Christian Contemplations. ❀
THE Childe being called of his father asketh the question to learne: & his father briefly answereth and teacheth him.
Come hither (my sonne) and learne of me.
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 [Page] 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 vnto 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 haue chosen one especiall place for the Theme or Argument of our present talke.
What haue 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.
Out of what place of the Scriptures haue yee taken this Argument.
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.
How spake God to his people?
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.
Who are Gods seruants?
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.
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 vnto 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 vs. Although they were spoken to the Israelites, as chiefly appertaining vnto them: yet do they likewise belong vnto 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 [Page] God, & haue dedicated themselues wholy vnto 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 [Page] purpose thou art made and formed.
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.
That thou forget him not which made & formed thee: but that thou inuocate and remember him with all thankfulnesse.
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?
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?
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 [Page] and formed by the worke and wisedome of another.
What is ment by this making or forming.
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.
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.
Yea, and whatsoeuer blessings, graces, or benefites else thou inioyest in this life, or hopest to haue in the life to come, they are not of any thine own desertes, industries, studies, power or worthinesse, but of the grace, goodnesse, and power of another.
Then am I vtterly excluded from [Page] 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 onely 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 onely this thing with the glory thereof belongeth.
Ye haue thus farre right well instructed me (my father) and seeing this worke and the praise thereof must bee ascribed to God, teach me also somwhat both of the name and of the nature of God.
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 [Page] Nature, and to all such as haue 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 [...] 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. [Page] which hath béene from euerlasting, which is, and which shall be without any chaunge foreuer the same, of the which all creatures in their creation had and haue their first Essence, and according to his most frée will, are either kept in béeing, or abolished or changed, who also hath declared and wil dedeclare himselfe such and the same indéed and action, the which he hath promised and manifested himselfe in his word, wherein he hath said: I 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 onely 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 [Page] 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 [Page] 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 [...] I am.
Yee haue vttered great and high matters my father, in this ministery of Godlines: the Lord giue me wisdome rightly to vnderstand the same. Now I pray you to shew me what thing God is
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 onely of all men, but also of al the bright Angels that stand before his face: so is it not possible that he should be either included in wordes, or comprehended by humane meditation.
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, [Page] 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 haue 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, haue I said that which is said.
Yea, and in this bee thou well [Page] 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?
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.
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 vnto men?
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.
Wherefore is God called [Page] 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 vs 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 [Page] 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 haue 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 euery where. Wherefore from him there is nothing hidden: but he knoweth [Page] all things, béeing absent from nothing: he is all in heauen, he is all in earth: he is diffused through, and in all, and euery thing, yea comprehending and working all and euery particuler thing whatsoeuer.
Wherefore is he the cōmon father?
The common father. For that he is a benefactor not onely to his chosen: but also to other men, & to all creatures: yea, truly, as he is the Creator, 1. Tim. 4.9. Psal. 36.6. 1. cor. 8.6. Ephes. 4.6. Mat. 5.4. psal. 1.47. gen. 33.11. the susteiner, the conseruer, and the nourisher of all things: howbeit, he is especially the father of his elect in his sonne Iesus Christ our Lord.
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 euery 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 [Page] 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 [Page] 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 mighty He is most mightie, yea omnipotent: for he hath all the powers, Psal. 89.14. & habilitie of executing, performing, and effecting all things, Ioh. 16.2. not of us, nor any other of his creatures, Mat. 19.26. but of himselfe, and nothing vnto him is impossible to be done.
Most high. He is Most high or supreame, for 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 onely towardes his chosen people, but also towardes all, although not after one sorte: to his chosen for their health: to the reprobate [Page] 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 haue 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 [Page] chiefest, rom. 11.36. the greatest, the most perfect, and infinite, of whom, in whom, and by whom, are all things.
I haue 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 vs not onely by that God himselfe is sometimes heard to speak in the plural number, but also by that word Elohim, which is interpreted God, besides other authorities and testimonies in the holy Scriptures.
VVhere is God heard to speake in that sorte?
In the booke of the creation, Chap. 2.26. God sayd, Let vs make man, in our image, after our liknesse. Agayne, Chap. 3.22. This man (saith God) hath beene as one of vs. Againe, Chap. 11.7. Come on (sayth God) Let vs go downe, & there [Page] 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 haue well sayd: but then how many persons haue ye found to be in the Godhead?
I haue 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 [Page] 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 haue their Essence and béeing, and by the doubling of the same letter is noted a double nature, namely the diuine & humane in the same person inseperable: by the third letter which is VAV, VAV. a copulatiue, is signified the third person, béeing that substantiall Ardour and loue betwéene that first and second person: and of this triplicitie of persons, the Godhead is called the Trinitie.
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 [Page] 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 onely one God, and the same foreuer.
I like well of your plaine maner of teaching wherof I haue taken no meane [Page] 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 man And 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 [Page] both of a humane body, and a reasonable soule: so thou must beléeue that this second person in the Trinitie had not onely such a bodie, but also such a soule, as he was man.
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?
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 onely in that he is that spirituall Essence: but also in that he powreth foorth of his vertues and graces, wherein he is sayd to procéede from the father and the sonne.
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 [Page] is diuided nor the persons seperated in substāce, or working, Distinct operations of the three distinct persons. howsoeuer they be distinguished: yet to euery one of those persons is attributed a proper worke, in and for the good of the chosen.
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 mercie of God, whereby before he made the world, he did foreknow them whom he wold glorifie, that they might stand before him without blame, and become his adopted children through Christ, according to the good pleasure of his owne will. Ephe. 1.
VVas there no good thing then in man, which God foresaw to merite or deserue this choyse?
Nothing at all: for whatsoeuer he [Page] 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 haue 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 God By 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 [Page] 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 [Page] 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 mercie of God who enabled them to beléeue in Christ then to come, The Fathers of the old testament. as we now beléeue in him béeing past.
Then the effect of his death was extended as well to them as to vs?
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 vnto 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 vnto 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 haue grace with fayth to apprehend his righteousnes: [Page] & his death is not onely effectuall to the chosen of the Lord to redáeeme them: but also to the diuels, reprobates, and all the powers of darkenesse, and children of perdition, to condemne, confound, and vtterly to destroy them.
Thus haue I learned (my father) how the son of God hath redeemed me: what say ye of Iustification, the which ye did also properly attribute to Christ?
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 vnto me?
It is applied vnto tháe of the méere loue, and mercie of God in his sonne.
How must I apprehend the same?
By fayth onely, 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 [Page] his owne iustice, the which he declared in his resurrection from the deade. Act. 13.38.39.
What profit haue we by this?
F. As he was estéemed a sinner in that he bare our sinnes: The vse of our iustification. so are we estéemed righteous by the imputation of his righteousnesse vnto vs: and as he died for our transgressions: so doe we liue here and for euer through his righteousnesse.
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 vnder 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 [Page] 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 onely 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 onely in that he is the very king and Lord of heauen and earth: Christ is our King. but also in that he hath to himselfe indued al the powers of darkenes, from the which he hath reduced vs, and with his great powre doth gouerne and susteine vs.
Wherein is he our priest.
In that he hath not onely offered vp himselfe to God for vs, He is our Priest. but also strandeth at the right hand of the father making intercession for our health.
Wherein is he our Prophet.
In that he hath both reuealed vnto vs [Page] the diuine misteries, and also that hee might dired vs the way to life, hath happely gone before vs towardes the kingdome of heauen.
Then worthely is he called a redeemer, a iustifier, and a sauiour: but by whom am I drawne vnto him?
Who draweth vs 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 vnto him.
And is there any cause in man that moueth God to this mercie?
None at all, but that which God doth in this, he doth it of his owne loue 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 vnto 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 haue 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 onely, which also was the alone redeemer of mankinde: Not the father nor the holy Ghost was incarnate but the sonne. August de incarna cohu. Iudaeos. how (I pray you) may this be?
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 [Page] be present together, as namely, the arte or cunning, the hand, and the corde: the arte doeth suggerate, or indite: the hand striketh, and the corde soundeth, three here worke together, yet onely the corde soundeth: neyther the arte nor the hand yéeldeth sound, but then only when they worke together with the corde: euen so, neyther the father, nor the holy ghost hath taken flesh, yet haue both wrought together with the sonne: the corde onely yéeldeth the sound: Christ onely hath béene incarnate. The operation consisted of all the three: but as the yéelding of the sound appertayneth onely to the corde, so the taking of flesh, appertayneth onely to Christ.
Ye haue excellently resolued me in this doubt, and so haue sufficiently instructed me touching the sonne the second person of the diuine Trinitie. Now at length I remember, that to the third person, ye attributed illumination, regeneration, and sanctification.
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 [Page] 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 haue 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 vnto 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?
Euery man is spiritually dead, by reason of sin, therefore it is néedeful that he be reduced to that Image of God, which is in him defaced, by a new birth, and hereof is he made a new man.
The old man VVhat 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 vs.
He conuerteth vs vnto God, conforming vs to the image of his sonne, in the renewing of our mindes: the which in the scriptures is often vnderstood in the worde Repentance.
It was not then for nought, that both God and his prophets in the old Testament, and Christ and his apostles in the new, haue so often excited and called the people to repentance.
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 vs to God, by the viuification of the spirit, the which (indeede) is the end of our deliuerance from hell, death, & the diuell.
Thus haue I learned what are the chiefe attributes or properties of those three distinct persons in the diuine Trinitie: now what remayneth els for me to learne (my good father?)
What God requireth of vs. Yea, thou hast hard what Iehouah hath done for thée. Now also must thou learne what he requireth thée to yéelde vnto him.
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 vnder 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 [Page] 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 vnto 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 haue brought thée out of y e land of Aegipt, from the house of bondage: thou shalt haue no strange Gods before me.
2 Thou shalt not make to thy selfe any grauen Image, nor the similitude of any thing, that is either in heauen aboue, or in the earth beneath, or in the water vnder the earth: thou shalt not adore them, nor worship them: for I Iehouah thy God am a iealous God, The first Table. visiting the iniquities of the fathers vpon the children, in the third and fourth generation of them which hate me: and shewing mercie to thousands of them that loue me, and keepe my commaundements.
3 Thou shalt not take the name of Iehouah thy God in vayne, for Iehouah [Page] 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 [Page] 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 haue sufficiently taught me cōcerning the nature & essence of God. Now briefely in the way, I beseech you to shew me who is my neighbour?
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 loue, The perfection of the law. namely that thou loue God and thy neighbour.
How must I loue God?
Thou shalt loue Iehouah thy God with al thy hart, and with al thy minde, Loue God. and with all thy strength, and with all thy thought.
How must I loue my neighbour?
Thou shalt loue thy neighbour as thy selfe. Loue thy neighbour:
Howbeit it seemeth vnto me, that some of those commaundements do not prescribe vnto vs any singuler worke, but onely do forbid the doing of some certayne things?
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 [Page] 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 onely Iehouah for our God: next that we should not feigne vnto 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 onely, 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 [Page] 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 loue, reuerence, modestie, feare, and dutie: and on the other side, that thou dishonour them not, nor vnreuerently abuse them, nor in any sorte neglect them.
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 mercie, 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 euery one may retayne his owne, yea, and rather to wish him some part of that which is thine, then vniustly to desire that which is his.
Thus haue ye fully satisfied me in this poynt. But is a man able of himselfe [Page] 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 mercie 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 vs 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 [Page] 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 onely by the frée mercie 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 [Page] not doubt, but be absolutely and certeinly assured in our beliefe,
What are those Articles of beliefe?
The same which are comprehended vnder the title of the simbole of the Apostles: that is.
I beléeue in God the father almightie, marker of heauen and earth, The Simbole of the Apostles. and in Iesus Christ his onely sonne our Lord, which was conceiued by the holy ghost: borne of the virgin Mary: suffered vnder Pontius Pilate: was crucified, dead and buried, he descended into hell: the third day he rose agayne from the dead: he ascending into heauen, and sitteth on the right hand of God the father almightie: from thence he shall come to iudge the quicke and the deade. I beléeue in the holy Ghost, I beléeue the holy Catholick church, the Communion of saintes the forgiuenesse of sinnes, the resurrection of the bodie, and the life euerlasting.
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 [Page] (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 haue before this sufficiently taught me, to knowe the former obicte of my fayth, namely God in the trinitie, and the Trinitie in the Vnitie: nowe I pray you to declare vnto me those latter pointes: and first what is that Catholicke church, which yee would that I should constantly beleeue?
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 haue one with another in one fayth, one hope, one charity, as children of one father in one house, exercising mutuall beneficience, works of mercie & christian duties, The forgiunesse of sins. one towardes another.
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 onely 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 haue and enioy after their resurrection from death in all eternitie, The life euerlasting: with Christ the sonne of God.
Thus haue ye taught me (my good [Page] 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 vnto me applied?
By the ministrie of the preachers, How this word is to be applyed vnto vs. 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 euery 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 haue 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 vnto vs, miracles are no longer néedfull.
Wherby is faith cōfirmed in vs 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 vs: so the right vse of them ratifieth in vs [Page] 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 vs (as I haue 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 & mercie 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 [Page] 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 onely the bodie without.
VVhat is the inward grace which is therein signified.
The cleansing of vs 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 vnto them which beléeue, and be baptised, and hath threatned [Page] 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 vs of the remission of sinnes, and life euerlasting or, it is the happy memoriall of the death of Christ; and an whoalsome and memorable signe of that Sacrifice which hée made once for all on the Altar of the crosse.
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 haue I hapely learned how saith [Page] 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 vs.
With whom we must talke With 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, [Page] whom it behoueth thée to follow, and thereby also to exhibit thy selfe an example of godlinesse vnto 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 haue ye right wel instructed me in the one part of that seruice which God requireth: namely faith: now what say ye of the second point?
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 [Page] 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 haue 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 onely before men, but also before God himselfe, and that not doubtingly, nor negligently: but constantly & continually vnto 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 vnto man his righteousnesse and sufficiencie, and thereby granteth him to walke in his vocation.
But seeing I haue none habilitie of my selfe, but that which enableth me must come from Christ? by what meanes shall I obtayne it?
By a good faith (as I haue 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 vs, & our duty towards him, we should neither ingratfully forget y e one, nor negligently omit y e [Page] other, To be thankfull to God. but alwayes gratefully remember his goodnesse, and serue him in our liues, in holynes and righteousnesse: the second is, To craue helpe of God. that we desire of him aide, and things necessary for vs, for the sake of Christ our sauiour: and these two points are contayned in deuout prayer.
VVhat is that prayer?
Prayer what it is. It is a part of diuine addoration, wherin we haue both conuersation and familiar talke with God. Or it is the same whereby the godly minde is turned vnto God, with a certaine humble and spirituall affection: (or according to the words of our theme) it is the same, whereby the faithfull minde is humblie and feruently powred foorth vnto God, either in praising him for his benefits receiued, or in crauing of him those good things which are thought necessary for vs.
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: [Page] and giue it vniustly to another.
VVhat forme of prayer hath hee prescribed me?
That which Christ hath appointed vs 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 vnto them) say yée.
Our Father which art in heauen, The Lordes prayer. hallowed be thy name: thy kingdome come: thy will be done in earth, as it is in heauen: giue vs this day our dayly bread: and forgiue vs our tresspasses, as we forgiue them that trespasse agaynst vs: and leade vs not into temptation: but deliuer vs from euill, for thine is the kingdome, the power, and the glory, for euer. Amen.
VVhat do we in this prayer?
First, The Sum of this prayer. we lift vp our mindes to God with whome we haue familiar talke.
2 Secondly, we call, and reuerently acknowledge him, for our heauenly father.
3 Thirdly, we confesse his highest excellencie and power.
4. Fourthly, we prayse and glorifie his [Page] most holy name.
5 Fiftly, we desire the encrease of his supreame kingdome euery where, both in our selues and others.
6 Sixtly, we relie wholy on his good will, and pleasure.
7 Seauenthly, we craue of him such things as we want in this world, both in bodie and soule.
8 Eightly▪ we humbly desire pardon of al our sinnes, as we are ready to pardon them that offend agaynst vs.
9 Ninthly, we beséeth him not to deliuer vs ouer into the hands of our deadly enemie the Diuell, but to deliuer vs from his tyrannie.
10 Tenthly, we adde the reason that moueth vs to run vnto him with these our petitions, the 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 [Page] 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 haue yee right well taught me to what end the Lord hath formed me, and hath made me a liuing soule, and restored me to his owne image?
Yea (my sonne) and in those two poyntes, namely fayth and obedience, The sum of religion. I haue taught thée the summe of Religion.
And (I beseech you) teach me also what that Religion is?
True Religion is that amitie, combination, and league of ours, True relig [...] on. [Page] with the true, liuing, and eternall God in the vnitie, and trinitie, whom onely (béeing vnto him in Christ conioyned) we do adore, inuocate, and worship, on whom we wholy depend, according to whose will, or after the prescript and law of whose word, we liue in al things.
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 [Page] 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 haue well sayd (my father) God graunt we may both liue and die to his glorie. Now, I pray, let me heare the reason of that second poynt, the which (as ye sayd) respected mans profit and benefit?
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 [Page] 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 vs, by the which béeing mercifull, he doth affect vs wretched and damned sinners, while he pardoneth both the payne and the fault of our transgressions, and adopteth vs for his children: or it is that remission of sinnes, or mercie promised for the sake of Christ our sauiour: or our frée acceptation w t God, the which the holy ghost necessarily accōpaneth for our eternal good.
I haue 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 euery thing that hath by himselfe béene done or not done, he doth either cō demne or cleare himselfe, & stādeth vnto [Page] 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 [Page] 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 haue beene willing to teach & nurture me in the right feare of the Lord, The coclusion. which is the beginning of wisdome (as ye haue sayd) so well discussed al those doubts, and satisfied me at full, so wil I both endeauor to retaine in minde, what so euerye haue taught me: and also continue right thankfull vnto you, for all those your godly lessons, institutions, and contemplations, and there withall ascribe vnto our best and highest God, the praise and glory due to his most holy name?
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.