righteousness and for as much as none but Psal 5 4 5 6. 2 Cor. 6. 14. the highest righteousness could please God it behoved that the rule of life which he set out should be throughly perfect moreover the Law requireth nothing of us but that we are bound to performe But sith we are farr from due Iob 4. 17. 25. 14. Gal. 2. 16. obeying the Law men can have no sufficient or lawful excuse to defend themselves beâ—ore God aâ—d so the Law accuseth all men for guilty yea and condemneth them before the Judgement Seat of Rom. 3. 19. 7 8 10. Gal 3. 10. God and that is the cause why Paul calleth the Law the Ministry of Death and Damnation M. Doth then the Law set all men in this mâ—st remediless estate S. The unbelieving and the ungodly Deut. 27. 26. Rom 3. 10. the Law doth both set and leave in such case as I have spoken who as they are not able to fulfil the least jot of the Law so have they no affiance at all in God through Christ but among the godly the Law hath other usâ—s M. What uses S. First the Law in requiring so precise Deut 6. 6 7. Ios 1. 7 8. Psal 1. 2. perfectness of life doth shew to the godly as it were a Mark for them to level at and a Goale to run unto â—hat daily profiting they may with earnest endeavour travel toward thc highest uprightness â—his purpose and desire the godly by the guiding of God do conceive but principally they take heed so much as they are able to do and attain to that it may not be said that there is any notorious fault in them Secondly wheras the Law requireth things farr above mans Psal 119. 5. Rom 7. 14. 2 Cor. 3. 5. power and where thâ—y find themselves too weak for so great a burthen the Law doth raise them up to crave strength at the Lords hand Moreover when the Law doth continually accuse them it Deut 27. 26. Rom. 3 1â— 11. 12. 2 Cor. 3 9. stricketh their heart with a holsome sorrow and driueth them to the repentance that I speak of and to begg and obtain pardon of God through Christ and therwithall restraineth them that they trust not to their own innocency nor presume to be proud in the sight of God and is alway to them as a bridle to withhold them in the fear of God Finally when beholding by the Law as it were in a Glass the spots and uncleanness of their Rom. 3. 9. 7. 7. souls they learn theâ—by that they are not able to attain perfect righteousness by their works by this means they are trained Prov. 10. 9. Rom. 1. 20 21. Gal. 2. 16. to humility and so the Law prepareth them and sendeth them to seek righteousness in Christ M. Then as farr as I perceive thou sayest that the Law is as it were a certain Scboolmaster Rom. 10. 4. Gal. 3. 10. c. 24. to Christ to lead us the right way to Christ by knowing our selves and by Repentance and Faith S. Yea surely The Second PART Of the Gospel and Faith M. SIth now my dear Child thou hast so much as it may be in a short Abridgement largely answered this matter of the Law and Obedience good Order requireth that we speak next of the Gospel which containeth the Promises of God and promiseth the mercy of God through Christ to them that have broken Gods Law and to the which Gospel Faith hath specially respect for this was the second Point in our Division and this also the very orderly course of those matters that we have treated of hath as it were brought us by the hand unto What is now the Summ of the Gospel and of his Faith S. Even the same wherin the chief Articles of the Christian Faith have been in old time briefly knit up and contained and which is commonly called the Creed or Symbol of the Apostles M. Why is the summ of our Faith called a Symbol S. A Symbol by interpretation is a Badge Mark Watch Word or Token wherby the Souldiers of one side are known from the Enemies for which cause the short summ of our faith by which Christians are severally known from them that be not Christians is rightly called a Symbol M. But why is it called the Symbol of the Apostles S. Because it was first received from the Apostles own mouth or most faithfully gathered out of their Writings and allowed from the very beginning of the Church and so continually remained among all the godly firme and steadfast and unremoveable as a sure and stayed rule of Christian faith M. Go to I would have thee now rehearse to me the Symbol it self S. I will I believe in God the Father Almighty maker of heaven and earth and in Jesus Christ his only Son our Lord which was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell the third day He rose again from the Dead He ascended into Heaven there he sitteth at the right hand of God the Father Almighty from thence shall He come to Judge the quick and the dead I believe in the Holy Ghost the Holy Catholike Church the Communion of Saints the forgiveness of sins the resurrection of the Body and the life everlasting Amen M. These things my child thou hast briefly and in short summ set forth wherefore it is good that thou declare more plainly and at large what thou thinkest of every particular and first into how many parts dost thou divide this whole Confession of Faith S. Into foure principal parts in the first wherof is treated of God the Father and the Creation of all things In the second of his Son Jesus Christ which part also containeth the whole summ of the redemption of man in the third of the Holy Ghost in the fourth of the Church and of the benefits of God toward the Church M. Go forward then to declare me those four parts in order and first in the very beginning of the Creed what meanest thou by this word Believe S. I mean therby that I have a true and a lively faith that is to say a Christian mans faith in God the Father the Son and the Holy Ghost and that I do by this form of confession testifie and approve the same faith M. Is there any faith that is not a true and lively faith S. There is indeed a certain general faith as I may so call it and there is a Rom. 1. 32. Tit 1. 16. dead faith M. Sith then it is a matter of no small weight that thou comprehendest under the name of believing and of a Christian faith that is to say a true and lively faith tell me now what faith that same is and how it differeth from the general faith and also from the dead faith S. The general faith is that which crediteth Mat
knowledge of whom and in obedience towards him true godliness consisteth God having pity upon us hath opened and clearly set it out unto Act 26. 18. 1 Pet. 2. 9. us and the same so clearly set out he hath left in the Book of the two Testaments Gal. 4. 24. Heb. 8 6. and 9. 15. Mat. 20. 26. 2 Tim. 3. 16. Mat 22. 29. which are called the holy Scriptures to the end that we should not be uncertainly carried hither and thither but that by his heavenly Doctrine there should be made us as it were a certain entry into heaven Ma. Why dost thou call Gods Word a Testament Sch. Because it is evident that in conceiving Mar. 12 24. Mat. 7. 21. 12. 50. Gal. 3. 15 17. Deut 4. 2. 5. 32. 28. 14. Mat 15. 3 4. 5 6 9. of Religion it is the chief point to understand what is the Will of the everliving God And sith by the name of Testament is signified not only a will but also a last and unchangeable Will we are hereby admonished that in Religion we follow nothing nor seek for any thing further then we are therein taught by God but that as there is one only true God so there is but one godly worshipping and pure Religion of one only God we should daily forge our selves new fained Religions and every Nation every City and every Man would have his own several Religion yea we should in our doings follow for our guid not Religion and true godliness the beginning and foundation of vertues but Superstition is a deceitful shadow of godliness which is most plain to see by the sundry and innumerable not religious but worse then doting Superstitions of the old Gentile Nation who otherwise in Deut. 12. 13 and 13. 3 4. Rom. 1. 23. worldly matters were wise men Ma. Dost thou then affirme that all things necessary to godliness and salvation contained in the written Word of God Sch. Yea for it were a point of intollerable Deut. 15 14 18. Psal 12. 6. and 18. 29. 9. 6. c. Ioh. 4. 25. 1 Cor. 1. 19. and 2. 6. Gal. 1 8 9. Col. 1. 25. Deut. 4 2 40. Pro. 30. 6. Isa 10. 21. ungodliness and madness to think either that God had left an unperfect Doctrin or that men were able to make that parfect which God left unperfect therfore the Lord hath most straightly forbidden men that they neither add any thing to nor take any thing from his Word nor turn any way either to the right hand or to the left Ma. If this be true that thou sayest to what purpose then are so many things so oft in Councels and Ecclesiastical Assemblies decreed and by learned men taught in Preaching or left in Writing Sch. All these things serve either to exponnding of dark places of the Word of God and to take away controversies that rise among men or to the orderly stablishing of the outward governance of the Church and not to make new Articles of Religion for all things necessary to salvation that is to say how Godliness 2 Tim. 3 15 16 17. Holiness and Religion are to be purely and uncorruptedly yeelded to God what obedence is to be given to God by which alone the order of a godly liâ—e is to be framed what affiance we ought to put in God how God is to be called upon and all good things to be imputed to him what form is to be kept in celebrating the divine Mysteries all these things I say are to be learned of the Word of God without the knowledge wherof all things are either utterly unknown or most absurdly done so as it were farr better that they were not done at all as the Lord himself witnesseth that ignorance of the Scriptures is the Mat 2â— 29. Joh. 20. 9. Act 23. 27. Mat. 19. 4 and 21. 13 Maâ— 7 6 〈…〉 Aâ—â—â— 1â— 1â— and 15. â—â— mother of all Errors and he himself in his tâ—aching doth commonly allâ—dge the writtâ—n Word of God and to it he sendâ—â—◠〈…〉 â—â—â—rn of it for this cause therâ—â—â—◠〈…〉 times also the Word of God waâ— opâ—â—â—y read in Churches and the help of expounders used when they might have them as appeareth by the Hisâ—ories of the Church and the Lord himseâ—f immediatly before his ascending to heaven gave principally in charge to his Apostles whom hee had chosen that Mat. 18. 20. Mar. 16. 13. 15. Act. 14. 23. they should instruct all men throughout the world with his word And Paul following his Example ordained that some should be appointed in every Church to teach the people for he knew that Faith and all things pertaining to godliness do hang upon the reading and hearing of the word of God and that therefore Appostles Teachers Prophets Rom. 10. 14. 17. 1 Cor. 12. 28. Ephes 4. 11. 12 and Expounders are most necessary in the Church of God Ma. Dost thou then think that we are bound to hear such Teachers and Expounders Sch. Even as the Lord himselfe if hee were present so far as they teach only those things which they have received of the Lord which himself witnesseth saying He that heareth you heareth me He that Matth. 10. 20. 40. Joh. 13. 20. despiseth you despiseth me Yea and moreover to these Preachers of his word he hath given the power to binde and loose that whose sins soever they by the Joh. 20. 23. word of God shall pardon or detaine in Earth the same shall be pardoned or detained in Heaven Ma. Is it enough to heare them once treat of Religion Sch We ought to be the Schollers of Matth. 10. 22 24. 12. Rom 11. 22 Christ to the end or rather without end it is not therfâ—re â—nough for a man to begin unleâ—◠〈…〉 and such is our 1 Cor. 9. 24. 2 Tim. 3 14. Psal 106. â— 14. dulness anâ—â—o gâ—tfulness that we must oft be taught and put in remembrance oft pricked forward as it were pulled by the Ear for things but once or seldome heard are wont highly to slip out of mind and for this cause as is aforesaid every Sabboth day as appeareth by the Ecclesiasticall hystory the people Act 13. 15. 27. 15. 21. assembling together the word was openly read and the Expounders thereof if any were present were heard which custome is also at this day received in our Churches by the Ordinane of the Apostles and so of God himself Ma. Doest thou then thinke that the word of God is to be read in a strange Tongue and such as the people understand not Sch. That were grosly to mock God Dent. 4. 10. 31. 11. 12. 13. Iosâ—a 8 35. and his people and shamelesly to abase them both For whereas God commandeth that his word be plainely read to young and old men and women namely to the intent that all may understand and learn to fear the Lord their God as he himself in his own word expresly witnesseth It
Faith ready to believe rather then sharpness of wit to Prov. 25. 16. search or the office of the tongue to express so secret and hidden a Mystery M. Thou sayest true go forward therfore why dost thou call God Father The first part of the Creed God the Father Mat. 3. 17. Ioh. 1. 14. Rom. 15. 6. 2 Cor. 1. 3. 11. 31. Gen. 1. 27. Mal. 1. 6. 2. 10. Ioh. 3. 3. 5. 1 Pet. 1. 3 23. 1 Ioh. 1. 12. Rom. 8. 15 17 23. 9. 4. Gal. 4. 5 6. Ephe. 1. 5 6. Tit. 3 7. S. Beside the same principal cause which I have already rehearsed which is for that he is the Natural Father of his only Son begotten of himself from before all beginning there be two other causes why He is both indeed and is called Our Father the one is for that he first created us and gave life unto us all the the other is of greater value namely for that He hath heavenly begotten us again through the Holy Ghost and by Faith in his true and natural Son Jesus Christ He hath adopted us his children through the same Christ hath given us his Kingdome and inheritance of everlasting life M. In what sence dost thou give Him the name of Almighty S. For that as He hath created the Isa 40. 21. Mat. 5. 45. 10. 19. Ephe. 1. 11. world and all things so He hath the same in his Power governeth them with his Providence ordereth them after his own Will and commandeth all as it pleaseth Him soas there is nothing done but by His appointment or sufferance and nothing is there which He is not able to do for I do not imagine God to have a certaine idle power which He putteth not in use M. Dost thou make ungodly men also and wicked spirits subject to the Power of God S. Why not for else were we in most Iob 1. 10. Ioh. 10. 28 29. Acts 2. 13. 4. 17 18 12. 11. miserable case for that we should never be out of fear if they might have any power over us without the Will of God but God as it were with the bridle of His Power so restraineth them that they cannot once stirr but at His Beck and Sufferance and we for our parts are upholden with this comfort that we are so in the power of our Almighty Father that not so much as an hair of ours can perish but by his Will that beareth us good will M. Go forward S. Forasmuch as the mind of man is not able of it self to conceive the goodness and incomprehensibleness of the most good and most great God we add further that he is the Creator of heaven and earth and all things contained in them by which words we signifie that God is as it were in a Glass to be beholden and so far as behoveth us to be known in his Works and in the orderly course of the Psa 19. 1. 50. 7. Rom. 1. 19. 20. world for when we see that unmeasurable greatness of the world and all the parts therof to be so framed as they could not possibly in beauty be fairer nor for profit be better we forth with therby understand the infinit Power wisdom goodness of the Work-man and Builder therof for who is so bruitish that in looking up to heaven doth not perceive that there is a God yea for this cause specially it seemeth that God hath fashioned men out of the earth tall and upright that they should be beholders of things above and heavenly matters and in beholding heaven might conceive the knowledge of Him M. How dost thou say that God created all things S. That God the most good and mighty Gen. 1. 1. Psal 33 6. Acts 14. 15. Joh. 1. 3. 1 Cor. 8. 6. Heb. 1. 2. Col. 1. 16. Father at the beginning and of nothing by the Power of his Word that is of Jesus Christ his Son framed and made this whole visible world and all things whatsoever they be that are contained therin and also the uncorporeall spirits whom we call Angels M. But dost thou think it godly to affirme that God created all spirits even those wicked spirits whom we call Devils S. God did not create them such but Gen 1. 31. Ioh. â— 44. Col 1. 16. Jude 6. they by their own evilness fell from their first Creation without hope of recovery and so are they become evil not by Creation and Nature but by corruption of Nature M. Did God think it enough to have once created all things and to cast away all further care of things from thence foorth S. I have already briefly touched this Point wheras it is much more excellent to maintain and preserve things created then to have once created them we must certainly believe that when he had so Psal 75. â— 104. 10. 105. 25. Heb. 1. 3 framed the world and all creatures He from thence forth hath preserved and yet preserveth them for all things would run to ruine and fall to nothing unless by his Virtue and as it were by his Hand they were upholden we also assuredly Ma 10. 29. 30. believe that the whole order of Nature and changes of things which are falsely reputed the alterations of Fortune Exod 14. 21. Psal 89. 10. 147. 8 9. do hang all upon God that God guideth the course of the heaven upholdeth the earth tempereth the seas and ruleth the whole world and that all things obey his Divine Power and by his Divine Power all things are governed that He is the Levit â—6 â— c. Author of faire weather and of tempâ—st of rain and of drought of fruitfulness and Psal 144 12. 145 16 17. Jsa 51. 3. Mat 5 45. Rom. 14 6. 1 Cor 10. 31. Epâ—â— 5 4 1 â—im 4. 3 4. 1 Pet. 5. 7. of barrenness of health and of sickness and of all things that belong to the sustentation and preserving of our life and which are desired either for necessary use or honest pleasure Finally all things that Nature needeth he hath ever given and yet most largely giveth abundance and plenty with most liberal hand to this end verily that we should so use them as becommeth mindful and kind children M. To what end dost thou think that Almighâ—y The final cause God hath created all these things S. The world it self was created for Gen. 1. 26. 29 30. Psal 8. 7. c. man and all things that arâ— therin were provided for the use and profit of men and as God made all other things for man so made He man himself for his own Prov. â—6 4. Jâ—a 43 7. Rom. 11. 36. Col. 1. 16. Glory M. What hast thou then to say of the first beginning and creation of man S. That which Moses wrote that is Gen. 2. 7 21 22. that God fashioned the first man of clay and breathed into him soul and life and aâ—terward
1. 19. 20 dead and to very hell it self that both the Souls of the unbeleiving felt their most painful and just damnation for Infidelity and Satan himself the Prince of Hell felt that all the power of his tyranny darkness was weakned vanquished and fallen to ruine on the other side the dead which while they lived beleived in Christ understood that the work of their redemption was now finished and understood and perceived the effect and strength thereof with most sweet and assured comfort M. Now let us go forward to the rest Mat. 28. 6. 9. Mark 16. 6. 9 Luk. 24. 6 7. 14 15. Ioh 20. 14. 19. 20. 26. 8. 2. 1. 4. Act. 1. 3 4. 8. 21. 24. 32. S. The third day after he rose again and by the space of forty daies oftentimes shewed himself alone to them that were his and was conversant among his Disciples eating and drinking with them M. Was it not enough that by his death we obtain deliverance from sin and pardon S. That was not enough if we consider Rom 1 2 3. either him or our selves For if he had not been risen again he could not be thought the Son of God Yea and the same did Mat. 27. 40. 41. 42. Mark 15. 30. Luke 23. 35. 37. they that saw it when he hung on the Cross reproach him with and object against him He saved others said they himself he cannot save Let him now come down from the Cross and we will beleive him But now rising from the dead to eternity of life he declared a greater power of his Rom 1. 2 3. Heb. 9. 27. God-head then if in descending from the Cross he had fled from the terrours of death To dye certainly is common to all and though some for a time have a voided death intended against them yet to loose or break the bonds of death once suffered and by his own power to rise alive again Rom. 1. 4. 6. 4. 9 14. 9. 1 Cor 15. 54 55. 57. Eph. 1. 20. Col. 1. 17 18. 1 Joh. 3. 8. Heb. 2 14 that is the proper doing of the only Son of God Jesus Christ the Author of life by which he had shewed himself the Conqueror of sin and death yea and of the Devil himself M. For what other cause rose he again S. That the Prophesies of David and of Psal 16. 10. Mat 12. 40. Act 2. 26 31. other holy Prophets might be fulfilled which told before that neither his body should be touched with corruption nor his soule be left in Hell M. But what profit bringeth it unto us that Christ rose again S. Manifold and divers For thereof cometh to us Righteousness which before Rom 4. 25. Rom 6. 5 11 12 13. Col 3. 1 2. we lacked thence cometh unto us endeavour of innocency which wee call newnesse of life thence cometh to us power virtue and strength to live well and holily thence have we hope that our Ioh 11. 25. Rom 8. 11. 1 Cor 15. 21 22 23. Rom. 8. 11. 1 Cor. 15. 20. 14. 16. mortall bodies also shall one day be restored from death and rise whole again For if Christ himself had been destroyed by death he had not been our deliverer for what hope of safety should we have had left by him that had not saved himself It was therefore meet for the person which the Lord did bear a necessary help for us to salvation that Christ should first deliver himselfe from death and afterward Rom 8. 11. 1 Cor. 15. 20. 20. 21 22. 1 Pet. 1. 3. he should break and pull in sunder the bands of death for us that so we might set the hope of our salvation in his Resurrection for it cannot be that Christ our Ephe. 1. 22. 4. 15 16. 5. â— 23. Col. 1. 18. head rising again should suffer us the members of his body to be consumed and utterly destroied by death M. Thou hast touched my child the principall causes of the Resurrection of Christ now I would hear what thou thinkest of his ascending to Heaven S. He being covered with a Cloud spread about him in sight of his Apostles ascending into Heaven or rather above Mar 16. 19. Luke 4. 51. Acts 1 9 10. all Heavens where he sitteth on the right hand of God the Father M. Tell me how this is to be understood S. Plainly that Christ in his body ascended Ioh 14. 19. 16. 10. â—6 28. into Heaven where he had not afore been in his body for in his nature of Godhead which filleth all things both hee ever was in heaven and also with the same and with his spirit he is alway present in Mat 18. 23. 28 20. Earth with his Church and shall be present till the end of the world M. Thou sayst that there is one manner of his Godhead and another of his manhood S. Yea certainly for we neither make Jsa 7. 14. Mat 1. 2 23. Luke 2. 7 40. 52. Joh. 1. 3 14. Gal. 4 4. Marke 16. 19. Luke 24. 51. Acts 1. 9 10. 3. 21. Ephe. 4. 10. Joh. 1. 3. 16. 15. 1 Cor. 15. 28. Ephe. 1. 23. Cos 1. 16 17. of his Godhead a body nor of his body God for his Manhood is a Creature his Godhead not created and the holy scriptures witnesse that his Manhood was taken up into heaven but his Godhead is so every where that it filleth both Heaven and Earth M. M. Dost thou say that Christ is in any wise present with us in body S. If wee may liken great things to small Christes body is so present to our faith as the Sun when we see it is present to our eye For no one thing subject to our sences cometh more near to the likenes of Christ than the Sun which though it still abide in the Heauen in very deed toucheth not the eye yet the body of the Sun is present to the sight notwithstanding so great a distance of place between so the Ioh. 14 19. 16. 10. 26. Act. 7. 55 Col 3. 1. Heb. 4. 16. 10. 18. 11. 1. 3. body of Christ which by his ascending is taken up from us and hath left the world and is gone to his Father is indeed absent from our sences yet our faith is conversant in Heaven and beholdeth that Son of righteousness and is verily in presence with it there present like as our sight is present with the body of the Sun in the Heaven or as the Sun is present with our sight on the Earth Moreover as the Sun is with his light present to all things so is Mat. 28. 20. Eph 1. 23. â—ol 1. 17. 18. also Christ with his God-head Spirit and Power present to all and filleth all M. Now as touching Christ what dost thou chiefly consider in his ascending into Heaven and sitting at the right hand of his Father S. It was meet that Christ which from the
highest degree of honour and dignity had descended to the basest estate of a Servant and to the reproach of condemnation and shamefull death should on the other side obtain most noble glory and excellent estate even the same which we had before That his Glory and Majesty might in proportion answer to his baseness and shame Which thing St. Paul also Phil. 2. 8. 9. 10. Eph. 1. 20. 21. 22. 23. Col. 1. 18. writing to the Philippians most plainly teacheth he became saith he obedient to the death even the death of the Cross And therfore God made him the head of the Church advanced him above all Principalities endowed him with the dominion of Heaven and Earth to govern all things exalted him to the highest height gave him a name that is above all names That at the name of Jesus every knee should bow both of things in Heaven Earth and Hell M. When thou namest the right hand of God and sitting dost thou then suppose and imagine that God hath the shape of a man S. No Sir but because we speak of God among men we do in some sort after the manner of men express therby how Christ hath received the Kingdome given him of his Father for Kings use to set Psal 110. 1. Mat. 20. 21 Eph. 1 22 4 15 16. 5 23 Coâ— 1. 18. them on their right hands to whom they vouchsafe to do highest honour make Lieutenants of their Dominion therefore in these words is meant that God the Father made Christ his Son the Head of the Church and that by him his pleasure is to preserve them that be his and to govern all things universally M. Well said Now what profit take we of his ascending into heaven and sitting on the right hand of his Father S. First Christ as he had descended to the Earth as into banishment for our sake so when he went up into heaven his Fathers Inheritance he entred it in our name making a way and entry thither Ioh. 14 2. 2 Cor. 5. 1. Ephes 2. 18. Heb. 10. 19 20. 22. Ioh. 17. 24. Ephe. 1. 22. 4. 15. Ioh. 16. 26. Rom 8. 34. Heb. 7. 25. 9. 14. 1 Ioh. 2. 1. and opening us the gate of heaven which was before shut against us for sin for sith Christ our Head hath carried with him our flesh into heaven he so mighty and loving a Head will not leave us for ever in earth that are members of his body Moreover he being present in the sight of God and commending us unto him and making Intercession for us is the Patron of our cause who being our Advocate our matter shall not quaile S. But why did he not rather tarry with us here in earth S. When he had fully performed all things that were appointed him of his Father and which belonged to our salvation Iob 14 31. â—7 4. 19. 30. he needed not to tarry any longer on earth Yea also all those things he doth being absent in body which he should do if he were bodily present he preserveth comforteth and strengtheneth correcteth restraineth and chasteneth Moreover as he promiseth he sendeth down Ioh. 14. 16 16. 26. 16. 7. 13. Rom. 5. 5. 8. 9. 16. 1 Cor. 12. 4. c. 2 Cor. 1. 22. Ephe. 1. 17. Rom. 8. 4 c. Col. 3. 1 2. Ephe. 4. 22. 30. his Holy Spirit from heaven into our hearts as a most sure pledge of his good Will by which Spirit he bringeth us out of darkness and mist into open light He giveth sight to the blindness of our minds He chaseth sorrow out of our hearts and healeth the wounds therof and with the divine motion of his Spirit He causeth that looking up to heaven we raise up our minds and hearts from the ground from corrupt affections and earthly things upward to the place where Christ is at the right hand of his Father that we thinking upon and beholding things above and heavenly and so raised up and of upright mind we contemne these our base things life death riches poverty and with lofty and high courage despise all worldly things Finally this may be Mat. 28. 18. Luk 1. 23. Ioh. 17. 2. Eph. 1. 20 21. Phil 2. 9 10. c. the sum that Christ sitting on the right hand of God doth with his Power Wisdome and Providence rule and dispose the world move govern and order all things and so shall do till the frame of the world be dissolved M. Sith then Christ being in his body taken up into heaven doth yet not forsake His here in earth they Judge very grosely that measure his presence or absence by hiâ— body only S. Yea truely for things that are not bodily cannot be subject to Sense who ever saw his own soul no man but what is more present what nearer what closer joyned then every mans soule to himself spirituall things are not to be seen but Ioh. 8. 58. 14 21. Col. 3. 1. Ephe. 1. 17 18. with the eye of the Spirit Therefore who so will see Christ in earth let him open his eyes not of his body but of his soul and of Faith and he shall see him present whom the eye seeth not M. But with whom doth Faith acknowledge that he is pecuâ—iarly and most effectually present S. The eye-sight of Faith shall espy him present yea and in the middest Joh. 14. 18. 21. Mat. 18. 19 20. 28. 20. whersoever two or three are gathered together in his Name it shall see him present with them that be his that is with all the true godly even to the end of all worlds What said I it shall see Christ present yea every godly person shall both see and feel him dwelling in himself Ioh. 14. 23. Ephe. 3. 16. 17. Col. 3. 11. â—uke 2 23. 17. 20 21. Iâ—h 6. 15. even as his own soul for he dwelleth and abideth in that mans soul that putteth all his trust in him M. Hast thou yet any more to say hereof S. Christ by ascending and sitting on the right hand of his Father hath removed and throughly rooted up out of mens hearts that false opinion which sometime his Apostles themselves had Mat. 20. 23. Luke 24. 21. Acts 1. 6. conceived namely that Christ should raign visibly here in earth as other Kings of the earth and worldly Princes do the Lord would pull their Error out of their Ioh. 18. 36. minds and have us to think more highly of his Kingdome therefore his Will was to absent himself from our eyes and from all bodily sense that by this means our faith may be both stirred up and exercised Ephe 1. 18. Col. 3. 1 2. to behold his Governance and Providence that is not perceived by bodily sense M. Is there any other why he withdrew himself from the earth into heaven S. Sith he is Prince not of some one Land but of all Lands of the world yea Mat.
him truly that is with their heart and Psal 145. 18 19. that their prayers please him On the other side God doth worthily abhor and detest prayers that fainedly and unadvisedly Isa 29. 12 13. Mat. 15. 8. 20. 22. Jer. 48. 10. utter with their tongue that which they conceive not with their heart and thought and deale more negligently with immortal God then they are wont to do with a mortal man Therefore in Prayer the minde is alway needful but the tongue is not alway necessary M. But there is some use of the tongue in Prayer S. Yea verily for meet it is that the Psal 35 28. 51. 14 15 71. 21 22 23. Rom. 14. 11. Phil. 2. 11. tongue do also diligently and earnestly imploy all her strength and ability to set forth the honour of God sith it is above all other parts of the body properly created by God to that use Moreover as from a mind earnestly bent with study and care sometime words break out of us ere we be aware so oftentimes the very sound of utterance and hearing of our own words quickneth and sharpneth our minde and helpeth away slackness wherewith the heart is continually tempted M. Sith it is so What thinkest thou of them that pray in a strange tongue and such as they understand not S. I think that they do not only loose their labour but therewith also mock God himself for if loqui to speak be wittingly to bestow each word in his right place they that utter words which they 1 Cor. 14. 7. 9. 11. understand not chatter rather then speak so farr be they from praying for they play the Parrats rather then men much less Christian men Therefore farr be it from godly men such hypocrisie and mockery for if St. Paul think it absurditie 1 Cor. 14 12. for a man to speak to another that speech which they understand not because words move no man but him that hath the same language and affirmeth that both he that speaketh he that heareth shall either of them be an Alien to the other how much greater absurditie is it that we our selves be Aliens to our selves while we use that speech that we know not and go about to utter our meanings and prayers in that tongue wherin our selves are deafe Wise men in old Time thought that such men as were most fond were most worthy to be laughed at M. I see how heedfull a minde and fervent affection is required in prayer But tell me dost thou think thi ferventness to be natural and by kind planted in our hearts or that it is a raising up of our minds by God S. The holy Scriptures do testifie that Rom. 8. 20. Ephe. 2. 18. the Spirit of God raiseth up unspeakable groanings whereby our prayers are made effectual He therefore without doubt with his inspiration stirreth up our minds and whetteth and helpeth us to pray M. How then When this ferventness of mind that cannot alway be present is slacked or wholly quenched shall we as it were drousie with sloth and sleeping idlely looke for the stirring and moving of the Spirit S. Nothing less But rather when we be faint and slack in mind we must by Psal 51. 17 Mat 26. 40 41. and by crave the help of God that he will give us cherefulness and stir up our hearts to Prayer for this mind and will we conceive by the guiding of God M. Now remaineth that I heare of thee what we ought to aske of God by Prayer Is it lawful to aske of God whatsoever commeth in our mind and mouth S. When men that were strangers to true godliness had such an honest opinion of the Majestie and minde of their Gods that they thought that they ought not to aske of them any thing that is unjust or unhonest God forbid that we Christians should ever aske any thing of God in Mat. 7. 11. Ioh. 16. 23. 24. 1 Ioh. 5. 14. Prayer that may mislike the Minde and Will of God for this were to do to Gods Majestie most high injury and dishonour so much less may a Prayer please him or obtain any thing of him and sith both the wits of men are too dull to understand Mat. 20. 22. Rom. 8. 26. 27. what is expedient for them and the desires of their hearts are so blind and will be that they not only need a Guid whom they may follow but also bridles to restrain them it were too great an absurdity that we should in Prayer be carried rashly and headlong by our own affections by a certain Rule therefore and prescribed Forme our Prayers ought wholly to be directed M. What Rule and Forme S. Even the same forme of Prayer verily which the heavenly Schoolemaster Mat. 6. 9. 10. Luke 11. 1 2. c. appointed to his Disciples and by them to us all wherein he hath couched in very few Points all those things that are lawful to be asked of God and behoveful for us to obtain which prayer is after the Author and therefore called The Lords Prayer If therefore we will follow the heavenly Teacher with his Divine Voyce saying before us truly we shall never swerve from the right Rule of Praying M. Rehearse me then the LORDS Prayer S. When ye will pray Saith the Lord Mat 6. 9 c. Luke 11 1 2. c. Say thus Our Father which art in heaven hallowed be thy Name thy Kingdome come thy Will be done in earth as it is in heaven give us this day our daily bread and forgive us our trespasses as we forgive them that trespass against us and lead us not into temptation but deliver us from evil for thine is the Kingdome and the Power and the Glory for ever Amen M. But dost thou think that we are bound ever so to render these very words that it is not lawful in one word to vary from them S. It is no doubt that we may use other words in praying so that we swerve not from the meaning of this Prayer for in it the Lord hath set out certain special and principal Points to the which unless our Prayers be referred they cannot please God yea let every man aske of God as the present time and his need Psal 107 5. 12. 18. c. shall require and let him tarry upon which part of this Prayer he will and so long as he list and dilate it into sundry sorts as he will for there is no impediment to the contrary so that we pray to God with such affiance and affection as I have before spoken off and to the same meaning that is set out in this Prayer M. How many parts hath the Lords Prayer S. It containeth indeed six Petitions The Division but in the whole summ there are but two parts whereof the first belongeth only to the glory of God and containeth the three former Petitions the second which containeth the three latter Petitions
belongeth properly to our commodity M. Dost thou sever and divide our profits from Gods glory that thou makest equal Partition between them S. I do not sever things conjoyned but for plainness of the whole declaration I distinguish things to be severally discerned for understanding whereunto each thing belongeth otherwise those things that do properly belong to the The end of all things Gods Glory glory of God do also bring most great profits to us and likewise those things that serve our profit are all referred to the glory of God for this ought to be the 1 Cor. 10. 30 31. Col. 3. 17. end whereunto all things must be applyed this ought to be our marke that Gods glory be most amply enlarged yet in the meane time I think that this division in parts shall not be inconvenient and is made not without reason but according to the propertie of the things themselves because while we aske those things that belong properly to the advancing of Gods glory we must for that time omit our own profits when yâ—t in the later Petitions we may intend our own commodities M. Now let us somewhat diligently examine the weight of every word why dost thou call Gâ—d Father S. There is great pith in the use of this one name Father for it containeth two things which we have before said to be specially necessary in praying M. What be those S. First I speak not as to one absent or Psal 33. 13 14. 34 15. 17 94. 9. 10 11. 139. 1 2. c. deaf but I call upon and pray to God as one that is present and heareth me being surely perswaded that he heareth me when I pray for else in vain should I crave his help And this surely without all douting I cannot so affirme of any Isa 63. 16. Angel or any man deceased Secondly we have before said that sure trust of obtaining is the foundation of right praying And deare is the Name of Father and of Fatherly love and most full of good hope and confidence It was Gods Will therefore to be called by the sweetest name in earth by that mean alluring Psal 103 13. Luke 13. 18. us to himself that we should without feare come to him taking away all feare of his Fatherly heart and good will for when we determine that he is Râ—m 8. 15. Gal. 4. 6. our Father then being incouraged with his Spirit we go to him as children use to go to their Father God therefore in this place liketh better to be called Father by name of deare affection and Mal. 1. 6. love then King or Lord by terms of Dignity and Majesty and so therewithall to leave to us as to his children Ioh. 1. 12. Rom. 8. 15 17. Gal 4. 6 7. a most rich Inheritance of his Fatherly Name M Shall we then come to God with such sure trust of obtaining as children use to come to their Parents S. That farr more sure and stedfast is the trust of the good Will of God then of men Christ the natural Mat. 11. â—7 Ioh 1 18 10. 13. Son of God best acquainted with his Fathers minde doth assure us saying If ye saith he being â—vil suffer not your children to crave in vain but Mat. 7. 11. Luke 11. 13. grant them their requests how much more shall your heaven Fâ—therly who is self goodness and liberality be bountiful to you but CHRIST as is aforesaid bringeth Rom. 5. 1 2. Gal. 4. 4 5 6. Ephe. 2. 4 5. 1 Ioh. 2. 1. us all this confidence for God doth not adopt or acknowledge us to be his children who by nature are the children of wrath but by Christ M. What else doth the name of Father teach us S. That we come to prayer with that love reverence and obedience which is due to the heavenly Father Mal. 1. 6. Mat. 26. 39. 48. from his children and that we have such minde as becometh the children of God S. Why dost thou call God our Father in common rather then severally thine own Father S. Every godly man may I grant Psal 22. 1 2. Rom. 1. 8. 1 Cor. 1. 4. lawfully call God his own but such ought to be the community and fellowship of Christian men together and such dear love and good will ought every one to bear to all that no one of them neglecting the rest care for himself alone but have regard to the Publike profit of all and there in all this prayer nothing is privately asked but all the Petitions are made in the common name of all Moreover when they that be of smallest wealth and basest state do call upon their common heavenly Father as well Mal. 2. 10. Ioh. 8. 41. 1 Cor. 8. 6. Ephe. 4 5 6. as the wealthy and such as have attained degrees of highest dignity we are taught not to disdaine them to be our brethren that are accepted with God to the honour of his children On the other side the most despised Deut. 18. 17. Psal â—0 18. 68 â— 6. 146. 6 7. c. and they that in this world are vilest may yet in the mean time ease and releive themselves with this comfort that in heaven they have all one most mighty and most loving Father Furthermore Psal 13. 5 5 7. 25. 1 2 c. 37. 25 26. c. Rom. 1. 18. 2. 6 7 8. we that trust in God do rightly confess him to be our Father For the wicked and unbelieving howsoever they dread Gods Power yet can they not have trust in his Fatherly goodness toward them M. Why dost thou say that God is in heaven S. As heaven with round and endless circuit containeth all things compasseth the earth hemmeth in the seas neither is there any thing or place that is not environed and enclosed with the roomthiness of heaven and it is on every side wide and open and alway so present to all things that all things universally are placed as it were in sight therof so we therby understand that God possessing the Tower of heaven therewith also holdeth the Governance Psal 11. 4 5. 10. 6. 33. 13 113. 4 5 6. 115. 3. of all things is each where present seeth heareth and ruleth all things M Go forward S. God is also therefore said to be in heaven because that same highest and heavenly Region doth most royally Psal 8. 3. 19. 1. shine and is garnished with his Divine and excellent works Moreover Psal 8. 1 2 3 4. 11. 4 5. by God raigning in heaven is declared that he is in eternal and highest felicity while we as yet in earth expulsed from our Countrey like children disherited from their fathers goods live miserably and wretchedly in banishment It is as much therefore to say that God is in heaven as if I should Psal 50. 3 4 9. 57. 5. 10 11. 68. 32 33. 113. 4
5. say incomprehensible most high most mighty most blessed most good most great M. What profit akest thou of these things S. These things do pull out of our hearts base and corrupt Opinions concerning God and do instruct our minds to conceive a far other thinking of our heavenly Father then we use to Psa 50 4. 6. 20. 5 6 7. Mat. 23. 2. have of earthly parents to use most great reverence toward his holy Majestie and in worshipping manner to look up to it and have it in admiration and certainely to believe that he doth hearken and heare our prayers Psal 20. 6. 10. 15 17. 113 4 5. and desires to put our whole trust in him that is both Governor and Keeper of heaven and earth and therewith also we are by these words admonished not to aske any thing unmeet for God but as for speaking to our heavenly Father to have our hearts raised from earth high and looking upward Col. 3. 1. despising earthly things thinking upon things above and heavenly and continually to aspire to that most blessed felicity of our Father and to heaven as our Inheritance by our Father Rom. 8. 17. Ephe. 1. 14 12. Heb. 9. 15. 1 Pet. 1. 3 4. M. This then so happy a beginning and entry of Prayer being now opened unto us go to rehearse me the first Petition S. First we pray that Gods Name be hallowed M. What meaneth that S. Nothing else but that his Glory Psal 89. 5 6. c. Rom. 11. 36. 16. 27. 1 Cor. 10 33. be every where magnified M. Why do we aske this first S. Because it is most meete that the children should principally desire and wish the glory of their Father the servants Mal. 1. 6. of their Master and the creatures of the Creator to be increased M. Can Gods Glory be any thing increased or decreased S. The glory of God for asmuch as it is continually most ample cannot indeed in it self be made either greater by increase or lesser by decrease for it Psal 56 5. 9. 11. 104. 31. is not changed with any addition or diminishing as our earthly things be but our prayer is that the Name of God be made renowned and known to Psal 96. 1. 3. mortall men and his praise and glory be celebrated here in earth as it is meet to be And as the infinite Power Wisdome Righteousness and goodness of God and all his Divine works do truly set forth the Glory and Majestie of God so we wish that they may appear noble and glorious to us that the Psal 113. 2 3. c. 114. 1. 105. toto Rom. 11 36. magnificence of the Author of them as it is in it self most large so it may also in all sorts shine honorable and excellent among us and be both privately and publikely praised and honored M. Go forward S. Moreover we pray that the holy Isa 52. 5 6. Eze. 36. 20. Rom. 8 24. Name of God be not evil spoken off for our faults and as it were dishonored therby but rather that his glory be by our godliness toward God and goodness towards men every where magnified Finally we wish that the names of all other that in heaven earth sea or else-where have attained the names Ios 14 23. Psal 96 4. 97. 7 9 115. 3. 4. c. 135. 15. Rom 1. 25. 1 Ioh. 5. 21. and honours of gods and be worshipped in Temples in sundry Forms and with sundry Ceremonies or to whom men filled with Error and false fond Opinions have dedicated their hearts as it were Churches the names I say of all those imagined and fained gods once utterly destroyed and drowned and defaced with eternal forgetfulness the only Divine Name and Majestie of God the heavenly Father be great and glorious and that all men in all Countries may acknowledge it honorably and holily worship and reverence it and with pure desires and hearts pray to it call upon it and crave help of it M. Thou hast said well I pray thee go forward S. Secondly We pray that Gods Kingdome come that is that he suffer Mat. 4 23. 9. 35. Mar. 1. 14. Ioh. 8. 31 32. not the Divine Truth of his Word which also Christ calleth the Gospel of the Kingdome to lie hidden in darkness but that he daily more and more bring it abroad and with his succour maintain and defend it against the devises craft and policie of Satan and of wicked men and against their Mat. 13. 25. 38 39. 15. 3. 3. 6. Luke 16. 8. Ioh. 3. 19 20. Luke 10. 3. 20. 12. c. 17 18. Ioh. 16. 2 3. 17. 14 15. fained treasons that labour to darken the truth and to defame it or spot it with lyes aâ—d against the violence and cruelty of Tyrants that travel by all meanes to extinguish and oppress the truth and utterly to roote it up so as it may be made manifest and well known to all men that there is nothing able to resist the invincible strength of Gods Truth M. Say on more of the Kingdom of God S. We pray him to bring very many out of darkness into the light instructed with the Doctrine of his holy Mar. 1. 14 15. Luke 4. 18 19. Ioh. 17 17 19 20 21. 1 Pet. 2. 9. 10. Word and led by Truth and that winning them to his number and holy Company that is to say his Church in the which he reigneth specially he will continually govern them with his Spirit Joh. 16. 13. and strengthen them with his Aide as his souldiers alway earnestly fighting with their enemies the bond of sin Luke 22. 31 32 Ephe. 6. 10 11 17 18. 1 Pet. 5. 8. 9. Rom. 6. 11 12. 8 1 5. c. 10 12. c. and the army of Satan that having strength and stedfastness by his Divine Power restraining corrupt and crooked affections subduing and taming lusts conquering vanquishing and putting to flight and chasing away all vices they may increase and enlarge the heavenly Common-weale and Kingdome God in the mean time Raigning and Ruling imperially in their hearts by his Spirit M. That we see daily done Rom. 8 9 10 11. 1 Ioh. 3. 24. 4. 13. Ps 34 15 16. 37. 9 10. c 58. 5 6. 9 10. S. These things are indeed dayly done so as we sufficiently perceive that God hath an eye both to the godly and to the wicked and so as the Kingdome Mat. 13. 38. 41. 22 6 7. 13. Luke 19. 14 27. 12. 45 46. 20. 16. Mat. 25. 41. Rom 11 20. 1 Cor. 15. 24 25 26 c. 54 55 56 57. of God may seeme to be faire begun in this world yet we pray that with continual encreasing it may grow so far that all the reprobate that by the motion of Satan stubbornly and obstinately resist and strive against Gods Truth and defiling
themselves with all vices and hainous sins refuse to submit themselves to the Kingdome and Dominion of Almighty God being once subdued and destroyed and the tyranny of Satan himself utterly rooted out and all the enemies slain â—ppressed and troden downe so as nothing may once breath against the becke and power of God he alone may every where gloriously Raign Imperially Rule and triumph And as while God raigneth by his Spirit in us men have a certaine Rom. 8. 9. 10 11. 1 Ioh. 3. 24. 4. 8. 13. Community with God in this world so we pray and wish that he will also by Christ communicate with us in heaven the joy of the most blessed Kingdome Mat. 13. 43. 1 Cor. 2. 9. and the Glory that in everlasting Ages of worlds shall never be changed that we may be not only children but also heires of our heavenly Mat. 25. 34. Rom. 8. 15 16 17. â—iâ— 3. 7. Father which desire also we verily nothing mistrust or doubt that our heavenly Father will one day grant us to enjoy M. What followeth next S. That Gods Will be done For it is Psal 4. 8. Mat. 26. 30. 42. Ioh. 4. 34 5. 30. 6. 38. Ephe. 6. 1. 1 Ioh. 4. 14. the dutie of children to frame their life according to the will of their fathers and not contrariwise the Parents to conforme themselves to the will of their children M. Dost thou then think that men are able to do any thing against the Will of God S. Surely it is evident and plainly known among all that many sins and foule deeds are daily done and committed by mortall men to the grievous offending of his Will yet so as God cannot by any force or necessity be compelled Psal 5. 4 5. 41. 7 8. Psal 119. 104. 1â—8 Psal 115. 3. 135 6 7. Rom. 9. 19. but that he can most easily bring to effect whatsoever he hath purposed to do We do therefore pray not only that that may come to pass which he hath decreed which must needs come to pass because the Will of God doth ever carry with it a necessity of performing but for as much as our minds burning with lusts are commonly carried Rom. 8. 7. c. Gal. 5 16 17. to desire and to do those things that most displease God we pray that he would with the moving of his holy Spirit so change and fashion all the Rom. 8. 2. 4 5 c. 14 15 16. 1 Cor. 2. 12. 3 16. wills of us all to the meaning and will of his Majestie that we may will or wish nothing much less do any thing that his Divine Will misliketh and that Acts 11. 14. 1 Pet. 3. 17. 5. 13. whatsoever we perceive to be tied by his Will we may receive and suffer it not only with contented but also with gladsome hearts M. Whereto dost thou adde That Gods Will be done In earth as it is in heaven S. Forsooth that we be in all things serviceable and obedient to Gods Majestie Psal 91. 11. 105. 20. 21. 104. 4 5. Heb. 1. 6 7 14. after the example of those heavenly spirits whom we call Angels and as in heaven there is no rebellion so in earth also there be none any where found that will or dare resist and strive against the holy Will of God Psal 19. 4 5 104. 20. c. 135. 7. 136 7 8 9. Yea and when we behold the Sun and Moone and other Starrs which we see in the heaven to be carried with continuall motion and perpetuall stirring and with their beames to lighten the earth by the Will of God we behold an example of obedience set forth for us to follow Moreover wheras God Deut. 5. 32. Mat. 7. 21 12. 50. hath in the holy Scriptures expresly declared his Will which he hath plainly 1 Cor. 3. 6. 14 Gal. 4. 24. notified by giving them the name of his Testament or last Will they that vary from the meaning of the Scriptures surely do manifestly depart from the Will of God M. Now I think thou hast sufficiently spoken of the first part of the Lords Prayer which part containeth these three Poynts that belong only to the glory of God Now it is good time for us to go forward to the second part which properly concerneth things profitable for us and meet for our commodities S. The first Point of the second Part is Give us this day our dayly bread M. What dost thou mean by the name of daily bread S. Not only those things that minister Psal 104. 15. 27. c. 105. toto 144. 10 11 12. 145. 14 15 16. c. us foode and apparrel but also all other things universally that are needful to the maintaining and preserving of our life and leading it in quietness without feare M. Is there any thing else whereof this word Bread doth admonish us S. That we seek not and gather together curiously dainty things for Psal 18. 18. 20. 29 30. 106 14. Mat. 6. 15. Lukâ— 16. 19. 1 Tim. 4. 8. 9. banqueting or precious apparel or sumptuous houshold-stuffe for pleasure but that we despise delicacies and excess and contented with little be satisfied with temporal and healthful diet and with mean and necessary apparrel M. How dost thou call Bread thinâ— which thou prayest to have given thee of God S. By Gods gift it becommeth ours Psal 115. 16. Mat. 7 7. 8 1 Cor. 4. 7 when he liberally giveth it to us for our daily uses though by right it be not due to us M. Is there any other cause why thou callest it thy Bread S. By this word we are put in mind Gen. 3. 19 Ephe. 4 28. 2 Thes 3. â— 10. 11. that we must get our living with our labour or by lawful means that being therewith contented we do never by covetousness or fraud keep any thing of other mens M. Seeing God biddeth us get our living by our own labour why dost thou ask Bread of him S. It is God alone that giveth fruitfulness Psal 24. 1 65 9. 68 9. 104. 13 147 8. c. to the ground that maketh the land plentiful and to bear fruit abundantly and therefore it is certaine that in vaine shall we waste and spend out all the course of our life in toyle of body and travel of mind unless it please God to prosper our endeavors It is meet therefore that we daily crave in Psal 117. 1 2. 1 Cor. 3. 7. prayer things necessary for our foode and life at the hands of Almighty God which according to the Divine saying of David as he created all things so Psal 104. 145. 15. 147. c. doth also feed and preserve them and that with thankful hearts we receive the same as it were given and reached to us by God and delivered by his own hand into our hands M. Thinkest