The Institution of Children in the Christian Religion — John Carpenter

The Institution of Children in the Christian Religion · John Carpenter

Chriſtian Contemplations. ❀

THE Childe being called of his father aſketh the queſtion to learne: & his father briefly anſwereth and teacheth him.

Father.

Come hither (my ſonne) and learne of me.

Sonne.

I am here preſent (my father) what will ye, that I ſhould learne.

I would that thou ſhouldeſt learne the feare of the Lord.

What is that feare of the Lord.

The feare of the Lord is that reuerence of God and godlineſſe,The feare of the Lord. pſal. 111.10. p 10.1.7. wherein God is worſhipped, and the ſame is the beginning of wiſedome.

Moſt gladly would I be learned in that feare of the Lord; that thereby I may attaine to wiſedome, therefore I pray you (father) teach me the ſame.

The duty of a father and of a ſon.Moſt willingly will I teach thee (my Sonne) that thou maieſt learne: for thus it becommeth me to inſtruct thee: and it is no leſſe thy dutye to learne of me.

Well then (my father) As I am here preſent before you, harkning vntounto your wordes of inſtruction: ſo am I ready to learne and obſerue the ſame accordingly: wherefore ſpeake in the name or God.

The holy Scriptures are full of good leſſons.The holye Bible is a plentifull Sea of wholeſome leſſons, of the which I hauehave choſen one eſpeciall place for the Theme or Argument of our preſent talke.

What hauehave yee found there written.

Thus ſaith Iehouah to his people the Children of Iſraell; conſider this, O Iacob, The Argument.Iſa. 44.21.and Iſraell: for thou art my ſeruaunt. I made thee, that thou ſhouldeſt ſerue me, O thou Iſraell forget me not.

Sonne.

Out of what place of the Scriptures hauehave yee taken this Argument.

Fa.

Out of the propheſie of Iſayah chap. 44. verſe. 21.

And are thoſe the wordes of God (my father)?

Yea doubtleſſe (my ſonne (they are the wordes of God.

Sonne.

How ſpake God to his people?

Father.

God hath vſed in thoſe tymes to ſpeake unto the people by the happye meanes and Miniſterie of his ſeruants.How God …peaketh to h…s people.

Sonne.

Who are Gods ſeruants?

Father.

God hath many ſeruauntes:Who are the ſeruants of God. for all the creatures ſerue him in their kinde: but in this he hath vſed the holy Prophets, Apoſtles, Euangeliſts and Martyres.

Sonne.

Whome vſeth hee in this time?

The faithfull preachers and miniſters of this word.

How muſt wee eſteeme of them and of their wordes.

The eſtiemation of the miniſter of the word. 1. Cor. 4.1.We muſt eſtéeme of them as of the miniſters of Chriſt and diſpoſers of the Senets of God.

How ſpeaketh God to them, and by them to the people.

Mat. 10.20.God ſpeaketh to them in the Spirit inſpiring them, which Spirit alſo ſpeaketh in them with the tonge of man vntounto the people.

Then, he that heareth them in this their miniſtery heareth God himſelfe: and who ſo contemneth them, contemneth God.

Thou haſt rightly ſaid it: as they are the miniſters of Gods word.

Thus farre I vnderſtand you: but how appertaine theſe wordes to mee, which were ſpoken to the Iſralites.

The application of the Prophets wordes to vsus.Although they were ſpoken to the Iſraelites, as chiefly appertaining vntounto them: yet do they likewiſe belong vntounto all the people of God from whoſe number and ſociety I would not thou ſhouldeſt be excluded.

Who are Gods people Heb. 4.9.But who are thoſe people of God?

By this name I vnderſtand all them which doe confeſſe the name of God, & hauehave dedicated themſelues wholy vntounto him, eſpecially the Elected ſons of God new borne in Chriſt by the holy Ghoſt, whom the Lord himſelfe poſſeſſeth for his owne eternall inheritaunce and choſen lot for euer.

So I acknowledge thoſe wordes of the Lord to be both ſpoken to them, and to me likewiſe to appertaine: perſwading my ſelfe to be one of that nū ber and holy ſociety: but what ſhall I learne out of thoſe wordes?

There be many good things to be learned thereof, and namely foure moſt notable things.

What is the firſt: tell me, I beſeech you.

Thou muſt learne to know thy ſelfe to be made and formed.

And that is very needefull to be knowne, what is the ſecond point?

That thou conſider wel who made and formed thée?

And this is no leſſe neceſſary to be knowne then the former: what is the third thing?

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.

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.

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 hauehave 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.

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.

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 onelyonly to him belongeth.

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.

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 onelyonly this thing with the glory thereof belongeth.

Ye hauehave 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.

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 hauehave any lawfull authority and honour aboue others.

What is that proper name of God, then?

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 foreign the name written with fower letters.

This is then a moſt glorious and reuerent Name: but how will yee expound it?

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 hauehave 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 wilbe, the which I wilbe. Exo.2.14.

There be ſome, who for this word, Iehouah, do put, Lord, and others put God, in their tranſlations.

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 onelyonly pronoū ced 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.

But the word) as yee ſaid) was ineffable and not to be pronounced, either among the Iewes or amōg the Graecians.

It was ſo indéed before the cōming of the moſt holy Meſſiah: from and after the which time, the name is both expoū ded 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.

And may we not thinke the like of the Hebrew worde Iahh? for it ſeemeth to ſpring of the ſame roote?

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 y^e 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 wilbe, 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 wilbe, but he ſaith foreign I am.

Yee hauehave vttered great and high matters my father, in this miniſtery of Godlines: the Lord giuegive me wiſdome rightly to vnderſtand the ſame. Now I pray you to ſhew me what thing God is

I can much ſooner tell thée what thing God is not: then I am able to ſhew thée what thing God is.

Why ſay you ſo my father?

It cannot be fully ſhewed what thing is God Exo. 25.10. Ezec. 10.Becauſe that as God is without meaſure incomprehenſible, not onelyonly 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.

What then ſhould I do in this hard point.

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.

What thing is that which I ſhould conſider God is not.

That God is neither the earth,What thing God is not. nor the Sea, nor the heauens, nor the Angels, nor man.

And what ſhould I gather of thet.

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

How will yee define this nature Diuine.

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.

In this I am attentiue: proceede therefore (may deere father) & teach me.

When thou heareſt God to be named, vnderſtand thereby that ſubſtance Inuiſible,A deſcription of the diuine nature. vncreate, ſimple, perfect, incō 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.

Surely, yee hauehave vttered many great matters in few wordes: Now, is it lawfull for me to examine thoſe Attributes and properties of the d…ty, for mine owne better vnderſtanding.

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.

Yee ſay well (my father) neither will I preſumptiouſly aduenture that, but in the feare of that diuine nature, hauehave I ſaid that which is ſaid.

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.

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.

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.

Hath not this eſſence ſometimes appeared vntounto 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?

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.

Why is he called ſimple?

Simple.For that he is manifeſtly true, without foulding, circumſtances and wembes.

Perfect.Wherefore is he ſaid to be perfect.

For that he is abſolutely vpright, firme, and hath knoweth and worketh althings perfectly.

How is he ſaid to be incomprehenſible?

Incomprehenſible.It is certaine, that neither the nature of God, nor his eſſence, nor his counſels nor his workes, can of vsus be comprehended: yea, and he dwelleth in that light which is acceſſible. 1. Tim. 6.16. Pſal.145.

And why call ye him mutable?

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.

VVhy is he called eternall?

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.

VVhy is he called immortall?Immortall.

For that as he had no beginning, ſo neyther ſhall he hauehave ending, liuing the ſame for euer

VVhy is he incorporall?Incorporall.

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.

VVherefore is he called infinite?Infinite

He is without limits,Heb. 4.13. Ier. 23.24. Amos. 9.2… Iſay. 66. and therefore eueryevery 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 eueryevery thing, yea comprehending and working all and eueryevery particuler thing whatſoeuer.

Wherefore is he the cōmon father?

The common father.For that he is a benefactor not onelyonly 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.

VVhy call ye God, the Lord and king of all things?

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 eueryevery thing boweth.

And wherefore is he named the Creator and gouernour of the world.

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.

Why do ye call him vnmeaſurable?

For that neyther his quantity,Without meaſure. act. 7.48. nor his quality, can be meaſured by any of his creatures.

VVhy is he ſayd to be without place?

Becauſe he paſſeth not from one place to another:Illocall neither may he be contayned in places, for he filleth all places:àct. 7.49. 2. chro. 6.18. in that he is ſayd ſometimes to be changed, or to go, or to dwell, or to be contayned in this or that place: it is to be vnderſtoode not touching his nature or eſſence: but of his graces, vertues, operation and effectes in his Creatures.

Moreouer, I remember that in the deſcription of God: ye ſayde that he is moſt true, moſt mightie, moſt high or ſupreme, moſt righteous, moſt mercifull, and the beſt of all for euer. And vvhy ſayde you ſo? I pray you teach mee?

He is indéede Moſt true: God is … true,for he is moſt faythfull,Pſal. 89.…5. 2. Tim. 13. ſéeing he is for euer immutable, both in his nature, in his truth, in his will, and in his euerlaſtingneſſe: whereof it is that he performeth and perfecteth whatſoeuer he promiſeth or threatneth:Heb. 10.13. neyther is it poſſible that God ſhould lye.

Moſt mightyHe is moſt mightie, yea omnipotent: for he hath all the powers,Pſal. 89.14. & habilitie of executing, performing, and effecting all things,Ioh. 16.2. not of us, nor any other of his creatures,Mat. 19.26. but of himſelfe, and nothing vntounto him is impoſſible to be done.

Moſt high.He is Moſt high or ſupreame, for wh… he diuelleth in the heauens,Gen. 14. Pſal. 73. &. 77. &. 91. and in reſpect of Angels and men, as of all other creatures, he is in the higheſt degrée, dignitie, and glory, ſubiect to nothing, gréeued with no paſſions, and whoſe eſſence, name, glory, and kingdome, excelleth all humane vnderſtanding.

Moſt righteous. 1. Sam. 16.17 Iſay. ….16. gen. 18. Moſt merci…ll. P…. 36:7. Ro. ….3. 2. Co… 1.….He is moſt righteous: both in himſelfe and in the execution of his iudgements.

He is moſt mercifull: not onelyonly towardes his choſen people, but alſo towardes all, although not after one ſorte: to his choſen for their health: to the reprobate in this life for their greater condemnation, of their owne deſert:Moſt patient. Pſal. 86.7. Ro. 9.22. 2. pet. 3.9. and as he is moſt mercifull; ſo is he moſt patient euen towards the veſſel of his wrath

Laſtly, God is the beſt foreuer, The B…ſt foreuer.for why? he is moſt holy: and this is no leſſe true, if he reſpect eyther God himſelfe or all his worke, for aſwell in himſelfe, as in al his workes he is the Beſt, Iſay. 6.3 mat. 19.17. Apo. 1….1. Eze. …0.12.and whatſoeuer things are holy, the ſame hath God ſanctified: and being the Beſt, he is the giuer of all good things.

All theſe things hauehave ye well taught me: what elſe remayneth for me to be learned my father?

Now (my ſoone) I will that thou conſider well thrée eſpecial good things,3. things to be conſidered." which are of the promiſes to be gathered.

VVhat are thoſe things?

The firſt is, that God is that diuine nature which is not created: but the ſame which hath created all things whatſoeuer. The next is, that God is that chiefe good thing, aboue the which there is nothing. The third is, that God is the ſame, the which the conſcience of man acknowledgeth to be the chiefeſt,rom. 11.36. the greateſt, the moſt perfect, and infinite, of whom, in whom, and by whom, are all things.

I hauehave by theſe wordes conceiued much more in minde, then my mouth is able to vtter?

But I ſhall approach yet more neare to their vnderſtanding, when I ſhall tell thee how this diuine nature is diſtinguiſhed into certayne perſons.

Plurality of perſons in the deitie.And are there more then one perſon in the deitie?

Year: and this hath béene taught vsus not onelyonly by that God himſelfe is ſometimes heard to ſpeak in the plural number, but alſo by that word Elohim, which is interpreted God, beſides other authorities and teſtimonies in the holy Scriptures.

VVhere is God heard to ſpeake in that ſorte?

In the booke of the creation, Chap. 2.26. God ſayd, Let vsus make man, in our image, after our likneſſe. Agayne, Chap. 3.22. This man (ſaith God) hath beene as one of vsus. Againe, Chap. 11.7. Come on (ſayth God) Let vsus go downe, & there confound their language. In the which maner of ſpeaking, is noted the pluralitie of perſons in the Godheade.

That ſeemeth manifeſt indeed, but how gather ye this of Elohim?

Elohim is one of the names of God, and a worde of the plurall number: by the which muſt be underſtoode the pluralitie of perſons: howbeit, to note the vnitie of conſent and ioynt operation of thoſe perſons, it taketh a Verbe or Pronoune of the ſinguler number.

Where finde ye that my father?

In the very beginning of that booke of the creation, it is ſayd by Moſes, gen. 1.1.that Elohim created the heauens and the earth: where we finde that Elohim is of the plurall, and the worde Created of the ſinguler number.

Yee hauehave well ſayd: but then how many perſons hauehave ye found to be in the Godhead?

I hauehave found three perſons in the godhead:Three perſons in the godhead. y^e which alſo hath béen rightly gathered by the moſt ancient doctors of the church, of the very letters of the moſt holy name IEHOVAH, beſides many other pregnant teſtimonies in the worde of God.

Declare me the reaſon thereof I pray you?

By the firſt letter of that name, which is IOD, IOD.and is the number of tenne which noteth perfection, is ſignified the firſt perſon: by the ſecond letter HE, HE.which ſignifieth the Eſſence, is vnderſtode the ſecond perſon, by whom indéede all the creatures hauehave their Eſſence and béeing, and by the doubling of the ſame letter is noted a double nature, namely the diuine & humane in the ſame perſon inſeperable: by the third letter which is VAV, VAV.a copulatiue, is ſignified the third perſon, béeing that ſubſtantiall Ardour and louelove betwéene that firſt and ſecond perſon: and of this triplicitie of perſons, the Godhead is called the Trinitie.

The Trinitie.Then the Trinity is the name of the Dietie or Godhead, as the ſame is diſtinguiſhed or conſidered in three perſons?

Yea, and there withall as we may underſtand him in his diuers and ſundry properties and workings euen here in the worlde.

VVhat is he named in the firſt perſon of the Trinitie?Firſt perſon.

God the Father.

What is he called in the ſecond perſō?Second perſon.

God the Sonne.

VVhat is the third perſon named?Third perſon.

God the holy Ghoſt.

Then the Father is God, the Sonne is God, and the holy Ghoſt is God.

Thou haſt therein well ſayd.

But are there not then three Gods?

Not ſo: but one God in Eſſence,One God. the which is neyther diuided, nor ſeperated, though the Godhead be diſtinguiſhed into three diſtinct perſons.

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?

Yea truly, and that in this Trinitie there is the Father, and the Sonne, and the holy Ghoſt: but in the vnitie onelyonly one God, and the ſame foreuer.

I like well of your plaine maner of teaching wherof I hauehave taken no meane inſtruction and comfort. Now tell me father (I beſeech you) how God is called the father?

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.

How is he called the ſonne?

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.

The ſonne was made a perfect manAnd was the ſonne a perfect man, as he was a perfect God?

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.

So then ye ſay that he had a reaſonable ſoule, as he had a humane bodie: for this neceſſarily followeth.

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 onelyonly ſuch a bodie, but alſo ſuch a ſoule, as he was man.

And was that his diuine nature, combined with his humane nature in this perſon?

Yea doubtleſſe,The godhead and manhood conioyned in one Chriſt. and thereof béeing God and man, he became one Chriſt.

VVho was his mother, as he is God: and who was his father, as he is man?

Is he is God he hath no mother: and as he is man he hath no father.

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.

How then was he begotten, as he was man?

Of the holy ſpirite, inſpiring the holy virgin, without the knowledge of any man. Luke 1.35.

This is a wonderfull conception?

So is it indeede: howbeit with God it was nothing impoſſible.

The holy Ghoſt.How is God called the holy ſpirite?

Not onelyonly 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.

What is that holy ſpirite then?

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.

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?

Thou ſayeſt well, and it is needefull that thou thus beléeue, as touching the Trinitie.

VVhat do you diſtinctly attribute to thoſe three diſtinct perſons?

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 eueryevery one of thoſe perſons is attributed a proper worke, in and for the good of the choſen.

VVhat is that which is properly attributed to God the father?

Election and creation.

What is there attributed to the ſon?

Redemption, iuſtification, & ſaluatiō.

VVhat may we attribute to the holy Ghoſt?

Illumination, regeneration, and ſanctification.

What is that which ye call election?Election.

Election is that diuine choyſe and ſure merciemercy 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.

VVas there no good thing then in man, which God foreſaw to merite or deſerue this choyſe?

Nothing at all: for whatſoeuer he did therein,God elected his, of his own accord, and that freely. was of his owne accorde.

And is not man able to deſerue for this?

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.

Then we hauehave no merite whereof to challenge heauen, or to iuſtifie our ſelues before God?

None at all, therefore we are ſaid to be ſeruants vnprofitable, and ſinners▪

The approbation of man before GodBy whom are we accepted and iuſtified then?

By Chriſt Ieſus our Lord, who dyed for them, whom the father had known before and choſen.

Creation.Ye attributed alſo to God the worke of creation, what hath God created and of what matter hath he created, the ſame?

God hath created heauen and earth: yea, and that of no former matter: for to create is properly to make ſomething of nothing.

Then, ſo in them hath God created me?

Yea and he hath made and formed thee.

Of what matter hath he made mee?The matter whereof man was made.

As touching thy body, of the duſt of the earth: as touching thy ſoule, of the breath of life.

VVhat thing was I then made?

A liuing ſoule.

In whoſe image was I formed?

In the Image of God. Gen. 1.27▪

VVhat Image is that; for God is a ſpirite.

Wiſdome, holineſſe, righteouſnes,The image of God. and all perfection.

Now what ſay ye of the proper office of the ſonne.The proper office of Chriſt.

As God the father elected and created: ſo the ſonne redéemeth, iuſtifieth, and ſaueth.

VVhat is that which ye call redemption.redemption.

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.

How was man ſold away into that miſerie.

Through his owne ſinne and rebellion agaynſt the law of God.

The malice of the diuel.Who moued him to that rebellion?

The Diuel by his ſubtill temptatiō.

How did the Diuell tempt him?

He abuſed the bodie of the ſerpent in whom he ſpake, & thereby beguiled firſt Heuah, and afterward Adam. Gen. 3.

But what is that to all other men?

The propagation of ſin.So effectuall, that through Adam they be all dead, infected with this hereditary maladie, grafted in the nature of man to his deſtruction, and eternall damnation, were it not that Chriſt hath redéemed them whom his father had choſen.

The price of our redemption.VVith what ranſome did Chriſt redeeme me?

Not with gold or ſiluer, or ny ſuch like thing, but with his owne precious bloud, as of a Lambe vndefiled and without ſpot.

But thinke ye this ranſome was ſufficient to redeeme all the Lords elect.

Yea doubtleſſe it is ſufficient for them all.

How then was this applied to them of the olde Teſtament?

By the merciemercy of God who enabled them to beléeue in Chriſt then to come,The Fathers of the old teſtament. as we now beléeue in him béeing paſt.

Then the effect of his death was extended as well to them as to vsus?

Yea, & therefore he is called a lambe, ſlayne from the beginning of the world, to be an effectuall ſacrifice for all the elect.

And is not the death of Chriſt ſufficient and effectuall vntounto all?

We may not derogate from the death of Chriſt any thing of the ſufficiencie or effect thereof, for the ſame is both ſufficient and effectuall vntounto all: though not to all alike.

Teach me this more plainely?The ſufficiency and efficacie of Chriſtes death to all.

The death of Chriſt is ſufficient and of power to redéeme all, if al hauehave grace with fayth to apprehend his righteouſnes: & his death is not onelyonly effectuall to the choſen of the Lord to redáeeme them: but alſo to the diuels, reprobates, and all the powers of darkeneſſe, and children of perdition, to condemne, confound, and vtterly to deſtroy them.

Thus hauehave I learned (my father) how the ſon of God hath redeemed me: what ſay ye of Iuſtification, the which ye did alſo properly attribute to Chriſt?

Iuſtification.Iuſtification is that approbation of a man before God the father.

Wherof conſiſteth this Iuſtification.

Of the remiſſion and putting away of ſinnes, and of the imputation of the righteouſneſſe and innocencie of Chriſt.

How is this applied vntounto me?

It is applied vntounto tháe of the méere louelove, and merciemercy of God in his ſonne.

How muſt I apprehend the ſame?

By fayth onelyonly, which is the hand of the ſoule, to accept ſuch a benefit.

How the righteouſneſſe of Chriſt is made ours.How hath he wrought this righteouſneſſe for me?

He ſatiſfied for thy ſinne▪ which deſerued death, by his owne death: hee iuſtified thée which had no merite, by his owne iuſtice, the which he declared in his reſurrection from the deade. Act. 13.38.39.

What profit hauehave we by this?

F. As he was eſtéemed a ſinner in that he bare our ſinnes:The vſe of our iuſtification. ſo are we eſtéemed righteous by the imputation of his righteouſneſſe vntounto vsus: and as he died for our tranſgreſſions: ſo doe we liue here and for euer through his righteouſneſſe.

Then is he no leſſe worthy to be called a Sauiour, to whom ye alſo aſcribed the ſaluation of ſoules?

It is true,Saluation. and thereof is he rightly called Ieſus Chriſt, as he is both God and man: neither is there any other name vnderunder the heauens, in whom, or by whom we be ſaued.

VVhat is ſignified by the name Ieſus?Ieſus a Sauiour.

That he is a Sauiour.

VVhom hath he ſaued?

His people.

VVho be they?

The ſame whom the father hath choſen before, and are rightly called the people of God as I ſayd before.

From what doth he ſaue them?

From ſin and the reward thereof.

What ſin iſ.What is that which ye call ſinne?

That is called ſinne, whatſoeuer is not according to the law of God, and thereof be two ſortes, namely, originall and actuall ſinne.

VVhat is that originall ſinne.

Originall.Originall ſinne is that hereditarie deſeaſe which is deſcended from Adam, as namely the ignorance of the minde, the concupiſcence of the fleſh, and the want of originall righteouſneſſe: in the which ſinne, a man is borne the childe of wrath, and cannot poſſibly pleaſe God.

VVhat is that actuall ſinne?

Actuall.Actuall ſinne is that what ſoeuer a man either thinketh, or ſpeaketh, or worketh agaynſt the law of God, & agaynſt his owne conſcience.

VVhereof commeth this ſinne?

This ſin procéedeth of the corrupt nature of man, & is an effect of the former.

What is the rewarde of ſinne?

The reward of ſinne.The reward of ſinne is death, not onelyonly of the body, but of the ſoule alſo, which is called eternall damnation.

Then from this hath the ſonne of God ſaued his people, and therefore is worthely named Ieſus our ſauiour: but ſhew me alſo I pray you, why is he called Chriſt?

He is called Chriſt,What the name Chriſt ſignifieth. becauſe he is the holy anointed of Iehouah before al y^t reſt,

With what oyle is he anoynted?

With the oyle of gladneſſe.

What is that?

The Vertue of the holy ghoſt.

To what dignitie, function, or office was he anoynted with this oyle?

To be a king, a prieſt and a prophet.

Wherein is he a king?

Not onelyonly in that he is the very king and Lord of heauen and earth:Chriſt is our King. but alſo in that he hath to himſelfe indued al the powers of darkenes, from the which he hath reduced vsus, and with his great powre doth gouerne and ſuſteine vsus.

Wherein is he our prieſt.

In that he hath not onelyonly offered vp himſelfe to God for vsus,He is our Prieſt. but alſo ſtrandeth at the right hand of the father making interceſſion for our health.

Wherein is he our Prophet.

In that he hath both reuealed vntounto vsus the diuine miſteries, and alſo that hee might dired vsus the way to life, hath happely gone before vsus towardes the kingdome of heauen.

Then worthely is he called a redeemer, a iuſtifier, and a ſauiour: but by whom am I drawne vntounto him?

Who draweth vsus to Chriſt. Ioh.By God the father: for no man commeth to Chriſt, but ſuch whom the father draweth▪

How doth God the father draw me to Chriſt?

Ierm. 31.3.By his mercy he draweth thée vntounto him.

And is there any cauſe in man that moueth God to this merciemercy?

None at all, but that which God doth in this, he doth it of his owne louelove in his ſonne.

Wherein doth god expreſſe this mercy.

In many and great things: and here in the ordinarie calling of a chriſtian: for whō he predeſtinated, them alſo he called.

What is the calling of a Chriſtian?

The calling of a Chriſtian.It is that whereby he is inuited to the kingdome of Chriſt, fayth, remiſſion of ſinnes, righteouſneſſe, holineſſe, and to a new life, and life euerlaſting.

How then am I called?

God béeing merciful vntounto thée, allureth thée externally by his worde preached, and inwardly by the motion of his ſpirite.

Are both theſe, namely the outward & inward calling neceſſary for a chriſtiā.

Yea, and therefore we ought not to neglect the one, nor contemne the other.

Thus farre hauehave you diſputed in order touching the ſonne: howbeit one thing remayneth yet doubtfull (my father) the which I would gladly ye ſhould diſcuſſe?

What is that (my ſonne.)

Ye ſaid, that the father, the ſonne, and the holy Ghoſt are one thing, and that the diuine Nature cannot eſſentially be diuided: and yet, that neither the father nor the holy Ghoſt was made fleſh, but the ſonne onelyonly, which alſo was the alone redeemer of mankinde:Not the father nor the holy Ghoſt was incarnate but the ſonne. Auguſt de incarna cohu. Iudaeos. how (I pray you) may this be?

Let him reſolue this queſtiō, who hath for an example thereof ſo elegantly produced the harmonie of a muſicall inſtrument: conſider (ſayth hée) the muſical inſtrument, as it yéeldeth the harmonical ſound: therein, thrée things ſéeme to be preſent together, as namely, the arte or cunning, the hand, and the corde: the arte doeth ſuggerate, or indite: the hand ſtriketh, and the corde ſoundeth, three here worke together, yet onelyonly the corde ſoundeth: neyther the arte nor the hand yéeldeth ſound, but then only when they worke together with the corde: euen ſo, neyther the father, nor the holy ghoſt hath taken fleſh, yet hauehave both wrought together with the ſonne: the corde onelyonly yéeldeth the ſound: Chriſt onelyonly hath béene incarnate. The operation conſiſted of all the three: but as the yéelding of the ſound appertayneth onelyonly to the corde, ſo the taking of fleſh, appertayneth onelyonly to Chriſt.

Ye hauehave excellently reſolued me in this doubt, and ſo hauehave ſufficiently inſtructed me touching the ſonne the ſecond perſon of the diuine Trinitie. Now at length I remember, that to the third perſon, ye attributed illumination, regeneration, and ſanctification.

The workes of the holy Ghoſt.It is true, for theſe three things are proper to the holy ghoſt, albeit that in the ſame, the whole Trinitie hath his operation.

What meane ye by this illuminatiō.Illumination.

Illumination, as it is generally taken, noteth ſometimes the new birth, ſometimes the viuification, ſometimes the fréedome, ſometimes the iuſtification of a man: but in this place, by Illumination is meant that lightning of reaſon and iudgement wrougth in the faithfull by the diuine vertue, whereby the eyes of the ſoule béeing opened, they both ſée God, and learne to walke in his waies.

Then it appeareth that ſometimes they hauehave beene darkened in their vnderſtanding, and know not at all how to order themſelues?

It is moſt certaine, & thereof did men runne into ſo many groſſe errours in the world, as a puniſhment for their ſinnes.

Right needefull then was it, that Chriſt after his departure from his diſciples, ſent the holy Ghoſt vntounto them?

Thou haſt ſayd the truth, for by the vertue thereof they were lightned, and led into all trueth.

How is this holy ſpirit ſayd to be giuen or receiued.

How the holy Ghoſt is ſaid to be giuen.As concerning his graces, vertues operations, and effects: for otherwiſe, being God incomprehenſible, and repleniſhing al things he is neither giuen nor taken, nor ſaid properly to remoue, to go, or to come from one place to another.

Ye alſo attributed to the holy ghoſt regeneration? what meane ye by that.

Regeneration.Regeneration is of that, which is engendred againe, or new borne.

Shew me this more plainely?

EueryEvery man is ſpiritually dead, by reaſon of ſin, therefore it is néedeful that he be reduced to that Image of God, which is in him defaced, by a new birth, and hereof is he made a new man.

The old manVVhat is the olde man.

It is the fleſhlie man.

VVho is that fleſhlie man.

It is he which is not indued with the ſpirit of God, but by nature without the holy ſpirit: which is alſo called the outward man: that is he, which conſiſteth of the body and the ſences, which is giuen to affections, and is mortall. The ſame is alſo called the body of ſin, that is a body ſubdued to ſinne, fleſh, ſenſuall, and earthly.

VVhat is that new man?The new man.

It is that ſpirituall man.

VVho is he.

The man inſpired with the graces of gods ſpirit whereof he is a new creature, and ſpirit, or the ſpirituall and inward man: that is one regenerated by the worke of the holy ghoſt, y^t very ſoule and the image of God, which through faith and grace doth flouriſh euen in the middeſt of afflictions, neither may he be by any meanes extinguiſhed: to this alſo belongeth the firſt and ſecond man: Ro. 5.8. 1. cor. 15.Adam is that firſt, Chriſt is that ſecond: the firſt is terrene or earthly, the ſecond is celeſtiall or heauenly.

How doth the holy Ghoſt worke this in vsus.

He conuerteth vsus vntounto God, conforming vsus to the image of his ſonne, in the renewing of our mindes: the which in the ſcriptures is often vnderſtood in the worde Repentance.

It was not then for nought, that both God and his prophets in the old Teſtament, and Chriſt and his apoſtles in the new, hauehave ſo often excited and called the people to repentance.

Well ſayde, neither without this can a man enter into the kingdome of heauen. Io. 3.5.

What oportunitie taketh the holy ghoſt in the working of this regeneratiō.

The hearing of the worde of God, whereof fayth is engendred in the hart of man.

Ye alſo attributed (as I remember) to the holy ſpirit, ſanctification: and what is that?

Sanctification.Sanctification is the purifying of a man from all prophanitie: the cleanſing of a man, by the mortificatiō of the fleſh, and the confirmation, and application of vsus to God, by the viuification of the ſpirit, the which (indeede) is the end of our deliuerance from hell, death, & the diuell.

Thus hauehave I learned what are the chiefe attributes or properties of thoſe three diſtinct perſons in the diuine Trinitie: now what remayneth els for me to learne (my good father?)

What God requireth of vsus.Yea, thou haſt hard what Iehouah hath done for thée. Now alſo muſt thou learne what he requireth thée to yéelde vntounto him.

And what is that (my good father.)

Repeate the Theme or argument of our talke, & thou ſhalt therby know it.

I made thee (ſaith Iehouah) that thou ſhouldeſt be my ſeruant: therefore, thou Iſraell, forget me not?

Well then:The end of our creation & redemption and regeneration. to what end did Iehouah make thée? aunſwere me to the wordes of our Theme.

That I ſhould ſerue him (as I take it) and that I ſhould not forget him?

Thou haſt ſayd the truth, and this is the end of creation, redemption, and regeneration.

What is ment by this worde ſeruice?

The worde generally noteth that condition of a man, whereby he liueth vnderunder the will and rule of another.

What is that ye call Gods ſeruice?God ſeruice.

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.

And what are thoſe tē cōmandemēts.

The ſame which God ſpake, and are written in the 20. chapter of the ſecond booke of Moſes, which is called Exodus.

I beſeech you my father, to recite them all vntounto me in order.

Then hearken (my ſonne:) God ſpake all theſe wordes ſaying.

The tenne commaundements of God.1 I am Iehouah thy God, which hauehave brought thée out of y^e land of Aegipt, from the houſe of bondage: thou ſhalt hauehave 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 vnderunder 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 vponupon the children, in the third and fourth generation of them which hate me: and ſhewing merciemercy to thouſands of them that louelove 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.

The Summe of the tē cō maundementes.How many things doe theſe commandements generally concerne?

Two things: firſt thy dutie towards God: next thy dutie towards thy neighbour.

Ye hauehave ſufficiently taught me cōcerning the nature & eſſence of God. Now briefely in the way, I beſeech you to ſhew me who is my neighbour?

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.

Which of thoſe commaundementes do concerne my dutie towards God?

Thoſe foure which are contayned in the firſt table.

Which doe concerne my dutie towardes my neighbour?

Thoſe ſixe cōtained in y^e ſecond table.

Wherein are thoſe commandements perfected.

In louelove,The perfection of the law. namely that thou louelove God and thy neighbour.

How muſt I louelove God?

Thou ſhalt louelove Iehouah thy God with al thy hart, and with al thy minde,LoueLove God. and with all thy ſtrength, and with all thy thought.

How muſt I louelove my neighbour?

Thou ſhalt louelove thy neighbour as thy ſelfe.LoueLove thy neighbour:

Howbeit it ſeemeth vntounto me, that ſome of thoſe commaundements do not preſcribe vntounto vsus any ſinguler worke, but onelyonly do forbid the doing of ſome certayne things?

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.

I pray you teach me this matter more playnely?

Muſt gladly, howbeit, aſke of me & I will certifie thée of all things.

The firſt cō maundement.Go to then firſt God hath ſaid I am Iehouah thy God &c▪ what hath God commaunded herein?

Firſt, he cōmandeth that we ſhould take and eſtéeme him the onelyonly Iehouah for our God: next that we ſhould not feigne vntounto our ſelues any ſtrange gods.

The 2.VVhat commaundeth he in the ſecond commaundement?

Firſt he forbiddeth all idolatrie and feigned worſhippe: ſecondly that thou worſhip him, and ſerue him onelyonly, not in the likeneſſe of any forme, but in ſpirit and truth.

The 3.VVhat commaundeth he in the third commaundement?

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.

The 4.What willeth he in the fourth?

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.

What hath he enioyned me in the fift commaundement?The 5.

That thou honour & obey thy parents aſwell ſpirituall as bodily, with louelove, 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.

What hath God preſcribed me in the ſixt?The 6.

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.

What commandeth he in the ſeauenth commaundement tell me?The 7.

Firſt, he commaundeth thée to abſtaine from all fleſhly luſtes and vncleaues of y^e body: ſecondly, that thou walke honeſtly and ſoberly in this life.

What ſaieth he in the eight commaundement?The 8.

Firſt, he forbiddeth thée to take away from thy neighbour by ſtealth, or any vnlawfull meanes, eyther his externall good & poſſeſſiōs, or his good name, fame, and reputation: Next he biddeth thée to expreſſe and exerciſe towards they neighbour the vertues of liberalitie, aimes, déedes, and merciemercy, according to thy power, and that thou be beneficiall to him, his goodes, and fame.

The ninth.What is preſcribed me in the nynth comaundement.

Firſt, thou art therein forbidden al lying, periuries, back bitings, contumelies, brawlings, contentions, and flatteries: next, that thou reporte well of thy neighbour, and that thou teſtifie, and ſpeake the truth of him in all things.

The ten commaundemente.What biddeth he in the tenth commaundement.

That thou do not ſo much as couet that which is an others: ſecondly, that thou endeauour that eueryevery one may retayne his owne, yea, and rather to wiſh him ſome part of that which is thine, then vniuſtly to deſire that which is his.

Thus hauehave ye fully ſatiſfied me in this poynt. But is a man able of himſelfe to obſerue and performe theſe commandements of Almightie God?

By no meanes, and yet this notwithſtanding,Man is not able to fufill theſe commaundementes. the Lord hath in his merciemercy ordeyned man a meane the ſame to performe, after his good pleaſure.

VVhat is that meane; (my father)

Chriſt Ieſus, Chriſt is the perfection and end of the law.in whom the father is very well pleaſed, and in, and by whom, all ſuch as beléeue in him doe kéepe and performe the whole: for he is both the perfection and end of the law.

How many things requireth he of vsus therby.

Two things, wherof the one is faith, Faith and obedience.the other is obedience, in the which alſo is contayned the ſumme of religion, neither without theſe two things can any one of theſe tē cōmādements be obſerued.

Which of theſe two things doth orderlye proceede, & go before the other.

Fayth goeth before, obedience followeth after, fayth is at the roote, obedience is as the fruit: faith is as the cauſe, obedience as the effect: the one promiſeth, the other performeth: and this latter is a teſtimonie of the former, expreſſing that in worde and déede, which was in beléeuing conceiued in the hart by the operation of the holy ghoſt.

What thing is that which ye call faith?

What faith is.Faith is defined to be y^t which maketh thoſe things to be, which are hoped for, & demonſtrateth that which is not ſéene.

What kinde of faith is there required in this ſeruice of God?

That which is called the Chriſtian and Liuely faith: the ſame which is proper to the true Chriſtians and fruitfull in godly vertues.

And what is that?

It is the gift of God engendred in the ſoule of the ſpirite of God, by the preaching of the word: and is defined a firme opinion,Chriſtian faith. and conſtant conſcience of righteouſnes, and ſaluation, obtayned by none other meanes but onelyonly by the frée merciemercy of God in his ſonne.

What are the things which are chiefly obiected to this faith?

The Obiectes of faith.Thoſe things which here follow in order, as firſt God that diuine nature in the vnitie: next the ſame God in the Trinitie: thirdly the holy Catholicke Church: and laſtly all thoſe Articles of the Chriſtian faith, whereof we muſt not doubt, but be abſolutely and certeinly aſſured in our beliefe,

What are thoſe Articles of beliefe?

The ſame which are comprehended vnderunder the title of the ſimbole of the Apoſtles: that is.

I beléeue in God the father almightie, marker of heauen and earth,The Simbole of the Apoſtles. and in Ieſus Chriſt his onelyonly ſonne our Lord, which was conceiued by the holy ghoſt: borne of the virgin Mary: ſuffered vnderunder Pontius Pilate: was crucified, dead and buried, he deſcended into hell: the third day he roſe agayne from the dead: he aſcending into heauen, and ſitteth on the right hand of God the father almightie: from thence he ſhall come to iudge the quicke and the deade. I beléeue in the holy Ghoſt, I beléeue the holy Catholick church, the Communion of ſaintes the forgiueneſſe of ſinnes, the reſurrection of the bodie, and the life euerlaſting.

Muſt I thē beleeue in al theſe things?To bleeue 1. that God is. 2. that whic… God ſaith. 3. In G…

It is néedfull, that thou beléeue all theſe things to be, but it is not requiſite that thou beléeue in them all.

Seeing therefore that this particle (In) maketh ſuch a difference, in what thing then muſt I beleeue?

Beleeue in the holy Trinitie.In that holy Trinitie, namely in God the father, in God the ſonne and in God the holy ghoſt, which is in nature one thing.

And what muſt I beleeue without this particle. In?

Beleeue the holy Church. &c.The holy Catholicke church, & thoſe other things contained in the Articles which folow in y^e ſame ſimbole, to be true.

Ye hauehave before this ſufficiently taught me, to knowe the former obicte of my fayth, namely God in the trinitie, and the Trinitie in the Vnitie: nowe I pray you to declare vntounto me thoſe latter pointes: and firſt what is that Catholicke church, which yee would that I ſhould conſtantly beleeue?

What this Church is.By this church is meant the vniuerſall companie, or faythfull aſſembly of Gods people, of the which ſome hauing paſſed the troubles of this life, are with Chriſt in heauen, and other ſome (as yet) are millitant on the earth, where in the vnitie of the true doctrine, and the lawfull vſe of the Sacraments, they cleaue together.

What is that communion of ſaints?The communion of Sainte

The fellowſhippe, familiaritie, and amitie, that the godly hauehave one with another in one fayth, one hope, one charity, as children of one father in one houſe, exerciſing mutuall beneficience, works of merciemercy & chriſtian duties,The forgiuneſſe of ſins. one towardes another.

VVhat is that forgiuenes of ſinnes the which I muſt alſo beleeue?

It is the looſing and releaſing of that band of obligation, wherein we be tyed to eternall death and damnation: yea, and a pardon of that payne which our ſins had deſerued, and that by the onelyonly death & merit of our Lord Ieſus Chriſt.

VVhat muſt I beleeue touching the Reſurrection of the fleſh.The reſurection of the fleſh.

That in the laſt day, all men ſhall riſe agayne with their bodies: the godly to eternal life: y^e wicked to eternal paine.

VVhat is that eternall life?

That bleſſed felicitie and happie condition which the elected ſaints ſhall hauehave and enioy after their reſurrection from death in all eternitie,The life euerlaſting: with Chriſt the ſonne of God.

Thus hauehave ye taught me (my good father) what this Chriſtian fayth is, and what, and wherin I muſt beleeue: now let me know alſo how this Fayth commeth?

Faith commeth by hearing of Gods word.As faith is a frée gift of God, as I ſaid before: ſo God will, that this fayth ſhould come by hearing, and namely of the worde of God.

How is that wrought?

By the operation of the holy ghoſt, which engendreth faith right happely in the hart of him, who is a fruitfull hearer of the worde of God.

What is that word of God.VVhat is that which ye call the worde of God?

By the worde of God, in this place is vnderſtoode the holy ſcriptures, both of the old & new Teſtaments, the which with many ſtrong arguments doth demonſtrate the will and workes of God, and eſpecially thoſe promiſes which concerne the redéemer, and eternall life, for thoſe ſcriptures we call the worde of God, which béeing comfortable, happie, effectuall, & ſufficient to man, doth both inſtruct him in his dutie in this life, & alſo derect him to that euerlaſting word of God, which was w^t god before al worlds.

How muſt this worde be vntounto me applied?

By the miniſtrie of the preachers,How this word is to be applyed vntounto vsus. and miniſters of the ſame.

Who be the preachers and miniſters of this worde?

Thoſe parſons,The Preachers and miniſters of the word. whom the Lord ſendeth foorth furniſhed with méete gifts & lawfully called into the church, which chiefly regard to celebrate, to praiſe, & to commend with feuencie of ſpirit, & that openly before all men, the name of God, and the worde of his grace, & the kingdome of God.

What ſhal I do whē ther is not a preacher, nor a meete miniſter of the word?

Firſt thou muſt pray the Lord of the harueſt to ſend foorth labourers into his harueſt: then,What is to be done there where the paſtor is abſent. it is meete that thou read both dilligently, & reuerently, the worde of God, and meditate therein with a pure minde eueryevery day.

VVhat if I cannot reade?

It behoueth thée to repayre to them that can reade, and inſtruct thée concerning God, and thy duty towards him.

How muſt this worde be preached and read.

How this word is to be preached and heard.Faythfully, diſtinctly, diſcréetely, wholy, diligently, cōſtantly & reuerently.

How muſt this worde be heard?

With faith, diligence, reuerence, feare of the Lord, and harty deſire to learne it, to vnderſtand it, and to reforme this life thereby.

Thus hauehave ye taught me the ordinary meanes to obtayne faith: now tell me alſo how this faith is confirmed?

How faith is conformed. Ioh. 4.There was a time when that faith which came by hearing, was confirmed by miracles, and workes of wonder.

In what time was it confirmed?

In the time of Chriſt and his Apoſtles, and in the primitiue church: and néedfull it was then, when y^e truth of the Goſpell began to be publiſhed the which béeing now ſufficiently confirmed vntounto vsus, miracles are no longer néedfull.

Wherby is faith cōfirmed in vsus now?

The vſe of … Sacraments.Euen in y^e exerciſe of the ſame word by the which it was begon, but chiefely in the true vſe of the Sacraments.

How may I beter vnderſtand this.

As the Sacraments themſelues are the ſeales of Gods promiſes made to vsus: ſo the right vſe of them ratifieth in vsus that faith by the which we apprehend that which is promiſed.

What is that which ye cal a ſacramēt?What is a Sacrament

Not only the ſeale of thoſe things of which God hath promiſed vsus (as I hauehave before ſayd) but alſo an externall ſigne of ſome internall vertue or grace.

VVhereof is a Sacrament made?

Of theſe two things,Whereof a ſacrament is made. namely the worde of God, and the Element.

VVhereunto ſerueth the worde?

To the eare in the lawfull miniſtetrie thereof, and to the inward man by the operation of the diuine ſpirite.

VVherunto ſerueth the Element?

To the eye, the faſt, the féeling, and eternall man: for as a man is of two natures, namely of the ſoule and body, of the ſpirite and fleſh: ſo is he of the grace & merciemercy of god, edified in either of them.

How many Sacraments be there in chriſtian vſe?There be two …acramentes.

Two, which are called Sacraments of the new Teſtament.

VVhat are thoſe two?

Babtiſme, and the Supper of the Lord, both the which are alſo ſignified in that water, and bloud which iſſued from the ſide of Chriſt on the croſſe.

Baptiſme.What is that ſacrament of Baptiſme.

This ſacrament of baptiſme or waſhing, is diuerſly defined, for it is ſaid to be either the badge of regeneration into a new life,1 Ioh. 2. and eternall health, or the ſigne of our purgation in Chriſts bloud: or the ſcale of the promiſe of remiſſion of ſinnes, in the name of Ieſus Chriſt.

The elemēt in Baptiſme.What is the Element whereunto the word adioineth to make this ſacrament.

Water which waſheth onelyonly the bodie without.

VVhat is the inward grace which is therein ſignified.

The cleanſing of vsus from our ſins.

And are they throughly cleanſed which are waſhed in that water.

No, for that inward waſhing commeth not of that worke wrought, but of the holy ghoſt in the faythfull, which vſe this element as a ſimbole of this waſhing, and not as the cauſe.

Who inſtituted and commaunded this to be done and vſed in the church.

Our Lord Ieſus Chriſt, who hath promiſed life vntounto them which beléeue, and be baptiſed, and hath threatned death to them which beléeue not.Mat. 16.

What is that ſacrament of the Lords ſupper?

The Supper of the Lord is a ſpirituall banquet,The Lordes Supper. whereby Chriſt witneſſeth himſelfe to be the bread of life, by the which our ſoules are fed to the true imortalitie of the ſoule: or it is an holy Simbole or ſigne, wherein Chriſt offereth and communicateth his body and bloud thereby to certifie vsus of the remiſſion of ſinnes, and life euerlaſting or, it is the happy memoriall of the death of Chriſt; and an whoalſome and memorable ſigne of that Sacrifice which hée made once for all on the Altar of the croſſe.

VVhat is the outward Element of this ſacrament?The elemēt.

Bread and wine, which féedeth and cheareth the bodie.

What is the inward grace, which is ſignified thereby, and giuen to the worthy receiuers thereof?

The body and bloud of Chriſt, by the which we are nouriſhed and cheared to eternall life.

Thus hauehave I hapely learned how ſaith is conformed in me: Now alſo would I gladly learne, how the ſame is encreaſed.

How faith is increaſed.This faith which commeth by hearing, and is confirmed in the vſe of the Sacraments, is alſo happely encreaſed by godly cogitations and meditations, but chiefly by good conference and talke of thoſe things which the worde doth both ſuggerate and teach vsus.

With whom we muſt talkeWith whom muſt I confer & talke?

With the learned, godly, and ſuch as feare God.

Of what thing muſt we talke?

Of God, of Gods worde, of the kingdome of heauen.

How muſt I confer thereof.

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.

How faith is fructified.How is this faith fructified and made fruitfull both in my ſelfe and others?

Partly by godly examples: partly by deuout praier & religious meditatiōs.

Whoſe examples muſt I place before me to be followed?

The holy examples of the faithfull, whom it behoueth thée to follow, and thereby alſo to exhibit thy ſelfe an example of godlineſſe vntounto others.

How is fayth fructified by prayer?

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.

Thus hauehave 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?

The ſecond part of this ſeruice is obedience.Obedience what it is.

What is that which ye cal obedience?

Obedience is that ſubmiſſion of the minde, whereby a man yéeldeth himſelfe to the worde & will of him that cōmandeth, 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.

Where are theſe works to be learned?

In that written word of God, wherin they are preſcribed, is for our learning.

Then hauehave I throughly learned wherein this ſeruice of God conſiſteth: Now teach me alſo the maner of this ſeruice I beſeech you my father?

How we muſt ſerue God.God béeing a ſpirit will be ſerued in ſpirite and truth.

How may that be?

In holineſſe and righteouſneſſe, euen before him without feare all the dayes of thy life.

Declare this more plainly I pray you?

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 onelyonly before men, but alſo before God himſelfe, and that not doubtingly, nor negligently: but conſtantly & continually vntounto thy liues end.

And is a man able in this ſort to ſerue God?

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.

How can that be?

By that liuely fayth, whereby it pleaſeth Chriſt to imparte vntounto man his righteouſneſſe and ſufficiencie, and thereby granteth him to walke in his vocation.

But ſeeing I hauehave none habilitie of my ſelfe, but that which enableth me muſt come from Chriſt? by what meanes ſhall I obtayne it?

By a good faith (as I hauehave before ſaid) but ſo that as faith is ſtrengthened and fructified by praier: ſo is obedience by inuoca…ion.

And doth the Lord command this to be done?

Yea,Iſa. 44. Forget me not. and the ſame we finde among other things included within this commaundement. Forget me not.

How many things requireth the Lord by this?

Two, y^e firſt wherof is this, that knowing, his goodnes towards vsus, & our duty towards him, we ſhould neither ingratfully forget y^e one, nor negligently omit y^e 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 vsus, for the ſake of Chriſt our ſauiour: and theſe two points are contayned in deuout prayer.

VVhat is that prayer?

Prayer what it is.It is a part of diuine addoration, wherin we hauehave both conuerſation and familiar talke with God. Or it is the ſame whereby the godly minde is turned vntounto 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 vntounto God, either in praiſing him for his benefits receiued, or in crauing of him thoſe good things which are thought neceſſary for vsus.

To whom ought we to pray?

To whome we muſt pray.To God in the Trinitie & in the vnitie: to God I ſay, which is thrée & one.

And may we turne our ſelues to none other in praier?

No indéed, for in ſo doing we derogate from the Lord that which to him is due: and giuegive it vniuſtly to another.

VVhat forme of prayer hath hee preſcribed me?

That which Chriſt hath appointed vsus for an example,The forme of a Chriſtiā prayer. and hath commnded his Apoſtles and diſciples with all dilligence to obſerue.

Teach me to know that forme of praier?

When ye pray (ſaid our Lord Chriſt vntounto 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: giuegive vsus this day our dayly bread: and forgiue vsus our treſſpaſſes, as we forgiue them that treſpaſſe agaynſt vsus: and leade vsus not into temptation: but deliuer vsus from euill, for thine is the kingdome, the power, and the glory, for euer. Amen.

VVhat do we in this prayer?

Firſt,The Sum of this prayer. we lift vp our mindes to God with whome we hauehave 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 eueryevery 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 vsus.

9 Ninthly, we beſéeth him not to deliuer vsus ouer into the hands of our deadly enemie the Diuell, but to deliuer vsus from his tyrannie.

10 Tenthly, we adde the reaſon that moueth vsus to run vntounto 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.

VVhat is ſignified by Amen?

Amen, what the word ſignifieth.It is ſo much to ſay, as So be it: let it be ratified and faithfully effected accordingly, which ſayd voyce (y^t I may yet more plainely expreſſe the emhpaſis and force therof, according to the Hebrewes, is formed of the firſt letters of thrée ſeuerall wordes, whereof the firſt letter, namely A: is taken from the word A L which is interpreted God:God. the ſecond letter that is M, is borrowed of the word Melech, which is a king:King. the third letter béeing Nun, is the firſt letter of Neeman, which is ſo much to ſay as faithfull, Faithfull.and true: Therefore of thoſe thrée letters A M N is gathered that voice Amen: which is as much to ſay, as God, the King, Faythfull and true.

O very well ſayde (my father) and thus hauehave yee right well taught me to what end the Lord hath formed me, and hath made me a liuing ſoule, and reſtored me to his owne image?

Yea (my ſonne) and in thoſe two poyntes, namely fayth and obedience,The ſum of religion. I hauehave taught thée the ſumme of Religion.

And (I beſeech you) teach me alſo what that Religion is?

Father.

True Religion is that amitie, combination, and league of ours,True relig… on. with the true, liuing, and eternall God in the vnitie, and trinitie, whom onelyonly (béeing vntounto him in Chriſt conioyned) we do adore, inuocate, and worſhip, on whom we wholy depend, according to whoſe will, or after the preſcript and law of whoſe word, we liue in al things.

Thus are we formed to ſerue God, and to liue in his holy religion: but what is the end of this ſeruice? and what profit ſhall we finde thereby?

Two principall of Gods ſeruice.This ſeruice hath two principall ends: the firſt whereof is the glory of the euerlaſting God: the ſecond is the profit and benefit of man.

What is that glory of God?

As glory is the publick and often praiſe of good report of any perſon, ſo the glory of God, is the preaching of his noble acts and vertues, the extolling & ſetting foorth of his name, with high praiſe and thankeſgiuing: and this is the principall end both of mans life and death.

Then alſo ſhould a man wholy liue and die to glorifie God?

It is true, ſo long therfore as a man may in his life expreſſe and ſpread foorth the glory of God: ſo long let him deſire to liue, and not to die:How long a man ſhould diſire to liue. but when he can no longer performe that, but rather to glorifie God in his death, let him deſire rather to dye, then to liue.

Ye hauehave well ſayd (my father) God graunt we may both liue and die to his glorie. Now, I pray, let me heare the reaſon of that ſecond poynt, the which (as ye ſayd) reſpected mans profit and benefit?

Thy labours in the Lord ſhal not be in vaine,The reward of Gods ſeruice for through the merit of the moſt holy Meſſiah, y^e wrath of God which was enkindled agaynſt thée, by the meanes of ſinne, ſhall be remoued far from thée: the graces of God ſhall be eſtabliſed towards thée: thy conſcience ſhall be quieted within thée: thou ſhalt finde preſeruation and ſafetie agaynſt all thine enemies, both bodily and ghoſtly: thou ſhalt not come into condemnation: thou ſhalt not fall into the death eternall: and laſtly, thou ſhalt enioy the higheſt felicitie in the life to come.

What is that wrath of God, Gods wrath.the which ye ſay ſhall be remoued?

This wrath is not to be eſtéemed for any perturbation of minde in God, but for the payne of the ſufferer,Lam. 3.10. béeing the worthy reuenge of ſinne. The wrath of God therefore is the retrebution of ſins, which is ſayd to be two wayes, that is ſay,Hebr. 12. either then when he puniſheth the ſinner for his amendment: or then when he caſteth him into hell fire to be deſtroied for euer.

VVhat is that grace of God whereof ye alſo made mention?

Gods grace.The grace of God, is his louing fauour and good will towardes vsus, by the which béeing mercifull, he doth affect vsus wretched and damned ſinners, while he pardoneth both the payne and the fault of our tranſgreſſions, and adopteth vsus for his children: or it is that remiſſion of ſinnes, or merciemercy promiſed for the ſake of Chriſt our ſauiour: or our frée acceptation w^t God, the which the holy ghoſt neceſſarily accōpaneth for our eternal good.

I hauehave thus far wel vnderſtood you, what is that good cōſcience ye ſpeak of.

A good conſience.As conſcience generally is defined, the knowledge, iudgement, and ſence of man, wherby his minde béeing acquainted w^t eueryevery thing that hath by himſelfe béene done or not done, he doth either cō demne or cleare himſelfe, & ſtādeth vntounto him inſtead of a 1000. witneſſes: ſo a good cōſcience is the ſpiritual face of the ſoule, the candle of y^e minde, the incorruptible iudge, and braſen wall, & impenitrable, euer abſoluing him which reteineth it through the only mercy of Gob, & defending him againſt al y^e ſtroks of ſin & death.

VVhat is that preſeruation of man?

It is that ſafe kéeping,The preſeruation of a man by the which the Lord doth preſerue and nouriſh both the ſoules and bodies of the righteous, to the which he giueth his angels charge to kéepe them in al their wayes through the merit of their redéemer.

VVhat is that condemnation?

It is that moſt dreadfull ſentence,Condemnation. the which Chriſt the moſt righteous iudge ſhall pronounce agaynſt the reprobate, diuell & his wicked angels in y^e laſt day.

Vhat is that eternall death?

It is that final ſeperatiō of man form Chriſt,Death eternall. whereby he may not thence forth enioy his preſence: this is the ſecond death, which is the confuſion and deſtruction of both ſoule and bodie, whereof enſueth a perpetual horrour of conſcience conceiued of the diuine wrath.

What is that higheſt felicitie of man?

It is that euerlaſting life, whereof I ſpeake before,Mans heigheſt felicity. the which after this life we that be true beléeuers ſhall enioy with Chriſt, and all his choſen ſaints in the moſt bleſſed peace, and happie ſocietie for euermore.

Now (my good father) as ye hauehave beene willing to teach & nurture me in the right feare of the Lord, The cocluſion.which is the beginning of wiſdome (as ye hauehave ſayd) ſo well diſcuſſed al thoſe doubts, and ſatiſfied me at full, ſo wil I both endeauor to retaine in minde, what ſo euerye hauehave taught me: and alſo continue right thankfull vntounto you, for all thoſe your godly leſſons, inſtitutions, and contemplations, and there withall aſcribe vntounto our beſt and higheſt God, the praiſe and glory due to his moſt holy name?

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 y^e 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.

The Institution of Children in the Christian Religion, Text

Chriſtian Contemplations. ❀