, The fear of the Lord. psal. 111.10. p 10.1.7. wherein God is worshipped, and the same is the beginning of wisdom. S. Most gladly would I be learned in that fear of the Lord; that thereby I may attain to wisdom, therefore I pray you (father) teach me the same. F. The duty of a father and of a son. Most willingly will I teach thee (my Son) that thou mayest learn: for thus it becometh me to instruct thee: and it is no less thy duty to learn of me. S. Well then (my father) As I am here present before you, hearkening unto your words of instruction: so am I ready to learn and observe the same accordingly: wherefore speak in the name or God. F. The holy Scriptures are full of good lessons. The holy Bible is a plentiful Sea of wholesome lessons, of the which I have chosen one especial place for the Theme or Argument of our present talk. S. What have ye found there written. F. Thus saith jehovah to his people the Children of Israel; consider this, O jacob, The Argument. Isa. 44.21. and Israel: for thou art my servant. I made thee, that thou shouldest serve me, O thou Israel forget me not. Son. Out of what place of the Scriptures have ye taken this Argument. Fa. Out of the prophesy of Isayah chap. 44. verse. 21. S. And are those the words of God (my father)? F. Yea doubtless (my son (they are the words of God. Son. How spoke God to his people? Father. God hath used in those times to speak unto the people by the happy means and ministery of his servants. How God speaks to h●s people. Son. Who are Gods servants? Father. God hath many servants: Who are the servants of God. for all the creatures serve him in their kind: but in this he hath used the holy Prophets, Apostles, Evangelists and Martyrs. Son. Whom useth he in this time? F. The faithful preachers and ministers of this word. S. How must we esteem of them and of their words. F. The estiemation of the minister of the word. 1. Cor. 4.1. We must esteem of them as of the ministers of Christ and disposers of the Senets of God. S. How speaketh God to them, and by them to the people. F. Mat. 10.20. God speaketh to them in the Spirit inspiring them, which Spirit also speaketh in them with the tongue of man unto the people. S. Then, he that heareth them in this their ministry heareth God himself: and who so contemneth them, contemneth God. F Thou hast rightly said it: as they are the ministers of God's word. S. Thus far I understand you: but how appertain these words to me, which were spoken to the Isralites. F. The application of the Prophet's words to us. Although they were spoken to the Israelites, as chief appertaining unto them: yet do they likewise belong unto all the people of God from whose number and society I would not thou shouldest be excluded. S. Who are God's people Heb. 4.9. But who are those people of God? F. By this name I understand all them which do confess the name of God, & have dedicated themselves wholly unto him, especially the Elected sons of God new borne in Christ by the holy Ghost, whom the Lord himself possesseth for his own eternal inheritance and chosen lot for ever. S. So I acknowledge those words of the Lord to be both spoken to them, and to me likewise to appertain: persuading myself to be one of that number and holy society: but what shall I learn out of those words? F. There be many good things to be learned thereof, and namely four most notable things. S. What is the first: tell me, I beseech you. F. Thou must learn to know thyself to be made and form. S. And that is very needful to be known, what is the second point? F. That thou consider well who made and form thee? S. And this is no less necessary to be known then the former: what is the third thing? F. That thou know to what end and purpose thou art made and form. Son. Neither indeed should we be ignorant thereof if, we think to live well. What is the forth thing which is to be learned out of that text. Fa. That thou forget him not which made & form thee: but that thou invocate and remember him with all thankfulness. Son. And meet it is we should so do, else were we too ingrateful and wicked. But let it please you that the particulars be briefly examined for my better instruction? Father. With all my heart: for I am most willing to teach and resolve thee in all things: and what sayest thou my Son. S, As for the first point (my father) what am I taught by this, that I am made or form? Father. Thou art taught that thou hast not this thy being and sufficiency of thyself (as God almighty is of himself) but that thou art made and form by the work and wisdom of another. S. What is meant by this making or forming. Father. The word which the Prophet Isayah here useth, noteth, and that not unaptlye, sometimes election, sometimes creation or forming: sometimes regeneration, redemption, sanctification and conformation of man to the Image of God, for it is applied aswell to the Soul, as to the body, and so to the whole man. Son. Then by this word, I must learn that I am elected, created, regenerated, redeemed, sanctified, and conformed to the Image of God; howbeit, not of myself, but by the wit and wisdom of another. Fa. Yea, and whatsoever blessings, graces, or benefits else thou injoyest in this life, or hopest to have in the life to come, they are not of any thine own deserts, industries, studies, power or worthiness, but of the grace, goodness, and power of another. S. Then am I utterly excluded from all merit or desert, Man is excluded from all merit of goodness. having in myself no manner of right of those effects whereof I find not within me the causes. F. Thou hast said the truth: and this teacheth thee to be poor in spirit, & not to arrogate to thyself that which is not thine own: nor to derogate from another that which only to him belongeth. S. Teach me therefore (I pray you) to whom I must refer 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 refer all this to him alone who hath said: I made or form thee: that is to God, to whom only this thing with the glory thereof belongeth. S. Ye have thus far right well instructed me (my father) and seeing this work and the praise thereof must be ascribed to God, teach me also somewhat both of the name and of the nature of God. F. The name of god. psal 82. 1 cor. 8.8. joh. 10.32. This word or voice, God, which we so commonly use, is not the proper name of the highest essence: but a name of power, and is common both to the divine Nature, and to all such as have any lawful authority and honour above others. S. What is that proper name of God, then? F. The proper name of the Deity is JEHOVAH: jehovah. 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 jews called the Name ineffable: for that the degree thereof is exceeding high: and thereof was it, that they should neither write, nor name, nor use this most holy name in things common or profane: And therefore the Greeks also according to the number of the letters thereof called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name written with four letters. S. This is then a most glorious and reverent Name: but how will ye expound it? F. The signification of this name is taken from that essential and substanall verb HAIAH, and it signifieth that one divine Essence or Existence, He hath been, or He is. which hath been from everlasting, which is, and which shall be without any change forever the same, of the which all creatures in their creation had and have their first Essence, and according to his most free will, are either kept in being, or abolished or changed, who also hath declared and will dedeclare himself such and the same indeed and action, the which he hath promised and manifested himself in his word, wherein he hath said: I willbe, the which I willbe. Exo. 2.14. S. There be some, who for this word, jehovah, do put, Lord, and others put God, in their translations. F. It is true howbeit, this is the proper name of God jehovah, for ever▪ neither by any other word whatsoever, can either the divine Essence or his proper signification be so well expressed. Therefore, it is to be wished that this most holy name might be only pronounced according to those letters & points? in the which the same is written in the holy Scriptures, and not so translated Lord, or, God, the which words indeed stand rather amongst his attributes to be considered. S. But the word) as ye said) was ineffable and not to be pronounced, either among the jews or among the Grecians. F. It was so indeed before the coming of the most holy Messiah: from and after the which time, the name is both expounded and pronounced of all Christians in the reverend name Iheschuh, or jesus: which is made of the former name and effable by the interposition of the Hebrew letter ש wherein is contained a sovereign ministry of godliness. Tim: 3.16. S. And may we not think the like of the Hebrew word jahh? for it seemeth to spring of the same root? F. Indeed we may so think thereof, not withstanding this difference is interposed that jahh is a divinitive of jehovah & signifieth God, diminished (as spoken unproperly) that is jesus the son of God who was abased, crucified, and dead in the flesh: in like sort as of that full name Eloahh, or Elohim is made the short voice El. which signifieth God touching his presence: as jahh doth concerning his essence: And hence was it that in the elder time the Son of God and very God used this word of the futuretence Ehieh I willbe, before that he had assumed the human flesh, that thereby he might foreshow himself to be the same which should come: So being made man & constituted in his ministry & work of man's redemption, he saith not of himself, joh. 8.58. I willbe, but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am. S. Ye have uttered great and high matters my father, in this ministry of Godliness: the Lord give me wisdom rightly to understand the same. Now I pray you to show me what thing God is F. I can much sooner tell thee what thing God is not: then I am able to show thee what thing God is. S. Why say you so my father? F. It cannot be fully showed what thing is God Exo. 25.10. Ezec. 10. Because that as God is without measure incomprehensible, not only of all men, but also of all the bright Angels that stand before his face: so is it not possible that he should be either included in words, or comprehended by human meditation. S. What then should I do in this hard point. F. Seeing that thou mayest not conceive him as he is indeed, 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 works: for by this thou mayst the better understand 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 heavens, nor the Angels, nor man. S. And what should I gather of thet. F. Seeing thou doubtest not of the being of God, thou shouldest lift up thy mind and heart to that which is yet far greater and above all these things S. How will ye define this nature Divine. F. God may better be described by his attributes and properties, The Divine essence cannot be defined. then defined: howbeit, mark what I shall say touching this thing. S. In this I am attentive: proceed therefore (may dear father) & teach me. F. When thou hearest God to be named, understand thereby that substance Invisible, A description of the divine nature. uncreate, simple, perfect, incomprehensible, unchangeable, immortal, eternal, incorporal, infinite, the common father, the Lord and King of allthings: the creator and Governor of the world, unmeasurable, without place: yea God, which is most true, most mighty, most heigh or supreme, most righteous, most merciful, and the Blessed for ever. S. Surely, ye have uttered many great matters in few words: Now, is it lawful for me to examine those Attributes and properties of the d●ty, for mine own better understanding. F. Christian modesty. Christian modesty will not urge too far in such heigh matters, lest peradventure the heigh excellency thereof justly confound such as too curiously seek to comprehend that which is incomprehensible. S. Ye say well (my father) neither will I presumptuously adventure that, but in the fear of that divine nature, have I said that which is said. F. Yea, and in this be thou well advise (my son) that thou speak nothing rashly, either of God, How to reason of God. or before him. S. And I will be well wary thereof. But why is God said to be a substance? Father. Because he is so indeed: God is a substance. for were he not a Substance, he were nothing at all: for that is said to be a substance, which hath his Essence or being. Son. Why is he said to be invisible. F. Because he is a spirit, God is invisible. that is a Spiritual Essence. Neither can we behold his fullness with the eyes of either our body, or our mind. S. Hath not this essence sometimes appeared unto men? Father. Men are not capable thereof: therefore, albeit that God hath appeared in some kind of forms either in dreams, or in the day time to men: yet hath his Essence been ever hidden from their sight. Son. Wherefore is God called uncreate? F. Because God is always the same, creating all things, God is uncreate. not made, nor created himself: the beginning or ending of whose age cannot be remembered. S. Why is he called simple? F. Simple. For that he is manifestly true, without folding, circumstances and wembes. S. Perfect. Wherefore is he said to be perfect. F. For that he is absolutely upright, firm, and hath knoweth and worketh allthings perfectly. S. How is he said to be incomprehensible? F. Incomprehensible. It is certain, that neither the nature of God, nor his essence, nor his counsels nor his works, can of us 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. Unchangeable. For that he cannot by any means be changed from that which he is: and for that neither anger, wrath, repentance: forgetfulness, recordation nor any such like, can properly fall into the nature divine: nor in his eternity, nor in his verity, nor in his will: is there any thing changeable. To be brief, being immortal, eternal, and true, neither his nature, nor his being, can at any time by any means perish or decay. S. Why is he called eternal? F. By the same reason that he is without beginning aswell touching the time, as the cause and thing: Eternal. he is eternal, for he is wholly life, and the life cannot be death: Psal. 36.9. therefore neither was there any time, or any other imagined space before time, in the which God was not, or lived not. S. Why is he called immortal? Immortal. F. For that as he had no beginning, so neither shall he have ending, living the same for ever S. Why is he incorporal? Incorporal. F. For that he is an invisible spirit, joh. 4 Act. 7.24. Isa. 60. not compact of any bodily lineaments, nor is contained in any certain place. S. Wherhfore is he called infinite? Infinite F. He is without limits, Heb. 4.13. jer. 23.24. Amos. 9. 2● Isay. 66. and therefore every where. Wherefore from him there is nothing hidden: but he knoweth all things, being absent from nothing: he is all in heaven, he is all in earth: he is diffused through, and in all, and every thing, yea comprehending and working all and every particular thing whatsoever. S. Wherefore is he the common father? F. The common father. For that he is a benefactor not only 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 conserver, and the nourisher of all things: howbeit, he is especially the father of his elect in his son jesus Christ our Lord. S. Why call ye God, the Lord and king of all things? F. The Lord and king of all Isay. 45.9. 1. tim. 6.15. jam. 2 19 Because he is full of majesty, by the which he astonisheth all creatures, having the rule in all things, and the same, to whom the knee of every thing boweth. S, And wherefore is he named the Creator and governor of the world. F. For that the same God omnipotent, the father, the son, and the holy Ghost, one and three, that is to say: one in nature, and three in person: hath both created heaven and earth, Creator and governor of the world. gen. 1.1. act. 17.14. and form all things in the same, the which also he governeth wisely for ever. S. Why do ye call him unmeasurable? F. For that neither his quantity, Without measure. act. 7.48. nor his quality, can be measured by any of his creatures. S. Why is he said to be without place? F. Because he passeth not from one place to another: illocal neither may he be contained in places, for he filleth all places: àct. 7.49. 2. chro. 6.18. in that he is said sometimes to be changed, or to go, or to dwell, or to be contained in this or that place: it is to be understood not touching his nature or essence: but of his graces, virtues, operation and effects in his Creatures. S. Moreover, I remember that in the description of God: ye said that he is most true, most mighty, most high or supreme, most righteous, most merciful, and the best of all for ever. And why said you so? I pray you teach me? F. He is indeed Most true: God is 〈◊〉 true, for he is most faithful, Psal. 89. ●5. 2. Tim. 13. seeing he is for ever immutable, both in his nature, in his truth, in his will, and in his everlastingness: whereof it is that he performeth and perfecteth whatsoever he promiseth or threateneth: Heb. 10.13. neither is it possible that God should lie. Most mighty He is most mighty, yea omnipotent: for he hath all the powers, Psal. 89.14. & ability of executing, performing, and effecting all things, joh. 16.2. not of us, nor any other of his creatures, Mat. 19.26. but of himself, and nothing unto him is impossible to be done. Most high. He is Most high or supreme, for wh●… he divelleth in the heavens, Gen. 14. Psal. 73. &. 77. &. 91. and in respect of Angels and men, as of all other creatures, he is in the highest degree, dignity, and glory, subject to nothing, grieved with no passions, and whose essence, name, glory, and kingdom, excelleth all human understanding. Most righteous. 1. Sam. 16.17 Isay. ●. 16. gen. 18. Most merciful. P●●. 36: 7. Ro. ●. 3. 2. Co● 1. ●. He is most righteous: both in himself and in the execution of his judgements. He is most merciful: not only towards his chosen people, but also towards all, although not after one sort: to his chosen for their health: to the reprobate in this life for their greater condemnation, of their own desert: Most patiented. Psal. 86.7. Ro. 9.22. 2. pet. 3.9. and as he is most merciful; so is he most patiented even towards the vessel of his wrath Lastly, God is the best forever, The B●st forever. for why? he is most holy: and this is no less true, if he respect either God himself or all his work, for aswell in himself, as in all his works he is the Best, Isay. 6.3 mat. 19.17. Apo. 1●. 1. Eze. ●0. 12. and whatsoever things are holy, the same hath God sanctified: and being the Best, he is the giver of all good things. S. All these things have ye well taught me: what else remaineth for me to be learned my father? F. Now (my soon) I will that thou consider well three especial good things, 3. things to be considered." which are of the promises to be gathered. S. What are those things? F. The first is, that God is that divine nature which is not created: but the same which hath created all things whatsoever. The next is, that God is that chief good thing, above 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 have by these words conceived much more in mind, than my mouth is able to utter? F. But I shall approach yet more near to their understanding, when I shall tell thee how this divine nature is distinguished into certain persons. S. Plurality of persons in the deity. And are there more than one person in the deity? F. Year: and this hath been taught us not only by that God himself 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. Where is God heard to speak in that sort? F. In the book of the creation, Chap. 2.26. God said, Let us make man, in our image, after our likeness. Again, Chap. 3.22. This man (saith God) hath been as one of us. Again, Chap. 11.7. Come on (saith God) Let us go down, & there confound their language. In the which manner of speaking, is noted the plurality of persons in the godhead. S. That seemeth manifest indeed, but how gather ye this of Elohim? F. Elohim is one of the names of God, and a word of the plural number: by the which must be understood the plurality of persons: howbeit, to note the unity of consent and joint operation of those persons, it taketh a Verb or pronoun of the singular number. S. Where find ye that my father? F. In the very beginning of that book of the creation, it is said by Moses, gen. 1.1. that Elohim created the heavens and the earth: where we find that Elohim is of the plural, and the word Created of the singular number. S. Ye have well said: but then how many persons have ye found to be in the Godhead? F. I have found three persons in the godhead: Three persons in the godhead. the which also hath been rightly gathered by the most ancient doctors of the church, of the very letters of the most holy name JEHOVAH, besides many other pregnant testimonies in the word 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 ten which noteth perfection, is signified the first person: by the second letter HE, HERALD which signifieth the Essence, is understood the second person, by whom indeed all the creatures have their Essence and being, and by the doubling of the same letter is noted a double nature, namely the divine & human in the same person inseparable: by the third letter which is VAV, VAV. a copulative, is signified the third person, being that substantial Ardour and love between that first and second person: and of this triplicity of persons, the Godhead is called the Trinity. S. The Trinity. Then the Trinity is the name of the Deity or Godhead, as the same is distinguished or considered in three persons? F. Yea, and there withal as we may understand him in his divers and sundry properties and workings even here in the world. S. What is he named in the first person of the Trinity? First person. F God the Father. S. What is he called in the second person? Second person. F. God the Son. S. What is the third person named? Third person. F. God the holy Ghost. S. Then the Father is God, the Son is God, and the holy Ghost is God. F. Thou hast therein well said. S. But are there not then three Gods? F. Not so: but one God in Essence, One God. the which is neither divided, nor separated, though the Godhead be distinguished into three distinct persons. S. Then ye would that I should believe, Trinity in Unity. three to be in one, and one to be in three: that is, three persons in one divine Essence, and one divine Essence in three persons? F. Yea truly, and that in this Trinity there is the Father, and the Son, and the holy Ghost: but in the unity only one God, and the same forever. S. I like well of your plain manner of teaching whereof I have taken no mean 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 governor, and the sustainer of all things: yet here he is called a father in respect of the son, whom he hath begotten before all worlds, very God of very God. S. How is he called the son? F. God the Son. He is called the son in two respects: first, as having a relation to the father of whom he was begotten, to whom, and with whom, he is coessential, coequal, and coeternal. Secondly, in that he became man, and was borne of the virgin Mary. S. The son was made a perfect man And was the son 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 than ye say that he had a reasonable soul, as he had a human body: for this necessarily followeth. F. Yea for as a perfect man consisteth both of a human body, and a reasonable soul: so thou must believe that this second person in the Trinity had not only such a body, but also such a soul, as he was man. S. And was that his divine nature, combined with his human nature in this person? F. Yea doubtless, The godhead and manhood conjoined in one Christ. and thereof being God and man, he became one Christ. S. Who 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 believe so? Father. Yes: for as he is Christ, he hath God his Father in heaven, and the Virgin his Mother on earth. S. How then was he begotten, as he was man? F. Of the holy spirit, inspiring the holy virgin, without the knowledge of any man. Luke 1.35. S. This is a wonderful conception? F. So is it indeed: howbeit with God it was nothing impossible. S. The holy Ghost. How is God called the holy spirit? F. Not only in that he is that spiritual Essence: but also in that he poureth forth of his virtues and graces, wherein he is said to proceed from the father and the son. S. What is that holy spirit then? F. That divine person in the Trinity which proceedeth from the father and the son, to whom, and with whom, he he is both coeternal and coessenciall, which replenisheth the faithful with all good things. S. Then this I learn, that the father is the first person in the divine Trinity, not made, nor created: The son is the second person begotten of the father: the holy Ghost is the third person proceeding from the father and the son? F. Thou sayest well, and it is needful that thou thus believe, as touching the Trinity. S. What do you distinctly attribute to those three distinct persons? F. Although that neither the Godhead is divided nor the persons separated in substance, or working, Distinct operations of the three distinct persons. howsoever they be distinguished: yet to every one of those persons is attributed a proper work, in and for the good of the chosen. S. What is that which is properly attributed to God the father? F. Election and creation. S. What is there attributed to the son? F. Redemption, justification, & salvation. S. What 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 divine choice and sure mercy of God, whereby before he made the world, he did foreknow them whom he would glorify, that they might stand before him without blame, and become his adopted children through Christ, according to the good pleasure of his own will. Ephe. 1. S. Was there no good thing then in man, which God foresaw to merit or deserve this choice? F. Nothing at all: for whatsoever he did therein, God elected his, of his own accord, and that freely. was of his own accord. S. And is not man able to deserve for this? F. Never, albeit he should live ten thousand years, neither (indeed) doth God expect it: for God elected him of his own will, so he elected him freely, knowing well that man could never be of power to requite him. S. Then we have no merit whereof to challenge heaven, or to justify ourselves before God? F. None at all, therefore we are said to be servants unprofitable, and sinners▪ S. The approbation of man before God By whom are we accepted and justified then? F. By Christ jesus our Lord, who died for them, whom the father had known before and chosen. S. Creation. Ye attributed also to God the work of creation, what hath God created and of what matter hath he created, the same? F. God hath created heaven 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 form thee. S. Of what matter hath he made me? The matter whereof man was made. F. As touching thy body, of the dust of the earth: as touching thy soul, of the breath of life. S. What thing was I then made? F. A living soul. S. In whose image was I form? F. In the Image of God. Gen. 1.27▪ S. What Image is that; for God is a spirit. F. Wisdom, holiness, righteousness, The image of God. and all perfection. S. Now what say ye of the proper office of the son. The proper office of Christ. F. As God the father elected and created: so the son redeemeth, justifieth, and saveth. S. What is that which ye call redemption. redemption. F. The recovering again, buying & freing of that which was sold, the price thereof being paid: so he redemption of mankind is the recovering, freing and taking home again of mankind from the bondage of hell, death, and the devil, his ransom being paid. S. How was man sold away into that misery. F. Through his own sin and rebellion against the law of God. S. The malice of the devil. Who moved him to that rebellion? F. The Devil by his subtle temptation. S. How did the Devil tempt him? F. He abused the body of the serpent in whom he spoke, & thereby beguiled first Hevah, and afterward Adam. Gen. 3. S. But what is that to all other men? F. The propagation of sin. So effectual, that through Adam they be all dead, infected with this hereditary malady, grafted in the nature of man to his destruction, and eternal damnation, were it not that Christ hath redeemed them whom his father had chosen. S. The price of our redemption. With what ransom did Christ redeem me? F. Not with gold or silver, or nigh such like thing, but with his own precious blood, as of a Lamb undefiled and without spot. S. But think ye this ransom was sufficient to redeem all the Lords elect. F. Yea doubtless it is sufficient for them all. S. How then was this applied to them of the old Testament? F. By the mercy of God who enabled them to believe in Christ then to come, The Fathers of the old testament. as we now believe in him being past. S. Then the effect of his death was extended as well to them as to us? F. Yea, & therefore he is called a lamb, slain from the beginning of the world, to be an effectual sacrifice for all the elect. S. And is not the death of Christ sufficient and effectual unto all? F. We may not derogate from the death of Christ any thing of the sufficiency or effect thereof, for the same is both sufficient and effectual unto all: though not to all alike. S. Teach me this more plainly? The sufficiency and efficacy of Christ's death to all. F. The death of Christ is sufficient and of power to redeem all, if all have grace with faith to apprehend his righteousness: & his death is not only effectual to the chosen of the Lord to redáeeme them: but also to the devils, reprobates, and all the powers of darkness, and children of perdition, to condemn, confound, and utterly to destroy them. S. Thus have I learned (my father) how the son of God hath redeemed me: what say ye of justification, the which ye did also properly attribute to Christ? F. justification. justification is that approbation of a man before God the father. S. Whereof consisteth this justification. F. Of the remission and putting away of sins, and of the imputation of the righteousness and innocency of Christ. S. How is this applied unto me? F. It is applied unto tháe of the mere love, and mercy of God in his son. S. How must I apprehend the same? F. By faith only, which is the hand of the soul, to accept such a benefit. S. How the righteousness of Christ is made ours. How hath he wrought this righteousness for me? F. He satisfied for thy sin▪ which deserved death, by his own death: he justified thee which had no merit, by his own justice, the which he declared in his resurrection from the dead. Act. 13.38.39. S. What profit have we by this? F. As he was esteemed a sinner in that he bore our sins: The use of our justification. so are we esteemed righteous by the imputation of his righteousness unto us: and as he died for our transgressions: so do we live here and for ever through his righteousness. S. Then is he no less worthy to be called a Saviour, to whom ye also ascribed the salvation of souls? F. It is true, Salvation. and thereof is he rightly called jesus Christ, as he is both God and man: neither is there any other name under the heavens, in whom, or by whom we be saved. S. What is signified by the name jesus? jesus a Saviour. F. That he is a Saviour. S. Whom hath he saved? F. His people. S. Who be they? F. The same whom the father hath chosen before, and are rightly called the people of God as I said before. S. From what doth he save them? F. From sin and the reward thereof. S. What sin is. What is that which ye call sin? F. That is called sin, whatsoever is not according to the law of God, and thereof be two sorts, namely, original and actual sin. S. What is that original sin. F. Original. Original sin is that hereditary disease which is descended from Adam, as namely the ignorance of the mind, the concupiscence of the flesh, and the want of original righteousness: in the which sin, a man is borne the child of wrath, and cannot possibly please God. S. What is that actual sin? F. Actual. Actual sin is that what soever a man either thinketh, or speaketh, or worketh against the law of God, & against his own conscience. S. Whereof cometh this sin? F. This sin proceedeth of the corrupt nature of man, & is an effect of the former. S. What is the reward of sin? F. The reward of sin. The reward of sin is death, not only of the body, but of the soul also, which is called eternal damnation. S. Then from this hath the son of God saved his people, and therefore is worthily named jesus our saviour: but show 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 jehovah before all that rest, S. With what oil is he anointed? F. With the oil of gladness. S. What is that? F. The Virtue of the holy ghost. S. To what dignity, function, or office was he anointed with this oil? F. To be a king, a priest and a prophet. S. Wherein is he a king? F. Not only in that he is the very king and Lord of heaven and earth: Christ is our King. but also in that he hath to himself endued all the powers of darkness, from the which he hath reduced us, and with his great power doth govern and sustain us. S. Wherein is he our priest. F. In that he hath not only offered up himself to God for us, He is our Priest. but also standeth at the right hand of the father making intercession for our health. S. Wherein is he our Prophet. F. In that he hath both revealed unto us the divine mysteries, and also that he might dired us the way to life, hath happily gone before us towards the kingdom of heaven. S. Then worthily is he called a redeemer, a justifier, and a saviour: but by whom am I drawn unto him? F. Who draweth us to Christ. joh. By God the father: for no man cometh 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 thee unto him. S. And is there any cause in man that moveth God to this mercy? F. None at all, but that which God doth in this, he doth it of his own love in his son. S. Wherein doth god express this mercy. F. In many and great things: and here in the ordinary calling of a christian: for whom 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 invited to the kingdom of Christ, faith, remission of sins, righteousness, holiness, and to a new life, and life everlasting. S. How then am I called? F. God being merciful unto thee, allureth thee externally by his word preached, and inwardly by the motion of his spirit. S. Are both these, namely the outward & inward calling necessary for a christian. F. Yea, and therefore we ought not to neglect the one, nor contemn the other. S. Thus far have you disputed in order touching the son: howbeit one thing remaineth yet doubtful (my father) the which I would gladly ye should discuss? F. What is that (my son.) S. Ye said, that the father, the son, and the holy Ghost are one thing, and that the divine Nature cannot essentially be divided: and yet, that neither the father nor the holy Ghost was made flesh, but the son only, which also was the alone redeemer of mankind: Not the father nor the holy Ghost was incarnate but the son. August de incarna cohu. judaeos. how (I pray you) may this be? F. Let him resolve this question, who hath for an example thereof so elegantly produced the harmony of a musical instrument: consider (saith he) the musical instrument, as it yieldeth the harmonical sound: therein, three things seem to be present together, as namely, the art or cunning, the hand, and the cord: the art doth suggerate, or indite: the hand striketh, and the cord soundeth, three here work together, yet only the cord soundeth: neither the art nor the hand yieldeth sound, but then only when they work together with the cord: even so, neither the father, nor the holy ghost hath taken flesh, yet have both wrought together with the son: the cord only yieldeth the sound: Christ only hath been incarnate. The operation consisted of all the three: but as the yielding of the sound appertaineth only to the cord, so the taking of flesh, appertaineth only to Christ. S. Ye have excellently resolved me in this doubt, and so have sufficiently instructed me touching the son the second person of the divine Trinity. Now at length I remember, that to the third person, ye attributed illumination, regeneration, and sanctification. F. The works of the holy Ghost. It is true, for these three things are proper to the holy ghost, albeit that in the same, the whole Trinity hath his operation. S. What mean ye by this illumination. Illumination. F. Illumination, as it is generally taken, noteth sometimes the new birth, sometimes the vivification, sometimes the freedom, sometimes the justification of a man: but in this place, by Illumination is meant that lightning of reason and judgement wrougth in the faithful by the divine virtue, whereby the eyes of the soul being opened, they both see God, and learn to walk in his ways. S. Then it appeareth that sometimes they have been darkened in their understanding, and know not at all how to order themselves? F. It is most certain, & thereof did men run into so many gross errors in the world, as a punishment for their sins. S. Right needful then was it, that Christ after his departure from his disciples, sent the holy Ghost unto them? F. Thou hast said the truth, for by the virtue thereof they were lightened, and led into all truth. S. How is this holy spirit said to be given or received. F. How the holy Ghost is said to be given. As concerning his graces, virtues operations, and effects: for otherwise, being God incomprehensible, and replenishing all things he is neither given nor taken, nor said properly to remove, to go, or to come from one place to another. S. Ye also attributed to the holy ghost regeneration? what mean ye by that. F. Regeneration. Regeneration is of that, which is engendered again, or new borne. S. Show me this more plainly? F. Every man is spiritually dead, by reason of sin, therefore it is needful 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 What is the old man. F. It is the fleshly man. S. Who is that fleshly man. F. It is he which is not endued 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 senses, which is given to affections, and is mortal. The same is also called the body of sin, that is a body subdued to sin, flesh, sensual, and earthly. S. What is that new man? The new man. F. It is that spiritual man. S. Who is he. F. The man inspired with the graces of gods spirit whereof he is a new creature, and spirit, or the spiritual and inward man: that is one regenerated by the work of the holy ghost, that very soul and the image of God, which through faith and grace doth flourish even in the midst of afflictions, neither may he be by any means 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 celestial or heavenly. S. How doth the holy Ghost work this in us. F. He converteth us unto God, conforming us to the image of his son, in the renewing of our minds: the which in the scriptures is often understood in the word 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, have so often excited and called the people to repentance. F. Well said, neither without this can a man enter into the kingdom of heaven. Io. 3.5. S. What opportunity taketh the holy ghost in the working of this regeneration. F. The hearing of the word of God, whereof faith is engendered in the heart 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 profanity: the cleansing of a man, by the mortification of the flesh, and the confirmation, and application of us to God, by the vivification of the spirit, the which (indeed) is the end of our deliverance from hell, death, & the devil. S. Thus have I learned what are the chief attributes or properties of those three distinct persons in the divine Trinity: now what remaineth else for me to learn (my good father?) F. What God requireth of us. Yea, thou hast hard what jehovah hath done for thee. Now also must thou learn what he requireth thee to yield unto him. S. And what is that (my good father.) F. Repeat the Theme or argument of our talk, & thou shalt thereby know it. S. I made thee (saith jehovah) that thou shouldest be my servant: therefore, thou Israel, forget me not? F. Well then: The end of our creation & redemption and regeneration. to what end did jehovah make thee? answer me to the words of our Theme. S. That I should serve him (as I take it) and that I should not forget him? F. Thou hast said the truth, and this is the end of creation, redemption, and regeneration. S. What is meant by this word service? F. The word generally noteth that condition of a man, whereby he liveth under the will and rule of another. S. What is that ye call God's service? God service. F. The Service of God is no servile condition, but that divine worship and true execution and performance of those good works which are prescribed and commanded to be done in the word of God, and namely, in those two tables of the law, wherein are briefly contained the Ten Commandments of Almighty God. S. And what are those ten commandments. F. The same which God spoke, and are written in the 20. chapter of the second book of Moses, which is called Exodus. S. I beseech you my father, to recite them all unto me in order. F. Then hearken (my son:) God spoke all these words saying. The ten commandments of God. 1 I am jehovah thy God, which have brought thee out of the land of Egypt, from the house of bondage: thou shalt have no strange Gods before me. 2 Thou shalt not make to thyself any graven Image, nor the similitude of any thing, that is either in heaven above, or in the earth beneath, or in the water under the earth: thou shalt not adore them, nor worship them: for I jehovah thy God am a jealous God, The first Table. visiting the iniquities of the fathers upon the children, in the third and fourth generation of them which hate me: and showing mercy to thousands of them that love me, and keep my commandments. 3 Thou shalt not take the name of jehovah thy God in vain, for jehovah will not hold him guiltless that taketh his name in vain. 4 Remember the Saboth day, that thou sanctify it, six days shalt thou labour, and do all thy work: but in the seventh day is the Saboth of jehovah thy God, in it, thou shalt not do any work, thou and thy son, and thy daughter, thy manservant, and thy maidservant, thy cattle, and the stranger that is within thy gates: for in six days jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: and therefore jehovah blessed the seventh day and hallowed it. These four commandments are contained in the first table: the six that follow are of the second table. 5 Honour thy father and thy mother that thy days may be prolonged in the land which jehovah thy God giveth thee. The second Table. 6 Thou shalt not kill. 7 Thou shall not commit adultery. 8 Thou shalt not steal. 9 Thou shalt not bear false witness against thy neighbour. 10 Thou shalt not covet thy neighbour's house: thou shalt not covet thy neighbour's wife, or his servant, or his maid, or his ox or his ass, or any thing that is thy neighbours. S. The Sum of the ten commandments. How many things do these commandments generally concern? F. Two things: first thy duty towards God: next thy duty towards thy neighbour. S. Ye have sufficiently taught me concerning the nature & essence of God. Now briefly in the way, I beseech you to show me who is my neighbour? F. Who is my neighbour. Generally, all men borne of Adam and Hevah are thy neighbours: but chiefly they which are of the family of faith be thy neighbours: for all which are of the same family are also of the same body in Christ, and coheirs of the kingdom of heaven. S. Which of those commandments do concern my duty towards God? F. Those four which are contained in the first table. S. Which do concern my duty towards my neighbour? F. Those six contained in the second table. S. Wherein are those commandments perfected. F. In love, The perfection of the law. namely that thou love God and thy neighbour. S. How must I love God? F Thou shalt love jehovah thy God with all thy heart, and with all thy mind, Love God. and with all thy strength, and with all thy thought. S. How must I love my neighbour? F. Thou shalt love thy neighbour as thyself. love thy neighbour: S. Howbeit it seemeth unto me, that some of those commandments do not prescribe unto us any singular work, but only do forbid the doing of some certain things? F. Here thou must observe (my son) that those commandments wherein we are forbidden that which is evil, In those commandments, wherein we are forbidden the evil, we are commanded to do the good. we are commanded to do the contrary, that is, that we do that thing which is good: and that in those other commandments, whereby we be commanded to do those works which are good & honest, we are forbidden to do the contrary, that is, such works as be ungodly and dishonest. S. I pray you teach me this matter more plainly? F. Must gladly, howbeit, ask of me & I will certify thee of all things. S. The first commandment. Go to then first God hath said I am jehovah thy God etc.▪ what hath God commanded herein? F. First, he commandeth that we should take and esteem him the only jehovah for our God: next that we should not feign unto ourselves any strange gods. S. The 2. What commandeth he in the second commandment? F. First he forbiddeth all idolatry and feigned worship: secondly that thou worship him, and serve him only, not in the likeness of any form, but in spirit and truth. S. The 3. What commandeth he in the third commandment? F. In this he commandeth thee to abstain from all vain oaths, and from the profane abuse of the name of God: moreover he teacheth thee to call on, and to swear by his name, with all reverence, and in the fear of God. S. The 4. What willeth he in the fourth? F. First that six days thou shalt labour in the work of thy vocation: next that thou presume not on the seventh day to do any servile labour: but that thou keep holy the seventh day. S. What hath he enjoined me in the fift commandment? The 5. F. That thou honour & obey thy parents aswell spiritual as bodily, with love, reverence, modesty, fear, and duty: and on the other side, that thou dishonour them not, nor unreverently abuse them, nor in any sort neglect them. S. What hath God prescribed me in the sixth? The 6. F. That thou kill not any man in thought, word or deed: next, that thou think well of thy neighbour, and report him well: and that thou endeavour to profit all persons, and relieve them, and preserve the life of them to thy power. S. What commandeth he in the seventh commandment tell me? The 7. F. First, he commandeth thee to abstain from all fleshly lusts and uncleaves of the body: secondly, that thou walk honestly and soberly in this life. S. What saith he in the eight commandment? The 8. F. First, he forbiddeth thee to take away from thy neighbour by stealth, or any unlawful means, either his external good & possessions, or his good name, fame, and reputation: Next he biddeth thee to express and exercise towards they neighbour the virtues of liberality, aims, deeds, and mercy, according to thy power, and that thou be beneficial to him, his goods, and fame. S. The ninth. What is prescribed me in the ninth commandment. F. First, thou art therein forbidden all lying, perjuries, back bitings, contumelies, brawlings, contentions, and flatteries: next, that thou report well of thy neighbour, and that thou testify, and speak the truth of him in all things. S. The ten commandment. What biddeth he in the tenth commandment. F. That thou do not so much as covet that which is an others: secondly, that thou endeavour that every one may retain his own, yea, and rather to wish him some part of that which is thine, then unjustly to desire that which is his. S. Thus have ye fully satisfied me in this point. But is a man able of himself to observe and perform these commandments of Almighty God? F. By no means, and yet this notwithstanding, Man is not able to fulfil these commandments. the Lord hath in his mercy ordained man a mean the same to perform, after his good pleasure. S. What is that mean; (my father) F. Christ jesus, 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 believe in him do keep and perform the whole: for he is both the perfection and end of the law. S. How many things requireth he of us thereby. F. Two things, whereof the one is faith, Faith and obedience. the other is obedience, in the which also is contained the sum of religion, neither without these two things can any one of these ten commandments be observed. S. Which of these two things doth orderly proceed, & go before the other. F. Faith goeth before, obedience followeth after, faith is at the root, 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 testimony of the former, expressing that in word and deed, which was in believing conceived in the heart 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 seen. S. What kind of faith is there required in this service of God? F. That which is called the Christian and Lively faith: the same which is proper to the true Christians and fruitful in godly virtues. S. And what is that? F. It is the gift of God engendered in the soul of the spirit of God, by the preaching of the word: and is defined a firm opinion, Christian faith. and constant conscience of righteousness, and salvation, obtained by none other means but only by the free mercy of God in his son. S. What are the things which are chief objected to this faith? F. The Objects of faith. Those things which here follow in order, as first God that divine nature in the unity: next the same God in the Trinity: thirdly the holy Catholic Church: and lastly all those Articles of the Christian faith, whereof we must not doubt, but be absolutely and certainly assured in our belief, S. What are those Articles of belief? F. The same which are comprehended under the title of the symbol of the Apostles: that is. I believe in God the father almighty, marker of heaven and earth, The Symbol of the Apostles. and in jesus Christ his only son our Lord, which was conceived by the holy ghost: borne of the virgin Mary: suffered under Pontius Pilate: was crucified, dead and buried, he descended into hell: the third day he rose again from the dead: he ascending into heaven, and sitteth on the right hand of God the father almighty: from thence he shall come to judge the quick and the dead. I believe in the holy Ghost, I believe the holy Catholic church, the Communion of saints the forgiveness of sins, the resurrection of the body, and the life everlasting. S. Must I then believe in all these things? To bleeve 1. that God is. 2. that whic● God saith. 3. In G●● F. It is needful, that thou believe all these things to be, but it is not requisite that thou believe in them all. S. Seeing therefore that this particle (In) maketh such a difference, in what thing then must I believe? F. Believe in the holy Trinity. In that holy Trinity, namely in God the father, in God the son and in God the holy ghost, which is in nature one thing. S. And what must I believe without this particle. In? F. Believe the holy Church. etc. The holy Catholic church, & those other things contained in the Articles which follow in the same symbol, to be true. S. Ye have before this sufficiently taught me, to know the former obicte of my faith, namely God in the trinity, and the Trinity in the Unity: now I pray you to declare unto me those latter points: and first what is that Catholic church, which ye would that I should constantly believe? F. What this Church is. By this church is meant the universal company, or faithful assembly of God's people, of the which some having passed the troubles of this life, are with Christ in heaven, and other some (as yet) are militant on the earth, where in the unity of the true doctrine, and the lawful use of the Sacraments, they cleave together. S. What is that communion of saints? The communion of saint F. The fellowship, familiarity, and amity, that the godly have one with another in one faith, one hope, one charity, as children of one father in one house, exercising mutual beneficience, works of mercy & christian duties, The forgiveness of sins. one towards another. S. What is that forgiveness of sins the which I must also believe? F. It is the losing and releasing of that band of obligation, wherein we be tied to eternal death and damnation: yea, and a pardon of that pain which our sins had deserved, and that by the only death & merit of our Lord jesus Christ. S. What must I believe touching the Resurrection of the flesh. The resurrection of the flesh. F. That in the last day, all men shall rise again with their bodies: the godly to eternal life: the wicked to eternal pain. S. What is that eternal life? F. That blessed felicity and happy condition which the elected saints shall have and enjoy after their resurrection from death in all eternity, The life everlasting: with Christ the son of God. S. Thus have ye taught me (my good father) what this Christian faith is, and what, and wherein I must believe: now let me know also how this Faith cometh? F. Faith cometh by hearing of God's word. As faith is a free gift of God, as I said before: so God will, that this faith should come by hearing, and namely of the word of God. S. How is that wrought? F. By the operation of the holy ghost, which engendereth faith right happily in the heart of him, who is a fruitful hearer of the word of God. S. What is that word of God. What is that which ye call the word of God? F By the word of God, in this place is understood the holy scriptures, both of the old & new Testaments, the which with many strong arguments doth demonstrate the will and works of God, and especially those promises which concern the redeemer, and eternal life, for those scriptures we call the word of God, which being comfortable, happy, effectual, & sufficient to man, doth both instruct him in his duty in this life, & also direct him to that everlasting word of God, which was with god before all worlds. S. How must this word be unto me applied? F. By the ministry of the preachers, How this word is to be applied unto us. and ministers of the same. S. Who be the preachers and ministers of this word? F. Those parsons, The Preachers and ministers of the word. whom the Lord sendeth forth furnished with meet gifts & lawfully called into the church, which chief regard to celebrate, to praise, & to commend with fevencie of spirit, & that openly before all men, the name of God, and the word of his grace, & the kingdom of God. S. What shall I do when there is not a preacher, nor a meet minister of the word? F. First thou must pray the Lord of the harvest to send forth labourers into his harvest: then, What is to be done there where the pastor is absent. it is meet that thou read both diligently, & reverently, the word of God, and meditate therein with a pure mind every day. S. What if I cannot read? F. It behoveth thee to repair to them that can read, and instruct thee concerning God, and thy duty towards him. S. How must this word be preached and read. F. How this word is to be preached and heard. Faithfully, distinctly, discreetly, wholly, diligently, constantly & reverently. S. How must this word be heard? F. With faith, diligence, reverence, fear of the Lord, and hearty desire to learn it, to understand it, and to reform this life thereby. S. Thus have ye taught me the ordinary means to obtain faith: now tell me also how this faith is confirmed? F. How faith is conformed. joh. 4. There was a time when that faith which came by hearing, was confirmed by miracles, and works of wonder. S. In what time was it confirmed? F. In the time of Christ and his Apostles, and in the primitive church: and needful it was then, when the truth of the Gospel began to be published the which being now sufficiently confirmed unto us, miracles are no longer needful. S. Whereby is faith confirmed in us now? F. The use of ● Sacraments. Even in the exercise of the same word by the which it was begun, but chiefly in the true use of the Sacraments. S. How may I better understand this. F. As the Sacraments themselves are the seals of Gods promises made to us: so the right use of them ratifieth in us that faith by the which we apprehend that which is promised. S. What is that which ye call a sacrament? What is a Sacrament F. Not only the seal of those things of which God hath promised us (as I have before said) but also an external sign of some internal virtue or grace. S. Whereof is a Sacrament made? F. Of these two things, Whereof a sacrament is made. namely the word of God, and the Element. S. Whereunto serveth the word? F. To the ear in the lawful ministetrie thereof, and to the inward man by the operation of the divine spirit. S. Whereunto serveth the Element? F. To the eye, the fast, the feeling, and eternal man: for as a man is of two natures, namely of the soul and body, of the spirit and flesh: so is he of the grace & mercy of god, edified in either of them. S. How many Sacraments be there in christian use? There be two sacraments. F. Two, which are called Sacraments of the new Testament. S. What are those two? F. Baptism, and the Supper of the Lord, both the which are also signified in that water, and blood which issued from the side of Christ on the cross. S. Baptism. What is that sacrament of Baptism. F. This sacrament of baptism or washing, is diversly defined, for it is said to be either the badge of regeneration into a new life, 1 joh. 2. and eternal health, or the sign of our purgation in Christ's blood: or the scale of the promise of remission of sins, in the name of jesus Christ. S. The element in Baptism. What is the Element whereunto the word adjoineth to make this sacrament. F. Water which washeth only the body without. S. What is the inward grace which is therein signified. F. The cleansing of us from our sins. S. And are they thoroughly cleansed which are washed in that water. F. No, for that inward washing cometh not of that work wrought, but of the holy ghost in the faithful, which use this element as a symbol of this washing, and not as the cause. S. Who instituted and commanded this to be done and used in the church. F. Our Lord jesus Christ, who hath promised life unto them which believe, and be baptized, and hath threatened death to them which believe not. Mat. 16. S. What is that sacrament of the Lords supper? F. The Supper of the Lord is a spiritual banquet, The lords Supper. whereby Christ witnesseth himself to be the bread of life, by the which our souls are fed to the true immortality of the soul: or it is an holy Symbol or sign, wherein Christ offereth and communicateth his body and blood thereby to certify us of the remission of sins, and life everlasting or, it is the happy memorial of the death of Christ; and an wholesome and memorable sign of that Sacrifice which he made once for all on the Altar of the cross. S. What is the outward Element of this sacrament? The element. F. Bread and wine, which feedeth and cheereth the body. S. What is the inward grace, which is signified thereby, and given to the worthy receivers thereof? F. The body and blood of Christ, by the which we are nourished and cheered to eternal life. S. Thus have I haply learned how saith is conformed in me: Now also would I gladly learn, how the same is increased. F. How faith is increased. This faith which cometh by hearing, and is confirmed in the use of the Sacraments, is also happily increased by godly cogitations and meditations, but chief by good conference and talk of those things which the word doth both suggerate and teach us. S. With whom we must talk With whom must I confer & talk? F. With the learned, godly, and such as fear God. S. Of what thing must we talk? F. Of God, of God's word, of the kingdom of heaven. S. How must I confer thereof. F. In what sort we ought to talk of those matters. Not arrogantly as they use to do, which endeavour to maintain vain arguments, and frivolous questions, but with all reverence, sobriety, wisdom, and the fear of God. S. How faith is fructified. How is this faith fructified and made fruitful both in myself and others? F. Partly by godly examples: partly by devout prayer & religious meditations. S. Whose examples must I place before me to be followed? F. The holy examples of the faithful, whom it behoveth thee to follow, and thereby also to exhibit thyself an example of godliness unto others. S. How is faith fructified by prayer? F. In thyself, as faith is furthered, strengthened, and made fruitful in thy heart: in others, as faith is strengthened and propagated in them, by thine holy life and religion, to the glory of God. S. Thus have ye right well instructed me in the one part of that service which God requireth: namely faith: now what say ye of the second point? F. The second part of this service is obedience. Obedience what it is. S. What is that which ye call obedience? F. Obedience is that submission of the mind, whereby a man yieldeth himself to the word & will of him that commandeth, and doth without any contradiction perform the same to his power: obedience towards God is that submission, whereby the faithful mind gladly yieldeth himself to the word and will of God: and this is that new obedience, which otherwise is called the fruit of righteousness, or good works commanded by the certain and express word of God, wrought in them that be regenerated by the help of God's spirit, faith shining in their hearts, to this end, that therein God may be glorified, and our neighbour benefited, and they are the testimonies of a true faith. S. Where are these works to be learned? F. In that written word of God, wherein they are prescribed, is for our learning. S. Then have I thoroughly learned wherein this service of God consisteth: Now teach me also the manner of this service I beseech you my father? F. How we must serve God. God being a spirit will be served in spirit and truth. S. How may that be? F. In holiness and righteousness, even before him without fear all the days of thy life. S. Declare this more plainly I pray you? F. It behoveth thee to serve God purely, because he is pure: justly, because he is just: that is with a faithful heart, and sound life, that not only before men, but also before God himself, and that not doubtingly, nor negligently: but constantly & continually unto thy lives end. S. And is a man able in this sort to serve God? F. He hath not of himself any power so to do: A man hath not the power to serve God & yet may well serve him by faith. and yet is it possible that he may serve him. S. How can that be? F. By that lively faith, whereby it pleaseth Christ to impart unto man his righteousness and sufficiency, and thereby granteth him to walk in his vocation. S. But seeing I have none ability of myself, but that which enableth me must come from Christ? by what means shall I obtain it? F. By a good faith (as I have before said) but so that as faith is strengthened and fructified by prayer: so is obedience by invocation. S. And doth the Lord command this to be done? F. Yea, Isa. 44. Forget me not. and the same we find among other things included within this commandment. Forget me not. S. How many things requireth the Lord by this? F. Two, the first whereof is this, that knowing, his goodness towards us, & our duty towards him, we should neither ingratefully forget the one, nor negligently omit the other, To be thankful to God. but always gratefully remember his goodness, and serve him in our lives, in holiness and righteousness: the second is, To crave help of God. that we desire of him aid, and things necessary for us, for the sake of Christ our saviour: and these two points are contained in devout prayer. S. What is that prayer? F. Prayer what it is. It is a part of divine adoration, wherein we have both conversation and familiar talk with God. Or it is the same whereby the godly mind is turned unto God, with a certain humble and spiritual affection: (or according to the words of our theme) it is the same, whereby the faithful mind is humbly and fervently powered forth unto God, either in praising him for his benefits received, or in craving of him those good things which are thought necessary for us. S. To whom ought we to pray? F. To whom we must pray. To God in the Trinity & in the unity: to God I say, which is three & one. S. And may we turn ourselves to none other in prayer? F. No indeed, for in so doing we derogate from the Lord that which to him is due: and give it unjustly to another. S. What form of prayer hath he prescribed me? F. That which Christ hath appointed us for an example, The form of a Christian prayer. and hath commnded his Apostles and disciples with all diligence to observe. S. Teach me to know that form of prayer? F. When ye pray (said our Lord Christ unto them) say ye. Our Father which art in heaven, The lords prayer. hallowed be thy name: thy kingdom come: thy will be done in earth, as it is in heaven: give us this day our daily bread: and forgive us our tresspasses, as we forgive them that trespass against us: and lead us not into temptation: but deliver us from evil, for thine is the kingdom, the power, and the glory, for ever. Amen. S. What do we in this prayer? F. First, The Sum of this prayer. we lift up our minds to God with whom we have familiar talk. 2 Secondly, we call, and reverently acknowledge him, for our heavenly father. 3 Thirdly, we confess his highest excellency and power. 4. Fourthly, we praise and glorify his most holy name. 5 Fiftly, we desire the increase of his supreme kingdom every where, both in ourselves and others. 6 Sixtly, we rely wholly on his good will, and pleasure. 7 Seventhly, we crave of him such things as we want in this world, both in body and soul. 8 Eightly▪ we humbly desire pardon of all our sins, as we are ready to pardon them that offend against us. 9 Ninthly, we beseeth him not to deliver us over into the hands of our deadly enemy the Devil, but to deliver us from his tyranny. 10 Tenthly, we add the reason that moveth us to run unto him with these our petitions, the which is rightly taken from the consideration of his dominion, might, and high glory: and for the ratification & confirmation of all the which, we say in the place of a conclusion and of the assent to the same, Amen. S. What 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 said voice (that I may yet more plainly express the emhpasis and force thereof, according to the Hebrews, is form of the first letters of three several words, 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 being Nun, is the first letter of Neeman, which is so much to say as faithful, Faithful. and true: Therefore of those three letters A M N is gathered that voice Amen: which is as much to say, as God, the King, Faithful and true. S. O very well said (my father) and thus have ye right well taught me to what end the Lord hath form me, and hath made me a living soul, and restored me to his own image? F. Yea (my son) and in those two points, namely faith and obedience, The sum of religion. I have taught thee the sum of Religion. S. And (I beseech you) teach me also what that Religion is? Father. True Religion is that amity, combination, and league of ours, True religion. with the true, living, and eternal God in the unity, and trinity, whom only (being unto him in Christ conjoined) we do adore, invocate, and worship, on whom we wholly depend, according to whose will, or after the prescript and law of whose word, we live in all things. S. Thus are we form to serve God, and to live in his holy religion: but what is the end of this service? and what profit shall we find thereby? F. Two principal of God's service. This service hath two principal ends: the first whereof is the glory of the everlasting God: the second is the profit and benefit of man. S. What is that glory of God? F. As glory is the public and often praise of good report of any person, so the glory of God, is the preaching of his noble acts and virtues, the extolling & setting forth of his name, with high praise and thanksgiving: and this is the principal end both of man's life and death. S. Then also should a man wholly live and die to glorify God? F. It is true, so long therefore as a man may in his life express and spread forth the glory of God: so long let him desire to live, and not to die: How long a man should desire to live. but when he can no longer perform that, but rather to glorify God in his death, let him desire rather to die, then to live. S. Ye have well said (my father) God grant we may both live and die to his glory. Now, I pray, let me hear the reason of that second point, the which (as ye said) respected man's profit and benefit? F. Thy labours in the Lord shall not be in vain, The reward of God's service for through the merit of the most holy Messiah, the wrath of God which was enkindled against thee, by the means of sin, shall be removed far from thee: the graces of God shall be establised towards thee: thy conscience shall be quieted within thee: thou shalt find preservation and safety against all thine enemies, both bodily and ghostly: thou shalt not come into condemnation: thou shalt not fall into the death eternal: and lastly, thou shalt enjoy the highest felicity in the life to come. S. What is that wrath of God, God's wrath. the which ye say shall be removed? F. This wrath is not to be esteemed for any perturbation of mind in God, but for the pain of the sufferer, Lam. 3.10. being the worthy revenge of sin. The wrath of God therefore is the retrebution of sins, which is said to be two ways, 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 destroyed for ever. S. What is that grace of God whereof ye also made mention? F. God's grace. The grace of God, is his loving favour and good will towards us, by the which being merciful, he doth affect us wretched and damned sinners, while he pardoneth both the pain and the fault of our transgressions, and adopteth us for his children: or it is that remission of sins, or mercy promised for the sake of Christ our saviour: or our free acceptation with God, the which the holy ghost necessarily accompanieth for our eternal good. S. I have thus far well understood you, what is that good conscience ye speak of. F. A good conscience. As conscience generally is defined, the knowledge, judgement, and sense of man, whereby his mind being acquainted with every thing that hath by himself been done or not done, he doth either condemn or clear himself, & standeth unto him instead of a 1000 witnesses: so a good conscience is the spiritual face of the soul, the candle of the mind, the incorruptible judge, and brazen wall, & impenetrable, ever absolving him which retaineth it through the only mercy of Gobrias, & defending him against all the strokes of sin & death. S. What is that preservation of man? F. It is that safe keeping, The preservation of a man by the which the Lord doth preserve and nourish both the souls and bodies of the righteous, to the which he giveth his angels charge to keep them in all their ways through the merit of their redeemer. S. What is that condemnation? F. It is that most dreadful sentence, Condemnation. the which Christ the most righteous judge shall pronounce against the reprobate, devil & his wicked angels in the last day. S. what is that eternal death? F. It is that final separation of man form Christ, Death eternal. whereby he may not thence forth enjoy his presence: this is the second death, which is the confusion and destruction of both soul and body, whereof ensueth a perpetual horror of conscience conceived of the divine wrath. S. What is that highest felicity of man? F. It is that everlasting life, whereof I speak before, Man's highest felicity. the which after this life we that be true believers shall enjoy with Christ, and all his chosen saints in the most blessed peace, and happy society for evermore. S. Now (my good father) as ye have been willing to teach & nurture me in the right fear of the Lord, The coclusion. which is the beginning of wisdom (as ye have said) so well discussed all those doubts, and satisfied me at full, so will I both endeavour to retain in mind, what so every have taught me: and also continue right thankful unto you, for all those your godly lessons, institutions, and contemplations, and there withal ascribe unto 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, bless thee (my son) and grant thee the right wisdom and grace, to live prosperously in thy vocation after his will, to the comfort of thy parents & friends, to the good of the church & common wealth, to the discharge of thy duty, and to his praise & glory, who hath made & form thee to serve him, through his dear son our Lord jesus Christ. Amen. A godly prayer for Children to use. O Almighty God, and our most gracious Father; we thy dear children (being taugth by thy word (do know the nature of thy goodness to be such, that as thou art always ready to give, glad to forgive, & willing to bless and prosper them, that appertain unto thee: so thy will and pleasure is, that we should learn thy laws, to the end we may know how to glorify thee, & walk in thy ways: and that because there is no man able to perform this without the assistance of thy spirit, thou hast promised to send forth the same unto them that faithfully desire, and run unto thee: now therefore (O good father) we acknowledging our faults, & our unworthiness, do come unto thee & prostrate ourselves before thy footstool, in the hope and assurance of thy tender mercies: to whom should the child come, but unto his father? and to whom should we come but unto thee? for howsoever we have faulted against heaven, and against thee, and are unworthy to be called thy sons: yet art thou our father, and we hope that in the name of thy most dear son jesus, thou wilt not deny us to be thy children. Let it be thy good pleasure (O father) to pardon all our defects and ignorances, to look on us in thy love, to embrace us with thy favour, and to bless us in thy mercy: that on us the sweet influences of thy spirit (with the which thou usest to grace thine elected children) may be bountifully powered forth graciously increased, & longsomly continued on us for our perfect instruction, for the benefit of thy church, and for thine eternal glory; Teach us (O father) in the right use of thy word, to know thee the only true God, to know jesus Christ our saviour, and to know ourselves: that howsoever we be schooled and catechised by our bodily and spiritual fathers, whom thou hast in thy wisdom made means of our better instruction, we may be all taught of thee, which givest an happy increase to Paul's planting, and the Apostles watering. Sanctify us (O father) that we may be holy, as thou art holy, and confirm us, that we may be perfect, as thou art perfect: then shall we rightly know thy will and walk in thy ways: then shall we indeed fear thee, and serve thee (as we are bound) to holiness and righteousness before thee, without fear, all the days of our life, and finally pleasing thee, we shall enjoy that everlasting inheritance of thy children in the highest felicity, through the worthy merit of thy most dear son our saviour jesus Christ, in whose name only we presume to come unto thee, praying as he hath taught us. viz. Our Father which art in heaven. etc.▪ Hereafter follow certain godly graces for children to use before and after meat. Before meat. O Most gracious God, we beseech the to sanctify and bless all these thy creatures, which at this time we shall receive at thy bountiful hand, give us grace (good father) to take and use the same with right thankfulness to thy worthy glory, and to our comfort, both in body and soul, through thy dear son jesus Christ our Lord and saviour, Amen. After meat. O Lord God our heavenly father, most good, gracious, & merciful, we yield thee praise, honour, and glory, for these and all other thy benefits and bounties powered forth on us: and and now we humbly beseech thee to be merciful unto us, and forgive us all out sins, & to grant that thy loving graces and blessings may be both increased and continued unto us thy high glory and our happy comfort, in jesus Christ our saviour. Amen. Another. AS we have now received 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 word, and divine graces in our souls: that so both in body and soul (tasting in both the sweetness of thy loving mercies) we may praise and glorify thy most holy name, through the son jesus Christ our Lord, Amen. Before Supper. O Lord, our father celestial, Bless us, and these thy creatures all: That we may rightly use the same, And therein praise thine holy name. After Supper. O Gracious God, we glorify, Thy name, and supreme majesty: For all thy gifts, which from above, We have received in thy great love: Oh grant us grace, therefore to be, For ever thankful unto thee. Amen. FINIS. Fol. pa. lin. Faults. Corrections. 2 a 3 courteousness courtesies b 13 this these 6 a 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 a 14 natural sovereign 10 b 3 senets secrets 14 a 13 ministry mystery b 11 ministry mystery 15 b 10 blest Best 15 duty deity 16 b 29 accessible inaccessible 22 mutable immutable