speciall interest in Christ that you shall be saued by his merits sith thousands shal perish which will say as much as you and in words make great brags that they hope to bee saued as well as the best of them all Child I doe certainely know it by the worke of grace in my soule I doe certainely know it because I féele it for this I am sure of that I féele that wrought in me from aboue which cannot bée in any but those whom God will saue Father What is that I pray you Child A liuely féeling of his grace a féeling of his loue a féeling of his mercie assured faith in the promises a féeling of the spirit of adoption a chaunge of my heart an alteration of my wayes an vnfained hatred of all euill and a syncere loue of all righteousnesse Father May not a wicked man haue all this Child No He may haue certaine shewes and shadowes of these things but in déed and in truth these things can be in none but the very elect Father Cannot the wicked and vnregenerate man be fully perswaded that Christ is his and that he shall be saued Child He cannot whatsoeuer he saith because hée cannot possibly receiue the spirit of adoption whereby this inward assurance full perswasion is wrought whereby also the merits of Christs death are sealed to euery particular conscience Father What other reason haue you Child Because none of the wicked haue that liuely and iustifying faith which maketh Christ and all his righteousnesse ours Father But there is none so wicked but he will say he hath faith and for the most part they thinke that they haue all the faith in the world and that there is no want in their faith Child Alas poore soules In these matters of GOD they say and thinke they know not what For Faith is a mystrrie and all heauenly things are such mysteries as they men of this world cannot vnderstand they are hid from their eyes Father Tell me then what is the heauenly and iustifying faith Child A full perwasion and inward assurance of Gods particular loue to vs in Christ with a sence and féeling of the same in our hearts Father May not this be in the wicked Child No It is not possible Father How farre then may a wicked man goe in faith Child A wicked man may goe thus farre to haue knowledge of the truth An assent to the same a ioy both in hearing and speaking of it and an outward profession of it for a time but the inward assurance of Gods loue and sensible féeling of it in their heart they can neuer haue which is indéede the very life of faith Father Is not this knowledge and assent sufficient If a man know the word of God and consent to the truth of it in his heart is not this faith Child No For the diuels may goe so farre and further too For the diuels doe beléeue the Scriptures to bée true They beléeue all the articles of the faith They haue excéeding great knowledge of the will of God and of the whole Scripture they beléeue that there is a God and that there is a reward for the righteous and torments to come for the wicked and as Saint Iames saith The diuels beleeue tremble and yet I hope no man will say the diuels shall bée saued Therefore wée must séeke a difference béetwixt their faith and ours or esse our faith is no better then the faith of diuels Father If this be true then Lord haue mercy vpon vs For out of doubt thousands are deceiued in this matter of faith and most men content themselues with a shadow of it stead of faith indeed And assuredly the faith of many carnal protestants is little better then the faith of diuels Child It is true the more is the pittie for the faith that now a dayes goeth for currant in the world is but an idle dead barren fruitlesse and fantasticall faith or rather an opinion conceit and mathematicall Imagination of the braine Father Hovv many parts be there of the true and liuely faith Child Two Father Which be they Child Iustification and sanctification Father What is iustification Child A setting of vs frée from the guilt of sinne by the blood of Christ Father What is sanctification Child A clensing renuing of our nature by the spirit of God Father How many parts be there of iustification Child Two That is to say remission of sinne and the imputation of Christs righteousnesse for when our sinnes are forgiuen Christs righteousnesse imputed to vs then are wée truly and indéed iustified Father How many parts be there of sanctification Child Two Father Which be they Child Mortification and viuification Father What is mortification Child A dying to sinne Father What is viuification Child A liuing to righteousnesse Father How many parts be there of viuification Child Two Father Which be they Child Regeneration and repentance Father What is regeneration Child A repairing of our nature which was corrupted by Adams fall Father What is repentance Child An inward change of the soule and a conuersion of the whole man vnto God Father Cannot a wicked man haue this repentance which is in the change of the soule and the conuersion of the whole man vnto God Child This is neuer wrought in y e wicked Father How far then may the vvicked goe in repentance Child The wicked may goe thus farre to haue a sight of sin and a féeling of it a confession of it a sorrow for it A great pensiuenesse and terrour after some horrible fact for feare of shame Law punishment hell fire c. as had Iudas Cain Saule Esau Ahab and such like They may haue also a resolution for the time to sinne noe more But that part of repentance which hath the promise of mercy annexed vnto it that is the conuersation of the whole man vnto God they can neuer haue Father How many parts be there of repentance Child Thrée Father Which be they Child Inward sorrow confession new obedience Father Whether is faith before repentance or repentance before faith Child If we respect time then they goe together for so soone as there is fire ther is heat so soone as a man hath faith so soone hée repents but in the order of nature faith goeth before repentāce before all other graces because it is the roote of all things that please God But if we respect the outward manifestation then repentance goeth béefore faith and regeneration and all other vertues Because it first of all appeareth outwardly For Faith is like the sappe of a trée that lyeth hid within the barke But repentance is like the bud that spéedily sheweth it selfe before either blossome fruit or leafe appeare Faith is like the fire and repentance like the smooke for though fire bée béefore smooke yet the smooke sheweth it selfe before the fire Father You defined repentance to bee an inward change of the soule how vnderstand you
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
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
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
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