A PASTIME for Parents OR A recreation to passe away the time contayning the most principall grounds of Christian Religion By Arthur Dent preacher of the word of God at South-Shoobery in Essex LONDON Printed by T. E. for Thomas Man 1606. A PASTIME for Parents to bee vsed with their children for recreation to passe away the time containing the most principall grounds of Christian religion Father VVHat is God Child An infinite perfection whose being is of himselfe Father Where is God Child Alwaies euery where as the aire Father Whether is the Godhead a thing onely imaginarie or no Child The Godhead is not a thing which onely may bée conceiued in thought but indéed is a most pure and infinite selfebeing Father How then doe you conceiue of the essence and being of the Godhead Child That the substance or essence of the dietie is of all things most simple and single and is neither diuided multiplyed nor compact of any elementarie qualitie Father Expresse your minde morefully Child This I meane that the diuine nature is one simple vniforme immateriall impassible immutable illocall eternall omnipotent omniscient infinite void of al mixture cōposition combinatiō diuision or dissimilitude Father Which be the proper and essentiall attributes of God Child The proper attributes of God are vbiquitie eternitie vnitie simplicitie omnipotency for these do spring from his essence and forme as naturally necessarily and directly as the beames light heat issue from the Sunne as the streames from a fountaine of water Father Can these essentiall attributes of God increase or decrease Child Nothing that is in GOD can bée augmented or diminished or anie way altered For as hée is once at any time so is hée alwaies at all times Father What may we learne out of this Child To feare and tremble so often as wée thinke or speake of this infinite Maiestie Father What are we especially to consider in God for our comfort and instruction Child His wisedome prouidence iustice and mercie Father Are not all these in God as accidents or accidentall qualities Child No For there are no accidents or accidentall qualities in God that is nothing seperable or mutable but all these are in God as essentiall and inseperable properties or if you will of the very essence of God Father Are not these forenamed qualities of wisedome prouidence iustice and mercie accidentall and seperable both in men and Angels Child Yes verely for they are no part of their nature or essence nor yet essentiall properties for they may bée remooued and seperated from their subiects Father You said before that God is alwaies euery where that is in all places at once but how can that bee sith the opinion is that God is onely in heauen Child God as touching his essence is no more in heauen then in this inferior world but he is said to be in heauen because his glory and maiestie doth there most clearely shine out Father Sith God is in all places at once tell me also whether he doth know all things at once Child God doth know all mens thoughts words and déeds at once all that euer haue béene are and shall be For there is nothing past or to come with God but all things are alwayes present and it is as easie a matter for God to comprehend all things past present and to come at once as it is for vs to tell one two thrée Father Is it not daungerous then to haue any base thoughts of God or carnally or basely to imagine that God is like a man or any other creature Child Yes assuredly For it is high treason to haue any such thoughts or vile conceits of God for God is like no thing as the Prophet saith to whom will ye liken God Father Is not the sinne of the Papists verie great which make Images and similitudes of God and set them vp in their Churches to breed carnall thoughts and imaginations of God in the hearts of the people Child It is a very high degrée of blasphemie for the Prophet saith What similitude will you set vp vnto him and another Prophet saith that the Image is a teacher of lies Father What shall we say then to our common swearers which daily blaspheme this great maiesty of God and take his most holy and sacred name in vaine for euery trifle Child They shall one day know and féele to their euerlasting woe what it is to blaspheme such an infinite maiestie Father What vse are the people of God to make of all this Child This to haue so great a maiestie alwayes in singular admiration and reuerence And the rather because in these corrupt times men grow so fast towards atheisme and prophainnesse that there is no more any common deuotion amongest them or any Reuerence of a Godhead Father What yet further doe you consider in God Child That he is one in substance thrée in persons I meane that in this most simple and single essence the three seuerall persons doe subsist Father Doe you meane that the Godhead is distinguished or diuided into three persons Child No for the essence of the Godhead is so simple and single as I said that it can neither bée distinguished deuided or multiplyed no not when the Sonne is sayd to bée GOD of God Father Are not the persons in the Godhead distinguished Child Yes the persons are distinguished each from other by their proper and incommunicable proprieties that is their diuers manner of being which they haue in the Godhead As the Father by creation the Sonne by redemption the holy Ghost by sanctification Father Expresse your meaning yet more fully Child My meaning is this that although the substance of the deity being most simple and single cannot be deuided or distinguished nor the same essence seperated yet I say the persons are so distinguished in office not in essēce as the one of them cannot possibly be the other Father What call you the persons in the trinitie Child I call a person a subsistence in the essence of God which hauing relation to others is distinguished by his incommunicable propriety Father Is not euery person the whole and the same substance of the deitie Child Yes for euery person is by himselfe God Father Are there not then three Gods Child No for the Scripture teacheth plainely that there is but one God and thrée persons As 1. Iohn saith there are thrée which beare record in heauen the father the word and the holy Ghost and these thrée are one that is one in substance and thrée in persons and there bée many other places of scriptures which proue the distinction of the persons As where it is sayd goe and teach all nations baptising them in the name of the Father the Sonne and the holy Ghost And againe in the third chapter of the Gospel of Saint Mathew ve 16. 17. Where first mention is made of a voice from heauen which was the voice of the Father
afterward be left to our selues but sufficiently armed with spirituall strength from aboue to outstand all temptations whatsoeuer that so all prayse may redound 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 béene compassed effected by prayer both for the turning away of euill and the purchasing of good 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 thrée goe before prayer the next thrée are in the action of prayer The last thrée follow after prayer Father Open your meaning more plainly Child My meaning is this that our prayers can neuer bée currant and good in the sight of God except before prayer first wée come with great sorrow for sin strong purposes of amendment Secondly except wée muse meditate very déeply of y t great and manifolde dangers wée goe in euery day both within vs without vs Thirdly except wée bée throughly humbled with the cōscience of our former transgressions Moreouer in y t actiō of praier ther is nothing sound acceptable to god except faith be present y t is a full assurance to be heard for Christ for the promises made in him Secondly except loue toward our brethrē be there also without enuy wrath all vncharitable affectiōs Thirdly except zeale that is pure earnest affectiōs 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 hée teacheth vs to pray in faith feare loue In faith and assurance because God is our Father in feare reuerēce because he is in heauen In loue because hée 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 bée foure reasons hereof first because God hath otherwise decréed with himselfe Secondly because they know not oftentimes what to aske Thirdly because hée in his déepe wisedome séeth 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 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 Béecause 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 Oursacraments 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 beléeuers they represent béecause wée are dull to conceiue and remember they seale because wée are full of vnbeléefe they conuey Christ vnto vs béecause otherwise wée 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 wée 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 wée can haue no benefit by Christ vntill wée bée 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 agréeable 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 wée 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 néere is it yet for all that they cease not to be diuers persons and sundry substance although by couenāt 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
Where the first person in trinitie is pointed vnto Then it is sayd this is my beloued sonne There the second person is at Thirdly it is sayd that the spirit of God descended and lighted vpon him like a done Which plainlie noteth out the third person which is the holy Ghost and thus you see how y e scriptures doe auouch a plaine distinction of persons as wee say a trinitie in vnitie a vnitie in trinitie Father Yet I cannot by any reason discerne but if euery person be God then there must needs be three Gods Child We must not in this case consult with reason but simply beléeue the Scriptures though wee cannot comprehend by humane reason the manner or rather mistery of this matter For it far excéedeth all humane reach and capacitie Father Is not one person in trinitie greater then an other as the Father greater then the Sonne and the Sonne greater then the holy Ghost Child No for the persons be coequall coeternall and coessentiall Father How vnderstand you that worde coessentiall which the learned call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Child The persons in trinitie are called coessentiall not because they are only of like essence as wée sée the particulars of the same kind to be in naturall things as in thrée apples growing together in one and such like but because they are indéede one and the selfe same simple essence Therefore the persons of the deitie cannot without blasphemie be said to be onely coherent together in substance or onely of like substance Father Is it not necessarie that Christians should be well grounded in the knowledge of this vnitie of the Godhead and the distinction of the persons Child Yes verely For many errours and heresies haue growen in the world about these points Father Doe you not beleeue that the euerlasting God hath made heauen and earth and the sea all things in them contained Child Yes they are all the works of his hands Father How did he make them Child By his word As it is written Through faith wée vnderstand that the world was ordained by the word of God Father Whereof did hee make the world and all things in it Child Of nothing As it is written The thinges which wée sée are not made of things which did appeare Father To what end did God create heauen and earth Child To set forth his glorie Father Hath not God as greate a care for the conseruation of the world and all particular creatures in it as euer he had to create them Child Gods care is no lesse for the conseruation of the creature then first it was for the creation For as in great wisedome he made them all So in as great wisedome hée doth preserue thē al He is not as a carpenter which hauing built a house afterward taketh no more care of it Father Do you not thinke that God also created the Angels Child Yes they also are the workes of his fingers Father When did he create them Child In the beginning when he made all other creatures Father In which of the sixe dayes were the Angels created Child That is a curious question and I can giue you no certaine answere vnto it but it is most likely and probable that it was in the sixt and last day when man was created after Gods owne image For the Angels carry the greatest Image of God in them Father What is an Angell Child An inuisible spirit Father Our Lord Iesus saith that God is a spirit What difference then make you betwixt God and an Angell Child The difference is excéeding great For God is an infinite spirit the Angels are but finite GOD is the creator the Angels be but creatures and although they bée very glorious creatures yet God doth infinitly excéede them in glory Father Do not the Angels of all other creatures come nearest vnto the nature of GOD and furthest excell the nature of man Child The angelicall nature doth exist as a meane betwixt God mā although far nearer the lower then the vpper extreame Participating somewhat of each nature hauing had a béeginning as man and yet being immortall with God consisting of matter and forme as doth a man yet voyde of all mixture as God Subsisting in some matter subiect as a man yet being incorporeall as God Ignorant of some things as a man yet of wonderfull capacitie and knowledge as God and in a word being euery way finit as a man yet perfect in all respects as God Father As you haue shewed me the proper attributes of God so also shew the proper attributes of the Angels that so wee may more clearely discerne their glorious nature Child The Angels haue essentiall attributes proportionable though not comparable to those in God For Gods absolute vbiquitie they haue successiue vbiquity for the eternity of God they haue immortalitie for his most simple nature they haue a most thin subtile essence for his omnipotency they haue great power and might Father How proue you that the Angels haue so great power and might Child Out of the Psalme Where it is said Praise the Lord ye his Angels which excell in strength And againe out of the Booke of the Kings Where wée read that one Angell in one night did destroy the whole army of Synacherib Kinge of Assiria being an hundred fourescore and fiue thousand Father What thinke you of the agilitie and swiftnesse of Angels Child I thinke by reason of their agile and thinne substance being far more subtile and thin then the ayre it selfe that they glide thorow the ayre with vnconcernable swiftnesse and can bée any where in a moment as God is alwayes euery where Father What is your reason Child My reason is this we sée by daily experience that the sun being a visible body doth fetch the whole compas of the heauens in foure twenty houres and it is well knowne to all y e learned that the circle or circumference of the sun doth by many degrées excéede the circle or globe of y e whole earth néeds therefore must the Sunne bée caried in an vnspeakeable swift motion farre passing the musket shotte for else how could it goe through his whole spheare in 24. houres as we sée it doth then consequently it followeth that the motion of Angels must néedes bée much swifter then that of the Sunne because they are of a more thin agile aiery and inuisible nature Father Can an Angell be in many places at once Child No but in a minute of time they can be any where as I said before Father What say you to the knowledge and vnderstanding of Angels Child I say that it is excéeding great in all things far passing all knowledge of men though neuer so learned skilful Father Doe the Angels know all things Child No they are ignorant of some things as of mēs particular thoughts of some things to come of the last day and of the essence of God Father What
reason can you yeelde that Angels know not the essence of God Child This the essence of God is infinit therefore no Angell can know it or comprehend it For that which is finit cannot cōprehend that which is infinit but the Angels are finite therefore they cannot comprehend y e essence of God being infinit for the essence of God is verely knowen to himselfe he knoweth his owne essence and therefore hée is infinit For whatsoeuer knoweth comprehendeth that which is infinit must néeds it selfe be infinit Father Where be the holy and elect Angels of God Child Then bée both in heauen earth and the aire And wheresoeuer any people of God bée there be they also Father What is the speciall office of the good Angels Child To preserue the children of God to gard them to minister vnto them and to kéepe them in all their wayes Father What is the reason that the Angels are discribed with six wings a peece in the Scriptures Child They haue two winges to couer their face because they are not able to indure the brightnesse of Gods glory they haue two wings to couer their féet because man is not able to abide the brightnes y t is in them they haue two to fly withal to signifie their readines prompt obedience to all the commandements of God Father What vse are wee to make of all this that God is so infinite in himselfe and so glorious in all his creatures specially in the Angels Sunne Moone and Starres c. Child We are not onely to feare dread and reuerence so great a maiestie but also to loue him worshippe him and obey him with all our hearts with all our spirit and with all our strength and with all our thoughts Father Did not the blessed Angels fall from that excellent estate wherein they were first created Child Many of them fell from their first estate became diuels as appeareth in the Scriptures Father What was the cause or chiefe motiue of the fall Child They fell of themselues that is to say through their owne motion will disposition without any instigation of any other or any former motiue whatsoeuer which thing caused God to cast them downe without all hope of recouery but man falling by the first motiue and by instigation of others hath left vnto him an assured hope of recouery Father Is not the number of the Angels that fell from their first estate and became diuels very great Child Yes excéeding great for the diuell being demanded by our Lord Iesus what was his name answered My name is Legion for saith hée wée are many which plainely prooueth that there be many diuels Father What doe you call a Legion Child A Legion according to the account of the Romans was sixe thousand footmen Our Lord Iesus said to Peter Put vp thy sword for doest thou not thinke that I can now pray to my father and he will giue me more then twelue Legions of Angels So then it appeareth by the scriptures that there bée very many both good Angels and bad Father If there bee so many diuels why doth the Scripture speake of the diuell in the singular number as if there were but one Child There bée multitudes of infernall Spirits but yet they doe so ioyne together in one that they bée called the diuell in the singuler number because there is a kingdome of them and a vnited societie vnder one head prince or principall diuell and they doe all ioyne to vphold their societie and kingdome as Christ teacheth Father Did the diuels by their fall loose that great power and strength which they had by nature and creation Child No They doe still retaine their first power and strength as experiance teacheth and the Scriptures doe call as well the Diuels as the good angels principalities powers Father Haue the diuels by their fall lost that great wisedome and vnderstanding which they had in their first estate Child No But they haue corrupted and depraued it and turned it from wisedome into déepe craft and subtiltie the like may be sayd for their swiftnesse and agilitie Father Where are the diuels what place do they keepe in Child Their principall aboad is in the ayre through the which they glide too and fro with vnspeakable swiftnesse and therefore the Apostle calleth the diuell the Prince of the ayre and the diuels are said to be in y e high places Father The common opinion is that the diuels be shut vp in hell as it were in a dungeon of darknesse and that they neuer come out except they be forced and raised vp by coniurers Child That is an ignorant false and fantasticate opinion quite contrary to the Scriptures which teach that the diuels are in places héere below Father Is it not a true and warrantable speech to say that the diuels are in hell Child Yes If you take hell metaphorically for the torments they are in and not for any circumscript place for it may be very probably coniectured that the aboad of the diuels is in the ayre and not in any other circumscript place as yet but after the great iudgement they shall goe to their owne place euen that depth or gulfe mentioned Luke 8. vers 3. which they doe quake and tremble to thinke off as appeareth in the Gospell Father What is the estate and condition of diuels in the meane time Child In the meane time they are in chaines of darknesse as Saint Peter saith that is in a most miserable condition of life full of terrible horrour euen as grieuous malefactours hauing receiued the sentence of death are yet for a time retained in a stinking prison vntill they bée drawen out to their full and last execution for S. Iude saith expresly that they are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Father Hauing thus farre spoken of God and of the Angels and their fall Let vs now proceed to speake of man and first of all tell me In what estate man was first created Child In a most pure and excellent estate frée from sinne and corruption being made after the very image of God in respect of knowledge wisedome and righteousnesse hauing fréedome of will and Lordship ouer the earth Father How then fell he from this so glorious and perfect estate Child The woman being beguiled by the suggestion of Sathan in the likenesse of a serpent did entise Adam her husband to eate of the forbidden fruit in the middest of the garden and so presently both lost all their former excellency and also wrapped themselues and their whole posterity in perpetuall thraldome and misery and thus sinne first entred into the world and together with sin came death and the curse of God vpon all mankind Father Now since the fall of Adam wherein doth our misery especially consist Child In this that wée are wholly corrupted
to say in the manner of vtterance and measure of reuelation for otherwise in substance Euangelicall couenant hath alwayes béene one and the same first made to Adam in Paradise afterward renued to Abraham his séed shadowed in the law spoken of by the prophets and preached vnto vs euer since Christ was actually exhibited to the world Father You seeme to say this that the couenant of Grace with the old people of the Iewes and vs differeth only in maner not in matter that is that Christ and all the promises of remission of sinnes and eternall life in him were dimly reuealed and darkely vttered vnto them in Types and shadowes but vnto vs the same are more fully clearely opened and reuealed Child I meane so indéed Father Expresse your meaning more at large in this point Child When a new impression of any booke commeth forth in a fayre letter good print distinctly versed well bound and guilt which béefore was ill printed in a darke letter ill bound couered wée say it is a new booke yet in substance it is the same with the former the difference is onely in the forme and outward qualitie Likewise when a Paynter draweth a darke draught of any kinde of Picture in obscure lineaments and colours and afterward flourisheth it ouer with more liuely fresh and orient colours héere is the same thing in substance but altered in qualitie And thus it fareth béetwixt the Couenant of Grace made with our forefathers and vs. For the oulde people which liued vnder the minoritie and wardshippe of the Church had a darke draught of Christ and all the promises made in him But wée haue them more clearely and liuely set out And as the Apostle sayth We are not as Moises which put a vaile vpon his face c. But wee all beehold as a mirrour the glory of the Lord with open face c. And againe in diuers manners God spake in the olde time to our forefathers by the Prophets but in these last dayes hée hath spoken vnto vs by his Sonne most cléerely and manifestly Father You told me euen now that no man is able to keepe the Law Now therefore tell me what daunger lyeth vppon it If a man breake the Law of God Child Eternall death and damnation for it is written The wages of sinne is death Father Is eternall death and damnation due to vs for euery little sin though it were but in thought onely Child Yea for the least sinne of thought If God should deale with vs according vnto Justice for it is written Whosoeuer keepeth the whole Law and yet faileth in one point is guiltie of all Father How then shall we escape this eternall death and damnation Child Onely by Christ For hée hath redéemed vs from the curse of the Law being made a curse for vs. For it is written Cursed is euery one that hangeth on a tree And againe Hee that knew no sinne was made sinne for vs that wee might bee made the righteousnesse of God in him Father How and by what meanes hath Christ redeemed vs from the curse of the Law and death eternall Child By the shedding of his blood vpon the Crosse for the Scripture sayth That hee hath made vp a generall peace betwixt his father and all the elect by the blood of his Crosse And againe Wee haue redemption throught his bloud that is the forgiuenesse of sinne And in another place Wee which vvere farre off are made neere by the bloold of Christ And the author to the Hebrews saith That neither by the blood of Goates and calues but by his owne blood entred he once into the holy place and obtained eternall redemption for vs. 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 vitterly 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 wée 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 bée stained how can wée bée 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 wée can not bée 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 indéede except the same bée commaunded of God to bée done and that of our part it bée done in such sort and manner as hée requireth that is from a carefull heart and sanctified mind otherwise whatsoeuer wée 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 shal be saued by Christ or no Child None shalbée saued by Christ but onely such as beléeue 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 indéede without all doubting Father How know you certainly that you haue
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 méekenes 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 y t 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 occasiō of repentāce 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 hée is dangerously sicke of sin must bée 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 spéedy answere which hée 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 Thrée confession petition thanks giuing Father Whereof must confession bee made Child Confession must bée 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 bée 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 bée for the remoouing of euill the obtayning of good for spirituall and earthly blessings concerning our selues and those that are néere 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 soode 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 féelingly and constantly which cannot be without a féeling 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 Vpon 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 Child First the honoring and setting vp of his name héere 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 chéerful obedience may at all times and of all persons in their seuerall places and callings bée yéelded vnto his most holy will without grudging or hypocrisie Fourthly that all things necessary for this life may bée ministred vnto vs as food rayment health libertie peace and preseruation and also that a blessing may bée vpon all that wée haue as body goods name wife 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
both in reason vnderstanding will and affections which is the very cause why we are so proone to euill and so vntoward to all goodnesse Father Doth God hate vs for this our naturall corruption Child As an Adder or a Toad is hated of man not so much for the euill it hath done as for the poyson that is in it and the hurt which it cannot but doe so God hateth vs not onely for the euill wée doe but for the euill which wée cannot but doe that is for our poysoned nature which is borne and bred with vs. Father Then you holde that our actuall transgressions doe not first make vs euill Child I hold so indéed For as the hurt which a venemous serpent doth maketh her not a serpent but because shée is a serpent shée poysoneth and hurteth so our euill déedes doe not first make vs euill but because wée are of nature euill therefore wée thinke and doe euill Father Doe you thinke that this originall contagion is wholly in euery particular man or that one man hath one part of it and another man another and so part it among them part and part like Child I thinke thus that as euery man receiued from Adam the whole nature of man so also hée receiued the whole corruption and is cloathed with it as a beast with a skinne his whole nature both bodie soule being oppressed with it as a most infectious leprosie and therefore euery man hath in him from his parents the séede of all sinne which is a naturall disposition pronenesse to commit any sinne whatsoeuer For the spawne of all the horrible sinnes that are practised in the world are in that man which is thought to bée best disposed by nature Father But experience teacheth that some euen by nature are more ciuill gentle and tractable then others Child This commeth to passe not because some men are by nature lesse wicked then others but béecause God by his prouidence doth limit and restraine mens corruptions more or lesse which hée doth for the good of mankinde for if men were wholly left to themselues corruption would so excéedingly break out into all manner of villanies that there should bée no liuing in the world Father It seemeth by this that man is a most contagious and vile nature Child The nature of man in regard of the corruption thereof is the worst of all natures except the Diuell yea worse then the nature of beasts as Lions Woolues Dogs Swine c. for there is in mans nature some thing of euery beasts nature For hée is proud as the Lyon cruell as the Woolue greedy as the Dogge craftie as the For filthy as the Swine leacherous as the Goat c. For looke what degrée of goodnesse wée had in our first creation in Adam the same degrée of euill haue wée in the corruption of our nature by his fall Father But is this naturall corruption alwaies liuely and operatiue in vs I meane in continuall action and operation doth it not sometimes lye dead in vs and cease to worke Child It is alwayes aliue and woorking except where it is kept downe by speciall grace and there also it will not bée held downe one minute longer then speciall grace woorketh and preuayleth in the soule For so soone as the thought or action of grace is out the thought and action of sinne is in Our concupiscence is like a crabbe trée which bringeth foorth alwayes sowre fruit or like an vntilled field which bringeth foorth nothing but wéedes or a lusty strong horse pricked with prouender that carieth his rider headlong ouer hedge and ditch Father But put the case a man should haue no outward obiection to mooue him nor externall prouocations to allure him Doe you not then thinke that this naturall infection would lye dead in him and cease to worke Child Concupiscence would shew it selfe though men were shut vp alone in closets betwéene stonewals where they could haue no externall prouocations yea though there were no Diuell or that the Diuell were chained vp Father Whether then doe you thinke that the Diuell or our corrupt nature are greater enemies to our saluation Or whether doth more euill spring out of our currupt nature then from the diuels suggestion Child First I answere that our corruption is a stronger enemie against vs then Sathan and consequently our selues greater enemies to our selues then the diuell for wée haue no such enemy as our selues and secondly that more greater euill doth spring from our corrupt nature then from Sathans instigation And all this S. Iames doth affirme saying Euery man is tempted when he is drawen away by his owne concupiscence and entised It is the concupiscence that doth first both draw away and entice as for the Diuell he doth but worke vpon our concupiscence and is as it were the bellowes to blow it and fire it without the which he could not come within vs to doe any thing against vs. Father Doe you then thinke that the diuell cannot worke immediately or sine medijs without meanes vpon the soule or heart of man Child I thinke so indéed But that which the Diuell doth vpon the heart is by the externall sences and outward obiects by reason of the hypostaticall vnion betwixt the soule and the bodie for hée worketh and pierceth through the body to affect the soule by reason of the naturall sympathy Father But doth this birth-corruption remaine in the very elect after their regeneration Child Yes vndoubtedly and the children of God haue greatest féeling of it and are most troubled with it and grieued for it strugling with it by all good meanes to suppresse it and kéepe it vnder for sure it is that euen after the people of GOD are iustified and sanctified and assured of eternall life yet they haue their hands full and as wée say towe inough to their Rocke to snib and nippe of those manifolde blossonies and fruites of corruption which dayly and hourely arise and spring vp in their nature For as fast as one is pinched and nipt in the head an other foorthwith springeth and sprouteth out Not vnlike the Monster Hydra with seauen heads that the Heathen write of which hauing one of them cut off seauen others did arise in the stead of it And thus wée sée that the very Elect of GOD haue an endlesse trouble and as wée say worke enough cut out for as long as they liue to repayre this rent and torne nature For alas alas though GOD forgiue vs our sinnes yet doth hée not nor will hée in this life frée vs of naturall corruption Father Is not the knowledge and feeling of this a great corsey and heart smart to the most deare children of God Child Yes verely For there is nothing that doth so sorely pinch them at the heart as the consideration of this which indéede maketh them wearie of their life weary of the world and weary of all and often wish with the Apostle to bée dissolued and to bée
with Christ for they doe continually groane vnder this corruption as vnder a most heauie burthen and fetch many a sorrowfull sigh to thinke of it and are euer complaining of it as of a most deadly enemie of theirs And all this wée many clearely sée as it were in a glasse in the example of the Apostle Paule himselfe that most rare and excellent Seruant of God Who taketh vp most pittifull and lamentable complaintes of this poysoned and infected nature I know sayth hée That in mee that is in my flesh dwelleth no good thing I allow not that which I doe for what I would that I doe not but what I hate that I doe I doe not the good thing which I would but the euill which I would not that doe I. Now if I doe that I would not it is no more I that doe it but the sinne that dwelleth in mee I finde then that when I would doe good I am thus yoaked that euill is present with mee For I delite in the Law of God concerning the inner man but I see an other Law in my members rebelling against the law of my mind and leading me captiue vnto the Law of sinne which is in my members And in the end hée breaketh out into an out-cry saying O wretched man that I am who shall deliuer me from the body of this death Father Doe not Vngodly and vnregenerate men likewise mourne vnder this corruption and complaine much of it Child No you shall seldome or neuer heare them cōplaine of it or mourne vnder it For they walke after the foolish and fulfill the lusts thereof with all delight and gréedines being wholly caried after the swing and sway of their owne corrupt affections and desires Father What is the cause hereof Child Because they are forsaken of God and giuen ouer to a great blindnesse of heart and hardnesse of affections so that though their miserie is excéeding great yet they haue little sight and lesse féeling of it Father Doe you not thinke that a man in the state of nature cannot so feele his misery Child Sure it is that a méere naturall man can haue no true sight or liuely féeling of his misery or any sounde desire to come out of it but doth greatly please himselfe in it and is loath to come out of it for the Apostle sayth plainely that the naturall man perceiueth not the thinges of the spirit of God For they are foolishnesse vnto him neither can hée know them béecause they are spiritually discerned Father But may not a naturall and vnregenerate man haue the knowledge of God and the vnderstanding of his wil and so consequently a sight of heauenly things Child Yes a naturall man hath a kinde of knowledge and vnderstanding of God and of his will but it is onely a confused and braine knowledge and a literall vnderstanding of the Scriptures for hée cannot possibly haue the liuely and sauing knowledge which is ioyned with quickening grace Nor that sound vnderstanding and sight which doth lineally descend from the spirit of sanctification Father May not man in the state of nature haue feeling also of God and of heauenly things Child The Scriptures doe teach that a reprobate may haue a kinde both of sight and féeling of heauenly things for hée may bée lightened and tast of the heauenly gift and of the powers of the world to come and also tast of the good woord of God and bée made partaker of the holy Ghost But his sight and tast and féeling can neuer bée sound and good before regeneration So then all the cunning is to know whether the worke of grace in a mans soule bée sounde and currant or no for vnregenerate men are much deceiued with a false light for they doe blindly Imagine y t because they haue some kind of sight and féeling of heauenly things therefore they haue all and the same that is in euery elect Father What difference then doe you make betwixt the knowledge of the elect the reprobate Child The knowledge of the reprobate doth puffe vp The knowledge of the elect doth humble The knowledge of the reprobate is generall and confused The knowledge of the elect is particular and certaine The knowledge of the reprobates is onely literall and historicall The knowledge of the elect is spirituall and experimentall The knowledge of the reprobate is speculatiue The knowledge of the elect is practiue that is ioyned with obedience For howsoeuer a naturall and vnregenerate man may know much yet hath hée not nor can haue any power to doe I meane chearfully and aright till his heart bée enlarged by Christ his will renued by grace The knowledge of the reprobate is like y e knowledge which a mathematicall geographer hath of the earth and all places in it which is but a generall notion and speculatiue comprehension of them But the knowledge of the elect is like the knowledge of a traueller which can speake of experience and féeling and hath béene there and séene and knowen the particulars Father Now tell me further what difference you make betwixt the feeling of the elect and the reprobate Child The reprobate hath a kinde of naturall féeling of sinne but it is without the true hatred of it for in his heart hée loueth it The elect doth so féele his sin that hée hateth it taketh councell against it and praieth against it The féeling of the reprobate is from naturall faculties for hée is not as a blocke without all sence The féeling of the elect is from the spirit of sanctification The féeling of the reprobate ariseth from naturall feare diffidence for man naturally féeleth and feareth dangers so the reprobates féele and feare the wrath of God the accusations of their consciences the punishment of sinne hell fire c. But haue no true féeling of Gods loue towardes them But the elect haue a liuely féeling of Gods loue towards them The reprobate hath sometimes at starts a féeling of spiritual ioy but it vanisheth incontinently The féeling of the ioy of the spirit in the elect is more lasting and often Father As you haue told me much of mans misery in nature so tell mee yet one poynt further whether a man in the state of nature can do any thing that pleaseth God Child A méere naturall man cannot please GOD in any thing he doth but euen his best actions are turned into sinne For the Apostle sayth They which are in the flesh cannot please GOD. And againe hée saith To them that are defiled and vnbéeléeuing is nothing pure but euer their mindes and consciences are defiled Father How long doth a man continue in this wofull and cursed estate wherein he was borne Child Till hée bée regenerate and borne againe For our Lord Jesus affirmeth that except a man bée borne againe hée cannot sée the kingdome of God Father By what meanes doth a man come to be regenerate and borne againe Child By the outward
preaching of the word and the inward worke of the spirit Father By what signes may a man knowe that hee is borne againe iustified and sanctified Child By the worke of grace in his heart By his loue to the word of God By his loue to the children of God By his hatred of sinne By his loue of righteousnesse By the change of his thoughts By the change of his actions By his mortification of the flesh By his sanctification of the spirit By his walking no more after the fleshe but after the spirit and such like Father Sith man in himselfe is so cursed and miserable as you haue declared shew mee what is his best course to take and first of all tell mee which is the first steppe to eternall life Child The first steppe to eternall life is for a man to know and féele his misery and then labour to gette out of it Father How doth a man come to know and feele his misery Child By the sound vnderstanding of the law contained in the ten commandements Father What is the Law Child The perfect rule of righteousnesse teaching vs what wée should doe and forbidding the contrarie Father By whom was the Law giuen Child By Moyses Father To whom was it giuen Child To the children of Israell Father When was it giuen Child In mount Sinai Father How was it giuen Child With great feare and terror Father To what end was it giuen Child To lette vs sée our sinnes that by the sight thereof wée might bée constrayned to flye vnto Christ Father Is any man able to keepe the Law Child No and therefore no man can bée iustified by the law Father Sith then the law doth condemne and not saue Sith it sheweth our diseases but can giue vs noe remedie wherefore then serueth it or what is the vse of it both in the regenerate and vnregenerate Child As concerning the vnregenerate First it discouereth their sinnes Secondly it stirreth vp the affections of sinne in them not of it selfe but through their default Thirdly it worketh in them a féeling of the wrath of God of death and damnatiō without offering any hope of pardon and therefore to them it is the minister of death Lastly it doth increase and augment sin in them accidentarily that is by reason of their great corruption which declineth from that which is commanded but inclineth to that which is forbidden Father Lay open this last point somewhat more fully Child Euen as a waterbrooke being stopt with a damme euerwart it doth surg and swell the more till it breake ouer the damme so sinne being restrayned by the Law doth increase and rage more in men not regenerate for their will béeing not reformed doth euer tend to that which is forbidden Therefore the Apostle sayth that without the Law sinne is dead that is though sinne bée in men before the publishing of the Law yet it is not knowne felt nor perceiued as the corrupt humours in mans bodies which lye close and are not felt till the purgation come but then they humble and stirre mightely to resist the medicine or as vnslaked lyme which sléepeth as it were quietly and stirreth not till the water bée throwne vpon it but then it smooketh burneth and is in an extreame heate Or as a Snake which lurketh close in her hole all winter as if shée were deade but when the hote Sunne shineth vpon her then shée reuiueth writheth and stingeth and sheweth her venemous nature And thus you see what is the workinge of the Law in vnregenerate men But in the regenerate that is such as are vnder grace it is otherwise For they doe consent vnto the Law and their nature doth not take occasion any more by the Law to bring foorth sinne Father What is then the speciall vse of the Law of the regenerate Child First it is a rule for them to direct their liues by Secondly it teacheth them not to trust in thēselues Thirdly it humbleth them continually in the sight of God Lastly it is their schoolemaster to Christ Father Whether are the regenerate vnder the law or no Child The children of God are vnder the obedience and institution of the law but not vnder the curse of it for they being in Christ are fréed from that Father Whether are the vnregenerate vnder the law or no Child All wicked and vngodly men are vnder the curse of the Law which is all one as to bée vnder the captiuitie of Sathan and sinne For their case is this they must perfectly kéepe the Law or else bée damned For they haue no right to Christ in whom onely the Law is satisfied Wée sée therefore what a pittiful case al men are in till they come to Christ and be found in him Father What difference is there betwixt the Law and the Gospell Child The Law condemneth but the gospell saueth the law casteth down but the Gospell raiseth vp Father What difference is there betwixt the couenant of the law and the couenant of the Gospell Child The Legall couenant doth really differ from the Euangelicall or new couenant of Grace For the old couenant of the Lawe was conditionall and did no otherwise giue life and saluation vnto men but if they did performe it and therefore it was nothing else but a repetition of that which GOD made to Adam to wit if hée did eate of the forbidden fruite hée should dye if not he should liue euen so if we kéepe the Lawe wée shall liue thereby If not wée shall dye But the couenant of the Gospell is frée that is it doth fréely giue life to those that beléeue though they faile in doing Father But what comfort then is there in the couenant of the Gospell more then in the couenant of the Law sith men of themselues are as vnable to beleeue the Gospell as to keepe the Law Child God hath promised to giue power to his elect to beléeue the promises of the Gospell But hée hath made no promise to giue power to performe the Law Father Are not the Law and the Gospell contrary Child They are not contrary in themselues for the same God is the author of them both the same Christ the substance of them both the same promises of eternall life the end of both but the contrarietie is in vs for to vs the Law saith Doe this and thou shalt liue But the Gospell sayth Beleeue and thou shalt be saued These then bée contrary to bée made righteous by our selues and to bée made righteous by another for these cannot stand together Father What say you to the Euangelicall couenant or new couenant of grace was it not of two sorts Child Yes The first was that which was made to the olde people the other was that which was made to the people of Christs newe kingdome Father What difference is here betwixt these two Child These two bée all one in substance but differ onely in the manner of dispensation that 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 coniunctiō 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 y e 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 circūstance 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 béecause they had a great multitude of Sacramentall figures wée as few in number as effectuall in signification as may bée 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 wée should not néede such grosse elements but séeing 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 sacramēts 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 wée might be knowen by the testimony of men and angels to bée in the number of y e visible Church Father Expresse your mind more fully touching the end and vse of Baptisme Child Baptisme is ordained of God not only to bée a sacrament of our regeneration new birth of the burial of the old man but also to bée 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 y e 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 bée all for him y t is for his credit and honour not regarding our selues so we may bring glory to him whose we are to whom wée 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 betwéen 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 remēber 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 conditiōs 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 sée 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 solēne 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 rost 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 séed 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 bée 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 wée 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 sacramēt 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 cōfirme 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 y e kings broad seale set to his generall frée 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 y e Lords supper is as it were a second seale set by the Lords owne hand vnto the former couenant made in baptisme which is renued in the Lords supper betwixt y e 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 féeding in the house of God For as by baptisme we are once admitted into the houshold of God so by the Lords supper is signified a daily féeding in the same vpō Christ and all the promises made in him also vpon the word which is our most swéet 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 féede 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 y e nature of a sacrament which must consist both of heauenly earthly matter Therefore the bread and wine remaine still in their own forme nature substāce but Christs naturall body is in heauen Therfore the papists would make vs beléeue the moone is made of a gréen théese whē 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 sée 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 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 hée receiue them that hath no faith the vnbeléeuers 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 indéed 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 enioying 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 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 wée 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 wée are vnited with an vnspeakable vnion and wée 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 wée 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 dāned 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 y e 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 ordained for those which beleeue in Christ and do séeke for remission of sins eternall life onely through his sacrifice for how can the forgiuenes of sin bée sealed vnto the vnbeléeuers 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 Thrée 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 Thrée sorts of men Father Which be they Child First strangers that is such as are vnknowen to the Pastor are not to bée admitted as it is written A stranger shall not eate thereof Secondly Ideots children mad men and fooles are not to be admitted for they cannot examine themselues according to the Apostles 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 circūcised 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 nor 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 bée little better then miscreants and atheists for they do contemptuously refuse the grace of God which hée 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 hée 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 wée read throughout the scriptures that good bad haue béene mingled together in matters of Gods worship and seruice both word prayer sacraments and sacifices 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 saith and repentance either in truth or in shew Child Yes Vnlesse there bée some speciall exceptions taken against them For it is written al the cōgregation 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 séeds 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 méere 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 Iob. 11. 7. Psal 139. Exod. 3. Esay 40. Verse 18. Esay 40. Abac. 2. 18 Iohn 1. 7. Mat. 28. ver 19. Act. 4. 24. Heb. 11 3. Heb. 11. 3. Psal 19. Psal 104. ver 27. 28. Col. 1. 16. Col. 1. 16 Ioh. 4. 24. Psal 103. ver 20. Psal 34. 7. Mat. 18. 10. Psa 1. 91. 11 Mat. 18. 10. Esay 9. 2. Iohn 8. 44 2. Pet. 2. 4. Iud. ver 6. Mark 9. Mat. 26. 13 Mat. 12. 26 Eph. 6. 12. Eph. 1. 7. Eph. 6. 12. Iob. 1. 7. 1. Pet. ca. 8. Mat. 8. 29. 2. Pet. 2. 4. Iud. ver 6. Gen. 1. 26. Gen. 3. Rom. 5. Iam. 1. 14. Rom. 7. 15 1. Cor. 2. 14 Heb. 6. 4. Rom. 8. 8. Tit. 1. 15. Iohn 3. 3 Iame. 1. 18 Eph. 1. 13. Rom. 3. 20. Exod. 19. Exod. 19. Rom. 2. 2. Rom. 7. Rom. 7. Rom. 6. 14. Gal. 5. 13. 2. Cor. 3. 8. Heb. 1. 1. Rom. 6. 23. Iam. 2. 10. Gal. 3. 13. 2. Cor. 1. 21. Col. 1. 20. Col. 1. 14. Eph. 2. 13. Heb. 9. 12. Eph. 2. 14. Col. 1. 21. 2. Cor 5. 19 Ioh. 3. 15. Iohn 5. 24 1. Cor. 1. 30 Act. 4. 12. Act. 10. 43. Eph. 2. 3. Esay 64. 6. Iame. c. 13 1. Tim. 2. 8 Ioh. 15. 7. 1. Ioh. 3. 22 1. Ioh. 5 14. Eze. 14. 14 Mat. 20. 22 2. Cor. 12. 9 Luk. 18. 7. Lament 3 8. Eph. 5. 1. Cor. 10. 2 Gen. 15. 9. Iud. 6. 37. 2. Reg. 20. ◠Gen. 17. 7. 1. Cor. 7. 14 Act. 2. 39. Luk. 18. 16. 1. Cor. 11. Exo. 12. 45. 1. Cor. 11. 28 Mat. 7. 6. Exo. 12. 41. Num. 9. 6. Leuit. 13. Leuit. 14. Leuit. 15. Exo. 12. 47.