knowledge of whom and in obedience towards him true godliness consisteth God having pity upon us hath opened and clearly set it out unto Act 26. 18. 1 Pet. 2. 9. us and the same so clearly set out he hath left in the Book of the two Testaments Gal. 4. 24. Heb. 8 6. and 9. 15. Mat. 20. 26. 2 Tim. 3. 16. Mat 22. 29. which are called the holy Scriptures to the end that we should not be uncertainly carried hither and thither but that by his heavenly Doctrine there should be made us as it were a certain entry into heaven Ma. Why dost thou call Gods Word a Testament Sch. Because it is evident that in conceiving Mar. 12 24. Mat. 7. 21. 12. 50. Gal. 3. 15 17. Deut 4. 2. 5. 32. 28. 14. Mat 15. 3 4. 5 6 9. of Religion it is the chief point to understand what is the Will of the everliving God And sith by the name of Testament is signified not only a will but also a last and unchangeable Will we are hereby admonished that in Religion we follow nothing nor seek for any thing further then we are therein taught by God but that as there is one only true God so there is but one godly worshipping and pure Religion of one only God we should daily forge our selves new fained Religions and every Nation every City and every Man would have his own several Religion yea we should in our doings follow for our guid not Religion and true godliness the beginning and foundation of vertues but Superstition is a deceitful shadow of godliness which is most plain to see by the sundry and innumerable not religious but worse then doting Superstitions of the old Gentile Nation who otherwise in Deut. 12. 13 and 13. 3 4. Rom. 1. 23. worldly matters were wise men Ma. Dost thou then affirme that all things necessary to godliness and salvation contained in the written Word of God Sch. Yea for it were a point of intollerable Deut. 15 14 18. Psal 12. 6. and 18. 29. 9. 6. c. Ioh. 4. 25. 1 Cor. 1. 19. and 2. 6. Gal. 1 8 9. Col. 1. 25. Deut. 4 2 40. Pro. 30. 6. Isa 10. 21. ungodliness and madness to think either that God had left an unperfect Doctrin or that men were able to make that parfect which God left unperfect therfore the Lord hath most straightly forbidden men that they neither add any thing to nor take any thing from his Word nor turn any way either to the right hand or to the left Ma. If this be true that thou sayest to what purpose then are so many things so oft in Councels and Ecclesiastical Assemblies decreed and by learned men taught in Preaching or left in Writing Sch. All these things serve either to exponnding of dark places of the Word of God and to take away controversies that rise among men or to the orderly stablishing of the outward governance of the Church and not to make new Articles of Religion for all things necessary to salvation that is to say how Godliness 2 Tim. 3 15 16 17. Holiness and Religion are to be purely and uncorruptedly yeelded to God what obedence is to be given to God by which alone the order of a godly liâ—e is to be framed what affiance we ought to put in God how God is to be called upon and all good things to be imputed to him what form is to be kept in celebrating the divine Mysteries all these things I say are to be learned of the Word of God without the knowledge wherof all things are either utterly unknown or most absurdly done so as it were farr better that they were not done at all as the Lord himself witnesseth that ignorance of the Scriptures is the Mat 2â— 29. Joh. 20. 9. Act 23. 27. Mat. 19. 4 and 21. 13 Maâ— 7 6 〈…〉 Aâ—â—â— 1â— 1â— and 15. â—â— mother of all Errors and he himself in his tâ—aching doth commonly allâ—dge the writtâ—n Word of God and to it he sendâ—â—◠〈…〉 â—â—â—rn of it for this cause therâ—â—â—◠〈…〉 times also the Word of God waâ— opâ—â—â—y read in Churches and the help of expounders used when they might have them as appeareth by the Hisâ—ories of the Church and the Lord himseâ—f immediatly before his ascending to heaven gave principally in charge to his Apostles whom hee had chosen that Mat. 18. 20. Mar. 16. 13. 15. Act. 14. 23. they should instruct all men throughout the world with his word And Paul following his Example ordained that some should be appointed in every Church to teach the people for he knew that Faith and all things pertaining to godliness do hang upon the reading and hearing of the word of God and that therefore Appostles Teachers Prophets Rom. 10. 14. 17. 1 Cor. 12. 28. Ephes 4. 11. 12 and Expounders are most necessary in the Church of God Ma. Dost thou then think that we are bound to hear such Teachers and Expounders Sch. Even as the Lord himselfe if hee were present so far as they teach only those things which they have received of the Lord which himself witnesseth saying He that heareth you heareth me He that Matth. 10. 20. 40. Joh. 13. 20. despiseth you despiseth me Yea and moreover to these Preachers of his word he hath given the power to binde and loose that whose sins soever they by the Joh. 20. 23. word of God shall pardon or detaine in Earth the same shall be pardoned or detained in Heaven Ma. Is it enough to heare them once treat of Religion Sch We ought to be the Schollers of Matth. 10. 22 24. 12. Rom 11. 22 Christ to the end or rather without end it is not therfâ—re â—nough for a man to begin unleâ—◠〈…〉 and such is our 1 Cor. 9. 24. 2 Tim. 3 14. Psal 106. â— 14. dulness anâ—â—o gâ—tfulness that we must oft be taught and put in remembrance oft pricked forward as it were pulled by the Ear for things but once or seldome heard are wont highly to slip out of mind and for this cause as is aforesaid every Sabboth day as appeareth by the Ecclesiasticall hystory the people Act 13. 15. 27. 15. 21. assembling together the word was openly read and the Expounders thereof if any were present were heard which custome is also at this day received in our Churches by the Ordinane of the Apostles and so of God himself Ma. Doest thou then thinke that the word of God is to be read in a strange Tongue and such as the people understand not Sch. That were grosly to mock God Dent. 4. 10. 31. 11. 12. 13. Iosâ—a 8 35. and his people and shamelesly to abase them both For whereas God commandeth that his word be plainely read to young and old men and women namely to the intent that all may understand and learn to fear the Lord their God as he himself in his own word expresly witnesseth It
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
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