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Dent, Arthur Author Profile

Author Dent, Arthur

Denomination

Pastime for Parents Text Profile

Genre Catechism

Date 1606

Full Title A pastime for Parents: or A recreation, to passe away the time; contayning the most principall grounds of Christian Religion.

Source STC 6622

Sampling Sample 1

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The original format is octavo.

The original contains contains elements such as change of font,italics,

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Father.
Haue we no further good by Christ
but onely a freedome from death, and
a deliuerance from hell & damnation?

Child.
Yes; For through him we are reconciled
to God the Father, as the
Scripture teacheth, and through him
we haue remission of sinnes, eternall
life, and all good things, for the Apostle
sayth. He is made of God for vs,
wisdome, righteousnes, sanctification, and
redemption.

Father.
Is there no other way nor meanes,
whereby we may obtaine remission of
sin & eternall life, but onely by Christ?

Child.
No: For the holy Ghost saith, There
is no saluation in any other, for among
men there is giuen no other name vnder

heauen, whereby we must be saued. And
againe, To him doe all the Prophets witnesse,
that through his name onely, all
that beleeue shall receiue remission of
sinne.

Father.
What say you then to Popes pardons,
Indulgences, Masses, Trentales,
Dirges, and such like: May not a man
by them obtaine remission of sinnes,
and eternall life?

Child.
Nothing lesse: For the Scripture
knoweth no such meanes or wayes
to eternall life: but doth vtterly reiect
them as most abhominable deuises
of them.

Father.
But may not a man be saued by his
good works?

Child.
No: For the Apostle sayth, By
grace are yee saued through faith, and
that not of your selues, nor of workes,
least any man should boast himselfe.
And sure it is that euen in our

best actions there is some remedy of
corruption as wee doe them: for the
which God in iustice may condemne
both vs and our actions: for the
Scripture sayth: That our very righteousnesse
is as a defiled cloath, or filthy
cloute. If then our best workes bee
stained, how can wee bee saued by
works?

Father.
If wee cannot bee saued by works,
then wherefore should wee doe them?
as good play for naught, as worke for
naught?

Child.
Not so for although wee can not
bee iustified in the sight of God by our
good works: yet they haue their necessary
vse, and serue to great purpose.
As first to glorifie God. Secondly,
to publish our Faith to the
world. Thirdly, to bring peace and
comfort to our consciences in the discharge
of our duties. And lastly, to
winne others.

Father.
What doe you call a good worke?

Child.
No worke of man is sound and
currant indeede, except the same bee
commaunded of God to bee done: and
that of our part it bee done in such sort
and manner as hee requireth, that is,
from a carefull heart, and sanctified
mind: otherwise, whatsoeuer wee do
in the worship and seruice of God, it
is abhominable.

Father.
If a man cannot bee saued by his
works, but by Christ only: then tel me
whether al men shalbe saued by Christ
or no?

Child.
None shalbee saued by Christ, but
onely such as beleeue in Christ, that
is, such as doe particularly apply
Christ, and all the promises made in
him to themselues, beeing fully perswaded
in themselues that Christ
with all his merits is theirs.

Father.
Are you fully perswaded that Christ

with all his righteousnes is yours: that
you haue speciall interest in him, and
that he dyed for you particularly, and
by name?

Child.
I am fully so perswaded indeede
without all doubting.

Father.
How know you certainly that you
haue speciall interest in Christ, & that
you shall be saued by his merits, sith
thousands shal perish which will say as
much as you, and in words make great
brags, that they hope to bee saued as
well as the best of them all?

Child.
I doe certainely know it by the
worke of grace in my soule: I doe
certainely know it, because I feele it,
for this I am sure of, that I feele that
wrought in me from aboue, which
cannot bee in any but those whom
God will saue.

Father.
What is that I pray you?

Child.
A liuely feeling of his grace, a feeling

of his loue, a feeling of his mercie;
assured faith in the promises, a
feeling of the spirit of adoption, a
chaunge of my heart, an alteration
of my wayes, an vnfained hatred of
all euill, and a syncere loue of all
righteousnesse.

Father.
May not a wicked man haue all this?

Child.
No: He may haue certaine shewes
and shadowes of these things: but in
deed and in truth these things can be
in none but the very elect.

Father.
Cannot the wicked and vnregenerate
man be fully perswaded that Christ is
his, and that he shall be saued?

Child.
He cannot, whatsoeuer he saith, because
hee cannot possibly receiue the
spirit of adoption, whereby this inward
assurance & full perswasion is
wrought, & wherby also the merits of
Christs death are sealed to euery particular
conscience.

E.ij.

Father.
What other reason haue you?

Child.
Because none of the wicked haue
that liuely and iustifying faith, which
maketh Christ, and all his righteousnesse
ours.

Father.
But there is none so wicked, but he
will say he hath faith, and for the most
part they thinke, that they haue all the
faith in the world, and that there is no
want in their faith.

Child.
Alas poore soules: In these matters
of GOD they say and thinke
they know not what. For Faith is
a mysterie, and all heauenly things
are such mysteries, as they, men of
this world cannot vnderstand: they
are hid from their eyes.

Father.
Tell me then what is the heauenly,
and iustifying faith?

Child.
A full perswasion and inward

assurance of Gods particular loue to
vs in Christ, with a sence and feeling
of the same in our hearts.

Father.
May not this be in the wicked?

Child.
No: It is not possible.

Father.
How farre then may a wicked man
goe in faith?

Child.
A wicked man may goe thus
farre: to haue knowledge of the
truth: An assent to the same, a ioy
both in hearing and speaking of it,
and an outward profession of it for
a time: but the inward assurance
of Gods loue, and sensible feeling
of it in their heart, they can neuer
haue: which is indeede the very life
of faith.

Father.
Is not this knowledge and assent
sufficient: If a man know the word
of God, and consent to the truth of
it in his heart, is not this faith?

E.iij.

Child.
No: For the diuels may goe so
farre, and further too: For the diuels
doe beleeue the Scriptures to bee true.
They beleeue all the articles of the
faith: They haue exceeding great
knowledge of the will of God, and of
the whole Scripture, they beleeue that
there is a God, and that there is a reward
for the righteous, and torments
to come for the wicked, and as Saint
Iames saith: The diuels beleeue & tremble
and yet I hope no man will say
the diuels shall bee saued. Therefore
wee must seeke a difference beetwixt
their faith and ours, or else our faith
is no better then the faith of diuels.

Father.
If this be true then Lord haue mercy
vpon vs, for out of doubt thousands
are deceiued in this matter of faith, and
most men content themselues with a
shadow of it, stead of faith indeed. And
assuredly the faith of many carnal protestants
is little better then the faith of
diuels.

Child.
It is true the more is the pittie: for
the faith that now a dayes goeth for
currant in the world is but an idle,
dead, barren, fruitlesse, and fantasticall
faith, or rather an opinion, conceit,
and mathematicall Imagination
of the braine.

Father.
How many parts be there of the true
and liuely faith?

Child.
Two.

Father.
Which be they?

Child.
Iustification and sanctification.

Father.
What is iustification?

Child.
A setting of vs free from the guilt of
sinne by the blood of Christ.

Father.
What is sanctification?

Child.
A clensing & renuing of our nature

E.iiij.

by the spirit of God.

Father.
How many parts be there of iustification?

Child.
Two: That is to say, remission of
sinne, and the imputation of Christs
righteousnesse: for when our sinnes
are forgiuen, & Christs righteousnesse
imputed to vs, then are wee truly and
indeed iustified.

Father.
How many parts be there of sanctification?

Child.
Two.

Father.
Which be they?

Child.
Mortification and viuification.

Father.
What is mortification?

Child.
A dying to sinne.

Father.
What is viuification?

Child.
A liuing to righteousnesse.

Father.
How many parts be there of viuification?

Child.
Two.

Father.
Which be they?

Child.
Regeneration, and repentance.

Father.
What is regeneration?

Child.
A repairing of our nature which
was corrupted by Adams fall.

Father.
What is repentance?

Child.
An inward change of the soule, and
a conuersion of the whole man vnto
God.

Father.
Cannot a wicked man haue this repentance,
which is in the change of the
soule, and the conuersion of the whole

E.v.

man vnto God?

Child.
This is neuer wrought in ye wicked.

Father.
How far then may the wicked goe
in repentance?

Child.
The wicked may goe thus farre to
haue a sight of sin, and a feeling of it,
a confession of it, a sorrow for it. A
great pensiuenesse and terrour after
some horrible fact, for feare of shame,
Law, punishment, hell fire, &c. as had
Iudas, Cain, Saule, Esau, Ahab, and
such like. They may haue also a resolution
for the time to sinne noe more.
But that part of repentance which
hath the promise of mercy annexed vnto
it, that is, the conuersation of the
whole man vnto God, they can neuer
haue.

Father.
How many parts be there of repentance?

Child.
Three.

Father.
Which be they?

Child.
Inward sorrow, confession, new obedience.

Father.
Whether is faith before repentance
or repentance before faith?

Child.
If we respect time then they goe together,
for so soone as there is fire ther
is heat, so soone as a man hath faith,
so soone hee repents; but in the order
of nature, faith goeth before repenta~ce
& before all other graces, because it is
the roote of all things that please God.
But if we respect the outward manifestation,
then repentance goeth beefore
faith and regeneration, and all
other vertues. Because it first of all
appeareth outwardly. For Faith is
like the sappe of a tree that lyeth hid
within the barke: But repentance
is like the bud that speedily sheweth
it selfe, before either blossome, fruit, or
leafe appeare. Faith is like the fire

and repentance like the smooke: for
though fire bee beefore smooke, yet the
smooke sheweth it selfe before the
fire.

Father.
You defined repentance to bee an
inward change of the soule, how vnderstand
you that? Doth repentance
change or abolish the substance of body
or soule, or any of the faculties
thereof?

Child.
No such matter. But true repentance
doth rectifie and amend them, by
remoouing the corruption: for it turneth
the sadnesse of malancholy into
Godly sorrow, choler into good zeale,
softnesse of nature, to meekenes of spirit,
lightnesse, and wantonnes to christian
mirth. It reformeth euery man
according to his natural constitution,
not abolishing it, but redressing the
faults of it.

Father.
By what meanes is repentance
wrought in vs?

Child.
Both faith and repentance are
wrought in vs by ye preaching of the
Gospell through the inward worke of
the holy Ghost.

Father.
Is not repentance wrought in vs by
the preaching of the Law?

Child.
To speake properly, it is not. For
the Law is not the proper cause, but
rather an occasio~ of repenta~ce, because
it representeth vnto the eye of our
soule our damnable estate, and smiteth
the conscience with dolefull terrours
and feares, which though they
be no tokens of grace (for they are in
their owne nature the very gates,
and the downefall to the pit of hell)
yet are they certaine occasions of receiuing
grace.

Father.
Expresse this more plainely.

Child.
Euen as a Phisition is sometimes
constrained to giue that vnto his patient

which increaseth sicknesse & maketh
his fits more sore and terrible, to
the end he may recouer him: so man
because hee is dangerously sicke of sin
must bee cast into some fits of legall
terrors by the ministrie of the Law,
that he may be soundly and inwardly
cured.

Father.
The Law is a scholemaster to bring
vs vnto Christ, ergo it is the cause of
repentance.

Child.
It bringeth vs to Christ but not so
kindly & naturally as doth the Gospel
by alluring vs, but as it were, violently
and forceably constraining vs;
and as they say it bringeth vs not simply
and of it selfe: but after some sort
and manner. For the law in it selfe is
the ministry of death, & damnation,
because it sheweth a man his wretched
estate but sheweth him no remedy,
therefore it cannot properly be an instrumentall
cause of that repentance
which is effectuall to saluation. But

the doctrine of repentance is a part of
the Gospell; and therefore the preaching
of the Gospell, and the preaching
of repentance are put one for another.
Luk. 96. Mar. 6.12. and consequently
true repentance doth spring out of the
gospell, as out of his naturall root and
most originall cause.

Father.
As you haue told me by what meanes
faith and repentance are wrought in
vs: so now tell mee by what meanes
they are nourished, & increased in vs?

Child.
As faith and repentance are first
hatched, and bred in our harts by the
ministry of the word: so also are they
increased by the same, and by other
good helpes appointed of God for that
purpose, as prayer, sacraments, reading,
meditation, conference, and such
like good meanes.

Father.
First then let vs proceed to speak a
little of prayer, and first of all, tell me
what prayer is?

Child.
And earnest calling vpon God according
to his will; or as some say, a
familiar speach betwixt God and vs,
or as a secret letter wherein Gods
people signifie their minde vnto him
at large, crauing a speedy answere,
which hee in his time according to his
will and wisedome, doth alwayes
most graciously returne without
fayling.

Father.
How manie partes are there of
prayer?

Child.
Three, confession, petition, thanksgiuing.

Father.
Whereof must confession bee
made?

Child.
Confession must bee made both of
originall sinne, and actuall transgressions,
both commissions of euill,
and omissions of good. And all this
must be done, with as much particularising

as may bee, that is, calling to
minde, and reckoning vp particular
offences, especially those which lie heauiest
vpon vs: and that with as great
griefe, vehemency, and aggrauation
of them as is possible.

Father.
Whereof must our petitions be?

Child.
Petitions must bee for the remoouing
of euill, & the obtayning of good,
for spirituall, and earthly blessings,
concerning our selues, and those that
are neere vnto vs, concerning Church
and commonwealth: concerning magistracy,
ministerie, & commonalty.

Father.
For what must our thanksgiuing be?

Child.
First, for al spiritual blessings, as election,
creation, redemption, iustification,
sanctification, adoption, word,
sacrament, good men, good bookes good
societie, good conference & all furtherances
to eternal life whatsoeuer. Secondly,
for all outward blessings, as
preseruation of prince, country, peace

for magistrats, foode, rayment, health,
liberty, peace, and preseruation. For
dayly, ordinary, and particular fauours,
which are renued vpon vs continually
from day to day: euen as the
eagle renueth her bill.

Father.
As you haue shewed mee the parts
of prayer; so also shew mee some circumstances
of prayer, and first tell me
to whom we must pray.

Child.
To God onely.

Father.
In whose name must we pray?

Child.
In the name of Christ onely.

Father.
How must we pray?

Child.
In the spirit, that is, feruently, feelingly,
and constantly, which cannot
be without a feeling of our misery.

Father.
When must we pray?

Child.
At all times as occasion, and necessitie

doth mooue: but specially in the time
of affliction, as it is written; if any be
afflicted let him pray.

Father.
Where must we pray?

Child.
Euery where; but especially in the
publike assembly and our priuate families.

Father.
Vpon what must our prayers bee
grounded?

Child.
Upon the word of God, and the promises
of the Gospell.

Father.
What must we pray for?

Child.
For those things which our Lord
Iesus hath taught in his praier which
is the perfect platforme of all prayer
both for matter and forme.

Father.
Which bee those things which our
Sauiour would haue vs alwaies to bee
mindefull of, when we haue any suites
vnto his father?

F.ij.

Child.
First, the honoring and setting vp
of his name heere amongst vs, both
in regard of his Iustice, and mercie,
and also in respect of his worde and
wisedome, power and prouidence.
Secondly, for the aduancement and
flourishing estate of his Church and
kingdome, by the regiment of his
word and Spirit, by the increase of
good worke men in his haruest, and
a blessing vpon their labour: by a remoouing
of all lets, & by a weakning
& ouerthrow of all aduersary power
whatsoeuer: especially that of Antichrist,
Idolatry, and Atheisme.
Thirdly, that all cheerful obedience
may at all times, and of all persons in
their seuerall places and callings bee
yeelded vnto his most holy will, without
grudging or hypocrisie.
Fourthly, that all things necessary
for this life may bee ministred vnto
vs, as food, rayment, health, libertie,
peace and preseruation: and also that
a blessing may bee vpon all that wee
haue, as body, goods, name, wise, children,

family, stocke, store, corne, cattell,
trades, occupations yea all the
works of our hands, both goings out,
and commings in.
Fiftly, that a generall pardon may
be graunted from the throne of grace
thorow Christ, for the remission of all
sin in his blood, & that therby we may
be iustified, acquited, and discharged.
Sixtly, that we may not afterward
be left to our selues, but sufficiently
armed with spirituall strength from
aboue to outstand all temptations
whatsoeuer; that so all prayse may
rebound to him which worketh all in
all.

Father.
As you haue shewed me the matter
and circumstances of prayer, so shew
me the effects of prayer?

Child.
It were an endlesse labour to enter
into that, sith the scriptures do plentifully
teach, that all hard & admirable
things haue beene compassed & effected
by prayer, both for the turning away
of euill, and the purchasing of good.

F.iij.

Father.
Then tell me what things are especially
to be obserued of vs in prayer.

Child.
There be nine speciall things to be
obserued of vs in prayer.

Father.
Which be they?

Child.
Repentance, meditation, humiliation,
faith, loue, zeale, thanksgiuing,
watchfulnesse, obedience. Wherof the
first three goe before prayer: the next
three are in the action of prayer. The
last three follow after prayer.

Father.
Open your meaning more plainly.

Child.
My meaning is this, that our prayers
can neuer bee currant and good in
the sight of God, except before prayer
first wee come with great sorrow for
sin & strong purposes of amendment.
Secondly, except wee muse & meditate
very deeply of ye great and manifolde
dangers wee goe in euery day, both
within vs, & without vs. Thirdly, except
wee bee throughly humbled with

the co~science of our former transgressions.
Moreouer in ye actio~ of praier ther
is nothing sound & acceptable to god:
except faith be present, yt is full assurance
to be heard for Christ, & for the
promises made in him Secondly, except
loue toward our brethre~ be there
also without enuy, wrath, & all vncharitable
affectio~s. Thirdly, except zeale
that is pure & earnest affectio~s, beare
the chiefe sway in this action, for god
abhorreth coldnes. Lastly, except there
be heartie thanksgiuing for fauours
obtained: watchfullnes ouer our affections
afterward, and speciall care of
bettering our obedience in all time to
come.

Father.
Doth not our Lord Iesus in the preface
of his prayer teach vs all these things
concerning the manner of prayer?

Child.
Yes our Lord Iesus in his preface
doth in general termes teach all these
things; for hee teacheth vs to pray in
faith, feare, & loue. In faith and assurance,
because God is our Father, in
feare & reuere~ce, because he is in heauen.

F.iiij.

In loue, because hee is our father
that is, a common father to vs all.

Father.
If we pray according to these rules,
are we not sure to be heard?

Child.
Yes certainly: As the scriptures do
abundantly teach vs, and as it may
appeare by this reason, that in prayer
there is the mutuall and ioynt worke
of the whole trinitie: the holy Ghost
moouing and quickning, the Son mediating:
the father hearing, and graciously
returning an answere.

Father.
But yet wee see by experience, that
God doth not alwayes grant the petitions,
and requests of his owne children.
Shew me therefore some reasons why
God somtimes denieth the requests of
those whom he loueth most dearely.

Child.
There bee foure reasons hereof:
first, because God hath otherwise decreed
with himselfe.
Secondly, because they know not
oftentimes what to aske.

Thirdly, because hee in his deepe
wisedome seeth it not good for them.
Lastly because God will try their
faith, loue, patience, and constancy.

Father.
Hauing thus farre spoken of prayer,
as one speciall meanes whereby our
faith is increased: Let vs now further
proceede to speake of the Sacraments,
as of an other speciall helpe: and first
of all tell me what is a Sacrament?

Child.
A Sacrament is an holy signe or
seale, ordained of God to confirme
our faith to testifie our obedience to
his maiesty, and our loue and fellowship
one with another.

Father.
How many Sacraments be there?

Child.
There are but two Sacraments of
the new couenant, namely, baptisme
and the supper of the Lord: for those
onely are Sacraments of the newe
testament, which are ceremonies instituted
of Christ for the common vse
of the whole Church, hauing the promise

F.v.

of grace annexed vnto them,
which excludeth fiue of the popish sacraments.

Father.
Why are the sacraments called signes?

Child.
Because they represent to our selues
spirituall things, and set forth Christ,
& his benefits to the outward sences
of all.

Father.
Why are they called seales?

Child.
Beecause they seale vnto our consciences
the assurance of the forgiuenesse
of sinne, and because they doe effectually
apply to the faithful the truth
and fruit of Christs death.

Father.
Are our sacraments but bare signes,
and figures as the papists charge vs?

Child.
Our sacraments are not bare signes
and figures, but figures ioyned with
their truth and substance, and such
as not onely represent, but exhibite
vnto vs the bodie & blood of Christ.

Father.
Make this more plaine?

Child.
The Sacraments are signes to represent,
seales to confirme, and instruments
to conuey Christ and all
his benefits to the beleeuers they represent,
beecause wee are dull to conceiue
and remember: they seale because
wee are full of vnbeleefe: they
conuey Christ vnto vs, beecause otherwise
wee doe hardly apprehend
him.

Father.
The Papists charge vs that we affirme
an imaginary, figuratiue and spirituall
body of Christ to be present in the sacrament,
and not his essentiall body.
What say you to that?

Child.
They doe falsely so charge vs,
for wee hold that the Godly receiue
the true and naturall body of Christ,
and are partakers of his very substance,
to make vs grow into one life
with him, for wee can haue no benefit
by Christ vntill wee bee partakers

of Christ himselfe, and that in such
sort, that we become flesh of his flesh,
and bone of his bone, that is, one with
him, and he with vs: Howbeit not
corporally, but in such sort as is agreeable
to a Sacrament, that is to say,
spiritually, and mistically.

Father.
Lay open this point more at large?

Child.
Our coniunction with Christ is not
in imagination, & conceit onely, but is
reall & substantiall, though secret and
hard to be comprehended; and therefore
the Apostle calleth it a great mistery.
For we are tied to Christ by his spirit,
as the naturall members to the head
by ioynts and sinewes, in a most secret, and
admirable manner. For wee may not
carnally conceiue of this our coniunction
with Christ, as though there
were any mingling of his body and
ours, his substance and ours, or his
person & ours: for all things that are
vnited one to another, are not straight
wayes mingled; for although the
light is ioyned with the ayre, and the

Sunshine with the windowes: yet
can we not therefore say they are mingled
together. The coniunction in couenant
betwixt man & wife, maketh
them two, one flesh, so neere is it: yet
for all that, they cease not to be diuers
persons, and sundry substance, although
by couena~t they are one flesh.
Such is the coniunction, and vnion
betwixt Christ and vs: for we are indeede
vnited with the flesh of Christ,
and are flesh of his flesh, and bones of
his bones: yet is all this without any
mingling or growing together of our
persons, and substance with his: for
as the vnion of the faithfull, one with
another as members of one body, is
not by any reall mingling, or growing
in theyr persons together but by
the bond of the spirit: so it is in this
our spirituall coniunctio~ with Christ.

Father.
Sith the Sacraments are seales as you
say, tell me what it is that they seale vnto
vs?

Child.
The Sacrament of Baptisme sealeth
vnto our consciences the remission

of sinnes, which is the first part
of our iustification. The Sacrament
of the Lords Supper sealeth Christs
righteousnesse, which is the second
part of our iustification: and to say
all in a word, whatsoeuer the holy
Ghost teacheth by the Gospell, the sacraments
doe confirme and seale the
same vnto vs, but especially that our
whole saluation standeth in the onely
sacrifice of Christ offered for vs vpon
the crosse.

Father.
Which be the principall vses of a sacrament?

Child.
There be seuen principall ends, and
vses of a Sacrament.

Father.
Which be they?

Child.
First to be seales of the new couenant
betwixt God & vs. Secondly, to
assure vs of ye truth of gods promises.
Thirdly, to vnderprop the weaknesse
of our faith. Fourthly, to seale vnto
our consciences the certaintie of
the forgiuenesse of sins Fiftly, to distinguish

the Church from Infidels &
heathen, as it were, by certaine visible
markes, and brands. Sixtly, to
witnesse our loue and fellowship one
with another, and therefore they are
as it were the bands of the Church.
Lastly, to put vs in a fresh memory of
the sufferings of Christ, and the benefits
which we haue by his death.

Father.
Are our Sacraments of the new couenant,
the same with those of the old.

Child.
They are the same in substance,
for the same Christ, the same faith, the
same promises, and the same hope of
eternall life are contained vnder both
the couenants: but the signes were
changed according to the circu~stance
of time, & some other differences there
be in regard of rites, clearnesse, nomber
and time. Rites, because their outward
forme of administration was
diuers from ours; clearenesse, because
that which was obscurely shadowed,
is now clearely reuealed:
Nomber, beecause they had a great

multitude of Sacramentall figures,
wee as few in number, & as effectuall
in signification as may bee: In time
because there is nourished in them
the faith of Christ to come, and ours
confirme vnto vs the faith of Christ
which is already come, and hath accomplished
all things which are necessary
for our redemption.

Father.
How many parts be there of a Sacrament?

Child.
Two, that is to say, the outward
signe, & the inward thing signified.

Father.
What is the reason that God vseth
outward signes?

Child.
Because of our babishnes & dulnes
in conceiuing of heauenly things for
if we were altogether spirituall and
angelicall, wee should not neede such
grosse elements: but seeing our spirit
is drowned in our body, and our flesh
doth make our vnderstanding dull,
therefore the Lord is content to apply
himselfe to our capacitie, and to teach

vs by visible signes, and sensible things
as sometimes he did Abraham, Gideon,
Ezechiah, & other his most excellent seruants,
& for this cause the sacrame~ts are
as it were, mirrors, or glasses, wherin we
may behold the riches of the grace of god
which he bestowed vpon vs wherin also
God doth more expresly, & in a more visible
manner testifie his loue & good will
towards vs, then by his word.

Father.
Which is the outward signe in baptisme?

Child.
Water.

Father.
Which is the inward thing signified?

Child.
The washing away of sin by the blood
of Christ.

Father.
Which is the proper end of Baptisme?

Child.
The proper end of baptisme is, that by
this solemne, and holy action wee might
be knowen by the testimony of men and
angels to bee in the number of ye visible
Church.

Father.
Expresse your mind more fully touching
the end and vse of Baptisme.

Child.
Baptisme is ordained of God not only
to bee a sacrament of our regeneration &
new birth, & of the burial of the old man,
but also to bee a visible testimony of our
admission into the houshold of god which
is his Church; for in baptisme we do giue
our names to god, put on his liuery coat
& cognizance, and take the oath of allegiance
to be true subiects to ye crown of heauen,
& to set our selues with al might and
maine against the enemies of our Lord &
king; that is, the world, the flesh, & the diuill,
& to bee all for him, yt is, for his credit
and honour, not regarding our selues, so
we may bring glory to him whose we are
& to whom wee haue sworne allegiance
& giuen vp our selues wholy to serue him
faithfully, as our speciall good Lord and
master.

Father.
Is there not yet some further vse of baptisme
besides this you haue spoken of?

Child.
Yes: there is yet somewhat more, for
Baptisme is a seale of the couenant betwixt
God & vs; for in Baptisme a couenant
is made between the Lord, and the

party baptised solemnly in the assembly
of the Church. In which couenant God
for his part promised Christ with al blessings
that come by him, as that he wil be
our God, forgiue vs our sins, & reme~ber
our iniquities no more, &c. The partie
baptised for his part entreth himselfe, as
a couenant seruant vnto God, promiseth
faithfull seruice with a renouncing of sathan
& sin, and whatsoeuer is against the
honor and glory of God: and so standeth
bound to these couenants and conditio~s.
Then this couenant being thus solemnly
made betwixt God & his new seruant,
is forthwith sealed by the sprinkling, or
dropping on of water; and thus you see
that Baptisme doth confirme, and seale
the couenant betwixt God and vs.

Father.
But yet wee see there be very few that
haue any care to keepe couenants, and to
performe that sole~ne promise which they
haue made in baptisme before many witnesses,
yea before God and Angels.

Child.
The greater is their condemnation, &
assuredly they shal one day know to their

G.ij.

cost, what it is to dally with God, and to
breake couenants with so great a king,
as all they doe, which follow their owne
wayes & their owne lusts, not regarding
the commandements of God.

Father.
What is the reason that infants are baptised,
sith they can make no profession of
faith and repentance.?

Child.
There be foure reasons hereof.
First because they are the seed of the
Church.
Secondly, because they are within the
outward couenant.
Thirdly, because the promises belong
vnto them.
Fourthly, because of such is the kingdome
of heauen. For to bee borne in the
wombe of the Church, is vnto infants in
stead of faith and repentance; for faithfull
parents do according to the condition of
the couenant, apprehend the promise both
to themselues & their children, though not
all, for wee must leaue vnto God his secret
iudgements.

Father.
Hauing thus far spoken of the Sacrament

of Baptisme, let vs now proceede to
speak of the sacrame~t of the lords supper,
& first tell me what is the special vse of it?

Child.
First, it serueth to seale vnto our consciences
all the promises made in Christ,
and all the benefits of his death whatsoeuer;
& therfore there is the same vse of it,
that is of a seale, which is to co~firme and
ratifie a writing. For in outward things
men like wel of a promise, but better of a
writing, & best of all of a seale. Now therfore
the sacrament is, as it were ye kings
broad seale set to his generall & free pardon.
For all the doctrine of the Gospel, is
as it were an open proclamation of pardon
to all penitent sinners, & this sacrament
is the seale of the kings pardon to
ratifie & confirme all the promises of the
Gospell, for a word or promise must necessarily
go before the sacrament, which
it doth seale & confirme vnto vs, & therefore
the sacraments without the word of
promise going before, are as it were a
seale to a blanke.
Secondly, the sacrament of ye Lords supper
is as it were a second seale set by the

G.iij.

Lords owne hand vnto the former couenant
made in baptisme which is renued
in the Lords supper betwixt ye Lord himselfe,
& the faithfull receiuer, and that by
the outward actions of eating bread, drinking
wine, &c.
Thirdly, the Lords supper serueth to
represent vnto vs our continuall feeding
in the house of God. For as by baptisme
we are once admitted into the houshold
of God: so by the Lordes supper is signified
a daily feeding in the same vpo~ Christ
and all the promises made in him, & also
vpon the word which is our most sweet &
heauenly manna.

Father.
Which bee the outward signes in the
Lords supper?

Child.
Bread and wine.

Father.
Which be the inward things signified?

Child.
The body and blood of Christ.

Father.
How receiue you the outward signes?

Child.
I receiue them with my hands, eate
them with my mouth, & digest them with

my stomack.

Father.
How do you receiue the inward things
signified?

Child.
Onely by faith, and feede of it as of a
foode giuen me to life euerlasting.

Father.
Is the bread, and wine then changed into
the substance of the body and bloud of
Christ?

Child.
No; for that were to destroy ye nature
of a sacrament, which must consist both
of heauenly, & earthly matter. Therefore
the bread and wine remaine still in their
own forme, nature, & substa~ce, but Christs
naturall body is in heauen. Therfore the
papists would make vs beleeue the moone
is made of a green cheese, whe~ they beare
vs in hand that bread is changed into
flesh, and wine into bloud, and Christs
naturall body is really present in the sacrament,
and yet we see it quite contrary
with our eyes, and a child may discerne
that it is neither so nor so.

Father.
Is there then no difference beetwixt
bread and wine in the sacrament, & common
bread and wine?

G.iiij.

Child.
There is no difference eyther in substance
or forme, but only in the vse & end
whereunto they are applyed, which is to
represent & signifie holy things: for wheras
before they were common meat, now
they are holy signes, and beare the name
of that thing which they signifie: otherwise
out of this action they are the same
with common bread.

Father.
You said euen now that Christs bodie
and blood and all the benefits of his death
are receiued of vs by faith: tell me therefore
whether a wicked & vnfaithfull man
can receiue them.

Child.
He cannot: for if they be receiued onely
by faith, how shall hee receiue them that
hath no faith? the vnbeleeuers therefore
may receiue the outward signes, that
is, the bread and wine as wel as others,
as did Iudas: but the inward thing signified,
which is the body and blood of
Christ, and all the benefits of his passion,
none can receiue, but onely the
elect.

Father.
If this be true that all that receiue the
shell doe not receiue the kernell: then it
followeth that grace is not necessarily tyed
to the outward signe or sacrament.

Child.
True indeed: for otherwise the faithlesse
should gaine as much by the sacrament
as the faithfull, which were most
absurd, but most certaine it is that saluation
is not tyed, nor shut vp within
the Sacraments, neither doe they giue
grace, but onely testifie and assure, that
grace is giuen: as sealed euidences doe
giue no lands which are otherwise attayned,
as by inheritance, friendship,
and money: but onely testifie that they
are giuen, and assure the quiet possession
and enjoying thereof.

Father.
Why did God choose these creatures of
bread and wine to represent vnto vs the
body and blood of Christ, rather then
any other earthly creature?

Child.
Because there are none other earthly
creatures that can so fitly represent vnto

G.v.

our outward senses, those things
which God would haue vs learne by
this sacrament.

Father.
What be those things that God would
haue vs learne by this Sacrament?

Child.
By the breaking of the bread we haue
to learne, the breaking of the bodie of
Christ vpon the crosse, and by powring
forth of the wine, the shedding of his
blood: and by the distributing to all that
are present, Christs communicating
himselfe to all that will faithfully receiue
him. By eating and drinking wee
learne, that as bread & wine do nourish
our bodies in this life: so Christs body
and blood do nourish our soules to life euerlasting:
and as the substance of bread
and wine by digestion passeth into the
substance of our bodies: euen so by faith,
Christ and wee are vnited with an vnspeakable
vnion, and wee made flesh of
his flesh, and bones of his bones: and
this is the proportion, and analogie betwixt
the signe & the thing signified. For
if the sacraments had not a certaine likenesse

of those things wherof they are sacraments,
then were they no sacraments
at all.

Father.
What more is to be learned hereby?

Child.
That wee being many are one in
Christ, as of many graines is made one
loafe, and of many grapes one wine.

Father.
For as much as the vnworthy receiuer is
da~ned as the Apostle saith, how wilt thou
know, whether thou art a worthie receiuer
or no?

Child.
If I examine my selfe, and find that I
humbly acknowledge mine owne vnworthines,
that is to say, my sins, and be
heartely sorry for them, and fully purpose
amendment of life, assuredly resting vpon
ye promises of pardon made in Christ,
then am I worthy, because mine vnworthines
is forgiuen, & put out of remembrance.

Father.
For whom are the Sacraments ordained?

Child.
The sacraments are specially odained
for those which beleeue in Christ, and do
seeke for remission of sins, & eternall life

onely through his sacrifice: for how can
the forgiuenes of sin bee sealed vnto the
vnbeleeuers whose sin is not forgiuen?

Father.
Who ought to approach vnto the Lords
supper?

Child.
None but such as haue the knowledge
of God in some measure, or at least, that
haue knowledge in this present action,
and such as haue faith, repentance and
loue.

Father.
How shall a man know that hee hath
these things?

Child.
Three wayes: First by his setled purpose,
& desire to obey God according to al
the commandements of the law. Secondly,
by his loue to the word of god Thirdly,
by his daily fruits towards God and
men.

Father.
Who are to be reiected and put back
from the communion?

Child.
Three sorts of men.

Father.
Which be they?

Child.
First, strangers, that is, such as are
vnknowen to the Pastor, are not to bee
admitted, as it is written: A straunger
shall not eate thereof.
Secondly, Ideots, children, mad men,
and fooles are not to be admitted; for they
cannot examine themselues according to
the Aspostles rules.
Thirdly, notorious euill liuers by
whom the congregation is offended; for
it is written: Giue not that which is holy
vnto dogs. Againe, It is forbidden in the
law, that any man being circu~cised should be
admitted to the communicating of the passouer,
because they were polluted by touching a
dead corps, and being at a buriall. God gaue
often charges, and commaundements in the
law, that if any man had vnwittingly defiled
himselfe by any legall pollution, he might not
enter into his owne house, much lesse approch
vnto the Passouer till he was purified, and
cleansed by offring vp a Sacrifice. Now all
these Scriptures do plainely prooue that
no prophane, or filthy persons: as
whooremongers, drunkards; blasphemers,
riotters, and scoffers at religion,

and such like may be admitted to the holy
communion.

Father.
What say you to such as shew no loue
nor desire to this holy ordinance of God,
not once so much as offer themselues vnto
it, except sometimes at Easter a little for
fashion and law sake?

Child.
Such do shew themselues to bee little
better then miscreants, and atheists: for
they do contemptuously refuse the grace
of God which hee offreth in this supper,
and doubtlesse to abstaine of set purpose
is no lesse sinne then to receiue vnworthily.
For that patient which is daungerously
sicke, and yet maketh no account
of the Phisitions receit and order, deserueth
no lesse blame, then hee which abuseth
the same receit, that is, doth not vse
it according to that diet and order that
was prescribed him.

Father.
If some very bad persons chaunce to
creepe in, or thrust in themselues to bee
partakers of this holy institution, is therfore
the whole action defiled?

Child.
God forbid: for wee read throughout
the scriptures that good & bad haue beene
mingled together in matters of Gods
worship and seruice, both word, prayer,
sacraments and sacrifices: and sure it is,
that the wickednes of the wicked cannot
defile or pollute either the Sacrament it
selfe, or any of the godly communicants,
but onely themselues.

Father.
Are all to be admited to the sacrament
of the Lords supper, which professe faith
and repentance either in truth or in shew?

Child.
Yes. Unlesse there bee some speciall exceptions
taken against them. For it is
written, al the co~gregation of Israel shal
obserue it through their generations,
that is to say, all the members of the visible
Church which are within the outward
couenant.

Father.
How ought ministers to deale with many
ignorant & simple men, & seely soules
which are able to yeeld small reason of
their faith: are they all to be admitted to

the communion, or all to be reiected?

Child.
As ministers ought not rashly to accept
of all that offer themselues without
examination and conference: so ought
they not lightly to shut out any from
that which should seale vp their remission
of sinnes For albeit they be somewhat
ignorant and simple, yet finding
in them any seeds of religion, and sparks
of the feare of God, shewing it selfe in
some tractablenesse to know God, and in
loue to the word, they are to admit them
with encouraging and exhorting them
to go forward. But if with ignorance
and blindnesse, be ioyned either froward
contempt of meanes, or meere carelesnesse,
or open wicked behauiour, or profane
dissolutenes without remorse when
they be dealt withall; Then they
are with all mildnesse to
be shut out.
All glory be giuen to God.
FINIS.