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.
The Watch-Mans LANTHORN BEING A SUMM OF DIVINITY In a short but very plaine Exposition of the Ten Commandements the Lords Prayer and the Creed Fitted to the meanest Capacity in the Nature of a DIALOGUE By A. E. a Servant of Jesus Christ Psal 19. 7. The Law of the Lord is perfect converting the soule Heb. 11. 6. Without Faith it is impossible to please God Matth. 26. 41. Watch and pray that ye enter not into tentation LONDON Printed by T. R. for Nath. Ekins at the Sign of the Gun in Pauls Church-Yard 1655. TO THE READER Deare Friends THis Treatise was cheifly intended for the private use of me and those of my Family that God had given me the tuition of but upon the desire of some Friends it s now made publike for your use and benefit which through the blessing of God who many times useth weak instruments to accomplish great designs I question not but it may The subject hereof is an Exposition of the Morall Law or ten Commandements the Confession of Faith or the Apostles Creed and upon the Lords Prayer wherin all Christians may behold as in a Glass their duty both towards God and their neighbor in their several relations they may be Gods blessing grow strong in faith and in the knowledge of our Lord Jesus Christ as also finde favour and comfortable acceptance with God by Prayer Despise it not for the plainness of the Stile or Method for therein have I chiefly respected the ignorant and vulgar sort whose edification and spiritual grouth I much hunger after Well knowning and grieving that mans nature is so dull to receive and entertain spiritual exâ—rcises at the best for as the Apostle saies The natural man receiveth not the things that are of God neither can he for they are spiritualy discerned nay indeâ—d he accounts them foolishness Aâ—d as there is an aversness in Nature to heavenly doctrines so the Will and Affections being wholly setled upon the pleasures and profits of this life do not solidly regard and retain Divine Truths most being as unwilling and unfitting to learn as they are unable and careless to apply Principles of saving knowledge to their souls for the Apostle Paul saith of some among whom he preached that he could not speak to them as to men but as unto babes and that they were not fit for strong meat but for milk being babes and tutors the Hebrews that after all his paines he was necessitated to lay again the Grounds and first Principles of the Doctrine of Christ amongst them whereas they might for the time have been Teachers they were yet fitter to be taught the very grounds of Religion And such I doubt we have amongst us who after many years hearing the Word are yet without spiritual and saving knowledge Now for their sakes and for the unlearned I have published this to the world desiring with my whole heart that none might perish but that all might come to be saved in the day of our Lord Jesus Christ Therefore to your serious perusal and diligent practise I heartily present it entreating that God from whom only commeth all good so by his Spirit to accompany this and all other means of Knowledge to you that in his mercy through Jesus Christ your souls may be eternally saved Which is the earnest prayer of your poor Friend and Servant in our Lord Jesus Christ A. E. A Plain EXPOSITION upon the MORAL LAVV the Confession of FAITH and the LORDS PRAYER FOrasmuch as the Master ought to be to his Scholars The Masters dutie a second Parent and Father not of their bodies but of their minds I see it belongeth to the order of my duty my dear child not so much to instruct thee civilly Godliness in Childhood Dâ—ut 4. 9. and thc 31. 12 13. Psal 78. 3 4. Mat. 19. 13. 2 Tim 3. 15. in Learning and good Manners as to furnish thy mind with good opinions and true Religion for this age of childhood ought no less yea also much more to be trained with good Lessons to godliness then with good Arts to Humanity wherfore I thought meet to Examine thee by certain short Questions that I may surely know whither thou hast well bestowed thy Study and Labour therin or no Sâ—holar And I or my part shall willingly answer your demands so far as I have been able with wit to conceive or keep in memory and can at this present call to mind and remember what I have heard you teach me out of the Holy Scriptures Master Go therefore now and tell me what Religion thou professest Sch. The Religion that I profess is the same whereof the Lord Christ is the Authour Câ—â—istian Râ—ligiâ—n Châ—istâ—ans named of Châ—iâ—t Act. 11. 26. and Teacher and which is therefore properly and truly called the Christian Religion like as the Professors therof are also named Christians Ma. Dost thou then acknowledge thy self to be a Follower of Christian Godliness and Religion and a Scholar of our Lord and Saviour Christ Sch. I do so acknowledge in deed and do unfainedly and freely profess it yea I Rom. 10. 9 10. do settle therin the summ of all my felicity as in that which is the cheifest good Psal 1. 33. 12. Ioh. 3. 18. that can come to man and such as without it our State should be farr more miserable then the state of any bruit creature Ma. Well then I would have the substance and nature of Christian Religion and Godliness the name wherof is most honorable and holy to be briefly expressed with some definition of it Sch. Christian Religion is the true and The Definition Deut 4. 1. 2. 10. 12. Psal 19. 4. godly worshipping of God and the keeping of his Commandements Ma. Of whom dost thou think it is to be learned Sch. Of none other surely of the heavenly Word of God himself which he hath left unto us Written in the holy Psal 1. 2. and 78. 1. and 119. toto Ioh. 3 39. 2 Tim. 3. 15. Scripture Ma. What Writings be those which thou callest the Word of God and the holy Scriptures Sch. None other but those that have been published first by Moses and the Prophets the friends of Almighty God by the instinct of the holy Ghost in the Exod. 32. 35 16. 2 Pet. 1. 20. Old Testament and afterward more plainly in the New Testament by our Lord Jesus Christ the Son of God and by his holy Apostles inspired with the Spirit of God and have been preserved Ioh 1. 5. 9. and 8 12. Mat. 28 20. Ephe. 3. 5. Isa 40. 8. Mat. 5. 18. unto our time whole and uncorrupted Ma. Why was it Gods Will so to open unto us his Word in Writing Sch. Because we of our selves such is Ioh. 1. 5. 1 Cor. 21. Ephe. 4. 1â— Mat. 7 17. Heb. 10. 36. 1 Ioh. 2. 17. the darkness of our hearts are not able to understand the Will of Almighty God in the
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
very Spirituall worship such as may best beseem both us that give it and him that receiveth it even as he honored and honoreth his father seeing that 〈◊〉 4. 23. 24. all in one we give the same honor to his father For he that honoreth Christ honoreth also his father wherof he himself Joh. 5. 23. is a most sure and substantiall witnes M. Now I would heare the tell me shortâ—y what thou thinkest of the last judgment and the end of the world S. Christ shall come in the clouds of the Mat. 24. 29 30. 25. 31. 1. Cor. 15. 52. 1. Thes 4 16. heavens with most high glory and with most honorable reverend Majesty waited on and beset with the company and multitude of holy Angels And at the horrible sound and dreadful blast of Trumpet all the dead that have lived from the creation of the World to that day shall rise again with their soules and bodies whole and perfect and shall appeare before his throne to be judged Rom. 14. 10 12. 1. Cor 4 4. 5. 2. Cor 5. 10. every one for himself to give accompt of their life which shall be examined by the uncorrupted and severe judge according to the truth M. But seing the day of Judgment shall be in the end of the World and death is limited and certainly appointed for all how dost thou in the Creed say that some shall then be quick or a live S. St. Paul teacheth that they which 1. Cor. 15. 31. 1 Thes. 4. 7. 1. Cor. 15. 42. 43 53 54 Phil 3 21. then shall remaine alive shall sodainly be changed and made new so that the corruption of their bodies being taken away and mortalitie removed they shal put on immortalitie And this change shall be to them instead of a death because the ending of corrupted nature shall be the begining of a nature uncorrupted M. Ought the godly at thinking upon this judgment be striken and abased with feare and to dread it and shrink from it S. No for he shall give the sentence which was once by the judges sentence condemned for us to the end that we coming under the greivous judgment of God should not be condeÌ„ned but acquitted in judgment He I say shal pronounce Rom. 8 9. 23 38. 39. 1 Cor. 1. 7 Phil 3. 20. Tit. 2. 13. 2 Pet. 3. 12. the judgment in whose faith and protection we are and which hath taken upon him the defence of our cause Yea our conciences are cheerfully stayed with a most singular comfort in the midst of the miseries and woes in this life do leap for joy that Chrâ—st shall one day be the Judge of the world For upon this hope we chiefly rest our selves that then at last we shall with unchangable Eternitie possesse that same Kingdom of immortalitie and everlasting life in all parts fully and abundantly perfect which hitherto hath been Mat. 25. 14. 1 Cor. 13. 9. 10. 15 42 43. 53 54. Mat. 2. 12. 22 13. 25. 13. 41. Heb. 10. 26. 27 Iud. 6. 7. 8. but begun and which was ordained and appointed for the children of God before the foundations of the world were layed but the ungodly which have not feared the justice wrath of God or have not trusted in his clemencie and mercy by Christ and which have persecuted the godly by land and sea and done them all kinds of wronge and slain them with all sorts of torments and most cruell deaths shall with sathan and all the devils be cast into the prison of hell appointed for them the revenger of their wickednes and offences and into everlasting darknes where being tormented with conscience of their own sin with eternall fire and with all and most extream execution they shall pay and suffer eternal pains for that offence which mortall men have done against the unmeasurable and infinite Majesty of the immortal God is worthy also of infinite ever during punishment M. To the last judgment is adjoyned the end of the world wherof I would have thee speak yet more plainly S The Apostle declareth that the end of Mat 24. 29. 30. 35. 2. Pet 3 10. 11 c. the world shall be thus The heaven shall pass away like a scrole the Elements with heat shall be molten the â—arth and all things therin shall be inflamed with fire as if he should say the time shall come when this world burning with heat all the corruption therof as we see in gold tryed by fire shall be wholly fined and renued to most absolute and high perfection and shall put on a most beautiful face which in everlasting ages of worlds shall never be changed For this is it that St. 2. Pet. 3. 13. Peter saith we looked for according to the promise of God a new heaven and a new earth wherin righteousnes shall inhabit Neither is it uncredible that as sinne so the the corruption of things and Rom. 8. 19. 22. c. 2. Pot. 3. 13. changeableness and other evils grown of sin shall once at the last have an end And this is the summ of the sâ—cond part of the Conclusion Christian faith wherin is contained the whole story of our Redemption by Jesus Christ M. Sith then thou hast now spoken of God the The third part of the Creed Father the Creator and â—f â—is Son Jesus Christ the Saviour and so hâ—st ended two parts of the christian faith and confession now I would The Holy Ghost Mar. 28. 19. Ioh. 14. 16 15 16. 16. 7. 20. 22. Act. 5. 3. 4. hear thee speak of the third part what thou beleivest of the Holy Ghost S. I confess that he is the third Person of the most holy Trinity proceeding from the Father and the Son before all beginning equal with them both and of the very same substance and together with them both to be honored and called upon M. Why is he called Holy S. Not only for his own Holiness which yet is the highest holiness but also Rom. 1. 4. 15. 16. 2. Thes 2. 13. Tit. 3. 5. 1. Pet. 1. 2. for that by him the elect of God and the members of Christ are made holy For which cause the holy Scriptures have called him the Spirit of Sanctification M. In what things doest thou think that Sanctification consisteth S. First we are by his divine instinct Ioh. 3. 5. Tit. 3. 5. and inspiration newly begotten and therfore Christ said that we must be born again of water and of the spirit Also by his heavenly breathing on us God the Rom 8 15 16. Col 4 5. 6 â—oh 14. 17. 26 16. 3. 1 Cor. 2 10. 11. 15. Eph. 1 17. Joh. 20 22 Father doth adopt us his children and therfore he is worthily called the Spirit of Adoption By his expounding the divine mysteries are opened unto us By his light the eyes of our soules are made clear to understand them By
where and all Ages of all Times by the strength and power of his holy Word and Voyce and by the Divine motion of his heavenly Spirit is by God incorporated into this Church as into his own City which all agreeing together in one true faith one minde and voyce may bein all things obedient to Christ their only King as members to their Head 2 Cor. 6. 13. Ephe 4 15 16. 5 30. Col. 1. 18. M. Dost thou think that they do well that joyne to this part of the Christian Beliefe that they beleeve the holy Catholike Church of Rome S. I do not only think that they joyne wrong forged sense to this place while they will have no man to be counted in the Church of Christ but him that esteemeth for holy all the Decrees and Ordinances of the Bishop of Rome but also do judge that when by adding afterward the name of one Nation they abridge and draw in too narrow roome the Universal extent of the Church which themselves do first confess to be farr and wide spread abroad every where amongst all Lands and People they are herein farr madder then the Jewes joyning and pronouncing with one breath mere contrary sayings but into this madness are they driven by a blind greedinese and desire to shift and foyst in the Bishop of Rome to be Head of the Church in earth in stead of Christ M. Now I would heare thee tell me why after the holy Church thou immediatly addest that we beleeve The Communion of Saâ—nts S. Because these two belong all to one thing and are very fitly matched and agreeing together for this parcel doth somewhat more plainly express the conjoyning and society that is among the Members of the Church then which there can be no nearer for wheras God hath as well in all Coasts and Countries as in all Times and Ages them that worship 1 Cor. 12 â—2 13. c. 15 16. Ephe. 4 15. 16. 5 30 Col. 1. 18. 2. 19. him purely and sincerely all they though they be severed and sundered by divers and farr distant times and places in what Nation soever or what Land soever they be in are yet members most neerly conjoyned and knit together of one and the same body wherof Christ is the Head Such is the Communion that the gâ—dly have with God and among Ephe. 4 3. 4 5 c. 22. 26. Col. 2. 19. themselves for they are most neerly knit together in community of Spirit of Faith of Sacraments of Prayers of forgiveness of Sins of eternall felicity and finally of all the benefits that God giveth to his Church through Christ yea they are so joyned with most streight bonds of concord and love they have so all one minde that the profit of any one and of them all is all one and to this endeavour they do bend themselves how they may with enterchange of beneficial doings with councel and help further each other in all things specially to the attaining of that blessed and eternal life But because Matt 7. 12. 19. 14. 22. 39. Rom. 12. 5. 1 Cor. 10. 24. 13. 5. 2 Cor. 11. 28 Gal. 6. â— Phil. 2. 1 2 3 4 5. 1 Cor. 2. 14 15. this Communion of Saints cannot be perceived by our senses nor by any natural kind of knowledge or force of understanding as other communities and fellowships of men may be therefore it is here rightly placed among all these things that lye in Beleife M I like very well this breif discourse of the Church and of the benefits of God bestowed upon her through Christ for the same is most plainly taught in the holy Scriptures But may the Church be otherwise known then by beleiving by Faith S. Here in the Creed is properly entreated of the Congregation of those whom God by his secret Election hath adopted to himself through Christ which Rom. 8. 29 30 33. Eph 1. 4 5 11. Col. 3. 12. Church can neither be seen with eys nor can continually be known by signs yet there is a Church of God visible or that may be seen the tokens or marks whereof he doth shew and open unto us M. Then that this whole matter of the Church may be made plainer so discribe and point me out that same Visible Church with her Marks and Signs that it may be descerned from other fellowship of men S. I will assay to do it as well as I can The Visible Church is nothing else but a certain multitude of men which in what place soever they be do profess the doctrin of Christ pure and sincere even the same Isa 55. 5. Mar. 10 14. 28. 19. Luke 24. 47. Rom. 10 8. 9. 2 Tim. 1. 18. which the Evangelists and Apostles have in the Everlasting Monuments of holy Scriptures faithfully disclosed to memory and which do truly call upon God the Father in the name of Christ and moreover do use his Mysteries commonly called Ioh. 14 13. 15. 16. 16. 23. Mat. 28. 19. 1 Cor. 11. 23. Sacraments with the same pureness and simplicity as touching their substance which the Apostles of Christ used and have put in Writing M. Thou saiest then that the Marks of the Visible Church are the sincere Preaching of the Gospel that is to say of the benefits of Christ in vocation and Administration of the Sacraments S. These are indeed the cheif and the necessary markes of the Visible Church such as without the which it cannot be indeed nor rightly be called the Church of Christ But yet also in the same Church if it be well ordered there shall be seen to be observed a certain order and manner of Governance and such a Mat 18. 15. 16 17. 1 Cor. 4. 21. 10. 31. 32. 14. 26. 40. Phil. 2. 14. 15. 1 Theâ— 5. 14. 22. 1 Thes 3. 12 13. Col. 2. 5. 1 Tim. 2. 8 9. c. 3. 1 2. Tit. 2. 2 3 4. c. 3. 10. form of Ecclesiastical Discipline that it shall not be free for any that abideth in that Flock publikely to speak or do any thing wickedly or in hainous sort without punishment yea and so that in that Congregation of men all offences so farr as is possible be avoided but this Discipline since long time past by little and little decaying as the manners of men be corrupt and out of right course specially of the rich and men of power which will needs have impunity and liberty to sin and to do wickedly this grave manner of looking to them and of chastisement can hardly be maintained in Churches but in whatsoever Assembly the Word of God the calling upon him and his Sacraments are purely and sincerely retained it is no doubt that there is also the Church of Christ M. Are not then all they that be in this Visible Church of the number of the Elect to everlasting life S. Many by hypocrisy and counterfeiting of godliness do joyn themselves to
us some recompence or price which once to think were to abate both the liberality and Majesty of God M. Whereas then God doth by Faith both give us Justification and by the same Faith alloweth and accepteth our works tell me dost thou think that this faith is a quality of Nature or the gift of God Mar. 9. 23 24. Joh. 9. 29 1 Pet. 20 21. Mat 16. 7 8 9 11. Luke 18 34. S. Faith is the gift of God and a singular and excellent gift for both our wits are too gross and dull to conceive and understand the Wisdome of God whose Rom. 8. 6 7. 1 Cor. 2. 14. Mat. 6. 30. 8. 20. 16. 8. 14. 31. Mat. 16. 17. Luke 24. 45. Col. 1. 9. 2 Tim. 2. 7. Fountaines are opened by faith and our hearts are more apt either to distrust or to wrongful and corrupt trust in our selves or other creatures then to the true intrust in God but God instructing us with his Word and lightning our mindes with his holy Spirit maketh us apt to learne those things that otherwise would be farr from entring into the dull capacity of our wits and sealing the Promises of salvation in our soules he so informeth us that we are most surely perswaded of them these things the Apostles Luke 17. 5. understanding do pray to the Lord to encrease their faith The third PART Of Prayer and Thanksgiving M. THou hast in good time made mention of Prayer for now thou hast ended the Declaration of the Law of God and the Creed that is to say the Christian Confession it followeth next to speak of Prayer and of Thanksgiving which is nearly conjoyned to it for these are in order knit and fitly hanging together with the rest S. They be indeed most neaâ—ly joyned for they belong to the first Table of Gods Psal 50. 15. 23. Acts 9. 21. Rom. 10 12. 15 6. 2 Cor. 1. 2 4. 2 Tim. 2 22. 1 Pâ—t 1. 17. The order of teaching for Prayer Law and do containe the principal duties of Godliness toward God M. In declaring of Prayer what order shall we follow S. This order Master if it so please you First to shew who is to be prayed unto Secondly with what affiance Thirdly with what affection oâ— heart and Fourthly what is to be prayed for M. Tell me then first who thou thinkest is to be called upon S. Surely none but God alone M. Why so S. Because our life and salvation standeth Psal 17. 7 8. 26. 1. â—8 8 78 104. the whole in the hand of God alone in whose power are all things Sith then God doth give us all that is good and that a Christian man ought to wish and desire and sith he alone is able in every danger to Psal 18. 1. c 26 27 28. c 91. 1 2. c. Psal 50. 15. 23. 81. 7. 89 26 27. give help and succour and to drive away all perils it is meet that of him we aske all things and in all distresses flee to him alone and crave his help for this he himself in his Word asketh and requireth as the peculiar and propper worshipping of his Majestie M. Shall we not then do wcll to call upon holy men that are departed out of this life or upon Angels S. No for that were to give to them an infinitness to be every where present or to give them being absent an understanding of our secret meanings that is as much as a certain God-head and there withall partly to convey to them our confidence and trust that ought to be set Psal 1. 2. 15. 1 2. 118. 8 9. Psal 50. 15. 89. 26 27. wholly in God alone and so to slide into Idolatry But for asmuch as God calleth us to himself alone and doth also with adding an Oath Promise that he will both hear and heâ—p us to flee to the help of other were an evident token of distrust and infidelity And as touching the holy men that are departed out of this life what manner of thing I pray you were this forsaking the living God that heareth Psal 102. 21 23 24. Psal 50. 15. Ephe. 3 â—0 Mat. 11 28. Ioh. 16. 23 24. our prayers that is most mighty most ready to help us that calleth us unto him that in the Word of Truth promiseth and sweareth that with his Divine Power and Succour he will defend us forsaking him I say to flie to men dead deafe and weake which neither have promised help nor are able to relieve us to whom God never gave the Office to help us to whom we are by no Scriptures directed where upon our faith may Rom. 10. 8. 14 17. surely rest but are unadvisedly carried away trusting only upon the dreames or dotages of our own head M. But God to our salvation useth the service of Angels that wait upon us and therfore do heare us S. That is true But yet it appeareth Psal 91. 11. 12. Heb 1. 14. Rom. 10. 17. Rom. 14. 23. no where in the Word of God that God would have us pray to Angels or to godly men deceased And sith Faith resteth upon the Word of God and what is not of Faith is sin I said rightly that it is a sure token of infidelity to forsake God to whom alone the Scriptures do send us Mat. 6. 6. 9. and to pray to crave help of Angels or godly men departed this life for calling upon whom there is not one Word in the holy Scriptures M. But seeing Charity never falleth out of 1 Cor. 13. 8. the hearts of the godly even while they be in heaven they are careful for us and do desire our salvation S. That cannot be denied yet it doth not follow that we must therefore call upon them unless we think that we must call for the help and succour of our friends be they never so farr from us only because they bear us good will M. But we oft to crave help of men that be alâ—ve and with whom we are presently conversant S. I grant it for men as they have mutually neede one of anothers help so hath God granted them power one mutually to help an other yea and he hath éxpresly commanded every man to relieve his 1 Cor. 12. 11 21. 25. 1 Pet. 4. 10. Mat. 7. 16. 1 Cor. 10. 24. Gal. 6. 2. neighbour with such help as he can We do therefore call upon men as Ministers of Gods goodness according to the Will of God looking for help and succour of them but yet so that all our trust be setled in God alone and that we reckon received from him as the Spring head of all liberality whatsoever is delivered us by the hands of men Therefore this is well and orderly done and no impediment 1 Pet. 1. 10. to the calling upon God alone so that we confess that we do not from elsewhere look for any
good thing nor settle our whole succour in any other M. Dost thou then say that â—e must use Prayer and Supplication like as all other duties of godliness according to the prescription of Gods Word or else we cannot please God S. Yea verily for all offence in Religion is committed by changing the order Deut. 4. 1 2. 5. 32. 33. and manner appointed by God M. Hitherto then thou hast said that God alone is to be called upon putting all our trust in him and that to him all things as the Springhead of all good thingâ— are to be imputed now followeth next to declare with what confidence we wretched mortal men that are so many ways unworthy ought to call upon the immortall God S. We are indeed every way most unworthy but we thrust not our selves in proudly and arrogantly as if we were worthy but wecome ohim in the name and upon trust of Christ our Mediator by Ioh. 14. 2 3 13. 16. 23. Ephe. 2. 18. 1 Tim. 2. 5. Heb 4. 16. 10. 19. 20 21. whom the door being opened to us though we be most silly wretches made of clay and slime oppressed with conscience of our own sins we shall not be forbidden to enter nor shall not have hard access to the Majestie of God and to the obtaining of his favour M. We need not then for access to God some man to be our mean or Interpreter to commend or declare â—ur suit unto him as it were unto some wordly Prince S. Nothing less unless we think that God is as men be bound to one place that Psal 33. 14. 13. 94. 7. 9 10 11. he cannot understand many things but by his servants that he sometime sleepeth or hath not leasure to heare for as touching our unworthiness we have already said that our Prayers stand in confidence not upon any thing in us but upon the only worthiness of Christ in whose Name Ioh. 15. 16. 16. 23 24 25 26. we pray M. Dost thou then think that God the Father is to be called upon in the Name and upon trust of Christ alone S. Yea truly Sir for he alone above all Joh. 15. 9 11 Rom. 8. 17. 18 19. other most singularly loveth us so farr that he will do althings for our sakes he alone is with God his Father at whose right hand he sitteth in most high favour Ephe 5. 2. 25. Mat. 3. 17. Rom. 8. 34. that he may obtain what he will of him he therefore alone is the Mediator of Redemption also of Invocation in whose Name alone the holy Scriptures do expresly Ioh 14. 13. 16. 23. 26. bid us go unto God the Father adding also Promises that he by his intercession will bring to pass that we shall obtain all that we pray for otherwise without Christ the Eare and the Heart Ioh. 15. 5. Ephe. 2. 12 13. 1 Thes 1. 2. Col. 4 2 3. Ephe. 6. 18 19. of God abhorreth men M. But we do yet with mutual prayers one help another â—o long as we are in this world S. That is true but â—e do not therefore set other mediators in place of Christ but with conjoyned hearts and prayers according to the rule of Charity and the Word of God we do by one Mediator 1 Tim 1 5 Heb. 9. 15. call upon our common father M. Thou sayest then that to appoint other Mediators to God or Patrons for our cause but Christ alone is both against the holy Scriptures and therefore against Faith and also containeth great injury to Christ himself S. Yea truly Sir M. Go on then S. The summ is this that we must come to call upon God the Father resting upon affiance of the Promises made to us by Christ and trusting upon his intercession Rom. 1. 2 5. 4 21 24. 2 Cor. 1. 20. 3. 4 5. Gal. 3. 22. Tit. 1 2. Joh 14 15 26. 15. 16. 21. 16. 23 24 26. Psal 29 1 2. Acts 1. 12. 16. having all respect of our own worthiness and framing our prayers as it were out of the mouth of Christ which doing as it is most agreable to the truth of the Scriptures so it is most farr from the fault of arrogancy and presumption M. Thinkest thou that they which so pray to God as thou sayest ought to have a good hope to obtain what they aske S. The Lord himself doth also command Mat. 21. 21. Mar. 11. 22 23 24. Joh. 16 23. Maâ— 7. 10. Heb. 4 16. 10. 22. 1 Joh 5 14. us to aske with sure faith making therewith a Promise adding an Oath that it shall be given us whatsoever we ask with Faith and likewise his Apostles do teach that right Prayer proceedeth from Faith Therefore we must alway lay this assured foundation of Prayer that resting upon sure trust of his fatherly goodness we must determine that God will heare our Prayers and Petitions and that we shall obtain so farr as it is expedient for us Therefore they that come rashly and Mat. 10. 22 21. 21. Ioh. 16. 24. unconsiderately to Prayer and such as Pray doubting and uncertain of their speeding they do without fruit poure out vain and bootless words M. I see with what confidence thou sayest we must caâ—l upon God Now tell me with what affection of heart we must come unto him S. Our hearts must be sore grieved Psal 50. 15. 94 7. 1â—4 1 2. 127. Rom. 18 8. 25. 2 Cor. 3 4 5. with feeling of our need and poverty and the miseries that oppress us so farr forth that we must burne with great desire of deliverance from that greif and of Gods help which we pray for Being thus disposed in heart it cannot be but that we must attentively and with most fervent Luke 18. 5. 7. Rom 1â— 12. Ephe 6. 18. Col. 4. 2. 1 Tim. 2. 1. affection with all manner of Prayers and Petitions crave that we desire M. I see then it is not enough to pray with tongue and voyce alone S. To pray not applying thereunto our minde and attentiveness without which our prayers can never be effectual 1 Cor. 14. 14. 15. is not only to take fruitless labour in vain For how shall God heare us when we heed not nor heare not our selves 1 Cor. 14. 15. and not only to poure out vain and fruitless but also hurtful words with offending Gods Majestie So farr off is it that Psal 109. 7. such prayers can appease the Majesty of God that is displeased with our offence M. How know we that it is thus S. Sith God is a Spirit and as I may Joh. 4. 23 24. 1 Cor. 3. 17. so call him a most pure minde he both in all other things and specially in Prayer wherby men as it were talk and cummune with God requireth the soule and minde And he also testifieth that he will be near only to them that call upon