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. D [...]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 [Page 2] thy Study and Labour therin or no?
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.
Go therefore now, and tell me what Religion thou professest.
The Religion that I profess is the same whereof the Lord Christ is the Authour C [...]istian R [...]ligi [...]n. Ch [...]ist [...]ans named of Ch [...]i [...]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.
Dost thou then acknowledge thy self to be a Follower of Christian Godliness and Religion, and a Scholar of our Lord and Saviour Christ.
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.
Well then, I would have the substance and nature of Christian Religion [Page 3] and Godliness, the name wherof is most honorable and holy to be briefly expressed with some definition of it.
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.
Of whom dost thou think it is to be learned?
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.
What Writings be those which thou callest the Word of God and the holy Scriptures?
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.
Why was it Gods Will so to open unto us his Word in Writing?
Because we of our selves (such is Ioh. 1. 5. 1 Cor. 21. Ephe. 4. 1 [...]. Mat. 7 17. Heb. 10. 36. 1 Ioh. 2. 17. the darkness of our hearts) are not able to understand the Will of Almighty [Page 4] God, in the 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
Why dost thou call Gods Word a Testament?
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, [Page 5] 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.
Dost thou then affirme that all things necessary to godliness and salvation, contained in the written Word of God?
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.
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?
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 [Page 6] 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 li [...]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 2 [...]. 29. Joh. 20. 9. Act, 23. 27. Mat. 19. 4▪ and 21. 13: Ma [...]. 7 6 [...]. A [...] 1 [...]. 1 [...]. and 15. [...]. mother of all Errors, and he himself in his t [...]aching doth commonly all [...]dge the writt [...]n Word of God, and to it he send [...] [...] [...]rn of it; for this cause ther [...] ▪ [...] times also, the Word of God wa [...] op [...]y read in Churches, and the help of expounders used when they might have them, as appeareth by the His [...]ories of the Church, and the Lord himse [...]f immediatly before his ascending to heaven, gave principally in charge to [Page 7] 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.
Dost thou then think that we are bound to hear such Teachers and Expounders:
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.
Is it enough to heare them once treat of Religion.
We ought to be the Schollers of Matth. 10. 22 & 24. 12. Rom▪ 11. 22 Christ to the end, or rather without end [Page 8] it is not therf [...]re [...]nough for a man to begin unle [...] [...], and such is our 1 Cor. 9. 24. 2 Tim. 3 14. Psal. 106. [...]. 14. dulness an [...] [...]o g [...]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.
Doest thou then thinke, that the word of God is to be read in a strange Tongue, and such as the people understand not.
That were grosly to mock God Dent. 4. 10. & 31. 11. 12. 13. Ios [...]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 were a very mockery, that the word of God which is appointed by God himself to teach his people, should be read [Page 9] 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. 1 [...]. 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.
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?
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 [Page 10] 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.
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.
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. w [...]ter [...]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 s [...]nt from Heaven, that shall guide us unto all Truth.
Into what cheife parts dost thou The di [...]ision of h [...] word of [...]od. divide all the Word of God?
Into the Law and the Gospell.
How be these known then from the other?
The Law setteth out our duties, [Page 11] 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.
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?
It is true.
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 wher [...]unto [Page 12] each part ought to be applied, and as it were to certain marks to be directed.
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
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.
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. 3 [...]. 5: Ro [...]. 1 [...] 12 13 2 C [...]r. 1. 11. & 2 14. Eph [...]s. 5. 4. [...]0. [...]sti [...] 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 cra [...]ing of the mercy and help of God. [Page 13] 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.
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 rather that somewhat in plainer sort thou divide Religion into more parts that the whole matter may be made the clearer, therefore let us handle these things more grossly, so it be more openly.
Where you like best to deal with me in plainer sort, I may conveniently of two parts, make four, and divide whole Religion into Obedience, Faith, Invocation, and Sacraments.
Go to then, sith I desire to have this treating of Religion to be as plain as may be, let us keep this Order.
First, To enquire of Obedience which the Law requireth.
Secondly, Of Faith, which looketh to, and imbraceth the promises of the Gospell.
Thirdly, Of Invocation and Thanksgiving, which two are most neerly joyned together.
Fourthly and lastly, of the Sacraments and Mysteries of God.
And I shall willingly according to my slender capacity answer your questions, as I am taught by the Holy Scriptures.
The first Part. Of the Law and Obedience.
Forasmuch as our Obedience Levit. 26. 3: Deut. 10. 13. & 28. toto. Psal. 119. 4. whereof we have first to speak, is to be tryed by the Rule of the Law of God, it is necessary that we first search out the whole substance and nature of the [Page 15] Law which being found and known, it it cannot be unknown what, and of what sort our Obedience ought to be, therfore begin to tell me, what thou thinkest of the Law.
I think that the Law of God is the Deut: 4▪ 2: & 5: 32: & 31: 4: Psal: 19: 6: 7: Exod, 20: toto & Deut 5: Isa 30. 21. Deut: 6: 17: 18. & 13. 18. Rom. 12. 2. Ephes. 5. 17. 8. 6. 7. full and in all points, a perfect Rule, of the Righteousness that is required of man, which commandeth those things that are to be done, and forbiddeth the contraries. In this Law God hath restrained all things to his owne Will and Judgement, so as no godliness toward him, nor dutifullness toward men, can be allowed of him, but that only which doth in all things agree with the straightness of this rule. vainly therefore do mortall men invent to themselves formes of godliness Isa 26. 13. Mar 15. 3. 9. Exod. 31. 18. & [...]4. 28. 29. Deut. 4. 13. Mat. 22. 36. 40 1 Ioh. 3. 23. Deut. 5. 32. & 10 12. & 11. 20. 1. Ioh. 3. 24 and duties after their own fancy, for God hath set forth his Law written in two Tables as a most sure Rule both of our worshipping of God, and of our Duties to men, and therewith hath declared, that there is nothing on earth more pleasant and acceptable to him then our Obedience.
Whereof treateth the first Table?
It treateth of our godliness toward Deut. 6. 5. Mat. 22: 36. God and containeth the first four Commandements of the Law.
Wherof treateth the second Table.
Of the Duties of mutuall Charity or Love among men, which containeth Mat. 22. 39. Rom. 13. 8. 9. Gal. 5. 14. Exod. 35▪ 28. Deut. 4. 14. six Commandements, and so in a Sum the ten Commandements make up the whole Law, for which cause the Law is called the ten Commandements.
Rehearse me the first Commandement of the first Table. Exod 20. 1. 2, 3. Deut. 5 6, 7. Psal. 81. 8. 9. Mich. 6. 4.
God spake thus, Heare O Israel, I am the Lord thy God, which brought thee out of the Land of Egypt out of the House of Bondage, Thou shalt have none other Gods before me.
Why doth God first speak somewhat of himself and of his benefit?
He had principally care that the Levit. 26. toto. Deut. 6. 6. estimation of the Laws ordained by him should not be shortly abated by contempt, and therfore that they might Deut. 10 12. Psal. 135. and 136. 1. Isa 8, 13. and 43. 1. Mala 2. 10. 1 Tim. 6. 14, 15, 16. Mala. 1. 5, 6. have the greater Authority, he used this as it were an entry, I am the Lord thy God. In which words he teacheth that he is our Maker, Lord and Saviour, and the Author of all good, and so with good right by his dignity a Law-maker, he challengeth to himself the authority of commanding, and by his goodness, he procureth favour to his Law, and by them both together bindeth us with necessity to obey it, unless we will be both Rebels against him that is most [Page 17] mighty and unthankfull toward him that is most bountifull.
But wheras he speaketh of Israel by name, and maketh expresly mention of breaking the yoak of Bondage of Egypt, doth not this belong only to the people of Israel?
God indeed rescued the I [...]raelites by his servant Moses from bodily bondage, Exod. 12. 14. but he hath delivered all them that be Joh. 8 34 36. Rom 6. 20. [...]ol. 1. 13. Heb. 2. 14, 1. 5. Acts 10. 38. his by his, Son Jesus Christ [...]rom the spiritual thraldom of sin, and the tyranny of the devil, wherin clse they had lien pressed and oppessed; this kind of deliverance pertaineth indifferently to all men Rom. 3 22. Job. 8. 51. Joh. 5. 11. Psal 78. 13, 14, & 1 [...]3. 2. Jer. 2 6. 2 Tim. 2. 26. 1 Pet. 5 8. Psal 40 2. Isa. 59 3. 2 Pet. [...]0. 22. Mat. 13 40. 2 Pet. 2 4. 2 Pet. 2. 20▪ which put their trust in God their deliverer, and do t [...] their power obey his Laws, which if they do not, he doth by this rehearsal of his most great benefit pronounce that they shall be guilty of most great unthankfulness, for let every man imagine the devil that hellish Pharao ready to oppress him, and how sin is that most foule mire wherin he most filthily walloweth, let him set before the eyes of his mind Hell the most wretched Egyptian Bondage, and then shall he easily perceive, that this freedome wherof I speak is the thing which he ought principally to desire as the thing of most Mat. 16. 26. Act [...] 26 18. Rom. 16. 20. great importance to him wherof yet he [Page 18] shall be most unworthy, unless he honour the Authour of his deliverance Isa. 17. 10. Ioh. 14. 15. Rom. 6. 13. 1 Cor: 6 19. with all Service and Obedience.
Say on.
After that he had thus stablished the authority of his Law, now followeth the Commandement, Thou shalt have no other Gods before me.
Tell me what this meaneth.
This Commandement condemneth and forbiddeth Idolatry, which God throughly hateth. Levit. 26. 1. Deut. 12. 3. Jud. 10. 6. 16.
What is Idolatry, or to have strange gods?
It is the place of the one only true God, which hath openly and manifestly shewed and disclosed himself unto us in Deut. 6. 4, 5. Mat. 12. 29. 32. the holy Scriptures, to set other persons or things, and of them to frame & make Isa. 44. 17. Dan 3. 5. 7. 12, 15. to our selves as it were certain gods to worship them as gods, and set and repose our trust in them, for God commandeth us to acknowledge him alone D [...]ut. 4 35, 30. & 6. 4, 5. Ma [...]. 12. 29. 32. Deut. 10. 20. Act. 10. 25. 26. for our only God, that is, that of those things that wholly belong to his Majestie, and which we owe to him alone, we transfer not any part, be it never so little to any other, but to him alone and entirely we give his whole honour and service, wherof to yeild any whit to any other were a most hainous offence.
What be the things that we properly owe to God alone, wherin thou saiest that his proper and peculiar Worshiping consisteth?
Innumerable are the things which we owe to God, but they all may be reduced to four chief Points.
Which be they?
That we give unto his Majesty the Deut. 10. 12. Psal. 29. 2. &c. & 96. 6, 7. Mat. 22. 37. 1 Joh. 4. 17. and 5. 10. Psal. 50. 6. Mat. 6. 9. Psal. 34. 66. toto. Levit. 26. 2. Deut. 7. 6. Psal. 95. 6, 7. & 33. 12. Heb. 8. 10. Psal. 33. 14. Isa. 29. 15. Jer. 17. 9, 10▪ Heb. 4. 13. soveraign honour, and to his goodness the greatest love and affiance that we flee to him and crave his help, that with thankfulness we yeild as due to him, our selves, and all that we have, these things are to be given as to none other, so to him alone, if we desire to have him alone our God, and to be his peculiar people.
What meaneth those last words, Before me, or in my sight?
That we cannot once so much as tend to revolting from God, but that God is witness of it; for there is nothing so close nor so secret that can be hid from him: Moreover, he therby declareth that he requireth not only the honour of open confession, but also inward Isa. 1. 16. & 29. 13, 15. Mat 5. 8. and 15. 8, 12. and sincere godliness of heart, for that he is the Understander and Judge of secret thoughts.
Well then let this be enough said [Page 20] of the first Commandemement; now let us go on to the Second.
Thou shalt not make to thy self any grav [...]n Image, nor the likeness of any thing Exod. 20. 4. Levit. 26. 1. Deut 4 15. & 5. 8, 9. 10 and 17. 15. Psal. 97. 7. Isa: 42. 8. that is in heaven above, or that is in the earth beneath, nor in the water under the earth, thou s [...]alt not bow down to them nor worship them, for I the Lord thy God am a Jealous God, and visite the sins of the fathers upon the children unto the third and fourth g [...]n [...]ration of them that hate me, and shew mercy unto thousands in them that love me and keep my Commandements.
What is the meaning of these words?
As in the first Commandement, He commandeth that himself alone be honored and worshipped, so in this Commandement He restraineth us from all superstition and from all wrongful and bodily inventions, for asmuch as the wo [...]shipping of him ought to be spiritual and pure; and chiefly he fraieth us from the most gross fault of outward Isa: [...]. 18. Ioh. 4 23, 24. Idolatry.
It seems then that this Law wholly condemneth Psal: 78. 64. Isa: 42. 8. 17. and 44 9: [...]e [...]: 10. 14. [...]evit: 26. 1. Deut 4. 15. Isa: 40. 18. & 46. 5, 6. the Arts of Painting and Portraiture, so that it is not lawful to have any Images made at all.
Not so, but he first forbiddeth us to make any Images to express or counterfeit [Page 21] God or to worship him withall; and Psal: 78. 64. Acts 17. 19. Deut: 5 8, 9. Psal: 97. 7. and 106. 34. Isa: 44. 17. 19. Psal: 115. 3, 4. Isa: 40. 10. &c. 1 Ioh. 4. 2. Rom. 1. 20 23. Isa: 2. 18. 19. Isa: 40 18 19. and 46. 5, 6. Jer. 10. 14. Acts 17. 29. secondly he chargeth us not to worship the Images themselves.
Why is it not lawful to express God with a bodily and visible form?
Because there can be no likness or agreeing between God which is a Spirit, Eternal, Unmeasurable, Infinit, incomprehensible, severed from all mortal composition, and a fraile, bodily silly Spiritless and vain shape, therfore they do most injuriously abate the Majestie of the most good and most great God, when they go about in such sort to make resemblance of him.
Have not they then said well which affirm that Images are unlearned mens Books?
I know not what manner of books they be; but surely concerning God they can teach us nothing but Errors.
What manner of worshiping is that, which is here condemned?
When we intending to pray do Psal: 97. 7. & 106. 34. Isa: 44. 17, 19. Dan. 3. 5. 7. Hosea 11. 2. Mich. 5. 12. Acts 7. 41. turn our selves to Portraitures or Images, when we do fall down and kneel before them with uncovering our heads, or with other signs shewing any honor unto them, as if God were represented unto us by them: briefly, we are in this Law forbidden, that we neither seek nor [Page 22] worship God in Images, or which is all one, that wee worship not the Images themselves in honor of God, nor in any wise by Idolatry or Superstition, abuse them with injury to his Majestie, otherwise the lawful use of making Portraitures Ezek. 41. 19. Mat. 22. 20▪ and of Painting is not forbidden.
By this that thou tellest me it may be easily gathered that it is very perilous to set any Images or Pictures in Churches Deut. 7 5. & 27. 15. Isa. 10. 10, 11. & 30: 22. Ezek. 6. 4 Mar. 13. 31. which are properly appointed for the only worshiping of God.
That is true, we have had already too much experience by the decay, in a manner, of whole Religion.
Yet there remaineth a certain, as it were, addition or appendant of this Law:
For (saith he) I the Lord your God am a jealous God, and visit the sins of the Fathers Exod. 20. 5. Deut. 5. 9. & 6. 15. Psal. 78 58. Nah. 1. 2. upon the children unto the third and fourth generation of them that hate me.
To what end, or wherefore were these things spoken?
These serve to this end, to stablish and confirm this Law by adding, as it were, a certain special decree, for in naming himself our Lord and our God, he doth by two Reasons, that is, in respect Deut. 10. 12. 1 Tim. 6. 15. of his Authority and of his bountifulness [Page 23] urge us to obey him in all things; and by this word Jelousie he declareth Exod. 34: 14: Jos. 24. 19. Isa. 42. 8. that he can abide no partner or equal.
What is the reason of this Jelousie that thou speakest of?
A most just Reason, for sith that to us which have nothing deserved, only Psa. 44 4, 9. Isa. 48. 9. Rom. 5. 8. & 11 35. 2 Tim. 2. 1. 9. Mat. 4. 10. & 22. 37. Jer. 2. 2. 2 Cor. 11. 2. Ephes. 5. 24. his own infinite goodness he hath given himself, by most good right it is that he will have us to be wholly altogether and intirely his own, for this is that bond, as it were, of a holy marriage whereinto God the faithful husband, our soules as chast Spouses are coupled, whose chastity standeth in this, to be dedicate to God alone, and to cleave wholly to him, like as on the other side our soules are said to be defiled with adultery, when they swerve Jer. 2. 20. & 3. 1. &c. Ezek. 6. 9. & 16. 15. from God to Idolatry or Superstition, and how much more heartily the husband loveth his wife, and the chaster he is himself, so much is he more greviously displeased with his wife when she breaks her faith.
Go on.
Now to the intent to shew more vehemently how he hateth Idolatry, and with greater feare to restrain us from offending therin, he threatneth that he will take vengeance, not only of them that Exod 3. 7. Deut. 5. 9, 10. & 7. 9, 10. Isa 14. 20, 21. shall so offend, but also of their children and posterity.
But how doth this agree with the righteousness of God, that any one should be punished for an others offence?
The very state of mankind doth sufficiently Psa. 1. 4 &c. Rom: 3 9 10 Ephe: 2. 3. assoyle this question, for by nature we are all subject to damnation, in which state if God do leave us, we have no cause to complain of him, and as toward the godly he shewed his love and mercy in defendi [...]g and cherishing their D [...]ut 4. 37. Psa: 37. 25 & 69 & 112. 2. posterity with giving them their preservation which he owed them not; so toward the ungodly he executeth his vengance in withholding that his goodness Isa: 14. 20. & 48. 18. from their children, and yet in the mean time he doth them no wrong, in that he giveth them not the grace which he oweth Exod: 33. 69. Rom: 9 14. & 11. 35. them not, but as he found them, so he leaveth them to their own disposition and nature.
Go forward to the rest.
That he should not seem to enforce us only with threatning now followeth the other part, wherin God with gentle and liberal promises, intreateth, and allureth us to obey him, for he promiseth Gen: [...]. 17. & 26. 4. D [...]ut: [...] 10. & 7, 9. that he will shew most great mercifulness both toward themselves that love him add obey his Commandements, and also toward all their Posterity.
By what reason dost thou think this to be righteous.
Some reason it is because of the godly Gen: 18. 19. Deut: 4. 9, 10. & 32. 46. Ps [...]l: 132. 11. education wherin godly Parents do so instruct their children that they commonly use to succeed them as their heirs in the true fear and love of God; also nature it self draweth us to a good will towards our friends, children, but the surest reason is, that God so promiseth, Deut: 32 4. Jer: 2 4 Rom: 9. 14. & 4 20. 1 Cor: 1. 9. 2 Cor. 1: 18. Ezek: 18. 9. 10. which neither can swerve from righteousness, nor at any time break his promise.
But it appeareth that this is not continually certain, and ever falleth so; for sometimes godly Parents beget ungodly children, and such as go out of kind from the Parents goodness whom God (notwithstanding this promise) hath grievously punished.
This indeed cannot be denied, for as God, when he will, sheweth himself merciful to the children of the wicked, so is he by no such necessity bounden to the children of the godly, but that he is at liberty to reject such of them as he will, Exod: 33: 19. Ios: 23. 14. Rom: 3. 3. & 9 14. 2 Pet: 3. 9. but therin he alway useth such moderation that the truth of his promise ever remaineth stedfast.
Wherfore we speaking of revenging, he named but three or four generations at the most, why doth he here, in speaking of mercy contain a thousand?
To shew that he is much more inclined Exod. 34. 6: Psal. 30. 5. & 103. 8. & 145. 8. Isa. 54. 7, 8: to mercifulness and to liberality, then he is to severity, like as also in an other place he professeth that he is very slow to wrath, and most ready to forgive.
By all this that thou hast said, I see thou understandest that God made special provision that the worshipping of him, which ought to be spiritual and most pure should not be defiled with any gross Idolatry or Superstition.
Yea, he must earnestly provide for it, for he hath not only plainly and largly reckoning up all forms of Images, decreed Exod 20. 4: Deut 4 16. & 5. 8. it, in a manner, in the first part of his Law as a thing that principally concerneth his Majesty, but also hath confirmed this law with terrible threatnings Exod 20. 5, 6. Levit. 26 30. Deut. 4. 26. & 5. 9. 10. & 27. 15. Psal. 96. 8. 7. Ezek. 6. 4. to the offender, and on the other side offering most great rewards to the observer of it; so that this Commandement either was not understood, as being obscure, or not espyed as lying hid in the multitude, or not regarded as light or of small charge, yea that it hath lyen as it were neglected of all men wholly, as if it had been no Commandement with no threatnings, no promises adjoyning unto it.
It is true as thou sayest, but now [Page 27] rehearse mee the third Commandement.
Thou shalt not take the Name of the Exod. 20. 7. Levit. 80. 12. Deut. 5. 12. Lord thy God in vaine, for the Lord will not hold him guiltless that taketh his Name in vain.
Tell me what it is to take the Name of God in vain.
To abuse it, either with forswearing, Levit. 19. 12. Psal. 15. 4. 1 Tim. 1. 10. Eccle. 23. 9. Mat. 5. 33. or with swearing rashly, unadvisedly, and without necessity, or with once naming it without a weighty cause, for sith the Majestie of Gods Name is most Deut. 28. 58. Psal. 8. 1. Jer. 10. 6. holy, we ought by all means to beware, that we seem not, either to despise it our selves, or to give others any occasion to despise it; yea, and so to see that we may never once utter the Name of God without Psal: 48. 9. & 13. 1. &c. great reverence, that it may ever appear honorable and glorious, both to our selves & to all others; for it is not lawful once to think, much less to speak of God Eccles. 22. 9. & 19, 33. and his works, otherwise then to his Honour: Briefly, whosoever useth the Name of God otherwise then for most weighty causes, and for most holy matters abuseth it.
What thinkest thou then of them that blasphem God, and of Sorcerers, and such other kind of ungodly men?
If they do great injury to God, to [Page 28] God wich use his Name of a certain leud Ecclus. 23. 9. Matth: 5. 34. Custome and untemperate readiness of speech, much more do they make themselves guilty of a most hainous and outragious offence which abuse the Name of Deut. 18. 11. [...]sa. 8. 19. & 47. 9. & 52. 5. Mal. 3 5. Acts 19. 13. Gal. 5. 20. Exod: 22: 11. Jos: 2 12. & 9. 15. Psal: 15. 6. & 63. 11. 2 Cor. 11. 31. Gal. 1. 20. Exod. 22. 11. Jos: 2 12. Gal: 1. 20. God in bannings, in cursings inchantments, in forespeakings, or in other manner of superstition.
Is there any lawful using of the Name of God in swearing?
Yea cettainly, when an Oath is taken for a just cause, either to affirme a truth, specially if the Magistrate require or command it, or for any other matter of great importance, wherein we are either to maintain unviolate the honor of God, or preserve mutual agreement and charity among men.
May we therfore lawfully whensoever we say truth use an Oath with it?
Since I have already said that this is not lawful, for so the estimation and reverence of the Name of God should be abated and should become of no price Exod. 22. 11. Jos. 2. 2. 12. 12. [...]. 1 20. and contemned as common, but when in a weighty matter the truth should otherwise not be believed we may lawfully confirm it with an Oath.
What followeth next.
For the Lord will not hold him guiltless that taketh his Name in vain.
Sith God doth in other places pronounce that he will punish generally all the breakers of his Law, why doth he here particularly threaten them that abuse Levit: 26. 14. Deut. 28. 15. &c. his Name?
His meaning was to shew how highly he esteems the glory of his Name, to the end that seeing punishment ready for us, Levit: 19 12. Deut: 5. 11. Jer: 51. 56 Ezek: 10. 8. & 9. 14. we should so much the more heedfully beware of prophainly abusing it
Dost thou think it lawfull to swear by the names of Saints, or by the names of other men or creatures?
No, for sith a lawful Oath is nothing else but the swearers religious affirming that he calleth and useth God, the Knower and Judge of all things for witness that he sweareth a true Oath, and Exod. 22. 11. Heb. 6. 16. that he calleth upon, and wisheth the same God to be the punisher and revenger of his lying, and offence if he swear falsly; it were a most hainous sin to part or communicate among other persons or creatures, this honor of Gods Wisdome and Majestie which is his own proper and peculiar honor.
Now remaineth the fourth Commandement, Deut: 6. 13. & 10 20. Ios. 23. 7. Isa: 65. 16. Exo: 16. 23. & 20. 8. & 31. 13. which is the last Commandement of the first Table.
Remember that thou keep holy the Sabath day, six days shalt thou labour and do all [Page 30] that thou hast to do, but the seventh day is the Levit. 23. 3. Deut. 5. 12. Ezek. 20. 12. Sabath of the Lord thy God, in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy manservant, and thy maidservant, thy cattle and the stranger that is within thy gates, for in six days the Lord Cen. 2. 1, 2, 3. Heb. 43, 16. made heaven and earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the seventh day and hallowed it.
What means this word Sabath?
Sabath by Interpretation signifieth Rest that day, for that it is appointed Exod. 16. 23. Levit. 16 31. Jer. 17. 21. Neh: 13. 19. Ezek 46. 3. Mar. 6. 3. only for the worshipping of God, the godly must lay aside all wordly business, that they may the more diligently intend to Religion and godliness.
Why hath God set herein before us an example of himself for us to follow?
Because notable and noble Examples Tob. 2. 12. Joh. 13. 13, 15. 1 Cor. 4. 16. & 11. 1. Heb. 4. 3, 4, 9. 10. & 12. 1. 1 Pet. 2. 21. do more throughly stir up and sharpen mens minds, for servants do willingly follow their Master, and children their Parents, and nothing is more to be desired of men then to frame themselves to the Example and Imitation of God.
Saiest thou then that we must every seventh day abstain from all labour?
This Commandement hath a double consideration, for in so much as it containeth [Page 31] a ceremony, and requireth only outward rest, it belongeth particularly to 1 Cor. 10. 1. Gal. 4. 2, 3, 4. Col. 2. 16, 17. Heb. 8. 5. & 10. 1. 2 Cor. 3. 14. Col. 2 16. Heb. 10. 1. the Jews, and hath not the force of a continuing and eternal Law, but now by the coming of Christ, as the other shadows of Jewish Ceremonies are abrogated, so is this Law also in this behalf abridged.
What then, beside the Ceremony, is there remaining wherunto we are still perpetually bound?
This Law was ordained for three Mar. 1. 21. Acts 13. 14. & 15. 21. Exod. 21. 2. Deut. 5. 14. Gal. 3. 26, 28. Isa. 58. 13. Rom. 13 12. Heb. 4 9, 10. causes. First, to stablish and maintain an Ecclesiastical Discipline, and a certain Order of the Christian Common-weale. Secondly, to provide for the state of servants that it may be tolerable: Thirdly, to express a certain Form and Figure of the spirituall Rest.
What is that Ecclesiasticall Discipline that thou speakest of?
That the people assemble together Mar. 6 4, Psal. 95. 7. Mat. 10. 3 [...]. Isa. 56. 7. Mar 1. 21. 13. Ephe. 3. 21. Heb. 2. 12. Psal. 22. 23. & 35. 21. 1. Cor. 14. 26. to heare the Doctrin of Christ, to yeild confession of their faith, to make openly publike prayers to God, to celebrate and retain the memory of good Works and Benefits, and to use the Mysteries that he hath left us.
Shall it be enough to have done these every seventh day?
These things indeed every man privatly Psal. 1. 2. & 84. 4. Ephe. 5. 20. ought to record and think upon every [Page 32] day, but for our negligence and weakness one certain special day is by Publik Order appointed for this matter.
Why was there in this Commanment provision made for relieving of servants.
It was reason that they which be under other mens power should have Deut. 3. 14. & 15. 12. 15. Jer: 34, 12. some time to rest from labou [...] for else their state should be too grievous and too hard to bear, and surely meet it was that servants should together with us sometime serve him who is the common Psal: 134 1. Gal: 3. [...]6. 28. Eph. [...] 9. Col 3. 11. Master of them and us, yea, and Father too, sith he hath by Christ adopted them to himself as well as us. It is also profitable for the Masters themselves that servants [...]t. 5. 14. [...]. should some time rest between their workings, that after respiting their work a while, they may return more fresh and lusty to it again.
Now it remaineth for thee to tell of the spiritual rest.
That is, when resting from worldly business, and from our own Works and Isa. 14. 16. & 51. 13. Studies, and as it were having a certain holy Vocation, we yeild our selves wholly to Gods governance, that he may do his Works in us; and when (as the Scripture termeth it) we crucifie our flesh, we Heb 4 9. Gal. 5. 24. Col. 3. 5. bridle the froward desires and motions of [Page 33] our heart, restraining our own nature that we may obey the Will of God, for so shall we most aptly reduce and bring the Figure and Image of eternal rest to the very Thing and Truth it self.
May we then cast away this care on the other dayes?
No, for when we have once begun, Mat. 24. 19: we must go forward to the end, throughout the whole race of our life, and the number of seven, for asmuch as in the Gen: 2. 2, 3. Psal: 12. 6. Scripture it signifieth Perfection, putteth us in remembrance that we ought with all our force and endeavour continually to labour and travel toward perfection, Gen: 17. 1. Mat: 5, 48. and yet therwithall is it shewed us, that so long as we live in this world we are farr from perfection and full attaining of 1 Cor: 2. 9. this spiritual rest, and that here is given us but a certain tast of that Rest which we shall enjoy perfectly, fully, and most Isa: 25. 8. 1 Cor: 2 9. 2 Thes. 1. 7. blessedly in the Kingdome of God.
Hitherto thou hast well rehearsed me the Laws of the first Table, wherin the true worshipping of God which is the fountain of all good things is briefly comprehended: now therefore I would have thee tell me what be the Duties of our Charity and Love toward men, which duties do spring and are drawn out of the same fountain, and which are contained in the second Table?
The second Table beginneth thus, Exod. 20. 12. Deut. 5. 16. Mar. 25. 4. Eph. 6. 2, 3. Honour thy Father and thy Mother that thy dayes may be long in the land which the Lord thy God giveth thee.
What is meant in this place by the word Honour?
The honour of Parents containeth love, fear, and reverence, and consisteth Pro. 1. 8. Mar. 7. 10. 12. Col. 3. 20 1 Tim. 5. 4. Heb. 12 9. as in the proper work and duty of it in obeying them, and also finding and relieving them if ever they be in need.
Doth the Law extend only to Parents by Nature?
Although the very words seem to express no more, yet we must understand Deu [...]. 17. 1 [...]. Rom. 13 1. 1 Tim. 5. 1. Pro. 5. 13. Ioh. 9. 31. Levit. 10. 32. Pro. 19. 10. that all those to whom any Authority is given, as Magistrates, Ministers of the Church, Schoolmasters; Finally, all they that have any Ornament, either of reverend age, or of wit, wisdom, or learning, worship or wealthy state, or otherwise be our Superiours, are contained under the name of Fathers, because the Authority both of them and Fathers come out of one Fountaine.
Out of a what Fountain?
The holy Decree of the Laws of God, by which they are become worshipful Deut. 17. 10. Tit. 3 1. 1 Pet. 2. 13. and honorable as well as natural Parents, for from thence they all, whether they be Parents, Princes, Magistrates [Page 35] or other Superiors whatsoever they be, have all their power and authority, because by these it pleased God to rule and govern the world.
What is meant by this, that he calleth Magistrates and other Superiors by the name of Pa [...]ents?
To teach us, that they are given us of God, both for one and publik benefit, and also by example of that authority Rom. 13. 4. Heb. 13. 17. which of all other is naturally least grudged at, to train and inure the mind Pro. 3. 12. Mat. 7. 9. 1. Thes. 2. 11. Exod. 32, 9. of man, which of it self is puffed with pride and loath to be under others Commandemement, to the duty and obedience toward Magistrates; for by the name of Parents, we are charged not only to yeild to and obey Magistrates, but also to honour and love them; and likewise on the other part, Superiors are taught so to govern their inferiors as a just Parent useth to rule over good children.
What meaneth that promise which is added to the Commandement?
That they shall enjoy long life, and shall long continue in sure and stedfast possession of wealth that give just and Exod. 20. 12. Deut. 5. 16. Eph. 6. 2, 3. due honour to their Parents and Magistrates.
But this promise seemeth to belong particularly to such Jews as be kind to their parents?
It is no doubt but that which is by name spoken of the Land of Canaan, pertaineth Gen. 12. 7. & 13. 15. Deut. 34. 4. Gen: 1. 1. Psal 24. 1. & 1 15. 16. Dan: 4. 22. only to the Jews; but for as much as God is Lord of the whole world, what place soever he giveth us to dwell in, the same he promiseth and assureth us in this Law that we shall keep still our Possession.
But why doth God reckon for a benefit, long continued age in such a miserable and wicked life?
Because when he releiveth the miseries Psa. 18. 1, 2, 3. Jer. 14 8. Heb. 2. 15. and calamities of them that be his, or preserveth them in so many perils that beset them round about, and calleth them back from vices and sins, he sheweth to them a fatherly mind and good will as to his children.
Doth it follow on the contrary side, that God hateth them whose life is taken away quickly or before their ordinary race of years expired, or that be distressed with miseries and adversities of this world?
Nothing less, but rather the dearlier that any man is beloved of God, he Ioh. 1. 12. & 5. 17. Prov. 3▪ 12: Mat. 5. 10. 11. is commonly the more burdened with adversaries, or is wont the sooner to remove out of this life, as he were delivered, and let by God out of prison?
Doth not this in the mean time seeme to abate the truth and credit of Gods Promise?
No, for when God doth promise us worldly good things, he alwayes addeth this exception, either expresly uttered or Deut. 21. 1, 2. Isa. 1. 19, 20. Jer. 12. 4, 9. secretly implyed, that is, that the same be not unprofitable or hurtful to our souls, for it were against Order and Reason, if chief regard should not be had of Mat. 5. 29. & 18. 8. 2 Cor. 6. 8. the soul, that we may so either attain or lack worldly commodities as we may with blessedness enjoy eternal life for ever.
What shall we then say of them that be disobedient to Parents or Magistrates, or do misuse them yea or kill them. Exod. 21. 17. Levit. 20. 9. Deut. 12. 18. &c. Pro. 13: 17.
Commonly all such do either continue a most vile and miserable life or lose it most shamefully being taken out of it with untimely and cruel death, or infamous execution, and not only in this life, but also in the world to come, they shall Mat. 15. 4: Rom. 1. 30. 3 [...]. & 13: 2, [...]. for ever suffer the everlasting punishment of their ungodliness, for if we be forbidden by the Commandement of God as here next followeth to hurt any men be they never so much estranged from us, yea, even our adversaries and deadly enemies, much more to kill them; Levit. 19. 17. Mat. 5. 21. &c. Luk 3. 14. surely it is easie to perceive how much we ought to forbear and beware of doing of any injury to our Parents of whom we receive our life, inheritance, liberty [Page 38] and Count [...]; and since it is notable well said by the wise men in old time, that natural dut [...] may be broken with a look, and that i [...] is a most hainous wickedness once to offend his Parents with word or speech; what punishment can be found sharp enough for him that shall offer death to his Parent, for whom himself ought to have been content to die by the Law of God and man, if need so required.
But it is much more hainous for a man to offend or kill the Parent of his Countrey then his own Parent.
Yea surely, for if it be for every private man a hainous offence to offend his private parents, & parricide to kill them, what shall we say of them that have conspired and born wicked armour against the Common-weale, against their Countrey, the most ancient sacred and common Mother of us all, which ought to be dearer unto us then our selves, and for whom no honest man will stick to dye to do it good, and against, the Prince the Father of the Countrey it self and Parent of the Common-weale: yea, and to imagine the overthrow, death and destruction of th [...]m, whom it is high treason once to forsake or shrink from: so outragi [...]us [...] thing can in no wise be expressed with sit a name.
Now rehearse the sixt Commandement.
Thou shalt not kill. Exod. 20. 13. Mat. 5. 21.
Shall we sufficiently fulfil this Law, if we keep our hands clean from slaughter and blood?
God made this Law not only for Deut. 30 6. Psal. 24. 4. Mat. 9. 4. Heb. 3. 12. Matt. 5. 21. 22, 23. Gal. 5▪ 20. 1 Ioh. 2. 11: outward works, but also and chiefly for the affections of the heart for anger and hatred, and every desire to hurt is before God adjudged man-slaughter, therfore these by his Law He forbiddeth us.
Shall we then fully satisfie the Law if we hate no man?
God in condemning hatred, requireth Mat. 5. 23. 25 24. Rom. 12. 18. love towards all men, even our enemies, yea, so farr as to wish health, safety, and all good things to them that wish us evil, and do bear us a hateful and cruel minde, as much as in us lyeth to do them good.
What is the seventh Commandement?
Thou shalt not commit adultery.
What dost thou think to be contained Exod. 20▪ 14. Deut. 5. 18. Mat. 12. 18. therin?
By this Commandement is forbidden all kind of filthy and wandering lust, and all uncleanness that riseth of such lust, as unchastness of speech, and all wantonness of countenance and Gesture, Rom. 13. 13. 1 Cor. 6. 6 9. all outward shew of unchastity whatsoever [Page 40] it be, and not only filthiness of words and uncleaness of doings is forbidden by God, but also for asmuch as both our bodies and souls are the Temples of 1 Cor. 3. 16. & 17. 6 & 15. 19. 2 Cor. 6. 16. the holy Ghost, that honesty may be kept undefiled in them both, shamfastness and chastity is commanded, that neither our bodies be defiled with uncleaness of lust, nor our minds with unhonest thoughts or desires, but be all way preserved chast Ioh 13. 9: Pro. 6. 25. Mat. 5. 27. 28. Exod. 20. 15 Mat. 19. 18. 1 Cor. 6. 8, 9, 10. and pure.
Go on to the rest.
The eight Commandement is: Thou shalt not steale; By which Commandement are comdemned, not only those thefts that are punished by mens Laws, but all frauds and deceivings; but none doth 1 Thes 4 6. Tit. 2. 10. offend more hainously against this Law, then they that are wont by means of trust to beguile them toward whom they pretend friendship, for they that break faith, labour to overthrow the common succour of all men: we are therefore commanded that we deceive no man, that we undermine no man, that we suffer not our selves to be allured with vantage or gain of buying or selling to do any wrong, that in trading of buying or selling we seek not wealth unjustly, nor Prov. 11. 1. & 20. 10. 11. make our profit by untrue and uneven measures and weights, nor increase our [Page 41] riches with sale of slight deceitful ware.
Thinkest thou that there is any thing more to be said of this Commandement?
Yea certainly, for not only outward thefts and frauds are forbidden, and we are commanded to use bargaining without guile and deceits, and to do all things else without subtile undermining, but also we are charged to be altogether so minded, that though we be sure to escape unpunished and unespied, yet we should our selves forbear from wrong; for that which is wrong before man to do, is evil before God to have Will to do, therefore all councels and devices, and Psa. 62. 10. Zach. 8. 17. Mich. 7. 12. Acts 20. 33. specially the very desire to make our gain of others losses is forbidden by this Law. Finally, we are by this Law commanded to endeavour all the wayes we may that every man may most speedily come to his own, and safely keep that which he possesseth.
What is the ninth Commandement? Exod. 20. 16. Deut. 5. 20. Mat. 19 18.
Thou shalt not bear false witness against thy neighbour.
What is meant in this Commandement?
That we break not our Oath or Exod. 23. 1. Levit. 19. 11, 12. Deut. 19. 18, 19. Mat. 19. 18. Psal. 15. 3. Luk 3. 14. Faith, and in this Law we are forbidden, not only open and manifest perjuries, but also wholly all lying, slanders, backbitings, and evil speakings, wherby our [Page 42] neighbour may take loss or harm, or loose his good name and estimation, for one example containeth a general Do [...]rin; yea, and we ought neither our selves at Pro. 12. 17., 18. 2 Cor. 13. 8. Eph. 4: 25. any time to speak any false or untrue things, nor with our words, writing, silence, presence, or secret assent in holding our peace, once allow the same in other, but we ought to be lovers and followers of simple Truth, ever to rest upon Truth, to bring forth all things diligently into the light of Truth, as place, time, or necessity as shall require; finally, ever readily to take upon us the defence of Truth, and by all means to maintain and uphold it.
For satisfying of this Law, is it not enough to bridle our Tongue and Pen?
By the same reason that I have before said, when He forbiddeth evil speaking, He therewith forbiddeth sinister Ma [...]. 7. 1, 2. Rom. 14. 3, 4. 1 Cor. 13. 5. 7. suspicious and wrongful misdeemings; for this Law-Maker hath ever chief respect to the affection of the heart; this Law therefore forbiddeth us to be inclined so much as to think evil of our neighbours, much less to defame them; yea, it Prov. 25. 17. [...]. 2. 1, 2. commandeth us to be of such gentle sincerity and indiffereney toward them, as to endeavour so far as Truth may suffer, to think well of them, and to our utmost [Page 43] power to preserve their estimation untouched.
What is the reason why the Lord in his Law, doth term the corrupt affections of the heart, by the names of the most hainous offences, for He comprehendeth wrath and hatred under the name of manslaughter, all wantonness and unclean thoughts, under the name of Adultery, and unjust coveting under the name of theft?
Least we (as the nature of man is) should winke at the ungodly affections Rom. 7. 7. 1 Cor. 10. 6. of the heart, as things of small weight, therefore the Lord setteth them out by their true names, according as He measureth them by the rule of his own righteousness; for our Saviour the best Interpreter of his Fathers meaning doth so expound the same: Who so (saith He) is Mat. 5. 22. 28. & 15. 19. 1 Ioh 3. 15. angry with his brother he is a manslayer: Who so lusteth after a woman, he hath committed adultery.
But wheras only vices and sins are forbidden in these Commandements, why dost thou in expounding them, say that the contrary vertues are also commanded therin; for thou sayest tha [...] in forbidding of adultery, chastity is [...] in forbidding manslaughter and these, most entire good will and liberality is commanded, and so of the rest?
Because the same our Saviour doth so expound it, which setteth the summ of the Law, not in abstaining only from injury and evil doing, but in love and Mat. 22. 39: Rom 13. 4. 8: Gal. 5. 14. Psal: 37 27. charity, like as the Kingly Prophet had also before taught, saying, Depart from evil and do good.
Now remaineth the last Commandement?
Thou shalt not covet thy neighbours Exod. 20. 17. Mich. 2. 2. Rom. 7 7. 1 Cor. 10. 6. house, thou shalt not covet thy neighbours wife, nor his servant, nor his maid, nor his Oxe, nor his Ass, nor any thing that is his.
Seeing that, as thou hast oft said already, the whole Law is spiritual, and ordained not only to restrain outward evil doings, but also to bridle the inward affections of the heart; What is herin commanded more that was before omitted?
God hath before forbidden all evil doings, and corrupt affections of the mind; but now he requireth of us a most precise pureness, that we suffer not Isa. 1. 16. Rom. 13▪ 14. Gal. 5. 24. any desire be it never so light nor any thought, be it never so small in any wise swerving from right, once to creep into our heart.
How then dost thou say that unadvised and sodain desires, and short thoughts that come upon the very godly are sins although [Page 45] they strive against such rather then yeild to them?
Surely it is plain, that all corrupt thoughts, although our consent be not Gen. 6. 5. & 8. 21. Psal. 94. 15. Prov. 20. 9. Mat. 15. 18: 19. added to them, do proceed out of corrupted Nature; and it is no doubt that sodaine desires that tempt the hearts of men, although they prevaile not so farr as to win a stedfast assent of mind and allowance, are in this Commandement condemned by God as sins, for it is meet that even our very hearts and mind, should Isa. 1. 16. & 29 13, 15. Jer. 4. 14. Ezek. 18. 31. Mat. 5 8: Psal. 5. 4, 5. 2 Cor. 6. 14. shine before God in their perfect pureness and cleanness, for no Innocency and righteousness, but the most perfect can please him, whereof he hath also set before this his Law and most perfect rule.
Hitherto thou hast shortly and plainly opened the Law of the ten Commandements, but cannot all these things that thou hast severally and particularly declared; be in few words gathered as it were into one summ?
Why not, seeing that Christ our heavenly Schoolmaster hath comprised the whole pith and substance of the Law in a summ and short abridgment in this manner saying: Thou shalt love the Lord thy God with all thy soul, with all thy mind, with all thy Mat. 22. 37. Mar. 12. 30. strength, and this is the greatest Commandement [Page 46] in the Law, and the second is like unto this, Thou shalt love thy neighbour as thy self, for in these two Commandements are contained the whole Law and the Prophets.
What manner of love of God dost thou take here to be required?
Such as is meet for God, that is, Deut. 10. 17. 1 Tim. 6 13: Isa. 73. 16. Mat. 6. 8. 1 Tim. 1: 1. Deut. 10 12. Psal, 96 7. 1 Cor. 10 31. Deut. 6 17. Rom. 12. 2. Psal. 2. 12. & 25. 1. & 31. 1. & 118. 8. that we acknowledge Him both for our most mighty Lord, and our most loving Father, and most merciful Saviour wherefore to this love, is to be adjoyned both reverence to his Majestie, and obedience to his Will, and affiance in his Goodnese.
What is meant by all the Heart, all the Soule, and all the Strength.
Such fervency, and such unfainedness of love, that there be no roome for any thoughts, for any desires, for any meanings or doings that disagree with Deut. 30 6. Ios. 23. 11. Mar. 10. 37. the love of God. Dear (as one saith) are our Parents, dear are our children, our kinsfolks, our friends, and dearer yet is our Countrey, but all the deare loves of them all, entire zeal toward God, and Ioh. 14. 15. 21. 23, 24. & [...]5. 10. the most perfect love of Him, not only containeth, but also much and farr surmounteth, for whom; what good man will stick to die, for every godly man loveth God not only more dearer then [Page 47] all his, but also more dearerly then himself.
Now what saiest thou of the love of our neighbour?
Christs Will was that there should be most streight bonds of love among his children; and as we be by nature most 1 Cor. 13. 5. Eph. 5. 29. Phil. 2. 29. inclined to the love of our selves, so can there not be devised a plainer nor shorter, nor pithier, nor more indifferent rule of brotherly love then that which the Lord hath gathered out of our own nature, and set before us; that is, that every man should beare to his neighbour the same good will that he beareth to himself; whereof it followeth, that we should not Mat. 7. 12. & 22. 36. Rom. 13. 9, 10. do any thing to our neighbour, nor say nor think any thing of him, which we would not have other to do to our selves, or to say or think of our selves, within the compass of which only Law, which is indeed as it were the Soule of all other Laws, if we could behold, surely there were were no need of so many barrs of Laws, as men do daily devise to hold men in from doing wrong one to another, and to maintain Civil Societies and all well nere in vain, if among men this one Law be not regarded.
How far extendeth the name of neighbour?
[Page 48]The name of neighbour containeth, not only those that be of our kin and alliance, or friends, or such as be knit to us in any civil bond of love, but also those whom we know not, yea, and our enemies. Mat. [...]. 43. Ioh. 13. 34. 1 Thes. 4. 9.
Why, what have they to do with us?
Surely they are knit to us with the the same bond wherwith God hath coupled together all man-kind, which bond his Will is to have inviolable and stedfast, and therfore it cannot be taken away by Mat. 5. 44. 1 Ioh. 2. 9 & 3. 10. & 4. 7. any mans frowardness, hatred, or malice; for though any man hate us, yet notwithstanding he remaineth stil our neighbour, and so must alway be accounted, because the same Order by which this fellowship and conjoyning among men is knit together, ought alway to remain stedfast and inviolable, and hereby may it be easily perceived why the holy Scripture hath appointed Charity or Love to be one of the principall parts of Religion. Gal. 5. 6. 1 Ioh. 3. 23.
But what meaneth that addition in the end, That herin are contained the whole Law and the Prophets?
Because in very deed the summ of them all belongeth therunto, for all the Warnings, Commands, Exhortations, Promises and Threatnings which the [Page 49] Law it self, the Prophets and Apostles do every where use, are directed to nothing else but to the end of this Law, as it were to a mark, and all things in the holy Mat. 7. 12. Rom. 13 8, 10. Gal. 4. 13. 1 Tim. 1. 5. Scriptures are so applied to Charity, that they seem, as it were to lead us by the hand unto it.
Now I wou [...]d have thee tell me what Law that is that thou speakest off, whether it is the same that we call the law of Nature, or some other besides it?
I remember Master, that I have long ago, learned this of you, that is, tha the Law, as the highest reason, was by God grafted in the nature of man, while mans nature was yet sound and Gen. 1. 26, 27, 31. Ephe. 4. [...]4. Col. 3. 10. uncorrupted, being created after the Image of God, and so this Law is indeed and is called the law of Nature; but since that nature of man became stained with sin, although the minds of wise men have Luk 1. 79: Acts 14. 17. & 17. 27. Rom: 1. 19. been in some sort lightened with the brightness of this natural light, yet in the most part of men this light is so put out, that scarce any sparckles therof are to be seen; and in many mens minds is deeply grafted a sharp hatred of God and men against the Ordinances of God and his Mat. 24 9, 10, 12 Ioh. 17. 14. 2 Tim. 3. 2. Commandements written in this Law, which command most hearty love to God and men; & hereof commeth so great ungodliness [Page 50] toward God, and so deadly cruelty toward men.
How commeth it to pass that God would have these Commandements written in Tables?
I will tell you, the Image of God in man is since the fall of Adam by Original 1 Cor. 2. 14. Eph. 4. 17. 18. sin, and by evil Custome so darkned, and natural Judgment so corrupted, that man doth not sufficiently understand what difference is between honest and dishonest, right and wrong. Merciful God therfore minding to renue the same Image in us, hath by his Law written in Tables, set forth the rule of perfect righteousness. Psal. 19. 8. & 119. 1. and that so lively and fully, that God requireth no more of us but to follow the same rule, for he accepteth no other sacrifice but Obedience, and Hos. 6. 6. Mar. 12. 33. therefore he hateth all whatsoever it be that we admit in Religion, or in the case of worshipping God without the warrant of his prescribed Ordinance.
But wherin this Law there are no Commandements set out of every mans private Vocation, how can this be a perfect rule of life?
Though here be no Commandement expresly set out concerning the duties of every man, yet for asmuch as the Law commandeth to give to every man his Exod. 20. 12, 15. & toto capite. own, it doth in a summ comprise all the [Page 51] parts and duties of every man privately in his degree and trade of life, and in these Tables, the Lord hath briefly and summarily comprehended all those things which in the Scriptures are each where most largely set out concerning the several Commandements and Duties of every several man.
Seeing then the Law doth shew a perfect manner of worshipping God a right, ought we not then to live wholly according to the rule thereof.
Yea, and so much that God promiseth Deut. 8. 1. & 30. 15. Mtt. 19. 17. Ioh. 12. 50. Deut. 11. 28. & 13. 17. Rom. 1. 18. & 6. 23. life to them that live according to the rule of the Law, and on the other side threatneth death to them that break his Law, as is aforesaid; and for this cause, in my Division I have named Obedience as one of the principal parts of Religion.
Dost thou then think them to be justified that do in all things obey the Law of God?
Yea surely, if any were able to performe it, they should be justified by the Law, but we are all of such weakness Gen. 6. 5. & 8 11. Prov. 20. 9. Rom. 7. 14. 15. Gal. 2. 16. that no man in all points fulfilleth his Duty. For though we put case that there be one found that performeth the Law in some point, yet he shall not therby be justified before God, for he pronounceth [Page 52] them all to be accursed and Gal. 3. 10. abhominable that do not fulfill all things that are contained in the Law.
D [...]st th [...]u [...]hen det [...]rmine, that no mortal man is justified before God by the Law?
No man, for the Scriptures do also Iob 25. 4. Rom. 3. 28. & 4 15. Gal. 2 16. 21. & 3. 10. pronounce the same.
Why then did God make such a L [...]w as requireth a perfection above our [...]bility.
In making the Law, God respected not so much what we were able to perform, which by our own f [...]ult are very Rom. 3: 20. Gal. 3. 8. weak, as what was meet for his own righteousness; and for as much as none but Psal. 5▪ 4, 5 6. 2 Cor. 6. 14. the highest righteousness could please God, it behoved that the rule of life which he set out should be throughly perfect; moreover the Law requireth nothing of us, but that we are bound to performe. But sith we are farr from due Iob 4. 17. & 25. 14. Gal. 2. 16. obeying the Law, men can have no sufficient or lawful excuse to defend themselves be [...]ore God, a [...]d so the Law accuseth all men for guilty, yea, and condemneth them before the Judgement Seat of Rom. 3. 19. & 7 8, 10. Gal 3. 10. God, and that is the cause why Paul calleth the Law the Ministry of Death and Damnation.
Doth then the Law set all men in this m [...]st remediless estate?
The unbelieving and the ungodly Deut. 27. 26. Rom: 3. 10. the Law doth both set and leave in such case, as I have spoken, who, as they are not able to fulfil the least jot of the Law, so have they no affiance at all in God through Christ: but among the godly the Law hath other us [...]s.
What uses?
First, the Law in requiring so precise Deut: 6. 6, 7. Ios: 1. 7, 8. Psal: 1. 2. perfectness of life, doth shew to the godly as it were a Mark for them to level at, and a Goale to run unto, [...]hat daily profiting they may with earnest endeavour travel toward thc highest uprightness. [...]his purpose and desire the godly, by the guiding of God do conceive; but principally they take heed, so much as they are able to do and attain to, that it may not be said that there is any notorious fault in them. Secondly, wheras the Law requireth things farr above mans Psal. 119. 5. Rom: 7. 14. 2 Cor. 3. 5. power, and where th [...]y find themselves too weak for so great a burthen, the Law doth raise them up to crave strength at the Lords hand. Moreover, when the Law doth continually accuse them, it Deut: 27. 26. Rom. 3 1 [...], 11. 12. 2 Cor. 3 9. stricketh their heart with a holsome sorrow, and driueth them to the repentance that I speak of, and to begg and obtain pardon of God through Christ, and therwithall restraineth them that they [Page 54] trust not to their own innocency, nor presume to be proud in the sight of God, and is alway to them as a bridle to withhold them in the fear of God. Finally, when beholding by the Law, as it were in a Glass, the spots and uncleanness of their Rom. 3. 9. & 7. 7. souls, they learn the [...]by that they are not able to attain perfect righteousness by their works; by this means they are trained Prov. 10. 9. Rom. 1. 20, 21. Gal. 2. 16. to humility, and so the Law prepareth them, and sendeth them to seek righteousness in Christ.
Then as farr as I perceive thou sayest that the Law is, as it were, a certain Scboolmaster Rom. 10. 4. Gal. 3. 10. &c. & 24. to Christ, to lead us the right way to Christ by knowing our selves and by Repentance and Faith.
Yea surely.
The Second PART. Of the Gospel, and Faith.
SIth now my dear Child, thou hast so much as it may be in a short Abridgement largely answered this matter of the Law and Obedience; good Order requireth that we speak next of the Gospel, which containeth the Promises of God, and promiseth the mercy of God through Christ to them that [Page 55] have broken Gods Law, and to the which Gospel, Faith hath specially respect; for this was the second Point in our Division, and this also the very orderly course of those matters that we have treated of, hath, as it were, brought us by the hand unto. What is now the Summ of the Gospel and of his Faith?
Even the same wherin the chief Articles of the Christian Faith have been in old time briefly knit up and contained, and which is commonly called the Creed or Symbol of the Apostles.
Why is the summ of our Faith called a Symbol?
A Symbol by interpretation is a Badge, Mark, Watch▪ Word or Token, wherby the Souldiers of one side are known from the Enemies, for which cause the short summ of our faith, by which Christians are severally known from them that be not Christians, is rightly called a Symbol.
But why is it called the Symbol of the Apostles?
Because it was first received from the Apostles own mouth, or most faithfully gathered out of their Writings and allowed from the very beginning of the Church, and so continually remained among all the godly, firme and steadfast, and unremoveable as a sure and stayed rule of Christian faith.
Go to, I would have thee now rehearse to me the Symbol it self?
I will. I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ his only Son our Lord, which was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was Crucified, Dead, and Buried, He descended into Hell, the third day He rose again from the Dead, He ascended into Heaven, there he sitteth at the right hand of God the Father Almighty,, from thence shall He come to Judge the quick and the dead, I believe in the Holy Ghost, the Holy Catholike Church, the Communion of Saints, the forgiveness of sins, the resurrection of the Body, and the life everlasting, Amen.
These things my child, thou hast briefly, and in short summ set forth; wherefore it is good that thou declare more plainly, and at large what thou thinkest of every particular; and first, into how many parts dost thou divide this whole Confession of Faith?
Into foure principal parts; in the first, wherof is treated of God the Father and the Creation of all things: In the second, of his Son Jesus Christ, which part also containeth the whole summ of the redemption of man: in the third, of the Holy Ghost: in the fourth, of the Church, and of the benefits of God toward the Church.
Go forward then to declare me those four parts in order, and first, in the very beginning of the Creed; what meanest thou by this word Believe?
I mean therby that I have a true and a lively faith, that is to say, a Christian mans faith in God the Father, the Son, and the Holy Ghost, and that I do by this form of confession, testifie and approve the same faith.
Is there any faith that is not a true and lively faith?
There is indeed a certain general faith, as I may so call it, and there is a Rom. 1. 32. Tit: 1. 16. dead faith.
Sith then it is a matter of no small weight that thou comprehendest under the name of believing, and of a Christian faith that is to say, a true and lively faith; tell me now what faith that same is, and how it differeth from the general faith, and also from the dead faith?
The general faith is that which crediteth Mat: 7. 22. 1 Cor: 13 2. the Word of God, that is, which believeth all those things to be true that are contained in the Scriptures concerning God, his Incomprehensibleness, Power, Righteousness, Wisdome, and mercy toward the faithful and godly, and most earnest severity toward the unbelieving and ungodly, and likewise all [Page 58] other things taught in the Scriptures.
Doth not the true faith that thou speakest of, believe also the same things.
Yea surely, but the true Faith goeth further, as I shall shew by and by; for thus farr, not only ungodly men, but Rom. 1. 32. Tit. 1. 16. also the very devils do believe, and therfore neither are they indeed faithful, nor Ioh. 1. 12. Gal. 3. 25, 26. so called. But the true Faith, as it nothing doubteth that all things taught in the Word of God are most certainly true, so doth it also embrace the Promises Rom. 4. 16. made concerning the mercy of God the Father, and the forgiveness of sins to the faithful through Jesus Christ, which promises are properly called the Gospel; Isa. 61. 2. Deut. 10. 20. Psal. 111. 10. which faith whosoever have, they do not only fear God as the most mighty Lord of all, and the most righteous Judge (which we already said, that the most part of the ungodly, & the devils themselves do) but also they love him as their most Ja. 2. 19. bountiful and merciful Father, whom as Deut. 10. 12. Psal. 2, 3. Col. 2. 6. Eph. 5. 1, 2, 8. they they travel in all things to please (as becommeth obedient children) with godly endeavours and works which are called the fruits of Faith, so have they a good and sure hope of obtaining pardon through Christ, when as men, they swerve from his Will, for they know that Christ (whom they trust upon) appeasing the Mat. 1. 21. Rom. 3. 24. & 5. 1. [Page 59] wrath of his Father, their sins shall never Eph. 2. 15, 16. Col. 2. 14. Heb. 10. 17. 1 Ioh. 2. 1, 2. be imputed any more to them, then if the same had never been committed. And though themselves have not satisfied the Law, and their duty toward God and men, yet believe they that Christ with his most full observing of the Law 1 Cor. 1. 30. 2 Cor. 5. 18. Ephe. 1. 6, 7. Phil. 1. 9. hath abundantly satisfied God for them, and are perswaded that by this his righteousness, and observing of the Law of God, themselves are accounted in the number and state of the righteous, and that they are beloved of God, even as if they themselves had fulfilled the Law. And this is the Justification which the Rom. 3. 21. Gal. 2. 16. holy Scriptures do declare that we obtain by faith.
Cannot these things also be in the devils or wicked men?
Nothing less, for though they fear, Gen. 4. 13. Prov. 10. 24. Mat. 27 4, 5. 1 Ioh. 4. 18. or rather with horror do dread God as most mighty and righteous, for they know he will take vengeance of their ungodliness, yet can they neither have any trust in his goodness and mercy towards them, nor any recourse to his Grace, nor enter into any endeavour to obey his Will: therfore their faith, although they doubt not of the truth of the Word of Mat. 7. 23. 1 Cor. 13. 2, 3. 13. Tit. 1. 16. God is called a dead faith, for that like a a dry and dead stock, it never bringeth [Page 60] forth any fruits of godly life, that is, of love to God, and charity toward men▪
G [...]ve me then out of what thou h [...]st hitherto said, a definition of that same lively and true Christian faith? Faith defined. Rom. 8▪ 1, 14. 38, 39. Col. 2 2, 3. 1 Thes. 1. 5. H [...]b. 10. 22, 23. & 11. 1. Psal: 1: 3. Mat. 13. 23. Gal: 5 6. 1 Pet. 1. 14, 15.
Faith is an assured knowledge of the Fatherly good will of God toward us through Christ, and an affiance in the same goodness, as it is witnessed in the Gospel, which faith hath coupled with it an indeavour of godly li [...]e, that is, to obey the Will of God the Father.
Thou hast sufficientl [...] declared what thou m [...]anest by the termes of Faith and believing Now go forward and tell m [...] in as [...]pt words as thou canst what thou understandest by the Name of God, which followeth next in the Creed?
I will do the best I can, good Master, as my wit and ability will serve me. I understand that there i [...] one Nature, or Gal 4. 8. 2 Pet. 1. 4. Heb. 1. 3. Ioh: 4 24. Rom: 1. 20. & 16 26. Mat: 6 13. & 19. 26. Ioh. 1. 18. Co [...]: 1. 15. Psal. 104. 31. Isa: 2 10, [...]9. 1 Tim. 1. 17. & 6. 16. 1 Cor 10. 31. Psal. 39. 7. Substance, or Soul, or Mind, or rather divine Spirit (for divesly have wise men, both Heathen and Christian termed God, where indeed by no words can be properly termed) eternal without beginning and end, unmeasurable, uncorporeal, invisible, with the eyes of men, of mast excellent Majesty, which we call God, whom all people of the world most reverence and worship with highest honor, [Page 61] and in him as in the best and greatest to settle their hope and affiance.
S [...]ing there is but one God, tell why in the Confession of the Christian Faith thou r [...]herasest [...]hr [...]e, the Father, the Son, and the Holy Gh [...]st.
Those be not the names of sundry Mat. 28. 1 [...]. 1 Ioh. 5. 7. Ioh. 10. 30. Gal. 3. 20. Gen. 1. 1. 1 Cor. 8. 6. Joh. 1. 1. & 17. 5. Col. 1. 15 Heb. 1. 2, 3, 5. Joh. 14 26. Act. 5. 3 4. 1 Cor. 12. 4. gods, but of three distinct persons in one Godhead; for in one substance of God, we must consider the Father, which of himself begat the Son, the Son even from eternity begotten of the Father, which is the eternal Wisdome of God the Father; the Holy Ghost proceeding from them both, as the power of God spread abroad through all things, but yet so as it also continually abideth in it self; and yet Joh. 10. 30. 1 Cor. 8. 6. Gal: 3. 20. that God is not therefore divided; for of these three Persons none goeth before the other in time, in Greatness, nor in Dignity, but the Father, the Son, and the Holy Ghost, three distinct persons in eternity 1 Joh. 5. 7. of like continuance in Power, even in Dignity equal, and in Godhead one. There is the [...]fore one Eternal, Immortal, Deut: 4. 35, 39. [...]al. 89. 9, [...]0. & 104 30, 31. 1 Tim: 1. 17. Almighty, Glorious, the Best, the Greatest, God the Father, the Son, and the Holy Ghost, for so hath the universal number of Christians, which is called the Catholick Church taught us by the holy Scriptures, concerning God the Father, [Page 62] the Son, and the holy Ghost, where otherwise the infinite depth of this mystery is so great that it cannot with the mind be conceived, much less with words be expressed, wherin therfore is required a simplicity of Christian Faith ready to believe, rather then sharpness of wit to Prov. 25. 16. search, or the office of the tongue to express so secret and hidden a Mystery.
Thou sayest true, go forward therfore, why dost thou call God Father. The first part of the Creed. God the Father. Mat. 3. 17. Ioh. 1. 14. Rom. 15. 6. 2 Cor. 1. 3. & 11. 31. Gen. 1. 27. Mal. 1. 6. & 2. 10. Ioh. 3. 3. 5. 1 Pet. 1. 3, 23. 1 Ioh. 1. 12. Rom. 8. 15, 17, 23. & 9. 4. Gal. 4. 5, 6. Ephe. 1. 5, 6. Tit. 3 7.
Beside the same principal cause which I have already rehearsed, which is, for that he is the Natural Father of his only Son, begotten of himself from before all beginning: there be two other causes why He is both indeed, and is called Our Father, the one is, for that he first created us, and gave life unto us all: the the other is of greater value, namely, for that He hath heavenly begotten us again through the Holy Ghost, and by Faith, in his true and natural Son Jesus Christ, He hath adopted us his children, & through the same Christ hath given us his Kingdome, and inheritance of everlasting life.
In what sence dost thou give Him the name of Almighty?
For that as He hath created the Isa. 40. 21. Mat. 5. 45. & 10. 19. Ephe. 1. 11. world and all things, so He hath the same in his Power, governeth them with his [Page 63] Providence, ordereth them after his own Will, and commandeth all, as it pleaseth Him, soas there is nothing done but by His appointment or sufferance, and nothing is there which He is not able to do; for I do not imagine God to have a certaine idle power which He putteth not in use.
Dost thou make ungodly men also, and wicked spirits subject to the Power of God?
Why not, for else were we in most Iob 1. 10. Ioh. 10. 28, 29. Acts 2. 13. & 4. 17, 18, & 12. 11. miserable case, for that we should never be out of fear, if they might have any power over us without the Will of God; but God, as it were with the bridle of His Power so restraineth them that they cannot once stirr but at His Beck and Sufferance, and we for our parts are upholden with this comfort, that we are so in the power of our Almighty Father, that not so much as an hair of ours can perish, but by his Will that beareth us good will.
Go forward.
Forasmuch as the mind of man is not able of it self to conceive the goodness and incomprehensibleness of the most good and most great God, we add further that he is the Creator of heaven and earth, and all things contained in them; by which words we signifie that God is, [Page 64] as it were in a Glass, to be beholden, and so (far as behoveth us) to be known in his Works, and in the orderly course of the Psa. 19. 1. & 50. 7. Rom. 1. 19. 20. world for when we see that unmeasurable greatness of the world, and all the parts therof to be so framed, as they could not possibly in beauty be fairer, nor for profit be better, we forth with therby understand the infinit Power, wisdom, & goodness of the Work-man and Builder therof, for who is so bruitish that in looking up to heaven doth not perceive that there is a God; yea, for this cause specially it seemeth that God hath fashioned men out of the earth, tall and upright, that they should be beholders of things above and heavenly matters, and in beholding heaven, might conceive the knowledge of Him.
How dost thou say that God created all things?
That God the most good and mighty Gen. 1. 1. Psal. 33 6. Acts 14. 15. Joh. 1. 3. 1 Cor. 8. 6. Heb. 1. 2. Col. 1. 16. Father, at the beginning, and of nothing, by the Power of his Word, that is of Jesus Christ his Son, framed and made this whole visible world, and all things whatsoever they be that are contained therin, and also the uncorporeall spirits, whom we call Angels.
But dost thou think it godly to affirme that God created all spirits, even [Page 65] those wicked spirits whom we call Devils?
God did not create them such, but Gen: 1. 31. Ioh. [...]. 44. Col: 1. 16. Jude 6. they by their own evilness fell from their first Creation, without hope of recovery and so are they become evil, not by Creation and Nature, but by corruption of Nature.
Did God think it enough to have once created all things, and to cast away all further care of things from thence foorth?
I have already briefly touched this Point, wheras it is much more excellent to maintain and preserve things created, then to have once created them, we must certainly believe, that when he had so Psal: 75. [...]. & 104. 10. & 105. 25. Heb. 1. 3▪ framed the world and all creatures, He from thence forth hath preserved, and yet preserveth them; for all things would run to ruine and fall to nothing, unless by his Virtue, and as it were by his Hand they were upholden; we also assuredly Ma: 10. 29. 30. believe that the whole order of Nature and changes of things which are falsely reputed the alterations of Fortune Exod: 14. 21. Psal. 89. 10. & 147. 8, 9. do hang all upon God, that God guideth the course of the heaven, upholdeth the earth, tempereth the seas, and ruleth the whole world, and that all things obey his Divine Power, and by his Divine Power all things are governed, that He is the Levit: [...]6. [...] &c. Author of faire weather and of temp [...]st, [Page 66] of rain and of drought, of fruitfulness, and Psal 144 12. & 145 16, 17. Jsa. 51. 3. Mat 5 45. Rom. 14 6. 1 Cor 10. 31. Ep [...] ▪ 5 4 1 [...]im. 4. 3, 4. 1 Pet. 5. 7. of barrenness, of health and of sickness, and of all things that belong to the sustentation and preserving of our life, and which are desired, either for necessary use or honest pleasure: Finally, all things that Nature needeth, he hath ever given and yet most largely giveth abundance and plenty with most liberal hand: to this end, verily, that we should so use them as becommeth mindful and kind children.
To what end dost thou think that Almigh [...]y The final cause. God hath created all these things?
The world it self was created for Gen. 1. 26. 29, 30. Psal. 8. 7. &c. man, and all things that ar [...] therin were provided for the use and profit of men: and as God made all other things for man, so made He man himself for his own Prov. [...]6 4. J [...]a. 43 7. Rom. 11. 36. Col. 1. 16. Glory.
What hast thou then to say of the first beginning and creation of man?
That which Moses wrote, that is, Gen. 2. 7 21, 22. that God fashioned the first man of clay, and breathed into him soul and life; and a [...]terward out of the side of man being cast in a sleep, He took out woman, and bro [...]ght her into the world to joyn her to man for a companion of his life; and therfore was man called Adam, because Gen 2 7. 3 19. Gen 3. 20. he took his beginning of the earth, and [Page] woman was called Eva, because she was ordained to be the mother of all living persons.
Where at this day there is to be seen in both sorts both men and women, so great corruption, wickedness, and perversness did God create them such at the beginning?
Nothing less, for God being most Gen. 1. 31. perfectly good can make nothing but good; God therfore at the first made man according to his own Image and likeness. Gen 1. 26. Col. 3. 10.
What is that Image, according to the which thou sayest that man was fashioned?
It it most absolute righteousness, and most perfect holiness, which most Rom. 8. 29. 1 Co [...]. 15 49. 2 Cor. 3 18. & 4. 4 Col 15. & 3. 10. properly belongeth to the very Nature of God which hath been most evidently shewed in Christ our new Adam, and wherof, in us there now scant appear sparckles.
Yea do there scant appear any?
Yea truely, for they do not now so shine, as at the beginning before the fall of man, because man with darkness of sins, Rom. 1. 22. 1 Cor. 1. 18, 23. & 2. 14. & 3. 19. Epbe 4. 17. and mists of errors, hath extinguished the brightness of that Image.
But tell me how this came to pass?
I will tell you: When the Lord God had made this world, He prepared Gen. 2. 8. a most finely trimmed Garden, and most [Page 68] full of delight and pleasantness, every where abounding with all delightfull things that might be wished; herein, the Lord God, for a certain singular good will placed man, and allowed him the use of all things, only he forbad him the Gen: 2. 17. fruit of the Tree of Knowledge of good and evil, threatning him with death if once he tasted of it: for reason it was that man having received so many benefits Gen: 3. 11. Psal: 8. 4, 5, 6. &c. should in so farr obeying, shew himself willingly obedient to the command of God, and that being contented with his own estate, should not, being himself a creature, advance himself higher against the will of his Creator.
What followed then?
The woman deceived by the devil Gen: 3. 1, 6. 7. perswaded the man to taste the forbidden fruit, which thing made them both forthwith subject to death, and that heavenly Image according to which he was first created, being defaced, in place of Wisdome, Strength, Holiness, Truth, and Righteousness, the Jewels wherewith God had adorned him, there succeeded the most horrible plagues, blindnes, weakness Act [...] 14▪ 12, 13. & 17 22. Rom: 1. 22. & 8. 7, 8. 1 Cor. 2. 14. Eph. 4. 17. 18, 22. vain lying, and unrighteousness, in which evils and miseries he also wrapped, and overwhelmed himself, his Issue and all his Posterity.
May it not seem that God did too rigorously punish the eating of one Apple?
Let no man extenuate the most hainous offence of man as a small trespass, Gen: 3. 8. and weigh the deed by the Apple, and the only excess of gluttony, for he with his wife catched & snared with the guile ful allurements of Satan by infidelity revolted Gen: 3. 4, 5. from the truth of God to a lye: he gave credit to the false suggestions of the Serpent, wherin he accused God of untruth, of envie, and of malicious withdrawing of some goodness, having received so many benefits, he became most unthankful Psal: 8: 4. 5, 6. toward the giver of them: he the issue of the earth, not contented that he was made according to the Image of God with intollerable ambition and pride Gen. 3. 22. sought to make himself equal with the Majestie of God. Finally, he withdrew Gen: 3 11. Hos: 6. 7. Rom. 5. 19. himself from Allegiance to his Creator, yea, and malepartly shook off his yoak: vain therfore it is to extenuate the sin of Adam.
But how can it seem but unrighteous, that for the Parents fault, all the posterity should be deprived of Soveraign felicity, and burdened with extream evils and miseries?
Adam was the first Parent of mankind, therfore God endued him with those ornaments to have them, or lose [Page 70] them for him and his, that is, for all mankinde, so soon as he therfore was spoyled of them, his whole nature was left naked in p [...]nury, and destitute of all good things, so soone as he was defiled with that spot of sin, out of the root or stock [...] co [...]upted, there sprung up corrupted [...]anches tha [...] conveyed all their corruption into the other twiggs springing out of them▪ thence it came that so short, [...] 3 6. [...] 2. 8▪ [...] 3. &c. J [...]b 14 1 &c. small, and uncertain race of life is limited unto us▪ thence came the infirmity of our fl [...]sh, the feebleness of our bodies, the weakness and frailness of mankind; thence came the horrible blindness of our Ro [...]. 1, 22. 1 [...]or. 3. [...]8 19 Ep [...] 4. 17, [...]8, 19. mindes, and perversness of our hearts; thence came crookedness and corruptness of our affections and desires; thence came that Seed-plot, and as it were a Rom. 5 12. sin [...]k of all sins, with the fruits wherof mankind is infected and tormented: Of which evil, learned Christians that h [...]ve sought the proper and true name, have called it Original sin.
Doth mankind suffer the punishments of this sin in this life only?
No, but mans nature hath so been corrupted and destroyed with this native [...]ischief▪ that if the goodness and mercy of Almighty God had not, with applying Ge [...]. 3. 14 [...]5. [...] C [...]l. [...]. 13. a remedy, holpen and relieved us in affliction, [Page 71] like as we fell in our wealth into all calamities, and in our bodies, into all miseries, of deseases and of death, so Gen. 3. 17, 18, 19. Mat. 8. 12. & 20, 13. should we of necessity fall headlong into darkness and everlasting night, and into fire unquenchable, there with all kind of punishment to be perpetually tormented: and no marvel it is that other creatures Gen 3. 17. also incurred that paine which man deserved, for whose use they were created, and the whole order of Nature being troubled both in heaven and in earth, Gen. 3. 17, 18, 19▪ harmful tempests, barrenness, diseases, and infinit other evils brake into the Hos. 6. 7. 2 Cor. 11. 3. world, into which miseries and woes, beside the said native mischief, we by our own many and great sins are most deservedly falne.
O deadly horrible plague and calam [...]ty by sin; but what remedy is that which thou sayest that God hath provided for us, wherin our forefathers, and from thenceforth all their posterity have set and setled their hope?
Certainly, they were comfortably The second part of the Cre [...]d. God the Son. [...]en. 3 14, 15, raised to their hope of salvation, which they have conceived of Faith in Jesus Christ, the Deliverer and Saviour promised t [...]em of God, for that is it which now followeth next in the Creed: I believe in Jesus Christ, &c.
Did God give also to our first Parents by and by hope of their deliverance by Jesus Christ?
Yea, For as he thrust Adam and Eve Gen. 3. 11, 12, [...]3 17. 23. 24. out of the Garden, after He had first sharply chastised them with words, so He cursed the Serpent, and threatned him that the time should one day come, When Gen: 3. 14. the seed of the Woman should bruise his head.
What seed is that wherof God speaketh?
That same seed is (as St Paul plainly Gal: 3. 16. 19. teacheth us) Jesus Christ the Son of God very God, and the Son of the Virgin, very man, in whom we profess in the Second Part of the Creed, that we settle our hope and confidence, which was conceived by the Holy Ghost, and born of Mat. 1. 20, 21. the nature of the holy, chaste, and undefiled Virgin Mary, and of the same Mother he was so born, and nourished as other Infants be, saving that he was altogether pure and free from all contagion of sin. [...] 1. 29. [...]. 15, [...].
Did God think it sufficient once in the Old Testament to have made promise of this [...] ▪
No, But this most joyful promise [...] [...]ankind, which was first made to our [...] Parents, the Lord God did oft confirme [...]. 3. [...]4, 15. to their posterity, to the end that [Page 73] men should have the greater expectation of the performance of it; for after he had entred into Covenant by Circumcision Gen. 17. 10. & 22. 18. & 26. 4. & [...]8. 14. with Abraham and his seed, He confirmed his Promise first to Abraham himself, and then to Isaac his sonne, after to Jacob his sons son, and last of all with most evident Oracles uttered by Moses and his other Deut. 20. 15. & 34. 4. Psal. 89. 4, 35. Isa. 53. & 54. 3. & 56. 9. Prophets, he continued and maintained the assuredness of his Promise.
What mean these words, To bruise the Serpents head?
In the head of the Serpent his poyson Psal. 74 13, & 104. 3. Eccle. 10. 10. Amos 9. 3. is contained, and the substance of his life and strength consisteth; therfore the Serpents head signifieth the whole strength, power, and kingdome, or rather the tyranny of the devil, the old Serpent: all which Jesus Christ, that same Mat. 1. 21. Acts 10 38: Col. 1: 13. 2 Tim. 2. 26. H [...]b. 2. 14, 15. 1 Ioh. 3. 6. seed of the Woman, in whom God hath performed the full summ of his Promise, hath subdued by the virtue of his death, and so in breaking the Serpents head, he hath rescued and made free from tyranny all them that trust in him; for this is it which we profess in the Creed, that we believe in Jesus Christ the Son of God, that is, that Jesus Christ is the Deliverer and Saviour of us which were holden bound and fast tyed with impiety and wickedness, and wrapped in the snares of eternal [Page 74] death, and holden thrall in foule bond age of the Serpent the devil.
It seemeth that thou hast expounded the name of Jesus with a very plain declaration.
It is true, for Jesus in the Hebrew signifieth none other, in Greek, So [...]er, in Latine, Salvator, in English, a Saviour, for they have no fitter name to express the force and signification therof: and by this that we have said, it cannot now be unknown why he had this name, for He alone hath delivered and saved them that be His from eternal damnation, wherunto otherwise they were appointed; some other indeed have taken upon them this name, because it was thought they had saved some mens bodies, but Jesus Christ alone Mat. 1. 21. Act. 4. 10. 12 Rom. 5. 9, 10. Phil. 2. 9. is able to save both souls and bodies of them that trust in him.
Who gave him this Name?
The Angel by the Commandement Mat. 1. 21. of God himself; and also it was of necessity, that he should indeed answer and performe that name that God hath given him.
N [...]w tell me what meaneth the name of Christ?
It is asmuch as to say as Annoynted, Psal. 2. 6. & 10▪ 5 & 9 5. Dan. 3. 24, 24. A [...]t 7▪ 37. wherby is meant that he is the Soveraign King, Priest, and Prophet.
How shall that appear? Levit. 4. 3.
By the holy Scriptures which both do apply Annointing to these three Offices, and doth also oft attribute the same Offices to Christ.
Was then Christ annointed with Oyl, such as they used at Creation of Kings, Priests, and Prophets in old time?
No, but with much more excellent Oyl, namely, with the most plentiful Act 4. 27. & 10. 38. Heb. 1. 9. Ioh. 1. 14, 16. grace of the holy Spirit wherwith he was filled, and most aboundantly endued with his divine riches, of which heavenly annointing, that outward annointing was but ashadow.
Obtained He these things for himself alone, or doth he also give any commodities therby?
Yea, Christ received these things of his Father, to the intent that he should communicate the same unto us in such manner as he knew to be most meet for every of us; for out of his fulness, as out of the Ioh. 1. 14, 16. 2 Cor. 1. 21. Col. 1. 13. 2 Tim: 4. 8. only holy and encreasing noble Fountain, we all do draw all the heavenly good things that we have.
Dost thou not then say Christs Kingdome is a worldly Kingdome?
No, but a spiritual and eternal Kingdome, Ioh: 18. 36. Col. 1. 13, 14. 2 Tim: 4. 1. that is governed and ordered by the Word and Spirit of God, which [Page 76] bring with them, righteousness and life.
What fruit take we of this Kingdom [...]? Rom: 13. 12. & 16. 20. 2 Cor: 6. 7. & 10. 4. Eph. 4. 8. & 6. 11.
It furnisheth us with strength and spiritual armour to vanquish the flesh, the world, sin and the devil, the outragious and deadly enemies of our soul: it giveth us blessed freedom of consciences: finally, it endoweth us with heavenly riches, and comforteth and strengtheneth us to live godlily and holily.
What manner of Priest is Christ?
The greatest, and an everlasting Psal. 110 4. A [...]b. 4. 14, 15. & 5. 6. & 7. 3. 11. 15, 26. &c. & 9. 13: Priest, which only is able to appear before God, only able to make the Sacrifice that God will allow and accept, and onely able to appease the wrath of God.
To what commodity of ours doth He Ioh. 14: 27. Acts 10. 36. Eph. 2. 14, 16. Col. 1. 20. 1 Tim. 2. 5. Heb. 9. 14, 15. this?
For us He craveth and prayeth for peace, and pardon of God, for us He appeaseth the wrath of God, and us He reconcileth to His Father; for Christ alone is our Mediator, by whom we are made at one with God: yea, He maketh us, as Rom 8. 14, 15. & 12. 12. Gal. 4▪ 5. Ephe. 3. 12. it were fellow Priests with Him in His Priest-hood, giving us also an entry to His Father that we may with assuredness come into His Presence, and be bold by Him to offer us and all ours to God the Father in Sacrifice.
What manner of Prophet is Christ?
Wheras m [...]n did despise and reject Mat. 15 3. 8, 9. & 22. 34. 37: Act. 7. 51, 52. Heb. 1. 1, 2. the Prophets the servants of Almighty God, sent before by himself to teach mortal men his Will, and had with their own dreams and inventions darkned and drowned his holy Word, He Himself the Son of God, the Lord of all Prophets came down into this world, that fully declaring the Will of his Father, He might make an end of all Prophesies and and foretellings, He therfore came His Fathers Ambassadour and Messenger to Ioh. 1. 4, 5. & 8. 26. 40. & 15. 15. & 17. 6. &c. men, that by his Declaration they might be brought into the right knowledge of God, and into all truth; so in the Name of Christ are contained those Offices which the Son of God received from his Father and fulfilled, to make us partners with Him of all the fruit therof.
It seemeth then, that in briefe thou sayest thus, that the Son of God is not only called, and is indeed Jesus Christ, that is, the Saviour, King, Priest and Prophet, but also that He is so for us, and to our benefit and salvation?
It is true.
But sith this honour is given to all the Iob. 1. 12, 13. & 11. 32. Rom. 9. 26. godly, to be called the children of God, how dost thou call Christ the only Son of God?
God is the natural Father of Christ [Page 78] alone, and Christ alone is naturally the Mat: 2. 15. & 3. 17. Ioh: 1 14. 43. & 14, 10. Heb: 3. & 5. 5. Son of God, begotten of the substance of the Father, and being of one substance with the Father; but us God hath freely through Christ made and adopted his children, therfore we rightly acknowledge Christ the only Son of God, sith this honour is by his own and most just Rom. 8. 17: Gal: 4. 5. Ephe: 1. 5. 1 Ioh. 3. 1. right due unto him; yet the name of children by right of adoption is also freely imparted to us through Christ.
Now how dost thou und [...]rstand that He is our Lord?
For that the Father hath given him Deu [...]: 10 17. Mat: 9. 6 & 10. 1. & 28. 18. Luke 1. 12. Ephe. 1. 20. power and dominion over Men, Angels, and all things, and for that He governeth the Kingdome of God both in heaven and in earth, with his own Will and Power; and herby are all the godly put in mind, that they are not at their own liberty, but Deut. 10 12. 20. Mal: 1. 6. that both their bodies and souls, and in their life and death, they are wholly subject to the Lord, to whom they ought to be obedient and serviceable in all things, as most faithful servants.
What followeth next?
Next is declared how he took upon him mans Nature, and hath performed all things needful to our salvation.
Was it then necessary that the Son of God should be made man?
Yea, for necessary it was that in what Mat: 17. 22, 23 & 20. 18, 19. Ioh: 11. 50. Rom: 5. 15. &c. 1 Co [...]: 15. 21. Phil. 2. 6, 7. Heb: 2. 19. I [...]a: 53. 1 Tim 2-5. Heb: 9. 15. & 12. 24. man had offended against God, man should obey and satisfie it, which most heavy burthen none but the Man Jesus Christ was able to take up and b [...]ar; and other Mediator could there not be to set men at one with God, and to make peace between them but Jesus Christ both God and man; therefore being made man, He did, as it were, put upon our person, that he might therin take upon him, bear, performe, and fulfill the parts of our salvation.
But why was He conceived by the Holy Ghost, and born of the Virgin Mary, rather then begotten after the usual and natural manner?
It behoveth, that he that should and could satisfie for sins, and intirely restore wicked and damnable persons, should not himself be defiled or blemished with any spot or stain of sin, but be endued Io [...]: 1. 19. 1 Cor. 7. H [...]b: 4. 15. & 9. [...]4. Gen. 6 5, 6. [...]sal. 14. 2, 3. & 51 5. Rom: 3. 10. with singular and perfect uprightn [...]ss and innocency; therfore when the seed of man, was wholly corrupt and defiled, it behoved that in conception of the Son of God there should be the marvellous worshipping of the Holy Ghost wherby He might be fashioned in the wombe of Isa 7. 14. Mat. 1. 20, 23. the most chaste and pure Virgin, and of her substance, that He should not be defiled [Page 80] with the common stain and infection of man-kind; Christ that pure Lambe, Exod. 12. 5. I [...]h. 1 29, 36. 1 Pet. 1. 19. was begotten by God the Father, conceived by the H. Ghost born of the V. Mary without sin, that He might clense, wash, and put away our spots, who as we were first conceived and born in sin and uncleanness, so did still from thence forth continue in unclean life.
But why is there in this Christian Confession mentio [...], made by name of the Virgin Mary.
That He might be known to be that Gen. 22. 18. Isa. 11. 1. Mat. 1. 1. 1. & 22. 4 [...]. Rom. 1. 2. true seed of Abraham and David, of whom it was from God fore-told, and foreshewed by the Prophesies of the Prophets.
By this that hath been said, I perceive that Jesus Christ the Son of God did put on mans Nature for salvation of man. Now go forward, what was done next?
That same most joyful and altogether heavenly Doctrin of restoring salvation by Christ, which Doctrin is called in Greek, Evangelium, the Gospel or Gladtidings, which in old time was disclosed by the holy Prophets the servants of Jsa. 53. toto. & 61. 1. Jer. 33. 14. Act. 3. 22, 23. & 7. 17. God, He himself at length, the Lord of Prophets, Jesus the Son of God, and also of the Virgin, even the same promised seed, hath most clearly taught all men, [Page 81] and commanded his Apostles, whom He chose for that purpose, to teach the same Mat. 28. 18▪ 19. Mar. 16. 15. throughout the whole world.
Did He think it enough to hve simply and plainly taught this Doctrin in words?
No, but to the end that men should with more willing minds embrace it, He confirmed and approved the same with healing of diseases, driving away devils, Mat. 4. 24. & 8. 2. 13. 13. 15. Mat. 9. 18. Acts 10. 38. Act 2. 22, 24. & 3. 6. & 5. 5. 12. 15. 16. 19. and with infinite other good deeds and miracles and signs, wherof both his own life, and the life of his Apostles most innocently and holily led, was most plentiful.
But why doth the Creed omit the Story of his Life, and passeth straight from his Birth to his Death?
Because in the Creed are rehearsed only the chief points of our Redemption, Isa. 53. toto. Acts 13. 23. 27. &c. and such things also properly belong to it, that they contain, as it were the substance therof.
Now tell me the order and manner of his death.
He was wickedly betrayed and forsaken Isa. 5. 3. Mat. 26. 14. 59. 60. 61. & 27: 26▪ 28. 33. 34. &c. Mar. 15. toto, Ioh. 18. 19. toto: of his own disciples, falsly and maliciously accused of the Jewes, condemned by Pontius Pilate the Judge, cruelly beaten with sore stripes, vilely handled and scorned, haled up to the Cross, and fastened upon it, and tormented with all extream [Page 82] paines, He suffered shameful and most painful death.
Is this the thank and recompence they gave Him for that heavenly Doctrin, and for those most great and infinite benefits?
These things verily they did to him, for their parts cruelly, and maliciously Mat. 20. 18. Mar. 10. 45. Ioh. 10. 11. 15. 17, 18. Rom. 4. 25. Col. 1. 20. Isa. 53. toto. 2 Cor 5. 21. Gal. 1. 4. Ephe. 1. 7. Col. 2. 14. and wickedly; but He of his own accord, and willingly suffered and performed all these things, to the intent with his most sweet Sacrifice to appease his Father toward mankind, and to pay, and suffer the paines due to us, & by this mean to deliver us from the same. Neither is it unused among men, one to promise, and to be surety, yea, some time to suffer for an other; but with Christ as our Surety, so suffering for us, God dealt as it were with extremity of Law; but to us whose sins, deservings, punishments and due paines he layed upon Christ, he used singular lenity, gentleness, clemency and mercy; Christ therfore suffered, and in suffering overcame death, the paine appointed by the ever living God for mens offence; yea, and by his death, He overcame, subdued, overthrew and vanquished him that had the dominion of death, that is, the devil, from whose tyranny Act. 10. 38. Col. 1. 13. Heb. 2. 14. and thraldome he rescued us, and set us at liberty.
But sith we are nevertheless punished with death which daily hangeth over us, and do still suffer the penalty of our sin, what fruit receive we of this victory?
Surely most large fruit, for by Christs death it is come to pass, that to Ioh. 11. 35, 26 the faithful, death is now not a destruction, but as it were a removing and changing of life, and a very short and sure passage into heaven, whether we ought to follow our Guide without fear, which as He was not destroyed by death, so will He also not suffer us to perish; wherfore the Ioh. 11: 11. 1 Cor. 15. 18, 1 Thes▪ 4. 13, 14: godly ought now no more to shrink or quake for fear of death, which is to them the refuge from all the labours, care, and evils of this life, and their Leader to heaven.
Commeth there any other profit to us by the death of Christ?
In them that through faith are one Rom. 6. 4. 7, 11, 12, 13. 22 & 8. 1, 2. 3. 10. 11. 13. Col. 2. 13. body with Christ, crooked affections and corrupt desires, which we call the lusts of the flesh, are as it were crucified with Him and dye, so as they have no more dominion in our souls.
Why is the Roman Governor under whom he suffered, expresly named.
First, the certain expressing of the persons and times bringeth credit to the matter. Secondly, the very thing it self [Page 84] declareth that Christ took our Nature upon Him at his due time, the very time limited and appointed by God, that is, when the Scepter was transferred from Gen. 49 10. D [...]n. 9. 25. the issue of Juda to the Roman, and to Forraign Kings that held the Kingdome by sufferance under the Romane Empire. Moreover it had been long before foreshewed Psal. 2. 2. by God, that Christ should be delivered to the Gentiles to execution, and should suffer death by the Judges sentence.
Why so?
He being guiltless was condemned by the Judges sentence, that hee might Isa▪ 53. 3. 8. R [...]. 5. [...], 6, [...] & [...]. 1. [...]. 5. 18, 21. 1 Pet. 3. 18. before the heavenly Judgement Seat acquit and entirely restore us that were guilty, whose cause was convicted and condemned by the Judgement of God, for if He had been murthered by theeves, or slain with Sword by private men in an Uproare or Sedition, such death could have had no forme of satisfaction and recompence.
But Pilate did bear witness of his innocency? Mat. 27. 16. 24. Mar. 15: 10. Luk 23. 14: Ioh. 18. 38: Isa. 53 5. Joh-1. 29. 36. [...]. Pet. 3. 18.
Pilate did well to bear such witness of himself, sith he evidently knew him innocent, for if he had been guilty, he had not been fit nor meet to bear and pay the paines of the sins of other, and to appease [Page 85] God toward sinners; but the same Pilate combred with the continual and agreeable crying of the Jews, and wearied and overcome with their importunate Mat. 17. 22. outcryes, did afterward according to the peoples minds and request condemn. Innocent Christ; whereby it is plaine, that He was not punished for his own sins, Isa. 15. 5, 4. 1 Pet. 2. 24. & 4. 18. which were none at all in him, nor suffered paines due to himself, but did bear and pay the paines due to mens wickednesse, not due to himselfe, which of His owne Will Hee tooke upon Him, suffering for them by His willing Death, and with His owne guiltless Blood washing away the spots of our offences.
But for what cause did the people so bitterly and throughly hate a man of so great and singular uprightness and innocency?
The Priests, Pharises and Scribes, burning with the fire of envie, when Mar. 17. 18. Mar, 15. 16. Ioh. 8 40 45. & 11. 47. Mat. 27. 10: Mar. 15. 11. they could not abide the face and light of the Truth, incensed the hatred of the unwise multitude against the Rescuer and Defendor of the Truth.
Sith He was condemned by the Judges sentence, Why dost thou say that he dyed of His own Will?
If the Pharises, Scribes, or other Jewes, or they altogether had had power [Page 86] of life and death upon Christ, they had Luke 11. 53. & 20. 19. Ioh. 8. 59. & 11. 53. Mat. 26. 4. long before hastened his death, for they oft times before had conspired his death and destruction; yea, and also where they had determined to deferr the execution Mat. 26. 2. Mar. 14. 1. till another time, because 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.
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.
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.
Sith He had the power to choose His own death, why would He be Crucified rather then suffer other kind of death?
First, for his Fathers Will, whereunto Isa. 53. 12. Mat. 26. 39. 42. he conformed himself, and which [Page 87] 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. [...]. 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.
Hast thou any more to say of the death of Christ?
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 [Page 88] through horrible feares, and most bitt [...] 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?
Is not the Son of God hereby dishonored, and touched with some note of desparation?
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. [...]4. 55. Col 1. 13, 14. [...] Tim. 1. 10. Heb. [...]. [...]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 [Page 89] to us that put our trust in him, for if we Joh 8▪ [...]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.
But how could Christ being God, have so great sorrow of mind and fearfulness?
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.
Now rehearse me briefly in a summ these most large benefits which the faithful rereceive by the death of Christ and his most grievious pain. Heb. 7. 27. & 9. 12. & 10. 12 14.
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 [Page 90] strength of his death he so bridleth and subdueth in them that cleave wholy unto him by faith, the lusts w ch 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.
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.
What meaneth that which followeth of his descending into Hell.
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. 1. 19. 20: dead, and to very hell it self, that both the Souls of the unbeleiving felt their most painful and just damnation for Infidelity, and Satan himself the Prince of Hell felt that all the power of his tyranny & darkness was weakned, vanquished, and fallen to ruine: on the other side, the dead, which while they lived, beleived in Christ, understood that the work of their redemption was now finished, and understood and perceived the effect and strength thereof [Page 91] with most sweet and assured comfort.
Now let us go forward to the rest. Mat. 28. 6. 9. Mark 16. 6. 9: Luk. 24. 6, 7. 14, 15. Ioh: 20. 14. 19. 20. 26. 8. 2. 1. 4. Act. 1. 3, 4. 8. 21. 24. 32.
The third day after he rose again; and by the space of forty daies oftentimes shewed himself alone to them that were his, and was conversant among his Disciples, eating and drinking with them.
Was it not enough that by his death we obtain deliverance from sin and pardon.
That was not enough if we consider Rom: 1: 2, 3. either him or our selves. For if he had not been risen again, he could not be thought the Son of God. Yea, and the same did Mat. 27. 40. 41. 42. Mark 15. 30. Luke 23. 35. 37. they that saw it when he hung on the Cross, reproach him with and object against him. He saved others (said they) himself he cannot save. Let him now come down from the Cross and we will beleive him. But now rising from the dead to eternity of life, he declared a greater power of his Rom, 1. 2, 3. Heb. 9. 27. God-head, then if in descending from the Cross he had fled from the terrours of death. To dye certainly is common to all, and though some for a time have a voided death intended against them, yet to loose or break the bonds of death once suffered and by his own power to rise alive again, Rom. 1. 4. & 6. 4. 9: & 14. 9. 1 Cor: 15. 54, 55. 57. Eph. 1. 20. Col. 1. 17, 18. 1 Joh. 3. 8. Heb. 2, 14: that is the proper doing of the only Son of God Jesus Christ the Author of life, by which, he had shewed himself the Conqueror of sin and death, yea and of the Devil himself.
For what other cause rose he again.
That the Prophesies of David and of Psal: 16. 10. Mat: 12. 40. Act: 2. 26▪ 31. other holy Prophets might be fulfilled, which told before, that neither his body should be touched with corruption, nor his soule be left in Hell.
But what profit bringeth it unto us, that Christ rose again?
Manifold and divers. For thereof cometh to us Righteousness, which before Rom: 4. 25. Rom: 6. 5, 11, 12, 13. Col: 3. 1, 2. we lacked: thence cometh unto us endeavour of innocency, which wee call newnesse of life, thence cometh to us power, virtue, and strength to live well and holily, thence have we hope that our Ioh: 11. 25. Rom: 8. 11. 1 Cor: 15. 21, 22, 23. Rom. 8. 11. 1 Cor. 15. 20. 14. 16. mortall bodies also shall one day be restored from death and rise whole again. For if Christ himself had been destroyed by death he had not been our deliverer, for what hope of safety should we have had left by him that had not saved himself: It was therefore meet for the person which the Lord did bear, & a necessary help for us to salvation, that Christ should first deliver himselfe from death, and afterward Rom: 8. 11. 1 Cor. 15. 20. 20. 21, 22. 1 Pet. 1. 3. he should break and pull in sunder the bands of death for us, & that so we might set the hope of our salvation in his Resurrection, for it cannot be, that Christ our Ephe. 1. 22. & 4. 15, 16. & 5. [...] 23. Col. 1. 18. head rising again should suffer us the members of his body, to be consumed and utterly destroied by death.
Thou hast touched my child, the principall causes of the Resurrection of Christ, now I would hear what thou thinkest of his ascending to Heaven.
He being covered with a Cloud spread about him, in sight of his Apostles ascending into Heaven, or rather above Mar: 16. 19. Luke 4. 51. Acts 1: 9, 10. all Heavens, where he sitteth on the right hand of God the Father.
Tell me how this is to be understood.
Plainly that Christ in his body ascended Ioh: 14. 19. & 16. 10. [...]6. 28. into Heaven where he had not afore been in his body, for in his nature of Godhead, which filleth all things, both hee ever was in heaven, and also with the same and with his spirit, he is alway present in Mat: 18. 23. & 28 20. Earth with his Church, and shall be present till the end of the world.
Thou sayst that there is one manner of his Godhead and another of his manhood.
Yea certainly, for we neither make Jsa: 7. 14. Mat: 1. 2, 23. Luke 2. 7 40. 52. Joh. 1. 3, 14. Gal. 4 4. Marke 16. 19. Luke 24. 51. Acts 1. 9, 10. & 3. 21. Ephe. 4. 10. Joh. 1. 3. & 16. 15. 1 Cor. 15. 28. Ephe. 1. 23. Cos. 1. 16, 17. of his Godhead a body, nor of his body God, for his Manhood is a Creature, his Godhead not created, and the holy scriptures witnesse that his Manhood was taken up into heaven, but his Godhead is so every where, that it filleth both Heaven and Earth.
M. Dost thou say that Christ is in any wise present with us in body.
If wee may liken great things to [Page 94] small, Christes body is so present to our faith, as the Sun when we see it, is present to our eye. For no one thing subject to our sences cometh more near to the likenes of Christ than the Sun, which though it still abide in the Heauen, & in very deed toucheth not the eye, yet the body of the Sun is present to the sight, notwithstanding so great a distance of place between: so the Ioh. 14, 19. & 16. 10. 26. Act. 7. 55: Col: 3. 1. Heb. 4. 16. & 10. 18. & 11. 1. 3. body of Christ, which by his ascending is taken up from us, and hath left the world and is gone to his Father, is indeed absent from our sences, yet our faith is conversant in Heaven, and beholdeth that Son of righteousness, and is verily in presence with it there present; like as our sight is present with the body of the Sun in the Heaven, or as the Sun is present with our sight on the Earth. Moreover as the Sun is with his light present to all things, so is Mat. 28. 20. Eph▪ 1. 23. [...]ol. 1. 17. 18. also Christ with his God-head, Spirit, and Power present to all and filleth all.
Now as touching Christ, what dost thou chiefly consider in his ascending into Heaven and sitting at the right hand of his Father.
It was meet that Christ, which from the 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 [Page 95] 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.
When thou namest the right hand of God, and sitting, dost thou then suppose and imagine that God hath the shape of a man.
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: Co [...]: 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 [Page 96] govern all things universally.
Well said, Now what profit take we of his ascending into heaven and sitting on the right hand of his Father:
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.
But why did he not rather tarry with us here in earth?
When he had fully performed all things that were appointed him of his Father, and which belonged to our salvation, Iob, 14 31. & [...]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 [Page 97] 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.
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 hi [...] body only▪
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:
But with whom doth Faith acknowledge that he is pecu [...]iarly and most effectually present?
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. [...]uke 2▪ 23. & 17. 20, 21. I [...]h. 6. 15. even as his own soul, for he dwelleth and abideth in that mans soul that putteth all his trust in him.
Hast thou yet any more to say hereof?
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 [Page 99] 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.
Is there any other why he withdrew himself from the earth into heaven?
Sith he is Prince not of some one Land but of all Lands, of the world, yea Mat. 28. 18. 1 Cor. 15. 24, 25. 27, 28. Rom. 14. 9. Phil. 2. 9, 10. Luke 17, 21. and of heaven also, and Lord both of quick and dead; meet it was that He should Govern his Kingdome in order unknown to our senses, for if he should be within reach of sight, then must he needs change place and seat and be drawn now hither now thither, and now and then remove into sundry Countreys to do his affairs; for if in one moment of time he were ever present with all men, thcn should he seem not to be a man but some Ghost, and not to have a very body but Imaginative, or (as Euteche [...] thought) that his body was turned into his Godhead [Page 100] that it might be thought to be every where, wherof would by and by arise infinite false opinions, all which he hath driven away with carrying his body up whole into heaven, and hath delivered mens minds from most foul Errors, yet in the mean time, though he be not seene of us, he wonderously ruleth and governeth Mat. 28. 18. Phil. 2. 9, 10. the world, with most high Power and Wisdom. It is for men to govern and order their Common-weales after a certain order of men; but for Christ that is the Son of God, to do it after the manner of God.
Thou hast touched certain of the chief of the infinite and unmeasurable benefits, the fruit wherof we receive by the Death, Resurrection and Ascention of Christ, for the whole cannot be conceived by the mind and heart of man, mueh less in any wise expressed with words and utterance. But yet thus farr I will try thy knowledge in this matter, to have thee set me out briefly in a summ the chief principal points whereunto all the rest are referred.
Then I say, that both of these, and of the other doings of Christ we take two kinds of profit; the one, that whatsoever things He hath done, He hath done them all for our benefit, even as far [...] [...] they be as much our own, [Page 101] so that with stedfast and lively faith we Isa. 9. 6. 1 Cor. 15. 48, 49. Rom. 6. 6, 7. &c. and 8. 32. & 13. 14. Gal. 2. 20. & 17. Heb. 3. 14. & 10. 17. cleave unto them, as if we our selves had done them; He was crucified, and we also are crucified with him, and our sins punished in him: He died and was buried, we also together with our sins are dead and buried, and that so all the remembrance of our sins is for ever forgotten. He rose from death, and we also are risen again with him, being so made partakers of his Resurrection and Life, and that from thenceforth death hath no more dominion over us; for in us is the same Rom. 8. 11. Spirit which raised Christ from the dead. Finally, beside that since his Ascension, we have most abundantly received the gifts of the holy Ghost, he hath lifted and carried Eph. 4. 8. us up into heaven with him, that we might, as it were, with our Head take possession therof. These things indeed are not seen, but then shall they be brought to light, when Christ which is Ioh. 8. 12. Rom. 8. 23. 1 Cor. 1. 30. Col. 1. 5. & 2. 3. & 4. 3. 11. 1. Pet. 1. 4. the Light of the World in whom all our hope and wealth is set and setled, shining with immortal glory, shall shew himself openly unto all men.
W [...]at manner of profit is the other which we receive of the doings of Christ?
That Christ hath set himself for an Examplar for us to follow, to frame our Ioh. 13. 15 1 Pet. 2 [...] 1 Joh [...] life according thereunto, where Christ [Page 102] dyed for sin, and was buried, he but once suffered death, from whence he did arise again with power and Ascended into heaven; he now dyeth no more but enjoyeth eternal life, and raigneth in most high and everlasting glory: So if we be once dead and buried Rom. 6. 2, 3. 10 Gal. 2. 19. Col. 2. 20. & 3. 1. 2 Tim. 2. 11. to sin, how shall we hereafter live in the same? if we be risen again with Christ, if by assured faith and stedfast hope we be conversant with him in heaven, then ought we from henceforth to bend all our cares and thoughts upon heavenly, divine, and eternal things, not earthly, worldly, and transitory▪ and as we have Rom. 8. 20. 1 Cor. 15. 47, 48, 49. heretofore borne the Image of the earthly man, we ought from henceforth to put on the Image of the heavenly man, quietly and patiently bearing, after his example all sorrows and wrongs, and following and exprssing his other Divine vertues so farr as mortall men be able, and wheras Christ our Lord never ceaseth to do us good, continually to entreat for, and to crave his Fathers mercy for us, to give us his holy Spirit, and wonderfully and continually to garnish his Church with most liberal gifts, it is meet that we in like manner with our whole endeavour Ioh. 13. 18. & 15. 12. Ephe. 5. 2. H [...]b. 12. 14. should help our neighbour, and we be bound to all men in most streight bonds [Page 103] of love, concord, and most near friendship so much as shall lye in us, and so to be wholly framed after the manner of Christ Gal. 2. 20. 1 Pet. 2. 21. 1 Ioh. 2. 6. as our only Exampler.
Are we not also here by put in mind of our duties toward Christ?
We are indeed admonished that we obey and follow the will of Christ, whose we are wholly, and whom we profess to be our Lord; that we so again on our part and with all our affection, love, esteeme, and embrace Christ our Saviour which shewed us such deare love while we are yet his enemies, as his most entire love toward us could not possibly be encreased: that we hold Christ dearer to us then our selves, that to Christ which hath so given himself wholly to us, we again yeeld our Mat. 10. 19. 37. & 16. 25. Luke 9: 23, 24. & 14 26 selves wholly and all that is ours, that we esteem riches, honors, glory, our Countrey, parents, children, wives, and all dear, pleasant, and delightful things of no value in Comparison of Christ, and account light and despise all dangers for Christ: Finally, that we loose our life and our very soul rather then forsake Christ, and our love and dutie toward him, for happy is the death that being due to Nature, is chiefly yeilded for Christ, for Christ I say, which offered and yeilded himself to willing death for us and which being Mar 8. 3 [...]: [Page 104] the Author of life both will, and is able to deliver us being dead from death, and Mar. 8. 31: restore us to life.
Go forward.
We are furthermore taught purely and sincerely to worship Christ the Lord now raigning in heaven not with any earthly worship, wicked traditions, Mat. 15. 5. 6. 89. Ioh, 4. 21. 22. [...]h. 4 23, 24 and cold inventions of men, but with heavenly and 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.
Now I would heare the tell me short [...]y what thou thinkest of the last judgment and the end of the world,
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 [Page 105] 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.
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.
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.
Ought the godly at thinking upon this judgment be striken and abased with feare, and to dread it and shrink from it.
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 condēned, 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 [Page 106] are cheerfully stayed with a most singular comfort, & in the midst of the miseries and woes in this life, do leap for joy that Chr [...]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 [Page 107] also of infinite & ever during punishment.
To the last judgment is adjoyned the end of the world, wherof I would have thee speak yet more plainly.
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 [...]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 s [...]cond part of the Conclusion. Christian faith. wherin is contained the whole story of our Redemption by Jesus Christ.
Sith then thou hast now spoken of God the The third part of the Creed. Father the Creator, and [...]f [...]is Son Jesus Christ the Saviour▪ and so h [...]st ended two parts of the [Page 108] 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.
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.
Why is he called Holy?
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.
In what things doest thou think that Sanctification consisteth.
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 [...]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 his judgment, sins are either pardoned or reserved; By [Page 109] his strength sinfull flesh is subdued and Rom: 8. 4: 5. &c. 13, 14. &c: 26. Act 2. 4. Cor. 12. 4 7: & e. tamed. And corrupt desires are bridled, & restrained: At his wil, manifold gifts are distributed among the godly in the manifold & divers discommodities molestations and miseries of this life, the Holy Ghost with his secret consolation, and with good hope doth asswage, case, and comfort the greifs and mournings of the godly, which commonly are in this world most afflicted, and whose sorrows do pass all humane consolation: wherof He hath the true and proper name of Paraclet or the Comforter. Finally, by his power, our Rom: 8. 11. mortall bodies shall rise a live again, Breifly, whatsoever benefits are given us in 1: Cor 12. 4. 7. &c. Christ all these we understand, feel, and receive by the work of the Holy Ghost. Not unworthily therfore we put confidence and trust in the Author of so great gifts, and do worship, and call upon him.
Now remaineth the fourth part, of the The fourth part of the Creed, The Church: Holy Catholick Church, of the whieh I would heare what thou thinkest.
I will bring into few words that which the holy scriptures do hereof largly and plentifully declare. Before that the Lord God made heaven and earth he determined to have to himself a certain most beautifull Kingdom and most holy Common-Wealth. This his Apostles that Matth. 16 1 [...] [Page 110] wrote in Greek, called Ecclesia, by which interpreting the word, may fitly be called a Congregation. Into this as into his own City, God did Incorporate an infinite multitude of men, which must all Mat. 28. 19. Acts 2. 5, 9. 1 Cor. 12 13. Eph. 5. 23, 24. be subject, serviceable and obedient to Christ their only King and which have all committed themselves to his protection, and of whom he hath taken upon him to be Defender, & doth continually maintaine and preserve. To this Common-Wealth do all they properly belong, as Acts 14. 34, 35. Rom. 2. 11. Gal. 6. 15, 16. Col. 3. 11, 12. &c. many as truly feare, honnor and call upon God, altogether applying their minds to live holily, and godly, and which puting all ther trust and hope in God, do most assuredly look for the blessedness of eternall life. They that be steadfast and stable, and constant in this faith, were Mat. 16. 18. Rom. 8. 29, 30. Ephe. 1. 4, 5. Col: 3. 12. Tit. 1. 1. Rom. 8 9. 15, 16. 2 Cor: 1. 22. & 5. 5. Eph. 1. 13, 14. & 5. 10. chosen and appointed, and (as we term it) predestinated to this great felicitie, before the foundations of the world were laid, whereof they have a witness within them in their souls, the Spirit of Christ the Author, and therewith also the most sure pledge of this confidence; by the instinct of which Divine Spirit, I do most assuredly perswade my self that I am also by Gods good gift through Christ freely made one of his blessed City.
It is sure a godly and very necessary [Page 111] perswasion. Now therefore give me the definition of the Church that thou speakest off.
I may most briefly and truly say, 1 Cor. 12. 27. Ephe. 1. 23. & 5. 23. Col. 1. 24. 24. that the Church is the body of Christ.
Yea I would have it more plainly and at large.
The Church is the body of the Rom. 12. 5. 1 Cor. 12. 12. & 20. 26. Ephe. 3. 9. Mat: 25. 34. Ephe. 1. 4, 5. 2 Thes. 3. 13. Christian Common-weale, that is, the Universal number and fellowship of the faithful, whom God through Christ hath before all beginning of time appointed to everlasting life.
Why is this Point put into the Creed.
Because if the Church were not, both Christ had died without cause, and all things which hath been hitherto spoken off should be in vaine, and come to nothing▪
How so?
Because hitherto we have spoken of the causes of salvation, and have considered the foundations thereof, namely how God by the deservings of CHRIST loveth us, and dearely esteemeth us, how also by the Work of the holy Ghost we receive this grace of God, whereunto we are restored: but of these, this is the only effect, that there be Mat. 16. 12. Acts 20. 28. 1 Cor. 12. 1 [...], & 14. 12. 2 Col. 11. 28. a Church, that is, a Company of godly, upon whom these benefits of God may be bestowed, that there be a certain City [Page 112] and Common-weale, in which he ought Eph. 3. 10, 11. 21 5. 25. 1 Tim. 3. 15. to lay up, and as it were to consecrate all we have, and to give our selves wholly unto it, and for which we ought not to stick to dye.
Why dost thou call this Church holy?
That by this mark it may be discerned Rom. 8. 29. 1 Cor. 14. 33. Ephe.. 4, 11. from the wicked Company of the ungodly, for all those whom God hath chosen he hath restored to holiness of life and innoceny.
Is this holiness which thou dost attribute to the Church allready upright and in all poynts perfect.
Not yet, for so long as we live a mortall life, in this world; such is the feeblenese and frailty of mankind, we are of too weak strength wholly to shun Rom. 8. 26. 1 Cor. 13. 9. 11, 12. 1 Cor 5. 9. all kind of vices: therefore the holiness of the Church is not yet full and perfectly finished, but yet very well begun, but when it shall be fully joyned to Christ, from whom she hath all her cleanness and pureness, then shall she be cloathed with innocency and holiness in all poynts full 1 Cor: 13. 10, 11. & 15 53. Ephe. 5. 26. and perfectly finished as with a certain Snowy white and pure garment.
To what purpose dost thou call this Church Catholike.
It is as much as if I called it Universal; for this Company or Ass [...]mbly [Page 113] of the godly is not pent up in any certain Mat. 2. 19. Act. 2 5 9. & 10. 34 35. 1 Cor. 12. 13, 14. place or time, but it containeth and compriseth the universal number of the faithful, that have lived, and shall live in all places and Ages since the beginning of the world, that there may be one body of the Church, as there is one Christ the only Head of the body. For whereas the Jewes claimed and chalenged to themselves Mat. 8 11. Eph. 2. 12. 13, 14 &c. & 4. 4, 5. &c. the Church of God as peculiar and by lenial right due to their Nation, and said it was theirs, and held it to be only theirs; the Christian Faith professeth that a great number and infinit multitude Acts 1. 8 & 2. 5, 8, 9. 10 35. Col. 3. 11. &c. Ephe. 4 4, 5. & 5. 23. of godly persons, gathered together out of all Countries of the world, out of all parts, of all Nations, every 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.
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?
I do not only think that they joyne [Page 114] 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.
Now I would heare thee tell me why after the holy Church, thou immediatly addest that we beleeve The Communion of Sa [...]nts.
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 [Page 115] as in all Times and Ages them that worship 1 Cor. 12▪ [...]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 g [...]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. [...]. 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 [Page 116] these things that lye in Beleife.
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?
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.
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?
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 [Page 117] 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.
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?
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 The [...]. 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 [Page 118] 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.
Are not then all they that be in this Visible Church of the number of the Elect to everlasting life?
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.
Why dost thou by and by after the Church make mention also of the Forgiveness of sins?
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, [Page 119] 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.
Is there then no hope of salvation out of the Church?
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.
What meanest thou by this word Forgiveness?
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 [Page 120] and damnation, and from punishments just and due for their ill doing.
Cannot we then with godly dutifull doings and works satisfie God, and by our selves merit par [...]on of our sinns.
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. R [...]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.
Is there nothing at all to be done on our behalf, that we may obtain forgiveness of sins?
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 [Page 121] 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.
How many parts be there of Repentance?
Two chiefe parts; the Mortifying of the old Man or the Flesh, and the quickning of the new MAN or the Spirit.
I would have these more largely and plainly set out?
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 [Page 122] contrition, wherunto are joyned in nearness and nature, an earnest hatred of sin, and a love and desire of righteousness lost.
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.
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.
Is man able in this feare and these hard distresses to deliver himselfe by his own strength?
Nothing less, for it is only God which strengthneth man despairing of his 1 Tim▪ 1. 15. Matt. 12. 12. Luke 15. 22. [...] Cor. 1 3, 4. 2 Thes. 2. 12, 16: own estate, raiseth him up in affliction, restoreth him in utter misery, and by [Page 123] whose guiding the sinner receiveth this hope, minde, and will, that I speak off.
Now rehearse the rest of the Creed.
I believe the Resurrection of the flesh, and Life everlasting. Matt. 22. 31: 32. Ioh: 11. 25. 2 Cor. 15. toto
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 these things?
Although we believe that the souls of men are immortal and everlasting, yet if we should think that our bodies should by death be utterly destroyed for ever, then must we needs be wholly discouraged, 1 Cor. 14: 14. 17, 18, 19. for that wanting the one part of our selves, we should never entirely possess perfect joy and immortalitie; we do therefore certainly believe not only that our selves, when we depart out of this life, being delivered from the Company of our bodies, do by and by flie up pure and whole into heaven to Christ: but Luke 16. 22. & 23. 43: Rom. 8. 11. 1 Cor. 15 42, 43, 44. 53, 54. Phil 3: 21. 1 Thes. 4. 13, 14, 15, 16, 171 also that our bodies shall at length be restored to a better state of life, and joyned again to their souls, and so we shall wholly be made perfectly and fully blessed, that is to say, we dout not that both in our bodies and soules we shall enjoy eternity, immortality and most blessed life, that shal never in everlasting continuance Ioh. 11. 25. 1 Cor. 15. 5, 8. 1 Thes. 4. 13, 14, 15, of time be changed. This hope comforteth [Page 124] us in misery; endued with this hope, we not only patiently suffer and bear the incommodities and cumbrances that light upon us in this life, but also the very departure from life and the sorrows of death; for we are throughly perswaded that death is not a destruction that endeth and consumeth all things, but a guide for us to heaven, that setteth us in the way of a quiet, easie, blessed, and everlasting life. And therefore 2 Cor. 5. [...], 2. Ephe. 2. 19. gladly and cheerfully we run, yea, we flye out from the bonds of our bodies as from a Prison, to heaven as to the common Town and City of God and men.
Doth the beleiving of these things availe us, to any other end?
We are put in mind, that we cumber not, nor intangle our selves with uncertain transitory and fraile things, that we bend not our eye to earthly glory and felicity, but inhabite this world as strangers, and ever minding our removing Heb. 13. 13, 14 1 Pet. 2. 11. that we long upward for heaven and heavenly things, where we shall in bliss enjoy enternal life.
Sith thou hast before said, that the Mat. 25 34. 41 46. wicked shall rise againe in sort farr differing from the godly, that is to say, to eternal misery and everlasting death; why doth the [Page 225] Creed make mention only of life everlasting, and of Hell no mention at all?
This is the Confession of the Christian faith, which pertaineth to none but to the godly, and therefore rehearseth only those things that are fit for Mat. 16. 16. Luke 24. 47. Ioh. 3. 15, 16. Rom. 4. 16. to comfort, namely the most large gifts which God will give to them that be his; and therefore here is not recited what punishments are provided for them that be out of the Kingdome of God.
Now thou hast declared the Creed, that is, the summe of the Christian Faith, tell mee what profit get we of this Faith?
Righteousness before God, by which we are made heirs of eternal life. Rom. 3. 21, 22. Gal. 2. 16.
Doth not then our own godliness, toward God, and leading of our life honestly and holily among men, justifie us before God?
Of this we have said somewhat already after the declaring of the Law, and in other places, to this effect; if any man were able to live uprightly according to the precise rule of the Law of God, Rom. 10. 5. Gal 3. 12. Gen. 6. 5. & 8. 11. Rom. 7. 14, 15. Gal. 2. 16. Rom. 11. 6. he should worthily be counted justified by his good works. But seeing we are all most farr from that perfection of life, yea and be so oppressed with conscience of our sins, we must take another course, and find another way how God may receive [Page 126] us into favour then by our deserving.
What way?
We must flie to the mercy of God Rom. 3. 24. & 4. 4. 7. 16. Ephe. 2. 4, 5. 2 Tim. 1 9. Tit. 3. 4, 5. 1 Pet. 1. 3. & 2: 10. whereby he freely embraceth us with love and good will in Christ without any of our deserving or respect of works, both forgiving us our sins, and so giving us the righteousness of Christ by faith in Him, that for the same Christs righteousness, he so accepteth us, as if it were our own: To Gods mercy therefore through Christ we ought to impute all our justification.
How do we know it to be thus?
By the Gospel which containeth the Promises of God by Christ, to the which when we adjoyn faith, that is to Rom. 4 3 5. 14. 16. 20, 24. Gal. 2. 16. 20. 3. 11. Heb. 10. 38. say, an assured perswasion of minde and stedfast confidence of Gods good will, such as hath been set out in the whole Creed, we do, as it were, take state and possession of this justification that I speak of.
Dost thou not then say, that faith is the principal cause of justification, so as by the merit of Faith we are counted righteous before God?
No, for that were to set Faith in the place of Christ, but the Spring-head of Ephe. 1. 4, 5, 6. &c. & 2 4, 5. Tit. 3. 4 5. 6. this justification is the mercy of God, [Page 227] and is offered to us by the Gospel, and received Mar: 1: 14, 15. Rom 4. 16. 19 20: 21, 24: Ioh. 12. Rom. 3. 22. 1 Cor. 1. 30. Heb: 9. 14: of us by faith, as with a hand.
Thou sayest then that faith is not the cause but the instrument of just [...]fication, for that it embraceth Christ which is our Justification coupling us with so streight bond to him, that it maketh us partakers of all his good things.
Yea truly.
But can this Justification be severed from good works, that he that hath it can want them?
No, for by faith we receive Christ, such as he delivereth himself unto us; but he doth not only set us at liberty from sins and death, and make us at one with God, but also with the divine inspiration and vertue of the Holy Ghost, Rom. 8. 1. & 9. 10. 12, 13. doth regenerate and newly forme us to the endeavour of innocency and holiness, which we call newness of life.
Thou sayest then that Justice, Faith, and good Works do naturally cleave together, Rom. 6. 4. Rom. 5: 1, 2. 1 Cor. 1. 2. 3 Ephe. 3. 17. 1 Pet. 1. 19. 20, 21, 22. and therefore ought no more to he severed then Christ the Author of them in us can be severed from himself?
It is true.
Then this Doctrine of saith doth not withdraw mens minds from godly works and duties.
Nothing less, for good Works do [Page 128] stand upon faith as upon their root, so Psal. 1. 3. Rom. 11. 16. Ephe. 3. 17. Col. 2. 6, 7. Tit. 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.
Therefore tell me plainly, how our works be acceptable to God, and what rewards be given to them?
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.
Go forward.
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 [Page 291] chiefly considereth, they cannot but be Rom 8. 5. 6, 7. 1 Cor. 1. 19, [...]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.
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 l [...]ve us, and be good unto us?
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.
What thinkest thou of those work [...] which we, after that we be reco [...]ciled to Gods favour, do by the instinct of the Holy Ghost?
The dutiful works of godliness, Rom 12. [...]. 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 [...]. 17. clear is troubled and mudded with mire [Page 130] and slime where through it runneth.
How then dost thou say that they please God?
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.
Then thou standest still in this, that we cannot by merit of Works obtain to be justifi [...]d before God, seeing thou thinkest that all doings of men, even the perfectest do need pardon?
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 [Page 131] Justice are many wayes to be blamed and condemned, we can in no wise be justified before God by works.
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?
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.
But God doth allure us to good doing with certain rewards, both in this life and in [Page 132] the life to come, and doth Covenant with us, as it were for certaine wages.
That reward, as I have said, is not Mat 5. 12. & 10. 41, 42. & 25, 34, 35. Ephe. 3. [...]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 p [...]ofit to himself, requiring again of us some recompence or price, which once to think, were to abate both the liberality and Majesty of God.
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.
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 [Page 133] 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.
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.
They be indeed most nea [...]ly joyned, [Page 134] 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 P [...]t. 1. 17. The order of teaching for Prayer. Law, and do containe the principal duties of Godliness toward God.
In declaring of Prayer what order shall we follow?
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 o [...] heart, and Fourthly, what is to be prayed for.
Tell me then first who thou thinkest is to be called upon?
Surely none, but God alone.
Why so?
Because our life and salvation standeth Psal. 17. 7, 8. & 26. 1. & [...]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.
Shall we not then do wcll to call upon holy men that are departed out of this life, or upon Angels.
No, for that were to give to them an [Page 135] 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 he [...]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: [...]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:
But God to our salvation useth the service [Page 136] of Angels that wait upon us, and therfore do heare us.
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.
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.
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.
But we oft to crave help of men that be al [...]ve, and with whom we are presently conversant.
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 [Page 137] 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.
Dost thou then say that [...]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?
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.
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 thing [...] 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?
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.
We need not then for access to God some man to be our mean or Interpreter, to commend or declare [...]ur suit unto him, as it were unto some wordly Prince?
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.
Dost thou then think that God the Father is to be called upon in the Name, and upon trust of Christ alone?
Yea truly Sir, for he alone above all Joh. 15. 9, 11: Rom. 8. 17. 18, 19. other, most singularly loveth us, so farr [Page 139] 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.
But we do yet with mutual prayers one help another [...]o long as we are in this world.
That is true, but [...]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.
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:
Yea truly Sir.
Go on then.
The summ is this, that we must come to call upon God the Father, resting upon affiance of the Promises made [Page 140] 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.
Thinkest thou that they which so pray to God, as thou sayest, ought to have a good hope to obtain what they aske?
The Lord himself doth also command Mat. 21. 21. Mar. 11. 22, 23, 24. Joh. 16: 23. Ma [...]. 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.
I see with what confidence thou sayest we must ca [...]l upon God. Now tell me with what affection of heart we must come unto him.
Our hearts must be sore grieved Psal. 50. 15. & 94: 7. &. 1 [...]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 1 [...]. 12. Ephe 6. 18. Col. 4. 2. 1 Tim. 2. 1. affection, with all manner of Prayers and Petitions crave that we desire.
I see then it is not enough to pray with tongue and voyce alone.
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.
How know we that it is thus?
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 [Page 142] will be near only to them that call upon 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.
But there is some use of the tongue in Prayer?
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.
Sith it is so, What thinkest thou of them that pray in a strange tongue, and such as they understand not?
[Page 243]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.
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?
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.
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?
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.
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?
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 [Page 145] 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.
What Rule and Forme?
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.
Rehearse me then the LORDS Prayer.
When ye will pray (Saith the Lord) Mat, 6. 9 &c. Luke 11▪ 1, 2. &c. [Page 146] 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.
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?
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.
How many parts hath the Lords Prayer?
It containeth indeed six Petitions, The Division. [Page 447] 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 belongeth properly to our commodity.
Dost thou sever and divide our profits from Gods glory, that thou makest equal Partition between them?
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 y [...]t [Page 148] in the later Petitions we may intend our own commodities.
Now let us somewhat diligently examine the weight of every word, why dost thou call G [...]d Father?
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.
What be those?
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 R [...]m. 8. 15. Gal. 4. 6. our Father then being incouraged with his Spirit, we go to him, as children use [Page 149] 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.
Shall we then come to God with such sure trust of obtaining as children use to come to their Parents.
That farr more sure and stedfast is the trust of the good Will of God then of men, Christ the natural Mat. 11. [...]7. Ioh 1 18 & 10. 13. Son of God best acquainted with his Fathers minde, doth assure us, saying, If ye (saith he) being [...]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 F [...]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.
What else doth the name of Father teach us?
That we come to prayer with that love, reverence, and obedience, [Page 150] 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.
Why dost thou call God our Father in common, rather then severally thine own Father?
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. [...]0 18. & 68 [...], 6. & 146. 6, 7. &c. and they that in this world are vilest may yet in the mean time ease and [Page 151] 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.
Why dost thou say that God is in heaven?
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.
Go forward.
God is also therefore said to be in heaven, because that same highest and heavenly Region doth most royally Psal. 8. 3. & 19. 1. [Page 152] 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.
What profit akest thou of these things?
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 [Page 153] 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.
This then so happy a beginning and entry of Prayer being now opened unto us, go to, rehearse me the first Petition.
First, we pray that Gods Name be hallowed.
What meaneth that?
Nothing else, but that his Glory Psal. 89. 5, 6. &c. Rom. 11. 36. & 16. 27. 1 Cor. 10 33. be every where magnified.
Why do we aske this first?
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.
Can Gods Glory be any thing increased or decreased?
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 [Page 154] 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.
Go forward.
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 [Page 155] 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.
Thou hast said well, I pray thee go forward.
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, a [...]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 [Page 156] 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.
Say on more of the Kingdom of God.
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.
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.
These things are indeed dayly done, so as we sufficiently perceive that God hath an eye both to the godly [Page 157] 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 themselves with all vices and hainous sins, refuse to submit themselves to the Kingdome and Dominion of Almighty God, being once subdued and destroyed, and the tyranny of Satan himself utterly rooted, out and all the enemies slain, [...]ppressed, and troden downe, so as nothing may once breath against the becke and power of God, he alone may every where gloriously Raign, Imperially Rule, and triumph. And as while God raigneth by his Spirit in us, men have a certaine Rom. 8. 9. 10, 11. 1 Ioh. 3. 24. & 4. 8. 13. Community with God in this world; so we pray and wish that he will also by Christ communicate with us in heaven, the joy of the most blessed Kingdome Mat. 13. 43. 1 Cor. 2. 9. and the Glory that in everlasting Ages of worlds shall never be changed, that we may be not only children, but also heires of our heavenly Mat. 25. 34. Rom. 8. 15▪ 16, 17. [...]i [...]. 3. 7. Father, which desire also we [Page 158] verily nothing mistrust, or doubt that our heavenly Father will one day grant us to enjoy.
What followeth next?
That Gods Will be done, For it is Psal. 4. 8. Mat. 26. 30. 42. Ioh. 4. 34: & 5. 30. & 6. 38. Ephe. 6. 1. 1 Ioh. 4. 14. the dutie of children to frame their life according to the will of their fathers, and not contrariwise the Parents to conforme themselves to the will of their children.
Dost thou then think that men are able to do any thing against the Will of God?
Surely it is evident and plainly known among all, that many sins and foule deeds are daily done and committed by mortall men to the grievous offending of his Will, yet so as God cannot by any force or necessity be compelled, Psal. 5. 4, 5. & 41. 7, 8. Psal. 119. 104. 1 [...]8. Psal. 115. 3. & 135 6, 7. Rom. 9. 19. but that he can most easily bring to effect whatsoever he hath purposed to do. We do therefore pray, not only that, that may come to pass which he hath decreed, which must needs come to pass, because the Will of God doth ever carry with it a necessity of performing; but for as much as our minds burning with lusts, are commonly carried Rom. 8. 7. &c. Gal. 5 16, 17. to desire, and to do those things that most displease God, we pray that [Page 159] he would with the moving of his holy Spirit so change and fashion all the Rom. 8. 2. 4 5 &c. 14, 15, 16. 1 Cor. 2. 12. & 3: 16. wills of us all to the meaning and will of his Majestie, that we may will or wish nothing, much less do any thing that his Divine Will misliketh, and that Acts 11. 14. 1 Pet. 3. 17. & 5. 13. whatsoever we perceive to be tied by his Will, we may receive and suffer it, not only with contented, but also with gladsome hearts.
Whereto dost thou adde, That Gods Will be done, In earth as it is in heaven?
Forsooth, that we be in all things serviceable and obedient to Gods Majestie, Psal. 91. 11. & 105. 20. 21. & 104. 4, 5. Heb. 1. 6, 7, 14. after the example of those heavenly spirits whom we call Angels, and as in heaven there is no rebellion, so in earth also there be none any where found that will, or dare resist and strive against the holy Will of God. Psal. 19. 4, 5: & 104. 20. &c. & 135. 7. & 136▪ 7, 8, 9. Yea, and when we behold the Sun and Moone and other Starrs which we see in the heaven, to be carried with continuall motion and perpetuall stirring, and with their beames to lighten the earth by the Will of God, we behold an example of obedience set forth for us to follow. Moreover, wheras God Deut. 5. 32. Mat. 7. 21 & 12. 50. hath in the holy Scriptures expresly declared his Will which he hath plainly 1 Cor. 3. 6. 14, Gal. 4. 24. [Page 160] notified by giving them the name of his Testament or last Will, they that vary from the meaning of the Scriptures, surely do manifestly depart from the Will of God.
Now I think thou hast sufficiently spoken of the first part of the Lords Prayer, which part containeth these three Poynts that belong only to the glory of God. Now it is good time for us to go forward to the second part, which properly concerneth things profitable for us, and meet for our commodities.
The first Point, of the second Part is, Give us this day our dayly bread.
What dost thou mean by the name of daily bread?
Not only those things that minister Psal. 104. 15. 27. &c. & 105. toto & 144. 10, 11, 12. & 145. 14, 15, 16. &c. us foode and apparrel, but also all other things universally that are needful to the maintaining, and preserving of our life, and leading it in quietness without feare.
Is there any thing else whereof this word Bread doth admonish us?
That we seek not, and gather together curiously dainty things for Psal: 18. 18. 20. 29, 30. & 106, 14. Mat. 6. 15. Luk [...] 16. 19. 1 Tim. 4. 8. 9. banqueting or precious apparel, or sumptuous houshold-stuffe for pleasure, but that we despise delicacies, [Page 161] and excess, and contented with little, be satisfied with temporal and healthful diet, and with mean and necessary apparrel.
How dost thou call Bread thin [...], which thou prayest to have given thee of God?
By Gods gift it becommeth ours, Psal. 115. 16. Mat. 7▪ 7. 8: 1 Cor. 4. 7▪ when he liberally giveth it to us for our daily uses, though by right it be not due to us.
Is there any other cause why thou callest it thy Bread?
By this word we are put in mind Gen. 3. 19 Ephe. 4, 28. 2 Thes. 3. [...]. 10. 11. that we must get our living with our labour or by lawful means, that being therewith contented, we do never by covetousness or fraud keep any thing of other mens.
Seeing God biddeth us get our living by our own labour, why dost thou ask Bread of him?
It is God alone that giveth fruitfulness Psal 24. 1 & 65 9. & 68 9. & 104. 13 & 147, 8. &c. to the ground, that maketh the land plentiful and to bear fruit abundantly, and therefore it is certaine that in vaine shall we waste and spend out all the course of our life in toyle of body, and travel of mind, unless it please God to prosper our endeavors. It is [Page 162] meet therefore that we daily crave in Psal 117. 1, 2. 1 Cor. 3. 7. prayer things necessary for our foode and life at the hands of Almighty God, which according to the Divine saying of David, as he created all things, so Psal. 104. & 145. 15. & 147. &c. doth also feed and preserve them, and that with thankful hearts, we receive the same, as it were given and reached to us by God, and delivered by his own hand into our hands.
Thinkest thou that rich men also, which have slowing plenty, and store of all things, must daily crave Bread of God?
In vaine shall we heap together, and lay up plenty, yea such as may Psal: 34 9. Luke 1. 53. & 18. 15. 1 Tim. 6. 17. for many years suffice either our vaine glory, or our daily expences or necessary use, unless God of his grace do make the use of them healthful to us for our life; yea, in vain shall we cramm meat into our stomack, unless Gods Power by which we are rather fedd and sustained then by nourish ments of meates, do give both to the meate power toourish, andn to the stomack Deut. 8. 3. Psa. 78. 29. 30. Mat. 4 4. abillity to digest it; for which cause, even after supper, we pray to have the daily meat which we have already received, to be given us of God, that is to say, to be made lifeful and healthful to us.
Why be added these two w [...]rds, daily, and this day.
To pull out of our hearts the Mat. 6. 15. 34. Luk [...] 41. Phil. 10 4. 6. stings of care for to morrow, that we be not day and night tormented with them in vaine, and that the unsatiable covetise, & as it were, raging hunger of excessive wealth being driven from our 1 Pet 5. 7. 1 Tim. 6. 9, 10. minds, we diligently doing of our duty, should daily crave of our most liberal Father that which he is ready daily to give.
Go forward to the rest.
Now followeth the fift Petition, wherein we pray our Father to forgive us our Trespasses.
What [...]ruit get we by this forgiveness?
Most large fruit, for where God Psal. 31. 1, 2. Rom. 5. 8, 10. 2 Cor 5. 18. Col. 1 20, 21. hath mercy on humble suters, we shall be in like place, and all one favour with him, as if we were innocent, holy, and upright in all parts of our life.
Is this asking of Forgiveness necessary for all men?
Yea, forasmuch as [...]here liveth no Psal▪ 14. 3. & 43 2, 3. Rom. 3. 10. 11: 1 Ioh. 1. 8 10. Iob 8. r, 2. mortal man, that doth not oft slip in doing his duty, and that doth not oft and grievously offend God, yea, and as the Scripture beareth witness against us, he that offendeth in any one Point is [Page 164] holden guilty of all, and that he who laboureth to purge himself of one sin to God, shall be convicted of a thousand hainous offences. That we may therefore obtaine forgiveness of sins, [...] Cor. 5. 18. 19. 20. &c. 1 Joh 7. 9. one only hope remaineth, one only refuge for all men, the goodness and mercy of God through Christ▪ as for them 1 Ioh. 1 8. that do not confess that they [...]ave sinned, nor do crave pardon for their Luke 18. 9. &c. faults, but with that Pharise [...] do glory in their innocency and righteousness before God, or rathe [...] against God, they exclude themselves from the fellowship of the faithful to whom this Forme of Prayer is appointed for them to follow, and from the haven and refuge of Safety, for this is it that Christ saith, that he came into this world, not to call the righteous but sinners Mat. 9, 13, Luke 1. 31, 32. & 15. 17. 1 Tim. 1. 15. to repentance.
Dost thou affirme that God doth freely forgive our sins?
Yea altogether; for else it could not seeme forgiveness but amends, but Rom 3 24, 25. & 11. 5, 6. to make sufficient amends for one, yea, the very least fault, we are not by any power of ours in any wise able; we cannot therefore with our works, as it were, with a certaine price, redeem [Page 165] both the offence past, and the peace of 2 Tim. 1. 9, 10. Tit. 3. 5. God, and make recompence of like for like, but ought with all lowly prayers to crave of God pardon both of our Psal. 32. 9, 6. 1 Ioh. 1. 9. & 2. 1. fault and punishment, which pardon is not possible to be obtained but only by Christ, and most humbly beseech him to forgive us.
But this, and the condition which is by and by after l [...]mited to us seeme scant to agr [...]e fitly togethe [...]; for we pray that God so forgive us as we forgive our debtors, or them that trespass against us.
Surely God doth offer us forgiveness Mat. 18. 32, 23. Luke 6. 36, 37. upon a most reasonable condition, which yet is not so to be taken, as if in forgiving men we should so deserve pardon o [...] God, that the same should be as a certaine recompence to us by God, for then should not Gods forgiveness Rom. 3. 23. 25. & 11. 5, 6. Gal. 6 4. be freely given us, neither had Christ alone, as the Scriptures teach us, but unless others do find us ready to forgive them, and unless we in following the mercifulness and lenity of God our Mat. 5. 7. Luke 6. 26. Father do shew our selves to be his children, he plainly warneth us to look for nothinge at his hands but extream severity of punishment, he hath therfore appointed our easiness to forgive, not [Page 166] as a cause to deserve pardon of God, but to be a pledge to confirme our hearts with sure confidence of Gods mercy.
Is there then no place of forgiveness with God left for them that shew themselves to other not intreatable to forgive and to lay away displeasures and such as will not be appeased?
No place at all which is confirmed Mat. 6. 14, 15. & 18 24 28, 29. 33, 34. and manifest by many other places of the holy Scriptures, and namely by that Parable in the Gospel of the Servant which owed his Lord ten thousand talents, refused at the same time Mat. 7. 2, 3. Lukee 6 37, 38. to forgive his fellow servant one hundred pence that he had lent him, he notably warneth us, for according to the same Rule of rigour, and the same example shall Justice without mercy be done upon him that cannot finde in his heart to shew lenitie and mercy to other.
Thinkest thou that Suites in Law about right and wrong are here condemned?
A wreckful minde, and revengeful of injuries the Word of God Rom 12. 19, 20. Heb. 10. 30. doth surely condemne. Let contenders at Law therefore look well to it, with what mind they sue any man; [Page 167] but the Laws and Ordinances of common Rom, 13. 1. 4. 6. &c. Tit. 3. 1. 1 Pet. 2. 13. right, and their lawful use, that is to say, such use as is directed by the rule of Justice and Charity, are not taken away, or condemned by the Gospel of Christ; but in this part of the Lords Prayer, our minds are bound to follow the Rule of Christian Lenity and Love, that we suffer not our selves to be overcome of evil, that is to say, to be drawn so far by other mens offence, as to have to render evil for evil, but rather that we overcome evil with good, that is, recompence evil deeds with good deeds, and beare and keepe good will toward our foes, yea, and our cruel and deadly enemies.
Now go forward to th [...] sixth Petition.
Therein we pray. That he lead us not into Temptation, but deliver us from evil. For as before we do aske forgiveness of sins past, so now we pray that we sin no more; a thousand fears are Ioh. 5. 14. & 8. 11. 2 Pet. 2. 20, 21, 22. Mat 10. 16, [...]7 &c. Ephe. 6. 12. &c. set afore us, a thousand perils threatned us, a thousand snares provided and layed for us; and we on our part are so feeble by Nature, so unware to foresee them, and so weak to resist them, that with most small force, and occasions, [Page 168] we are shoved downe, and carried headlong into deceit.
Go forward.
Sith therefore we be most sharply and continually assaulted, both by Mat. 10. 16, 17. Luke 16. 8. 2 Cor. 1. 13. 15. 1 Ioh. 1. 16. crafty and violent men, and by concupisence, and our own lust by the intisements of the flesh, this world, and all means of corruption, but specially by that subtle, gulleful, and old wily Serpent the Divel, which like a ravening Gen. 3. 1. &c. 2 Cor. 11. 3. &c. Lyon seeking whom he may devoure, together with infinite other 1 Pet. 5. 8. Ephe. 6. 11, 12. malicious spirits, a [...]med with a thousand other crafty means to hurt us, is ever ready to destroy us, and thereby as our weakness is, we must needs by and by fall down, and be utterly undone, we flee to the faithful protection of our Almighty and most loving Father, Ioh. 16. 33. 1 Ioh. 4. 4. & 5. 4. and pray to him in these distresses and perils not to forsake us and leave us destitute, but so to arme us with his R [...]m. 16. 20. Ephe. 6. 10. [...] [...]im. 4. 17, 18. strength, that we may be able, not onely to resist and fight against the lusts of the flesh, the inticements of this world, the force and violent assault of Sathan, but also to overcome and get the [...]v [...]r hand of them, and that therefore [...] will withdraw our hearts from [Page 169] vices and offences, that we fall not into Rom. 8. 1. 4. 6. &c. 1 Pet. 4. 1. 2. them, nor at any time faile in our duty, but may ever lye safe and without feare in the protection and defence of our most good and also most mighty Psal. 91. 1. &c. & 121: toto. Father.
Then thou meanest by the name of tentation, the craft and violence of the devil; the snares and deceits of this world, and the corruptions and inticements of our flesh, by which our soules are moved to sin, and holden fast entangled.
Yea Master.
Sith then to catch and entangle men as it were in snares of temptations, is the Acts 5. 3. 1 Cor. 7. 5. property of Satan, why dost thou pray that God lead thee not into temptation?
God, as He defendeth and preserveth Luke 22. 31, 3 [...]. 1 Cor. 15. 10. 2 Cor. 12. 9. Ephe. 10, 11. 2 Tim. 4. 17. Gal. 5. 4. 1 Pet. 5. 5. Jude 1. them that be his, that they be not snared with the guiles of Satan, and and so fall into vices and foule sins, so from the wicked he holdeth back, and withdraweth his help and succour, whereof they being destitute, binded with lust, and running headlong, are catched in all sorts of deceitfull traps, and carried unto all kinde of wickedness, and at length with custome of ill doings, as it were gathering a thick tough skin, their hearts wax hard, and [Page 170] so they becoming bond men, and yeelding Isa. 6. 10. 2 Cor. 4. 3, 4. Ephe. 4. 18, 19. themselves to slavery to the Tyrant Satan, they run in ruine to their undoing and everlasting destruction.
There remaineth yet a certaine appendant of the Lords Prayer.
For thine is the Kingdome, and the Power, and the Glory, for ever Amen.
Why would Christ have this Conclusion added?
First, to make us understand that our sure confidence of obtaining all those things that we have before prayed for, standeth in his goodness and power, and not in any deserving of Psal. 3. 3, 8. Hos. 13 9. Ioh. 10. 28. our own, or of others; for by these words is declared, that there is nothing that he which ruleth and governeth the world, in whose Dominion and Psal 22. 27. & 24. 1, 7. &c. & 29 1, 2. &c. & 47. toto. & 95. 3. 4. &. 1 Tim. 6. 15, 16: Mat. 7. 10. & 21. 22. Power are all things, which most nobly shining in most ample and immortal glory, infinitly excelleth above all other, either cannot or will not give us when we pray for it, so that it be asked rightly and with sure faith, that now there be no more doubting left in our hearts, which is also declared and confirmed by this word Amen, added to 2 Cor. 1. 20. [Page 171] the end of the Prayer. Moreover for as much as God alone is able at his own Will to give whatsoever he hath appointed, Psal. 115. 3. 1 Cor. 9. 8. Ephe. 3. 20: 1 Tim. 6. 15, 16. 2 Cor. 1 8, 9, 10. 2 Tim. 4. 17, 18. Jude 24. it most plainly appeareth, that of him alone all these things both ought to be asked, and may be obtained, and that there is no peril or evil of ours so great, which he is not able most easily by his excceding Power, Wisdome and Goodness to overcome, and drive from us, and also to turn it to our safety.
Why is there in the later end mention made of the Glory of God?
To teach us to conclude all our Gods Glory the end of all: 1 Cor. 10. 31. Eph. 3. 20, 21. Phil. 1. 11. 1 Tim. 1. 7. Jude 25. prayers with praises of God, for that is the end whereunto all things ought to be referred, that issue ought alwayes to be set before the eyes of us Christians for all our doings and our thoughts to reach unto, that Gods honor be most largely amplified, and gloriously set out to sight, howsoever yet among men in whose hearts Christian Religion is not setled, there is scarce any one found that for his enterprises attempted, & perils adventured, desireth no glory as a reward of his deeds and vertues, which yet as not Mat: 6 1, 3, 4, 5, 6. &c. G [...]l 5. 26. Phil: 2. 3. & 3. 19. true and sound glory, but vaine shew and boasting, the Lord vehemently [Page 172] and earnestly commandeth them that be his to eschue.
Then after entreating of prayer, shall we fitly, and in good time add somewhat of the praises of God and thanksgiving?
Surely most fitly, for not only in Rom. 1. 1. 10. 2 Cor. 1. 11. Ephe. 1. 15. Phil. 3. 4. the last end of the Lords Prayer Glory is mentioned, but also the very first entry of it beginning with the glory & praises of God; for when we pray that Gods Name be hallowed, what pray we else then that of all his Works, his Glory be established, that is, that he be judged in forgiving sinners, merciful in punishing Psal. 51. 1. Rom. 1. 18. & 3. 3. 4. Psal. 65. 9. &c. & 68. 5. &c. Psal. 19. 1, 2. the wicked, righteous in performing his Promises, true in heaping daily benefits upon the unworthy, most good and liberal that whatsoever of his Works we see or understand, we be thereby stirred to advance his Glory with Praises; so was it Gods Will to have his Glory most nearly joyned with prayer to him; for meet it is, that as when we are touched and troubled with distresses, we flee as humble Petitioners Psal. 34. 1, 2: & 50. 14, 15. 23. 1 Thes. 1. 2. & 5. 18. 2 Thes. 1. 3. to Gods help and mercy, so we unfainedly acknowledge that by him we obtain deliverance from all evils and greefs, and that he is to us the [...]nly Author of all good things; for [Page 173] of whom we crave pardon, and all good things, to him when he giveth them, not in heart and speech to render thanks were surely most great unkindness; Psal. 92. 1. & 95. 6. & 96. & 103. toto. Psal. 29. 1, 2. & 50. 14. 15. 23. Rom. 15. 6. we ought therefore continually with mindful heart and due honours to yeeld deserving thanks to the everliving God.
Go forward.
Moreover to praise and magnifie Gods Goodness, Justice, Wisdome and Power, and to give him thanks in our own name, and in the name of all mankinde, is parcel of the worshiping of God, belonging as properly to his Majesty as Prayer, wherewith if we do not rightly worship him, surely we shall not only to be unworthy of his Luke 17. 17: Ioh. 5. 44. Rom. 1. 21. 24. Luke 17. 17. Ioh, 5. 44. Rom: 1. 21. 24. 1 Pet. 4. 11. so many and so great benefits as unthankful persons, but also shall be most worthy of eternal punishments, as wicked against God.
Sith we receive benefits of men, shall it not also be lawfull to giue them thanks.
Whatsoever benefits men do to 1 Cor. 12. 6. 11. 2 Cor. 9. 9. 12. 1 Pet. 4. 10, 11. us, we ought to account them received of God, because he alone indeed doth give us them by the ministry of men; for which cause also though men ought not to be beneficial and liberal of intent [Page 174] to get thanke, but set forth the Glory of God, yet to give thanks to them moved by kindness, grant us any thing beneficially Mat 5▪ 16. 1 Pet. 2 12. Psal 16 3. Mat. 5 43, 46, 47. Luke 6. 32, 33, 34. Acts 24. 2, 3. and friendly, why should it not be lawful, sith both equity requireth, and by Law of natural kindness we are bound unto it, yea, and God himselfe by this mean binding us unto them, willeth us to acknowledge the same.
Dost thou then allow thanks to men also?
Yea sith, our thankfulness to men redoundeth to God himself, because from the Spring-head of his divine liberality as it were, by certain guiding of water courses, God conveyeth his benefits to 1 Cor. 12. 6. 21. 1 Pet. 4. 10. 11. us by the hands of men; therefore if we shew not our selves thankful to men, we shall be also unthankful to God himself; only this let us look well to, that his full Glory returne and redound Psal. 115. 1. Mat. 5. 16. 2 Cor. 4. 15. & 9. 9, 10, 11, 12, 13. 1 Pet. 1: 12. to God alone, as to the Author and Fountain of all good things.
Is there any Rule and prescribed Forme for us certainly to follow, when we glorifie and honour God, and give him thanks?
Innumerable praises of God, are commonly seene to be set out in his [Page 175] Word, from the Rule whereof we vary not, we shall all alway have a good Patterne for us to follow in giving to God his praise and honour, and in yeelding him thanks. Finally, in a summ, seeing that the holy Scriptures do teach, that God is not only our Deut. 19. 17. 20. & 28. 58. Mal. 1. 6, 7. & 2. 10. Lord, but also our Father and Saviour, and we likewise are his children and servants, it is most meete that we imploy all our life to the seting out of his Psal. 29. 1, 2. & 34. 1, 2. & 92 1. & 103. toto. Rom. 15. 6. Pro. 16. 4. Isa. 43. 7. Rom. 11. 26. Col. 3. 16. Glory, render to him due Honour, Worship, pray to, and reverence him, and with heart and mouth continually thank him; sith we are to this end created by him and placed in this world, that his immortal Glory should be in most great Honour among men, and rise to most high Magnificence.