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
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
Feast of Sweet Bread was now at hand which Feast the Jewes were accustomed yearly to keep holy with most great Religiousness and Solemnity they could not bring their intent to pass but that He suffered hard before the Feast day in a day most unseasonable for them but appointed by God for this purpose wherby sufficiently appeareth that no governance of these things and times was in their hand and power but that of His own Will not compelled by any force He suffered this Death for our salvation S. Why did God specially appoint that day for His Death Isa 3. 7. 12 Mat. 20. 28. 26 53. Ioh. 10. 17. Mat. 16. 2. Luke 22. 1 7. Mar. 14. 1. 1 Cor. 5. 7. Heb 7. 27. S. That by the very time also it might be perceiv'd that Christ is that Paschal Lamb that is to say the true chast pure Lamb that should be slain and yeild himself the acceptable Sacrifice to his Father for us M. Sith He had the power to choose His own death why would He be Crucified rather then suffer other kind of death S. First for his Fathers Will whereunto Isa 53. 12. Mat. 26. 39. 42. he conformed himself and which had been long afore in old time uttered Mar. 15. 28. Luke 22. 37. Ioh. 1. 14. and declared by God by so many Prophesies and Oracles Signs and Tokens Moreover his Will was to suffer all extremity for us that had deserved all extremity for that kind of death was of all Deut. 1. â—â— Gal. 3. 13. other most accursed and abominable which death yet he chose to dye for us to the intent to take upon himself the grievous curse wherein our sins had Isa 53. the whole Psal 22 6 7. 27. 21 26. 28. 34 38. 44. 48. Phil. 2. 7 8. bound us and therby to deliver us from the same curse for all spiteful handlings all reproaches and torments for our salvation he counted light and as things of naught so was contented to be despised as an abject and to be accounted the basest of all men that he might restore us which were utterly undone to the hope of salvation which we had lost M. Hast thou any more to say of the death of Christ S. That Christ suffered not only a Isa 53. 6. Psal 22. 1. Mar. 26 38. 27 46. Luke 22. 41. common death in sight of men but also was touched with the horror of eternal death he fought and wrestled as it were hand to hand with the whole army of hell before the Judgement Seat of God he put himself under the heavy Judgement and grievous severity of Gods punishment he was driven into hard distress he for us suffered and went through horrible feares and most bittâ—â— griefes of mind to satisfie Gods Judgement in all things and appease his wrath for to sinners whose person Christ did Jsa 53 4. 5. 8. 1 Pet. 3. 18. here bear not only the sorrows and pains of present death which are due but also of death to come and everlasting so when he did take upon him and bear both the guiltiness and just Judgment of mankind which was undone and already condemned he was tormented with so great Psal 22. 1. Mat. 27. 46. trouble and sorrow of mind that he cryed out My God my God why hast thou forsaken me M. Is not the Son of God hereby dishonored and touched with some note of desparation S. He suffered all these things without 1 Pet. 2. 22. any sin much less did any desperation possess his soul for he never ceased in the mean time to trust in his Father and to have good hope of his safety and being Mat. 23. 36 Luke 23. 46. Heb 5. 7. beset round about with fear he was never dismayed or overwhelmed with sorrow and wrestled with the whole power Hos 13 14. 1 Cor. 15. 26. â—4 55. Col 1. 13 14. â— Tim. 1. 10. Heb. â— â—4 15. of hell he subdued and overcame all the force that stood against him and all the furious and violent assaults and all these he took upon him and utterly destroyed them and himself remained nevertheless most blessed imparted his blessedness to us that put our trust in him for if we Joh 8 â—4 Ephe. 2. 12. Col. 1. 13. Heb. 2. 14. had not by this his blessed death obtained salvation and life we had all perished for ever in everlasting death M. But how could Christ being God have so great sorrow of mind and fearfulness S. This came to pass according to the Mat. 26 41. Rom. 8. 3. 1 Pet. 4 1. state of his humane nature his Godhead in the mean time not putting forth the force of his power M. Now rehearse me briefly in a summ these most large benefits which the faithful re-receive by the death of Christ and his most grievious pain Heb. 7. 27. 9. 12. 10. 12 14. S. Briefly with the one only Sacrifice of his death he satisfied for our sins before God and appeasing the wrath of God made us at one with him with his Heb. 9. 14. 1 Ioh. 1. 7. blood as with most pure washing he washed and cleansed away all the filth and spots of our souls and defacing with Psal 32. 1 2. Rom 4. 7 8. Heb. 10. 17. everlasting forgetfulness the memory of our sins that they shall no more come in the sight of God he hath cancelled made Col 2. 14. void and done away the Hand-writing whereby we were bound and convicted and also the Decree by the sentence wherof Ioh. 3. 16. 11. 25 26 Rom 1. 4 7. 11. c. 8. 1 2. 8. 10 11. c. Col 2. 13. we were condemned All these things hath he done by his death both for the living and for the dead that trusted in him while they lived Finally by the strength of his death he so bridleth and subdueth in them that cleave wholy unto him by faith the lusts which otherwise are unbridled untamed and so quencheth the burning heat of them that they more easily obey and yeild to the Spirit M. Why dost thou also add that he was buryed Isa 53. 9. Ma. 12. 40. 27. 39. 60. Cor 15. 4. 6. S. His dead and spiritless body was layd in the Grave that his death should bc more evident and that all men might certainly know it For if he had by and by revived many would have brought his death in question and so might it seem that it was likely to prove doubtfull M. What meaneth that which followeth of his descending into Hell S. That as Christ in his body descended into the bowels of the earth so in his soul severed from the body he descended into hel that therin also the virtue efficacy of his death so peirced through to the Pet. 3. 19 Ioh 24. Cor 15 55. Col. 1. 14. Heb. 2 14. 15 Joh. 5 25. 11. 25. 26. Rom. 14. 9. Col.
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.
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
3. 8. farr therefore is faith from withdrawing our hearts from living uprightly that contrariwise it doth most vehemently stir us up to the endeavour of good life yea and so far that he is not truly faithful that doth not also to his power both shun vices and embrace vertues so living Rom. 6. 1 2 3 4. alwayes as one that looketh to give an account M. Therefore tell me plainly how our works be acceptable to God and what rewards be given to them S. In good works two things are principally Deut. 4. 1 2. 12. 32. Mar. 7. 6 7 8 9 10. 17 19. Joh. 15. 10. Rom 9 31 32. 14. 23. Heb. 11. 6. required First that we do those works that are prescribed by the Law of God Secondly that they be done with that mind and faith which God requireth for no doings or thoughts enterprised or conceived without faith can please God M. Go forward S. It is evident therefore that all Joh. 3. 3 4 5 6. Rom. 9. 31 32 Ephe. 2. 3 Pet. 1. 22 23 works whatsoever we do before that we be born again and renued by the Spirit of God such as may properly be called our own works are faultie for whatsoever shew of gayness and worthiness they represent and give to the eyes of men sith they spring and proceed from a faultie and corrupted heart which God chiefly considereth they cannot but be Rom 8. 5. 6 7. 1 Cor. 1. 19 â—0 3 19. 2 Cor. 1. 12. defiled and corrupted and so grievously offend God such works therefore as evil fruits growing out of an evil tree God despiseth and rejecteth from him M. Can we not therefore prevent God with any works or deservings whereby we may Mat. 7. 18 19. 12 33 35. first provoke him to lâ—ve us and be good unto us S. Surely with none for God loved Rom. 5. 8 10. 11. 35. and chose us in Christ not only when we were his enemies that is sinners but also before the foundations of the world were laid and this is the same Spring head and Original of our Justification wherof 1 Ioh. 4. 9 10 19. Ephe. 1. 4. I speak before M. What thinkest thou of those workâ— which we after that we be recoâ—ciled to Gods favour do by the instinct of the Holy Ghost S. The dutiful works of godliness Rom 12. â— Gal. 5 6. which proceed of faith working by charity are indeed acceptable to God yet not by their own deserving but for that Luke 17. 10. 18. 11 12. 14. he of his liberality vouchsafeth them his favour for though they be derived from the Spirit of God as little streams from the Spring-head yet of our flesh that mingleth it self with them indoing by the way they receive corruption as it were by infection like a river otherwise pure and Isa 64 6. Rom. 7. 14. 17. Gal â— 17. clear is troubled and mudded with mire and slime where through it runneth M How then dost thou say that they please God S. It is faith that procureth Gods favour Rom. 9. 31. 32. Gal 5 6. Heb. 11. 6. Psal 130. 3. 143 2. to our works while it is assured that he will not deal with us after extremity of Law nor call our doings to exact account nor try them as it were with the Square that is He will not in valuing and weighing them use severity but remitting and pardoning all their corruptness for Christs sake and his deservings account them for fully perfect M. Then thou standest still in this that we cannot by merit of Works obtain to be justifiâ—d before God seeing thou thinkest that all doings of men even the perfectest do need pardon S. God himself hath so decreed in his Word and his holy Spirit doth teach us Luke 18. 11. 12 14. Rom. 4. 2. Gal. 2 16. Rom. 2. 20. Psal 143. 2. Iob 4. 18. 15. 14 15 16. 25. 4 5 6. Psal 130. 3. Isa 64. 6. 1 Cor. 4. 4. to pray that he bring us not into Judgement for where righteousness such as God the Judge shall allow ought to be throughly absolute and in all parts and points fully perfect such as is to be directed and tried by the most precise Rule and as it were by the plaine line of Gods Law and Judgement and sith our works even the best of them for that they swarve and differ most farr from the Rule and Prescription of Gods Law and Justice are many wayes to be blamed and condemned we can in no wise be justified before God by works M. Doth not this Doctrine withdraw mens minds from the duties of godliness and make them slacker and slower to good works or at least less chearful and ready to godly endeavours S. No for we may not therefore say that good works are unprofitable or done in vain and without cause for that we obtain not Justification by them for they serve both to the profit of our neighbour and to the glory of God and they Mat. 5 16. 1 Pet. 2. 12. Mat. 12 33. Phil. 2. 12. 1 Pet. 1. 10. do as by certain testimonie assure us of Gods good will towards us and of our love again to God-ward and of our faith and so consequently of our salvation and reason it is that we being redeemed with the blood of Christ the Son of God and having beside innumerable and infinite benefits of God should live and wholly frame our selves after the will and appointment Rom. 14 7 8. 1 Cor. 6. 20 2 Cor. 5 15 1 Thes 5. 10. Mat. 5. 16. 1 Pet. 2. 12. of our Redeemer and so shew our selves mindfull and thankful to the Author of our salvation and by our example procure and win others unto him The man that calleth those thoughts to mind may sufficiently rejoyce in his good endeavours and works M. But God doth allure us to good doing with certain rewards both in this life and in the life to come and doth Covenant with us as it were for certaine wages S. That reward as I have said is not Mat 5. 12. 10. 41 42. 25 34 35. Ephe. 3. â—0 2 Tim. 1. 9. given to works for their worthiness and rendered to them as recompence for deservings but by the bountifulness of God is freely bestowed upon us without deserving and Justification God doth give us as a gift of his own dear love toward us and of his liberality through Christ When I speak of Gods gift and Rom. 3. 24. 1 Cot. 1. Rom. 3. 24. 11. 6. Gal. 5 4. 2 Tim. 1. 9. Tit. 3 4 5. liberality I mean it free and bountiful without any of our desert or merit that it be Gods meere and sincere liberality which he applieth to our salvation only whom he loveth and which trust in him not hired or procured for wages as it were marchandise of his commodities and benefits used by him for some pâ—ofit to himself requiring again of
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