him truly that is with their heart and Psal 145. 18 19. that their prayers please him On the other side God doth worthily abhor and detest prayers that fainedly and unadvisedly Isa 29. 12 13. Mat. 15. 8. 20. 22. Jer. 48. 10. utter with their tongue that which they conceive not with their heart and thought and deale more negligently with immortal God then they are wont to do with a mortal man Therefore in Prayer the minde is alway needful but the tongue is not alway necessary M. But there is some use of the tongue in Prayer S. Yea verily for meet it is that the Psal 35 28. 51. 14 15 71. 21 22 23. Rom. 14. 11. Phil. 2. 11. tongue do also diligently and earnestly imploy all her strength and ability to set forth the honour of God sith it is above all other parts of the body properly created by God to that use Moreover as from a mind earnestly bent with study and care sometime words break out of us ere we be aware so oftentimes the very sound of utterance and hearing of our own words quickneth and sharpneth our minde and helpeth away slackness wherewith the heart is continually tempted M. Sith it is so What thinkest thou of them that pray in a strange tongue and such as they understand not S. I think that they do not only loose their labour but therewith also mock God himself for if loqui to speak be wittingly to bestow each word in his right place they that utter words which they 1 Cor. 14. 7. 9. 11. understand not chatter rather then speak so farr be they from praying for they play the Parrats rather then men much less Christian men Therefore farr be it from godly men such hypocrisie and mockery for if St. Paul think it absurditie 1 Cor. 14 12. for a man to speak to another that speech which they understand not because words move no man but him that hath the same language and affirmeth that both he that speaketh he that heareth shall either of them be an Alien to the other how much greater absurditie is it that we our selves be Aliens to our selves while we use that speech that we know not and go about to utter our meanings and prayers in that tongue wherin our selves are deafe Wise men in old Time thought that such men as were most fond were most worthy to be laughed at M. I see how heedfull a minde and fervent affection is required in prayer But tell me dost thou think thi ferventness to be natural and by kind planted in our hearts or that it is a raising up of our minds by God S. The holy Scriptures do testifie that Rom. 8. 20. Ephe. 2. 18. the Spirit of God raiseth up unspeakable groanings whereby our prayers are made effectual He therefore without doubt with his inspiration stirreth up our minds and whetteth and helpeth us to pray M. How then When this ferventness of mind that cannot alway be present is slacked or wholly quenched shall we as it were drousie with sloth and sleeping idlely looke for the stirring and moving of the Spirit S. Nothing less But rather when we be faint and slack in mind we must by Psal 51. 17 Mat 26. 40 41. and by crave the help of God that he will give us cherefulness and stir up our hearts to Prayer for this mind and will we conceive by the guiding of God M. Now remaineth that I heare of thee what we ought to aske of God by Prayer Is it lawful to aske of God whatsoever commeth in our mind and mouth S. When men that were strangers to true godliness had such an honest opinion of the Majestie and minde of their Gods that they thought that they ought not to aske of them any thing that is unjust or unhonest God forbid that we Christians should ever aske any thing of God in Mat. 7. 11. Ioh. 16. 23. 24. 1 Ioh. 5. 14. Prayer that may mislike the Minde and Will of God for this were to do to Gods Majestie most high injury and dishonour so much less may a Prayer please him or obtain any thing of him and sith both the wits of men are too dull to understand Mat. 20. 22. Rom. 8. 26. 27. what is expedient for them and the desires of their hearts are so blind and will be that they not only need a Guid whom they may follow but also bridles to restrain them it were too great an absurdity that we should in Prayer be carried rashly and headlong by our own affections by a certain Rule therefore and prescribed Forme our Prayers ought wholly to be directed M. What Rule and Forme S. Even the same forme of Prayer verily which the heavenly Schoolemaster Mat. 6. 9. 10. Luke 11. 1 2. c. appointed to his Disciples and by them to us all wherein he hath couched in very few Points all those things that are lawful to be asked of God and behoveful for us to obtain which prayer is after the Author and therefore called The Lords Prayer If therefore we will follow the heavenly Teacher with his Divine Voyce saying before us truly we shall never swerve from the right Rule of Praying M. Rehearse me then the LORDS Prayer S. When ye will pray Saith the Lord Mat 6. 9 c. Luke 11 1 2. c. Say thus Our Father which art in heaven hallowed be thy Name thy Kingdome come thy Will be done in earth as it is in heaven give us this day our daily bread and forgive us our trespasses as we forgive them that trespass against us and lead us not into temptation but deliver us from evil for thine is the Kingdome and the Power and the Glory for ever Amen M. But dost thou think that we are bound ever so to render these very words that it is not lawful in one word to vary from them S. It is no doubt that we may use other words in praying so that we swerve not from the meaning of this Prayer for in it the Lord hath set out certain special and principal Points to the which unless our Prayers be referred they cannot please God yea let every man aske of God as the present time and his need Psal 107 5. 12. 18. c. shall require and let him tarry upon which part of this Prayer he will and so long as he list and dilate it into sundry sorts as he will for there is no impediment to the contrary so that we pray to God with such affiance and affection as I have before spoken off and to the same meaning that is set out in this Prayer M. How many parts hath the Lords Prayer S. It containeth indeed six Petitions The Division but in the whole summ there are but two parts whereof the first belongeth only to the glory of God and containeth the three former Petitions the second which containeth the three latter Petitions
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
were a very mockery that the word of God which is appointed by God himself to teach his people should be read to the people in a Tongue unknown to them and whereof they can learne nothing Also Saint Paul doth treat of this 1 Cor. 14. 1â— matter and thereupon concludeth that the unlearned people cannot answer Amen to the Thanksgiving which they understand not but that the Readers and the Hearers should be strangers the one to the other if any thing be spoken 1 Cor. 14. 18. in the Congregation that is understood of them that be present and that he had rather speak in the Church of God five words understood then ten thousand Psal 1. 2. 9 8 9 10. words not understood Ma. Shall wee then have sufficiently discharged our duties if we so endeavour our selves that we hear and understand Deut 27. 19. Gul. 5 6. the word of God Sch. No for wee must not only heare and understand the word of God but also with stedfastness assent of mind imbrace it as the Truth of God descending from Heaven and heartily love it yeilding our selves to it desirous and apt to learn and to frame our minds to obey it that being once planted in our hearts it may take deep Root therein and bring forth the fruits of a godly life ordered according to the Rule thereof that so it may turn to our Salvation as it is ordained It is therefore certain that we must with all our travell endeavour that in reading it in studying upon it and hearing it both privatly and publickly we may profit but profit in any wise wee cannot if it be set forth to us in a Tongue that we know not Ma. But shall we attain to such perfection as thou speakest of by only reading the word of God and diligently hearing it and the Teachers of it Sch. Forasmuch as it is the Wisdome of God men should vainly labour in either Deut 29. 4. Act 16. 14. 2 Cor. 4. 6. Teaching or Learning it unlesse God would vouchsafe with the Teaching of his Spirit to instruct our Hearts as Paul teacheth That in vain is the planting and the 1 Cor. 3. 7. wâ—terâ—ng unless God gives the Increase Therfore that we attain the Wisdome of God hidden in his word we must with fervent Prayer crave of God that with his Spirit Psal 86 11. 119. 33. 34. 35. Joh. 1. 5 1 Cor. 2. 14. Joh. 16. 13. he lighten our minds being darkened with extream Darknesse For him the Lord hath promised to us to be our Teacher sâ—nt from Heaven that shall guide us unto all Truth Ma. Into what cheife parts dost thou The diâ—ision of hâ— word of â—od divide all the Word of God Sch. Into the Law and the Gospell Ma. How be these known then from the other Sch. The Law setteth out our duties both of godliness toward God That is The true Worshipping of God and of Charity toward our Neighbour and severally requireth and exacteth our precise Mat. 12. 16. Mar. 12. 30. Joh. 3. 23. Levit. 26. toto Deut. 5. 32. 28 toto Joh. 14. 15. 21 23 Mar 1. 15. 16. 16. Ioh. 1. 17. Act 2 38 13. 28. Rom. 1. 16. Gal. 3. 13. The summ of all that hath beene sayd Obedience and to the Obedient promiseth everlasting life but to the Disobedient pronounceth Threatnings and Paines yea and eternall Death The Gospell containeth the Promises of God and to the offenders of the Law so that they repent them of their Offence it promiseth that God will be mercifull through Faith in Christ Ma. Hitherto then thou hast declared that the word of God doth teach us his Will and containeth all things needful to Salvation and that we ought earnestly to study upon it and diligently to heare the Teachers and Expounders of it but above all things That we must by prayer obtaine a Teacher from Heaven and what is the word of God and of what parts it consisteth Sch. It is true Ma Sith then that Christian Religion floweth out of Gods Word as out of a Spring head as thou hast before don with Gods Word so now divide me also Religion it self which is to be drawn out of Religion divided Gods Word into her parts and members that we may plainly determine wherâ—unto each part ought to be applied and as it were to certain marks to be directed Sch. As of the word of God so of Religion also there are principally two parts Levit. 16. 3. 14 Deut 11 6 Ioh. 14. 15. 21. 23. 24. Mar. 1. 15. 15 15. 16. Rom 1. 16. 3. 22. 4 toto Obedience which the Law the perfect Rule of Righteousnesse commandeth and Faith which the Gospel that imbraceth rhe Promises concerning the Mercy of God requireth Ma It seemeth yet that there are either more or other parts of Religion for some time in dividing it the holy Scriptures do use other Names Sch. That is true For somtime they divide whole Religion into Faith and Gal. 5. 6. Mar. 1. 15. Mat. 22. 37 39 Mar. 12. 30. 31 33. sometime into Repentance and Faith for somtime for Obedience they set Charity which by the Law is required to be perfect toward God and men And sometime Psal 14. 2. Rom 3 9. Mat. 4. 17. Act. 1. 38. Rom. 3 20. 7. 7. Rom. 3. 22. Gal 2. 16 Psal 3â— 5 Roâ— 1â— 12 13 2 Câ—r 1. 11. 2 14. Ephâ—s 5. 4. â—0 â—stiâ— 4 6. Coll 3 17. because we perform neither Obedience nor Charity such as we ought they put in place thereof Repentance most necessary for sinners to the obtaining of the Mercy of God Some which like to have more parts do set forth first out of the Law the knowledge of our Duty and Damnation by the Law for forsaking and rejecting our Duty Secondly out of the Gospell The Knowledge and Affiance of our Deliverance Thirdly Prayer and craâ—ing of the mercy and help of God Fourthly Thanksgiving for Deliverance and other benefits of God but howsoever they differ in Names they be the same things and so those two principall parts Obedience and Faith in which is contained all the summ and substance of Religion all the rest are referred For whereas many do add as parts Invocation and Thanksgiving and the divine misteries most nearly conjoyned to the same which are commonly called Sacraments these in very Deed are comprised within those two former parts for no man can truly perform the Duty toward God either of Affiance or of Obedience which will not when any necessity distresseth him to flye to God and account all things to come from him and when occasion and time serveth rightly use his holy mysteries Ma. I agree with thee that all may be drawn to these two parts if a man will precisely and some what narrowly treat of them but forasmuch as the most precise manner of dividing is not to be required of Children I had
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.
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
this fellowship which are nothing less then true members of the Church But forasmuch as wheresoever the Word of God is sincerely taught and his Sacraments rightly ministred there are ever some appointed to salvation by Christ Isa 55. 11. Acts 3. 18. we count all that whole company to be the Church of God seeing that Christ also promiseth that himself will be present with two or three that be gathered together Matt 18. 20. in his Name M. Why dost thou by and by after the Church make mention also of the Forgiveness of sins S. First Because the Keyes wherwith Matt. 16 19. 18. 18. Luke 24. 47. Ioh. 20. 23. heaven is to be opened and shut that is that power of binding and loosing of reserving and forgiving sins which standeth in the Ministry of the Word of God is by Christ given and committed to the Church and properly belongeth unto the Church Secondly because no man obtaineth forgiveness of sins that is not a true member of the body of Christ that Ioh. 15 4. 6. Col. 2 19. Matt. 24. 13. is such a one as doth not earnestly godly holily yea and continually and to the end embrace and maintain the common fellowship of the Church S. Is there then no hope of salvation out of the Church S Out of it can be nothing but damnation death and destruction for what hope of life can remain to the members Ioh. 15. 4. 6. Col. 2 19 1 Tim. 3. 15. Rom. 2 8 9. 1 Cor. 1. 11. 3 3. 1 Tim. 2. 4. 6. 2 Tim. 2. 16. 23. Tit. 3. 9 10 11. when they are pulled a sunder and cut off from the head and body they therefore that seditiously stirr up Discord in the Church of God and make division and strife in it and trouble it with Sects have all hope of safety by forgiveness of sins cut off from them till they be reconciled and returned to agreement and favour with the Church M. What meanest thou by this word Forgiveness S. That the faithful do obtain at Gods hand discharge of their fault and pardon Psal 32 1 2. Acts 13 38. 26. 18. Rom. 3. 24. Ephe. 1. 7. Col. 3. 14. of their offence for God for Christs sake freely forgiveth them their sins and rescueth and delivereth them from judgement and damnation and from punishments just and due for their ill doing M. Cannot we then with godly dutifull doings and works satisfie God and by our selves merit parâ—on of our sinns S. There is no mercy due to our merits but God doth yeild and remit to Christ his correction and punishment that he would have done upon us for Christ alone with sufferance of his pains and with his death wherewith he Isa 53 4 5. 8 12. Râ—m 5 8. 10. Col. 1. 20 21. 2 Tim 1. 10. Heb. 9 14 15. Rom. 3. 24. 25 27 28. Gal. 2. 16. hath paid and performed the penalty of our sins hath satisfied God Therefore by Christ alone we have access to the grace of God We receiving this benefit of his free liberality and goodness have nothing at all to offer or render again to him by way of reward or recompence M. Is there nothing at all to be done on our behalf that we may obtain forgiveness of sins S. Although among men the fault once granted it is hard to obtain forgiveness of him that ought to be the punisher of offences yet even they that are strangers to our Religion have not been ignorant that confession is a certain remedy to him that hath done amiss And I have already said how sinners for obtaining pardon have need of repentance which some like better to call Resipiscence or Amendment and change of minde and the Lord Jer. 18. 8. Ezek. 18. 21 30 31. 32. 33. 14. Mat. 4. 17. Luke 5. 32. promiseth that He will pardon sinners if they repent if they amend and turne their hearts from their naughty lives to him M. How many parts be there of Repentance S. Two chiefe parts the Mortifying of the old Man or the Flesh and the quickning of the new MAN or the Spirit M. I would have these more largely and plainly set out S. The mortifying of the old man is unfained and sincere acknowledging and confessing of sin and therewith a shame Psal 32. 4 5. 51. 3 4. Prov. 28. 13. 1 Ioh. 1. 8 9. and sorrow of minde with the feeling whereof the person is sore grieved for that he hath swerved from righteousness and not been obedient to the will of God for every man ought in remembring of the sins of his life passed wholly to mislike himself to be angry with himself and Psal 6. 6 7. 31. 9 10. 38. 3 4 6. 8 9 10 17 18. 51. 17. 102. 4 5. 1 Cor. 11. 31. 2 Cor. 7. 9 10 11. to be a severe Judge of his his own faults and to give sentance pronounce judgment of himself to the intent he abide not the greivous judgment of God in his wrath This sorrow some have called contrition wherunto are joyned in nearness and nature an earnest hatred of sin and a love and desire of righteousness lost M. But the conscience of hainous offences and the force of repentance may be so great that the minde of man on each side compassed with fear may be possessed with despaire of salvation S. That is true unless God bring comfort Gen. 4 13. Matt. 27. 3 4. 2 Cor. 2. 7 8. Ephc. 4. 23 24. 1 Pet. 4. 6. Matt. 4. 17. Luke 7. 38. 47 48 50. 15. 18. 21. 24. 47 Acts 2. 37 3 19. 16. 30. 31. to the greatness of sorrow but to the godly there remaineth yet one part of repentance which is called renewing of the Spirit or quickning of the new man that is when faith commeth and refresheth and lifteth up the minde so troubled asswageth sorrow and comforteth the person and doth revoke and raise up him again from desperation to hope of obtaining pardon of God through Christ and from the gate of death yea from hell it self unto life And this is it that we profess that we believe the forgiveness of sins M. Is man able in this feare and these hard distresses to deliver himselfe by his own strength S. Nothing less for it is only God which strengthneth man despairing of his 1 Tim 1. 15. Matt. 12. 12. Luke 15. 22. â— Cor. 1 3 4. 2 Thes 2. 12 16 own estate raiseth him up in affliction restoreth him in utter misery and by whose guiding the sinner receiveth this hope minde and will that I speak off M. Now rehearse the rest of the Creed S. I believe the Resurrection of the flesh and Life everlasting Matt. 22. 31 32. Ioh 11. 25. 2 Cor. 15. toto M. Because thou hast touched somewhat of this before in speaking of the last Judgement I will aske thee but a few questions Wherfore or why do we believe
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
belongeth properly to our commodity M. Dost thou sever and divide our profits from Gods glory that thou makest equal Partition between them S. I do not sever things conjoyned but for plainness of the whole declaration I distinguish things to be severally discerned for understanding whereunto each thing belongeth otherwise those things that do properly belong to the The end of all things Gods Glory glory of God do also bring most great profits to us and likewise those things that serve our profit are all referred to the glory of God for this ought to be the 1 Cor. 10. 30 31. Col. 3. 17. end whereunto all things must be applyed this ought to be our marke that Gods glory be most amply enlarged yet in the meane time I think that this division in parts shall not be inconvenient and is made not without reason but according to the propertie of the things themselves because while we aske those things that belong properly to the advancing of Gods glory we must for that time omit our own profits when yâ—t in the later Petitions we may intend our own commodities M. Now let us somewhat diligently examine the weight of every word why dost thou call Gâ—d Father S. There is great pith in the use of this one name Father for it containeth two things which we have before said to be specially necessary in praying M. What be those S. First I speak not as to one absent or Psal 33. 13 14. 34 15. 17 94. 9. 10 11. 139. 1 2. c. deaf but I call upon and pray to God as one that is present and heareth me being surely perswaded that he heareth me when I pray for else in vain should I crave his help And this surely without all douting I cannot so affirme of any Isa 63. 16. Angel or any man deceased Secondly we have before said that sure trust of obtaining is the foundation of right praying And deare is the Name of Father and of Fatherly love and most full of good hope and confidence It was Gods Will therefore to be called by the sweetest name in earth by that mean alluring Psal 103 13. Luke 13. 18. us to himself that we should without feare come to him taking away all feare of his Fatherly heart and good will for when we determine that he is Râ—m 8. 15. Gal. 4. 6. our Father then being incouraged with his Spirit we go to him as children use to go to their Father God therefore in this place liketh better to be called Father by name of deare affection and Mal. 1. 6. love then King or Lord by terms of Dignity and Majesty and so therewithall to leave to us as to his children Ioh. 1. 12. Rom. 8. 15 17. Gal 4. 6 7. a most rich Inheritance of his Fatherly Name M Shall we then come to God with such sure trust of obtaining as children use to come to their Parents S. That farr more sure and stedfast is the trust of the good Will of God then of men Christ the natural Mat. 11. â—7 Ioh 1 18 10. 13. Son of God best acquainted with his Fathers minde doth assure us saying If ye saith he being â—vil suffer not your children to crave in vain but Mat. 7. 11. Luke 11. 13. grant them their requests how much more shall your heaven Fâ—therly who is self goodness and liberality be bountiful to you but CHRIST as is aforesaid bringeth Rom. 5. 1 2. Gal. 4. 4 5 6. Ephe. 2. 4 5. 1 Ioh. 2. 1. us all this confidence for God doth not adopt or acknowledge us to be his children who by nature are the children of wrath but by Christ M. What else doth the name of Father teach us S. That we come to prayer with that love reverence and obedience which is due to the heavenly Father Mal. 1. 6. Mat. 26. 39. 48. from his children and that we have such minde as becometh the children of God S. Why dost thou call God our Father in common rather then severally thine own Father S. Every godly man may I grant Psal 22. 1 2. Rom. 1. 8. 1 Cor. 1. 4. lawfully call God his own but such ought to be the community and fellowship of Christian men together and such dear love and good will ought every one to bear to all that no one of them neglecting the rest care for himself alone but have regard to the Publike profit of all and there in all this prayer nothing is privately asked but all the Petitions are made in the common name of all Moreover when they that be of smallest wealth and basest state do call upon their common heavenly Father as well Mal. 2. 10. Ioh. 8. 41. 1 Cor. 8. 6. Ephe. 4 5 6. as the wealthy and such as have attained degrees of highest dignity we are taught not to disdaine them to be our brethren that are accepted with God to the honour of his children On the other side the most despised Deut. 18. 17. Psal â—0 18. 68 â— 6. 146. 6 7. c. and they that in this world are vilest may yet in the mean time ease and releive themselves with this comfort that in heaven they have all one most mighty and most loving Father Furthermore Psal 13. 5 5 7. 25. 1 2 c. 37. 25 26. c. Rom. 1. 18. 2. 6 7 8. we that trust in God do rightly confess him to be our Father For the wicked and unbelieving howsoever they dread Gods Power yet can they not have trust in his Fatherly goodness toward them M. Why dost thou say that God is in heaven S. As heaven with round and endless circuit containeth all things compasseth the earth hemmeth in the seas neither is there any thing or place that is not environed and enclosed with the roomthiness of heaven and it is on every side wide and open and alway so present to all things that all things universally are placed as it were in sight therof so we therby understand that God possessing the Tower of heaven therewith also holdeth the Governance Psal 11. 4 5. 10. 6. 33. 13 113. 4 5 6. 115. 3. of all things is each where present seeth heareth and ruleth all things M Go forward S. God is also therefore said to be in heaven because that same highest and heavenly Region doth most royally Psal 8. 3. 19. 1. shine and is garnished with his Divine and excellent works Moreover Psal 8. 1 2 3 4. 11. 4 5. by God raigning in heaven is declared that he is in eternal and highest felicity while we as yet in earth expulsed from our Countrey like children disherited from their fathers goods live miserably and wretchedly in banishment It is as much therefore to say that God is in heaven as if I should Psal 50. 3 4 9. 57. 5. 10 11. 68. 32 33. 113. 4
5. say incomprehensible most high most mighty most blessed most good most great M. What profit akest thou of these things S. These things do pull out of our hearts base and corrupt Opinions concerning God and do instruct our minds to conceive a far other thinking of our heavenly Father then we use to Psa 50 4. 6. 20. 5 6 7. Mat. 23. 2. have of earthly parents to use most great reverence toward his holy Majestie and in worshipping manner to look up to it and have it in admiration and certainely to believe that he doth hearken and heare our prayers Psal 20. 6. 10. 15 17. 113 4 5. and desires to put our whole trust in him that is both Governor and Keeper of heaven and earth and therewith also we are by these words admonished not to aske any thing unmeet for God but as for speaking to our heavenly Father to have our hearts raised from earth high and looking upward Col. 3. 1. despising earthly things thinking upon things above and heavenly and continually to aspire to that most blessed felicity of our Father and to heaven as our Inheritance by our Father Rom. 8. 17. Ephe. 1. 14 12. Heb. 9. 15. 1 Pet. 1. 3 4. M. This then so happy a beginning and entry of Prayer being now opened unto us go to rehearse me the first Petition S. First we pray that Gods Name be hallowed M. What meaneth that S. Nothing else but that his Glory Psal 89. 5 6. c. Rom. 11. 36. 16. 27. 1 Cor. 10 33. be every where magnified M. Why do we aske this first S. Because it is most meete that the children should principally desire and wish the glory of their Father the servants Mal. 1. 6. of their Master and the creatures of the Creator to be increased M. Can Gods Glory be any thing increased or decreased S. The glory of God for asmuch as it is continually most ample cannot indeed in it self be made either greater by increase or lesser by decrease for it Psal 56 5. 9. 11. 104. 31. is not changed with any addition or diminishing as our earthly things be but our prayer is that the Name of God be made renowned and known to Psal 96. 1. 3. mortall men and his praise and glory be celebrated here in earth as it is meet to be And as the infinite Power Wisdome Righteousness and goodness of God and all his Divine works do truly set forth the Glory and Majestie of God so we wish that they may appear noble and glorious to us that the Psal 113. 2 3. c. 114. 1. 105. toto Rom. 11 36. magnificence of the Author of them as it is in it self most large so it may also in all sorts shine honorable and excellent among us and be both privately and publikely praised and honored M. Go forward S. Moreover we pray that the holy Isa 52. 5 6. Eze. 36. 20. Rom. 8 24. Name of God be not evil spoken off for our faults and as it were dishonored therby but rather that his glory be by our godliness toward God and goodness towards men every where magnified Finally we wish that the names of all other that in heaven earth sea or else-where have attained the names Ios 14 23. Psal 96 4. 97. 7 9 115. 3. 4. c. 135. 15. Rom 1. 25. 1 Ioh. 5. 21. and honours of gods and be worshipped in Temples in sundry Forms and with sundry Ceremonies or to whom men filled with Error and false fond Opinions have dedicated their hearts as it were Churches the names I say of all those imagined and fained gods once utterly destroyed and drowned and defaced with eternal forgetfulness the only Divine Name and Majestie of God the heavenly Father be great and glorious and that all men in all Countries may acknowledge it honorably and holily worship and reverence it and with pure desires and hearts pray to it call upon it and crave help of it M. Thou hast said well I pray thee go forward S. Secondly We pray that Gods Kingdome come that is that he suffer Mat. 4 23. 9. 35. Mar. 1. 14. Ioh. 8. 31 32. not the Divine Truth of his Word which also Christ calleth the Gospel of the Kingdome to lie hidden in darkness but that he daily more and more bring it abroad and with his succour maintain and defend it against the devises craft and policie of Satan and of wicked men and against their Mat. 13. 25. 38 39. 15. 3. 3. 6. Luke 16. 8. Ioh. 3. 19 20. Luke 10. 3. 20. 12. c. 17 18. Ioh. 16. 2 3. 17. 14 15. fained treasons that labour to darken the truth and to defame it or spot it with lyes aâ—d against the violence and cruelty of Tyrants that travel by all meanes to extinguish and oppress the truth and utterly to roote it up so as it may be made manifest and well known to all men that there is nothing able to resist the invincible strength of Gods Truth M. Say on more of the Kingdom of God S. We pray him to bring very many out of darkness into the light instructed with the Doctrine of his holy Mar. 1. 14 15. Luke 4. 18 19. Ioh. 17 17 19 20 21. 1 Pet. 2. 9. 10. Word and led by Truth and that winning them to his number and holy Company that is to say his Church in the which he reigneth specially he will continually govern them with his Spirit Joh. 16. 13. and strengthen them with his Aide as his souldiers alway earnestly fighting with their enemies the bond of sin Luke 22. 31 32 Ephe. 6. 10 11 17 18. 1 Pet. 5. 8. 9. Rom. 6. 11 12. 8 1 5. c. 10 12. c. and the army of Satan that having strength and stedfastness by his Divine Power restraining corrupt and crooked affections subduing and taming lusts conquering vanquishing and putting to flight and chasing away all vices they may increase and enlarge the heavenly Common-weale and Kingdome God in the mean time Raigning and Ruling imperially in their hearts by his Spirit M. That we see daily done Rom. 8 9 10 11. 1 Ioh. 3. 24. 4. 13. Ps 34 15 16. 37. 9 10. c 58. 5 6. 9 10. S. These things are indeed dayly done so as we sufficiently perceive that God hath an eye both to the godly and to the wicked and so as the Kingdome Mat. 13. 38. 41. 22 6 7. 13. Luke 19. 14 27. 12. 45 46. 20. 16. Mat. 25. 41. Rom 11 20. 1 Cor. 15. 24 25 26 c. 54 55 56 57. of God may seeme to be faire begun in this world yet we pray that with continual encreasing it may grow so far that all the reprobate that by the motion of Satan stubbornly and obstinately resist and strive against Gods Truth and defiling