A Pastime for Parents, Text
A PASTIME for Parents: OR A recreation, to paſſe away the time; contayning the moſt principall grounds of Chriſtian Religion.
By Arthur Dent preacher of the word of God at South-Shoobery in Eſſex.
LONDON, Printed by T. E. for Thomas Man. 1606.
A PASTIME for Parents to bee vſed with their children for recreation, to paſſe away the time; containing the moſt principall grounds of Chriſtian religion.
Father.
VVHat is God?
Child.
An infinite perfection,Iob. 11. 7. whoſe being is of himſelfe.
Father.
Where is God?
Child.
Alwaies eueryevery where,Pſal. 139. as the aire.
Father.
Whether is the Godhead a thing onelyonly imaginarie or no?
Child.
The Godhead is not a thing which onelyonly may bée conceiued in thought,Exod. 3. but indéed is a moſt pure and infinite ſelfebeing.
Father.
How then doe you conceiue of the eſſence, and being of the Godhead?
Child.
That the ſubſtance or eſſence of the dietie is of all things moſt ſimple and ſingle, and is neither diuided, multiplyed, nor compact of any elementarie qualitie.
Father.
Expreſſe your minde morefully.
Child.
This I meane, that the diuine nature is one, ſimple, vniforme, immateriall, impaſſible, immutable, illocall, eternall, omnipotent, omniſcient, infinite, void of al mixture, cōpoſition, combinatiō, diuiſion, or diſſimilitude.
Father.
Which be the proper and eſſentiall attributes of God?
Child.
The proper attributes of God are vbiquitie, eternitie, vnitie, ſimplicitie, omnipotency: for theſe do ſpring from his eſſence and forme, as naturally, neceſſarily and directly, as the beames, light, & heat, iſſue from the Sunne, as the ſtreames from a fountaine of water.
Father.
Can theſe eſſentiall attributes of God increaſe, or decreaſe?
Child.
Nothing that is in GOD can bée augmented, or diminiſhed, or anie way altered: For as hée is once at any time, ſo is hée alwaies at all times.
Father.
What may we learne out of this?
Child.
To feare and tremble ſo often as wée thinke or ſpeake of this infinite Maieſtie.
Father.
What are we eſpecially to conſider in God for our comfort and inſtruction?
Child.
His wiſedome, prouidence, iuſtice, and merciemercy.
Father.
Are not all theſe in God as accidents, or accidentall qualities?
Child.
No: For there are no accidents, or accidentall qualities in God, that is nothing ſeperable or mutable: but all theſe are in God as eſſentiall, and inſeperable properties, or if you will of the very eſſence of God.
Father.
Are not theſe forenamed qualities of wiſedome, prouidence, iuſtice, and merciemercy, accidentall, and ſeperable both in men and Angels?
Child.
Yes verely: for they are no part of their nature or eſſence, nor yet eſſentiall properties: for they may bée remooued, and ſeperated from their ſubiects.
Father.
You ſaid before that God is alwaies eueryevery where, that is, in all places at once: but how can that bee, ſith the opinion is, that God is onelyonly in heauen?
Child.
God as touching his eſſence is no more in heauen then in this inferior world: but he is ſaid to be in heauen, becauſe his glory and maieſtie doth there moſt clearely ſhine out.
Father.
Sith God is in all places at once: tell me alſo whether he doth know all things at once.
Child.
God doth know all mens thoughts, words, and déeds at once, all that euer hauehave béene, are and ſhall be. For there is nothing paſt, or to come with God, but all things are alwayes preſent: and it is as eaſie a matter for God to comprehend all things paſt, preſent, and to come at once, as it is for vsus to tell, one, two, thrée.
Father.
Is it not daungerous then to hauehave any baſe thoughts of God, or carnally or baſely to imagine that God is like a man, or any other creature?
Child.
Yes aſſuredly: For it is high treaſon to hauehave any ſuch thoughts or vile conceits of God: for God is like no thing:Eſay. 40. Verſe. 18. as the Prophet ſaith, to whom will ye liken God?
Father.
Is not the ſinne of the Papiſts verie great, which make Images and ſimilitudes of God, and ſet them vp in their Churches to breed carnall thoughts, and imaginations of God in the hearts of the people?
Child.
It is a very high degrée of blaſphemie:Eſay. 40. for the Prophet ſaith, What ſimilitude will you ſet vp vntounto him? Abac. 2. 18and another Prophet ſaith: that the Image is a teacher of lies.
Father.
What ſhall we ſay then to our common ſwearers which daily blaſpheme this great maieſty of God, and take his moſt holy and ſacred name in vaine for eueryevery trifle?
Child.
They ſhall one day know and féele to their euerlaſting woe, what it is to blaſpheme ſuch an infinite maieſtie.
Father.
What vſe are the people of God to make of all this?
Child.
This, to hauehave ſo great a maieſtie alwayes in ſingular admiration and reuerence. And the rather, becauſe in theſe corrupt times men grow ſo faſt towards atheiſme and prophainneſſe, that there is no more any common deuotion amongeſt them, or any Reuerence of a Godhead.
Father.
What yet further doe you conſider in God?
Child.
That he is one in ſubſtance, thrée in perſons. I meane that in this moſt ſimple and ſingle eſſence the three ſeuerall perſons doe ſubſiſt.
Father.
Doe you meane that the Godhead is diſtinguiſhed, or diuided, into three perſons?
Child.
No, for the eſſence of the Godhead is ſo ſimple, and ſingle as I ſaid, that it can neither bée diſtinguiſhed, deuided, or multiplyed, no not when the Sonne is ſayd to bée GOD of God.
Father.
Are not the perſons in the Godhead diſtinguiſhed?
Child.
Yes, the perſons are diſtinguiſhed each from other by their proper, and incommunicable proprieties, that is, their diuers manner of being which they hauehave in the Godhead. As the Father by creation, the Sonne by redemption, the holy Ghoſt by ſanctification.
Father.
Expreſſe your meaning yet more fully.
Child.
My meaning is this, that although the ſubſtance of the deity being moſt ſimple and ſingle cannot be deuided, or diſtinguiſhed, nor the ſame eſſence ſeperated: yet I ſay the perſons are ſo diſtinguiſhed in office not in eſſēce as the one of them cannot poſſibly be the other.
Father.
What call you the perſons in the trinitie?
Child.
I call a perſon a ſubſiſtence in the eſſence of God, which hauing relation to others is diſtinguiſhed by his incommunicable propriety.
Father.
Is not eueryevery perſon the whole and the ſame ſubſtance of the deitie?
Child.
Yes, for eueryevery perſon is by himſelfe God.
Father.
Are there not then three Gods?
Child.
No, for the Scripture teacheth plainely that there is but one God and thrée perſons.Iohn. 1. 7. As 1. Iohn. ſaith, there are thrée which beare record in heauen, the father, the word, and the holy Ghoſt, and theſe thrée are one, that is one in ſubſtance, and thrée in perſons, and there bée many other places of ſcriptures which proue the diſtinction of the perſons. As where it is ſayd, goe, and teach all nations baptiſing them in the name of the Father, the Sonne, and the holy Ghoſt. And againe in the third chapter of the Goſpel of Saint Mathew. ve. 16. 17. Mat. 28. ver. 19.Where firſt mention is made of a voice from heauen which was the voice of the Father. Where the firſt perſon in trinitie is pointed vntounto. Then it is ſayd, this is my beloued ſonne. There the ſecond perſon is at. Thirdly it is ſayd, that the ſpirit of God deſcended, and lighted vponupon him like a done. Which plainlie noteth out the third perſon which is the holy Ghoſt, and thus you ſee, how ye ſcriptures doe auouch a plaine diſtinction of perſons, as wee ſay a trinitie in vnitie, & a vnitie in trinitie.
Father.
Yet I cannot by any reaſon diſcerne but if eueryevery perſon be God then there muſt needs be three Gods.
Child.
We muſt not in this caſe conſult with reaſon, but ſimply beléeue the Scriptures though wee cannot comprehend by humane reaſon the manner or rather miſtery of this matter. For it far excéedeth all humane reach and capacitie.
Father.
Is not one perſon in trinitie greater then an other, as the Father greater then the Sonne, and the Sonne greater then the holy Ghoſt?
Child.
No, for the perſons be coequall, coeternall, and coeſſentiall.
Father.
How vnderſtand you that worde coeſſentiall, which the learned call foreign?
Child.
The perſons in trinitie are called coeſſentiall, not becauſe they are only of like eſſence, as wée ſée the particulars of the ſame kind to be in naturall things, as in thrée apples growing together in one, and ſuch like: but becauſe they are indéede one and the ſelfe ſame ſimple eſſence; Therefore the perſons of the deitie cannot without blaſphemie be ſaid to be onelyonly coherent together in ſubſtance, or onelyonly of like ſubſtance.
Father.
Is it not neceſſarie that Chriſtians ſhould be well grounded in the knowledge of this vnitie of the Godhead, and the diſtinction of the perſons?
Child.
Yes verely. For many errours, and hereſies hauehave growen in the world about theſe points.
Father.
Doe you not beleeue that the euerlaſting God hath made heauen, and earth and the ſea, & all things in them contained?
Child.
Yes,Act. 4. 24. they are all the works of his hands.
Father.
How did he make them?
Child.
By his word.Heb. 11 3. As it is written. Through faith wée vnderſtand that the world was ordained by the word of God.
Father.
Whereof did hee make the world, and all things in it?
Child.
Of nothing▪ As it is written. The thinges which wée ſée, are not made of things which did appeare.Heb. 11. 3.
Father.
To what end did God create heauen and earth?
Child.
To ſet forth his glorie.Pſal. 19.
Father.
Hath not God as greate a care for the conſeruation of the world, and all particular creatures in it, as euer he had to create them?
Child.
Gods care is no leſſe for the conſeruation of the creature then firſt it was for the creation.Pſal. 104. ver. 27. 28. For as in great wiſedome he made them all; So in as great wiſedome hée doth preſerue thē al He is not as a carpenter which hauing built a houſe, afterward taketh no more care of it.
Father.
Do you not thinke that God alſo created the Angels?
Child.
Yes,Col. 1. 16. they alſo are the workes of his fingers.
Father.
When did he create them?
Child.
In the beginning when he made all other creatures.
Father.
In which of the ſixe dayes were the Angels created?
Child.
That is a curious queſtion, and I can giuegive you no certaine anſwere vntounto it: but it is moſt likely, and probable that it was in the ſixt and laſt day when man was created after Gods owne image. For the Angels carry the greateſt Image of God in them.
Father.
What is an Angell?
Child.
An inuiſible ſpirit.Col. 1. 16
Father.
Our Lord Ieſus ſaith that God is a ſpirit:Ioh. 4. 24. What difference then make you betwixt God and an Angell?
Child.
The difference is excéeding great. For God is an infinite ſpirit, the Angels are but finite. GOD is the creator: the Angels be but creatures, and although they bée very glorious creatures: yet God doth infinitly excéede them in glory.
Father.
Do not the Angels of all other creatures come neareſt vntounto the nature of GOD, and furtheſt excell the nature of man?
Child.
The angelicall nature doth exiſt as a meane betwixt God & mā, although far nearer the lower, then the vpper extreame. Participating ſomewhat of each nature, hauing had a béeginning as man: and yet being immortall with God, conſiſting of matter and forme as doth a man: yet voyde of all mixture as God. Subſiſting in ſome matter ſubiect as a man: yet being incorporeall as God. Ignorant of ſome things as a man: yet of wonderfull capacitie and knowledge as God, and in a word being eueryevery way finit as a man: yet perfect in all reſpects as God.
Father.
As you hauehave ſhewed me the proper attributes of God ſo alſo ſhew the proper attributes of the Angels, that ſo wee may more clearely diſcerne their glorious nature?
Child.
The Angels hauehave eſſentiall attributes proportionable though not comparable to thoſe in God. For Gods abſolute vbiquitie, they hauehave ſucceſſiue vbiquity, for the eternity of God they hauehave immortalitie, for his moſt ſimple nature, they hauehave a moſt thin & ſubtile eſſence, for his omnipotency they hauehave great power and might.
Father.
How proue you that the Angels hauehave ſo great power and might?
Child.
Out of the Pſalme. Where it is ſaid Praiſe the Lord ye his Angels which excell in ſtrength. Pſal. 103. ver. 20.And againe out of the Booke of the Kings. Where wée read that one Angell in one night did deſtroy the whole army of Synacherib Kinge of Aſſiria. being an hundred foureſcore and fiue thouſand.
Father.
What thinke you of the agilitie and ſwiftneſſe of Angels?
Child.
I thinke by reaſon of their agile and thinne ſubſtance being far more ſubtile and thin then the ayre it ſelfe, that they glide thorow the ayre with vnconcernable ſwiftneſſe, and can bée any where in a moment as God is alwayes eueryevery where.
Father.
What is your reaſon?
Child.
My reaſon is this, we ſée by daily experience that the ſun being a viſible body doth fetch the whole compas of the heauens in foure & twenty houres and it is well knowne to all ye learned that the circle or circumference of the ſun doth by many degrées excéede the circle or globe of ye whole earth, néeds therefore muſt the Sunne bée caried in an vnſpeakeable ſwift motion farre paſſing the muſket ſhotte for elſe how could it goe through his whole ſpheare in 24. houres as we ſée it doth, then conſequently it followeth that the motion of Angels muſt néedes bée much ſwifter then that of the Sunne, becauſe they are of a more thin, agile, aiery, and inuiſible nature.
Father.
Can an Angell be in many places at once?
Child.
No but in a minute of time they can be any where as I ſaid before.
Father.
What ſay you to the knowledge and vnderſtanding of Angels?
Child.
I ſay that it is excéeding great in all things, far paſſing all knowledge of men though neuer ſo learned & ſkilful.
Father.
Doe the Angels know all things?
Child.
No, they are ignorant of ſome things, as of mēs particular thoughts of ſome things to come, of the laſt day and of the eſſence of God.
Father.
What reaſon can you yeelde that Angels know not the eſſence of God?
Child.
This; the eſſence of God is infinit therefore no Angell can know it or comprehend it. For that which is finit cannot cōprehend that which is infinit: but the Angels are finite; therefore they cannot comprehend ye eſſence of God being infinit, for the eſſence of God is verely knowen to himſelfe: he knoweth his owne eſſence, and therefore hée is infinit. For whatſoeuer knoweth & comprehendeth that which is infinit, muſt néeds it ſelfe be infinit.
Father.
Where be the holy and elect Angels of God?
Child.
Then bée both in heauen,Pſal. 34. 7. earth and the aire.Mat. 18. 10. And whereſoeuer any people of God bée, there be they alſo.
Father.
What is the ſpeciall office of the good Angels?
Child.
To preſerue the children of God,Pſa. 1. 91. 11 to gard them,Mat. 18. 10. to miniſter vntounto them, and to kéepe them in all their wayes.
Father.
What is the reaſon that the Angels are diſcribed with ſix wings a peece in the Scriptures?Eſay. 9. 2.
Child.
They hauehave two winges to couer their face, becauſe they are not able to indure the brightneſſe of Gods glory: they hauehave two wings to couer their féet, becauſe man is not able to abide the brightnes yt is in them; they hauehave two to fly withal, to ſignifie their readines & prompt obedience to all the commandements of God.
Father.
What vſe are wee to make of all this that God is ſo infinite in himſelfe, and ſo glorious in all his creatures, ſpecially in the Angels, Sunne, Moone and Starres, &c.
Child.
We are not onelyonly to feare, dread and reuerence ſo great a maieſtie: but alſo to louelove him, worſhippe him and obey him with all our hearts, with all our ſpirit, and with all our ſtrength, and with all our thoughts.
Father.
Did not the bleſſed Angels fall from that excellent eſtate wherein they were firſt created?
Child.
Many of them fell from their firſt eſtate & became diuels as appeareth in the Scriptures.Iohn. 8. 442. Pet. 2. 4.Iud. ver. 6.
Father.
What was the cauſe or chiefe motiue of the fall?
Child.
They fell of themſelues, that is to ſay, through their owne motion, will & diſpoſition without any inſtigation of any other or any former motiue whatſoeuer, which thing cauſed God to caſt them downe without all hope of recouery: but man falling by the firſt motiue, and by inſtigation of others hath left vntounto him an aſſured hope of recouery.
Father.
Is not the number of the Angels that fell from their firſt eſtate, and became diuels, very great?
Child.
Yes excéeding great: for the diuell being demanded by our Lord Ieſus what was his name, anſwered, My name is Legion: Mark. 9.for ſaith hée, wée are many, which plainely prooueth that there be many diuels.
Father.
What doe you call a Legion?
Child.
A Legion according to the account of the Romans was ſixe thouſand footmen: Our Lord Ieſus ſaid to Peter: Mat. 26. 13Put vp thy ſword, for doeſt thou not thinke that I can now pray to my father, and he will giuegive me more then twelue Legions of Angels? So then it appeareth by the ſcriptures that there bée very many both good Angels and bad.
Father.
If there bee ſo many diuels, why doth the Scripture ſpeake of the diuell in the ſingular number as if there were but one?
Child.
There bée multitudes of infernall Spirits, but yet they doe ſo ioyne together in one, that they bée called the diuell in the ſinguler number, becauſe there is a kingdome of them, and a vnited ſocietie vnderunder one head, prince or principall diuell: and they doe all ioyne to vphold their ſocietie,Mat. 12. 26 and kingdome, as Chriſt teacheth.
Father.
Did the diuels by their fall looſe that great power and ſtrength which they had by nature and creation?
Child.
No: They doe ſtill retaine their firſt power and ſtrength,Eph. 6. 12. as experiance teacheth: and the Scriptures doe call as well the Diuels, as the good angels, principalities & powers.
Father.
HaueHave the diuels by their fall loſt that great wiſedome and vnderſtanding which they had in their firſt eſtate?
Child.
No: But they hauehave corrupted, and depraued it, and turned it from wiſedome into déepe craft and ſubtiltie: the like may be ſayd for their ſwiftneſſe and agilitie.
Father.
Where are the diuels, what place do they keepe in?
Child.
Their principall aboad is in the ayre, through the which they glide too and fro with vnſpeakable ſwiftneſſe:Eph. 1. 7. and therefore the Apoſtle calleth the diuell the Prince of the ayre,Eph. 6. 12. and the diuels are ſaid to be in ye high places.
Father.
The common opinion is that the diuels be ſhut vp in hell, as it were in a dungeon of darkneſſe, and that they neuer come out except they be forced, and raiſed vp by coniurers.
Child.
That is an ignorant, falſe and fantaſticate opinion quite contrary to the Scriptures,Iob. 1. 7. which teach that the diuels are in places héere below.1. Pet. ca. 8.
Father.
Is it not a true and warrantable ſpeech to ſay that the diuels are in hell?
Child.
Yes: If you take hell metaphorically for the torments they are in, and not for any circumſcript place: for it may be very probably coniectured that the aboad of the diuels is in the ayre, and not in any other circumſcript place as yet: but after the great iudgement they ſhall goe to their owne place, euen that depth or gulfe mentioned, Luke. 8. verſ. 3. which they doe quake and tremble to thinke off as appeareth in the Goſpell.Mat. 8. 29.
Father.
What is the eſtate and condition of diuels in the meane time?
Child.
In the meane time they are in chaines of darkneſſe as Saint Peter ſaith,2. Pet. 2. 4. that is, in a moſt miſerable condition of life, full of terrible horrour, euen as grieuous malefactours hauing receiued the ſentence of death are yet for a time retained in a ſtinking priſon, vntill they bée drawen out to their full and laſt execution: for S. Iude ſaith expreſly that they are reſerued in euerlaſting chaines vnderunder darkeneſſe vntounto the iudgement of the great day.Iud. ver. 6.
Father.
Hauing thus farre ſpoken of God, and of the Angels and their fall: Let vsus now proceed to ſpeake of man, and firſt of all tell me, In what eſtate man was firſt created?
Child.
In a moſt pure and excellent eſtate frée from ſinne and corruption, being made after the very image of God in reſpect of knowledge,Gen. 1. 26. wiſedome, and righteouſneſſe, hauing fréedome of will, and Lordſhip ouer the earth.
Father.
How then fell he from this ſo glorious and perfect eſtate?
Child.
The woman being beguiled by the ſuggeſtion of Sathan in the likeneſſe of a ſerpent,Gen. 3. did entiſe Adam her huſband to eate of the forbidden fruit in the middeſt of the garden, and ſo preſently, both loſt all their former excellency, and alſo wrapped themſelues, and their whole poſterity in perpetuall thraldome and miſery:Rom. 5. and thus ſinne firſt entred into the world, and together with ſin came death and the curſe of God vponupon all mankind.
Father.
Now ſince the fall of Adam wherein doth our miſery eſpecially conſiſt?
Child.
In this; that wée are wholly corrupted both in reaſon, vnderſtanding, will, and affections, which is the very cauſe why we are ſo proone to euill, and ſo vntoward to all goodneſſe.
Father.
Doth God hate vsus for this our naturall corruption?
Child.
As an Adder, or a Toad is hated of man, not ſo much for the euill it hath done, as for the poyſon that is in it: and the hurt which it cannot but doe: ſo God hateth vsus, not onelyonly for the euill wée doe, but for the euill which wée cannot but doe, that is, for our poyſoned nature which is borne and bred with vsus.
Father.
Then you holde that our actuall tranſgreſsions doe not firſt make vsus euill.
Child.
I hold ſo indéed: For as the hurt which a venemous ſerpent doth, maketh her not a ſerpent, but becauſe ſhée is a ſerpent, ſhée poyſoneth and hurteth: ſo our euill déedes doe not firſt make vsus euill, but becauſe wée are of nature euill, therefore wée thinke and doe euill.
Father.
Doe you thinke that this originall contagion is wholly in eueryevery particular man: or that one man hath one part of it, and another man another: and ſo part it among them, part, and part like?
Child.
I thinke thus, that as eueryevery man receiued from Adam the whole nature of man: ſo alſo hée receiued the whole corruption, and is cloathed with it as a beaſt with a ſkinne, his whole nature both bodie & ſoule being oppreſſed with it as a moſt infectious leproſie: and therefore eueryevery man hath in him from his parents the ſéede of all ſinne, which is a naturall diſpoſition, & proneneſſe to commit any ſinne whatſoeuer. For the ſpawne of all the horrible ſinnes that are practiſed in the world are in that man which is thought to bée beſt diſpoſed by nature.
Father.
But experience teacheth that ſome euen by nature are more ciuill, gentle, and tractable then others.
Child.
This commeth to paſſe, not becauſe ſome men are by nature leſſe wicked then others: but béecauſe God by his prouidence doth limit, and reſtraine mens corruptions more or leſſe, which hée doth for the good of mankinde: for if men were wholly left to themſelues, corruption would ſo excéedingly break out into all manner of villanies, that there ſhould bée no liuing in the world.
Father.
It ſeemeth by this that man is a moſt contagious and vile nature.
Child.
The nature of man in regard of the corruption thereof, is the worſt of all natures except the Diuell, yea worſe then the nature of beaſts, as Lions, Woolues, Dogs, Swine, &c. for there is in mans nature ſome thing of eueryevery beaſts nature. For hée is proud as the Lyon, cruell as the Woolue, greedy as the Dogge, craftie as the For, filthy as the Swine, leacherous as the Goat, &c. For looke what degrée of goodneſſe wée had in our firſt creation in Adam: the ſame degrée of euill hauehave wée in the corruption of our nature by his fall.
Father.
But is this naturall corruption alwaies liuely and operatiue in vsus, I meane in continuall action and operation, doth it not ſometimes lye dead in vsus, and ceaſe to worke?
Child.
It is alwayes aliue and woorking, except where it is kept downe by ſpeciall grace, and there alſo it will not bée held downe one minute longer then ſpeciall grace woorketh, and preuayleth in the ſoule. For ſo ſoone as the thought, or action of grace is out, the thought and action of ſinne is in: Our concupiſcence is like a crabbe trée which bringeth foorth alwayes ſowre fruit: or like an vntilled field, which bringeth foorth nothing but wéedes: or a luſty ſtrong horſe pricked with prouender that carieth his rider headlong ouer hedge and ditch.
Father.
But put the caſe a man ſhould hauehave no outward obiection to mooue him, nor externall prouocations to allure him. Doe you not then thinke that this naturall infection would lye dead in him, and ceaſe to worke?
Child.
Concupiſcence would ſhew it ſelfe, though men were ſhut vp alone in cloſets betwéene ſtonewals, where they could hauehave no externall prouocations, yea, though there were no Diuell, or that the Diuell were chained vp.
Father.
Whether then doe you thinke that the Diuell or our corrupt nature are greater enemies to our ſaluation: Or whether doth more euill ſpring out of our currupt nature, then from the diuels ſuggeſtion?
Child.
Firſt, I anſwere that our corruption is a ſtronger enemie againſt vsus then Sathan, and conſequently our ſelues greater enemies to our ſelues then the diuell, for wée hauehave no ſuch enemy as our ſelues: and ſecondly that more & greater euill doth ſpring from our corrupt nature, then from Sathans inſtigation. And all this S. Iames doth affirme, ſaying: EueryEvery man is tempted, Iam. 1. 14.when he is drawen away by his owne concupiſcence, and entiſed: It is the concupiſcence that doth firſt both draw away, and entice: as for the Diuell he doth but worke vponupon our concupiſcence, and is, as it were, the bellowes to blow it, and fire it, without the which he could not come within vsus, to doe any thing againſt vsus.
Father.
Doe you then thinke that the diuell cannot worke immediately, or ſine medijs, without meanes vponupon the ſoule or heart of man?
Child.
I thinke ſo indéed: But that which the Diuell doth vponupon the heart, is by the externall ſences, and outward obiects by reaſon of the hypoſtaticall vnion betwixt the ſoule and the bodie: for hée worketh, and pierceth through the body to affect the ſoule, by reaſon of the naturall ſympathy.
Father.
But doth this birth-corruption remaine in the very elect after their regeneration?
Child.
Yes vndoubtedly: and the children of God hauehave greateſt féeling of it, and are moſt troubled with it, and grieued for it: ſtrugling with it by all good meanes to ſuppreſſe it, and kéepe it vnderunder: for ſure it is that euen after the people of GOD are iuſtified, and ſanctified, and aſſured of eternall life: yet they hauehave their hands full, and as wée ſay towe inough to their Rocke to ſnib, and nippe of thoſe manifolde bloſſonies and fruites of corruption, which dayly and hourely ariſe and ſpring vp in their nature. For as faſt as one is pinched, and nipt in the head, an other foorthwith ſpringeth and ſprouteth out: Not vnlike the Monſter Hydra with ſeauen heads, that the Heathen write of, which hauing one of them cut off, ſeauen others did ariſe in the ſtead of it. And thus wée ſée that the very Elect of GOD hauehave an endleſſe trouble, and as wée ſay worke enough cut out, for as long as they liue, to repayre this rent and torne nature. For alas, alas, though GOD forgiue vsus our ſinnes, yet doth hée not, nor will hée in this life frée vsus of naturall corruption.
Father.
Is not the knowledge, and feeling of this a great corſey, and heart ſmart to the moſt deare children of God?
Child.
Yes verely: For there is nothing that doth ſo ſorely pinch them at the heart as the conſideration of this, which indéede maketh them wearie of their life, weary of the world, and weary of all: and often wiſh with the Apoſtle to bée diſſolued and to bée with Chriſt; for they doe continually groane vnderunder this corruption, as vnderunder a moſt heauie burthen, and fetch many a ſorrowfull ſigh to thinke of it, and are euer complaining of it, as of a moſt deadly enemie of theirs. And all this wée many clearely ſée, as it were, in a glaſſe, in the example of the Apoſtle Paule himſelfe that moſt rare, and excellent Seruant of God. Who taketh vp moſt pittifull, and lamentable complaintes of this poyſoned and infected nature. I know (ſayth hée) That in mee, that is in my fleſh dwelleth no good thing. I allow not that which I doe,Rom. 7. 15 for what I would, that I doe not: but what I hate, that I doe: I doe not the good thing which I would: but the euill which I would not that doe I. Now if I doe that I would not, it is no more I that doe it, but the ſinne that dwelleth in mee. I finde then that when I would doe good, I am thus yoaked that euill is preſent with mee. For I delite in the Law of God concerning the inner man, but I ſee an other Law in my members rebelling againſt the law of my mind, and leading me captiue vntounto the Law of ſinne, which is in my members. And in the end hée breaketh out into an outcry, ſaying: O wretched man that I am, who ſhall deliuer me from the body of this death?
Father.
Doe not Vngodly, and vnregenerate men likewiſe mourne vnderunder this corruption, and complaine much of it?
Child.
No: you ſhall ſeldome or neuer heare them cōplaine of it, or mourne vnderunder it. For they walke after the fooliſh, and fulfill the luſts thereof with all delight and gréedines, being wholly caried after the ſwing and ſway of their owne corrupt affections and deſires.
Father.
What is the cauſe hereof?
Child.
Becauſe they are forſaken of God and giuen ouer to a great blindneſſe of heart, and hardneſſe of affections, ſo that though their miſerie is excéeding great, yet they hauehave little ſight, and leſſe féeling of it.
Father.
Doe you not thinke that a man in the ſtate of nature cannot ſo feele his miſery?
Child.
Sure it is, that a méere naturall man can hauehave no true ſight, or liuely féeling of his miſery, or any ſounde deſire to come out of it: but doth greatly pleaſe himſelfe in it, and is loath to come out of it; for the Apoſtle ſayth plainely, that the naturall man perceiueth not the thinges of the ſpirit of God. For they are fooliſhneſſe vntounto him,1. Cor. 2. 14 neither can hée know them, béecauſe they are ſpiritually diſcerned.
Father.
But may not a naturall, and vnregenerate man hauehave the knowledge of God, and the vnderſtanding of his wil, and ſo conſequently a ſight of heauenly things?
Child.
Yes; a naturall man hath a kinde of knowledge and vnderſtanding of God and of his will: but it is onelyonly a confuſed and braine knowledge, and a literall vnderſtanding of the Scriptures, for hée cannot poſſibly hauehave the liuely and ſauing knowledge, which is ioyned with quickening grace. Nor that ſound vnderſtanding and ſight which doth lineally deſcend from the ſpirit of ſanctification.
Father.
May not man in the ſtate of nature hauehave feeling alſo of God, and of heauenly things?
Child.
The Scriptures doe teach that a reprobate may hauehave a kinde both of ſight and féeling of heauenly things, for hée may bée lightened,Heb. 6. 4. and taſt of the heauenly gift and of the powers of the world to come, and alſo taſt of the good woord of God, and bée made partaker of the holy Ghoſt. But his ſight and taſt and féeling can neuer bée ſound and good before regeneration. So then all the cunning is to know, whether the worke of grace in a mans ſoule bée ſounde and currant or no, for vnregenerate men are much deceiued with a falſe light; for they doe blindly Imagine, yt becauſe they hauehave ſome kind of ſight, and féeling of heauenly things, therefore they hauehave all, and the ſame that is in eueryevery elect.
Father.
What difference then doe you make betwixt the knowledge of the elect & the reprobate?
Child.
The knowledge of the reprobate doth puffe vp.
The knowledge of the elect doth humble.
The knowledge of the reprobate is generall and confuſed.
The knowledge of the elect is particular and certaine.
The knowledge of the reprobates is onelyonly literall: and hiſtoricall.
The knowledge of the elect is ſpirituall, and experimentall.
The knowledge of the reprobate is ſpeculatiue.
The knowledge of the elect is practiue, that is, ioyned with obedience. For howſoeuer a naturall, and vnregenerate man may know much: yet hath hée not nor can hauehave any power to doe, I meane, chearfully and aright till his heart bée enlarged by Chriſt & his will renued by grace.
The knowledge of the reprobate is like ye knowledge which a mathematicall geographer hath of the earth and all places in it, which is but a generall notion, and ſpeculatiue comprehenſion of them.
But the knowledge of the elect is like the knowledge of a traueller which can ſpeake of experience, and féeling, and hath béene there and ſéene and knowen the particulars.
Father.
Now tell me further what difference you make betwixt the feeling of the elect, and the reprobate?
Child.
The reprobate hath a kinde of naturall féeling of ſinne but it is without the true hatred of it, for in his heart hée loueth it.
The elect doth ſo féele his ſin that hée hateth it, taketh councell againſt it, and praieth againſt it.
The féeling of the reprobate is from naturall faculties, for hée is not as a blocke without all ſence.
The féeling of the elect is from the ſpirit of ſanctification.
The féeling of the reprobate ariſeth from naturall feare & diffidence: for man naturally féeleth, and feareth dangers, ſo the reprobates féele and feare the wrath of God, the accuſations of their conſciences, the puniſhment of ſinne, hell fire, &c. But hauehave no true féeling of Gods louelove towardes them.
But the elect hauehave a liuely féeling of Gods louelove towards them.
The reprobate hath ſometimes at ſtarts, a féeling of ſpiritual ioy: but it vaniſheth incontinently.
The féeling of the ioy of the ſpirit in the elect, is more laſting and often.
Father.
As you hauehave told me much of mans miſery in nature? ſo tell mee yet one poynt further, whether a man in the ſtate of nature can do any thing that pleaſeth God?
Child.
A méere naturall man cannot pleaſe GOD in any thing he doth, but euen his beſt actions are turned into ſinne.Rom. 8. 8. For the Apoſtle ſayth. They which are in the fleſh cannot pleaſe GOD. And againe hée ſaith. To them that are defiled, and vnbéeléeuing is nothing pure: but euer their mindes and conſciences are defiled.Tit. 1. 15.
Father.
How long doth a man continue in this wofull and curſed eſtate wherein he was borne?
Child.
Till hée bée regenerate and borne againe. For our Lord Jeſus affirmeth, that except a man bée borne againe hée cannot ſée the kingdome of God.Iohn. 3. 3
Father.
By what meanes doth a man come to be regenerate and borne againe?
Child.
By the outward preaching of the word, and the inward worke of the ſpirit.
Father.
By what ſignes may a man knowe that hee is borne againe,Iame. 1. 18 iuſtified, and ſanctified?Eph. 1. 13.
Child.
By the worke of grace in his heart.
By his louelove to the word of God.
By his louelove to the children of God.
By his hatred of ſinne.
By his louelove of righteouſneſſe.
By the change of his thoughts.
By the change of his actions.
By his mortification of the fleſh.
By his ſanctification of the ſpirit.
By his walking no more after the fleſhe, but after the ſpirit, and ſuch like.
Father.
Sith man in himſelfe is ſo curſed and miſerable as you hauehave declared; ſhew mee what is his beſt courſe to take, and firſt of all tell mee which is the firſt ſteppe to eternall life?
Child.
The firſt ſteppe to eternall life, is for a man to know and féele his miſery, and then labour to gette out of it.
Father.
How doth a man come to know and feele his miſery?
Child.
By the ſound vnderſtanding of the law,Rom. 3. 20. contained in the ten commandements.
Father.
What is the Law?
Child.
The perfect rule of righteouſneſſe teaching vsus what wée ſhould doe, and forbidding the contrarie.
Father.
By whom was the Law giuen?
Child.
By Moyſes.
Father.
To whom was it giuen?
Child.
To the children of Iſraell.
Father.
When was it giuen?
Child.
In mount Sinai.Exod. 19.
Father.
How was it giuen?
Child.
With great feare and terror.Exod. 19.
Father.
To what end was it giuen?
Child.
To lette vsus ſée our ſinnes, that by the ſight thereof, wée might bée conſtrayned to flye vntounto Chriſt.
Father.
Is any man able to keepe the Law?
Child.
No;Rom. 2. 2. and therefore no man can bée iuſtified by the law.
Father.
Sith then the law doth condemne, and not ſaue. Sith it ſheweth our diſeaſes, but can giuegive vsus noe remedie, wherefore then ſerueth it? or what is the vſe of it both in the regenerate, and vnregenerate?
Child.
As concerning the vnregenerate.Rom. 7. Firſt, it diſcouereth their ſinnes.
Secondly, it ſtirreth vp the affections of ſinne in them, not of it ſelfe, but through their default.
Thirdly, it worketh in them a féeling of the wrath of God, of death, and damnatiō, without offering any hope of pardon, and therefore to them it is the miniſter of death.
Laſtly, it doth increaſe, and augment ſin in them accidentarily, that is, by reaſon of their great corruption which declineth from that which is commanded: but inclineth to that which is forbidden.
Father.
Lay open this laſt point ſomewhat more fully.
Child.
Euen as a waterbrooke being ſtopt with a damme euerwart, it doth ſurg and ſwell the more, till it breake ouer the damme: ſo ſinne being reſtrayned by the Law doth increaſe, and rage more in men not regenerate, for their will béeing not reformed, doth euer tend to that which is forbidden.Rom. 7. Therefore the Apoſtle ſayth, that without the Law ſinne is dead, that is, though ſinne bée in men before the publiſhing of the Law: yet it is not knowne, felt, nor perceiued; as the corrupt humours in mans bodies, which lye cloſe and are not felt till the purgation come: but then they humble and ſtirre mightely to reſiſt the medicine, or as vnſlaked lyme, which ſléepeth, as it were, quietly and ſtirreth not till the water bée throwne vponupon it, but then it ſmooketh, burneth, and is in an extreame heate. Or as a Snake which lurketh cloſe in her hole all winter, as if ſhée were deade: but when the hote Sunne ſhineth vponupon her, then ſhée reuiueth, writheth, and ſtingeth, and ſheweth her venemous nature. And thus you ſee what is the workinge of the Law in vnregenerate men: But in the regenerate, that is ſuch as are vnderunder grace, it is otherwiſe. For they doe conſent vntounto the Law, and their nature doth not take occaſion any more by the Law to bring foorth ſinne.
Father.
What is then the ſpeciall vſe of the Law of the regenerate?
Child.
Firſt, it is a rule for them to direct their liues by Secondly, it teacheth them not to truſt in thēſelues Thirdly it humbleth them continually in the ſight of God Laſtly, it is their ſchoolemaſter to Chriſt.
Father.
Whether are the regenerate vnderunder the law or no?
Child.
The children of God are vnderunder the obedience and inſtitution of the law,Rom. 6. 14. but not vnderunder the curſe of it;Gal. 5. 13. for they being in Chriſt are fréed from that.
Father.
Whether are the vnregenerate vnderunder the law or no?
Child.
All wicked and vngodly men are vnderunder the curſe of the Law, which is all one, as to bée vnderunder the captiuitie of Sathan and ſinne. For their caſe is this, they muſt perfectly kéepe the Law, or elſe bée damned. For they hauehave no right to Chriſt, in whom onelyonly the Law is ſatiſfied. Wée ſée therefore what a pittiful caſe al men are in, till they come to Chriſt, and be found in him.
Father.
What difference is there betwixt the Law and the Goſpell?
Child.
The Law condemneth, but the goſpell ſaueth: the law caſteth down, but the Goſpell raiſeth vp.
Father.
What difference is there betwixt the couenant of the law, and the couenant of the Goſpell?
Child.
The Legall couenant doth really differ from the Euangelicall, or new couenant of Grace. For the old couenant of the Lawe was conditionall, and did no otherwiſe giuegive life, and ſaluation vntounto men, but if they did performe it, and therefore it was nothing elſe but a repetition of that, which GOD made to Adam, to wit if hée did eate of the forbidden fruite hée ſhould dye, if not, he ſhould liue: euen ſo if we kéepe the Lawe wée ſhall liue thereby. If not wée ſhall dye. But the couenant of the Goſpell is frée, that is, it doth fréely giuegive life to thoſe that beléeue though they faile in doing.
Father.
But what comfort then is there in the couenant of the Goſpell, more then in the couenant of the Law, ſith men of themſelues are as vnable to beleeue the Goſpell, as to keepe the Law?
Child.
God hath promiſed to giuegive power to his elect to beléeue the promiſes of the Goſpell. But hée hath made no promiſe to giuegive power to performe the Law.
Father.
Are not the Law and the Goſpell contrary?
Child.
They are not contrary in themſelues for the ſame God is the author of them both, the ſame Chriſt the ſubſtance of them both; the ſame promiſes of eternall life the end of both; but the contrarietie is in vsus: for to vsus the Law ſaith: Doe this and thou ſhalt liue. But the Goſpell ſayth, Beleeue and thou ſhalt be ſaued. Theſe then bée contrary to bée made righteous by our ſelues, and to bée made righteous by another: for theſe cannot ſtand together.
Father.
What ſay you to the Euangelicall couenant, or new couenant of grace, was it not of two ſorts?
Child.
Yes: The firſt was that which was made to the olde people: the other was that which was made to the people of Chriſts newe kingdome.
Father.
What difference is here betwixt theſe two?
Child.
Theſe two bée all one in ſubſtance, but differ onelyonly in the manner of diſpenſation, that is to ſay, in the manner of vtterance, and meaſure of reuelation: for otherwiſe in ſubſtance, Euangelicall couenant hath alwayes béene one and the ſame, firſt made to Adam in Paradiſe, afterward renued to Abraham, & his ſéed, ſhadowed in the law, ſpoken of by the prophets. and preached vntounto vsus euer ſince Chriſt was actually exhibited to the world.
Father.
You ſeeme to ſay this, that the couenant of Grace with the old people of the Iewes, and vsus, differeth only in maner, not in matter, that is, that Chriſt and all the promiſes of remiſsion of ſinnes and eternall life, in him were dimly reuealed, and darkely vttered vntounto them in Types, and ſhadowes: but vntounto vsus the ſame are more fully & clearely opened and reuealed.
Child.
I meane ſo indéed.
Father.
Expreſſe your meaning more at large in this point.
Child.
When a new impreſſion of any booke commeth forth in a fayre letter, good print, diſtinctly verſed, well bound, and guilt, which béefore was ill printed in a darke letter, ill bound, & couered, wée ſay it is a new booke: yet in ſubſtance it is the ſame with the former: the difference is onelyonly in the forme and outward qualitie. Likewiſe when a Paynter draweth a darke draught of any kinde of Picture in obſcure lineaments, and colours, and afterward flouriſheth it ouer with more liuely, freſh, and orient colours, héere is the ſame thing in ſubſtance, but altered in qualitie. And thus it fareth béetwixt the Couenant of Grace made with our forefathers and vsus. For the oulde people which liued vnderunder the minoritie, and wardſhippe of the Church, had a darke draught of Chriſt, and all the promiſes made in him. But wée hauehave them more clearely and liuely ſet out,2. Cor. 3. 8. And as the Apoſtle ſayth, We are not as Moiſes which put a vaile vponupon his face, &c. But wee all beehold as a mirrour the glory of the Lord with open face. &c. And againe, in diuers manners God ſpake in the olde time to our forefathers by the Prophets: but in theſe laſt dayes hée hath ſpoken vntounto vsus by his Sonne moſt cléerely and manifeſtlyHeb. 1. 1.
Father.
You told me euen now that no man is able to keepe the Law: Now therefore tell me what daunger lyeth vppon it, If a man breake the Law of God?
Child.
Eternall death and damnation,Rom. 6. 23. for it is written: The wages of ſinne is death.
Father.
Is eternall death and damnation due to vsus for eueryevery little ſin, though it were but in thought onelyonly?
Child.
Yea, for the leaſt ſinne of thought, If God ſhould deale with vsus according vntounto Juſtice: for it is written: Whoſoeuer keepeth the whole Law, Iam. 2. 10.and yet faileth in one point is guiltie of all.
Father.
How then ſhall we eſcape this eternall death and damnation?
Child.
OnelyOnly by Chriſt: For hée hath redéemed vsus from the curſe of the Law, being made a curſe for vsus. For it is written,Gal. 3. 13. Curſed is eueryevery one that hangeth on a tree: And againe: Hee that knew no ſinne, 2. Cor. 1. 21.was made ſinne for vsus, that wee might bee made the righteouſneſſe of God in him.
Father.
How, and by what meanes hath Chriſt redeemed vsus from the curſe of the Law, and death eternall?
Child.
By the ſhedding of his blood vponupon the Croſſe: for the Scripture ſayth: That hee hath made vp a generall peace betwixt his father,Col. 1. 20. and all the elect by the blood of his Croſſe:Col. 1. 14. And againe, Wee hauehave redemption throught his bloud, that is, the forgiueneſſe of ſinne. And in another place. Eph. 2. 13.Wee which vvere farre off are made neere by the bloold of Chriſt: And the author to the Hebrews ſaith, That neither by the blood of Goates,Heb. 9. 12. and calues, but by his owne blood entred he once into the holy place and obtained eternall redemption for vsus.
Father.
HaueHave we no further good by Chriſt but onelyonly a freedome from death, and a deliuerance from hell & damnation?
Child.
Yes:Eph. 2. 14. For through him we are reconciled to God the Father,Col. 1. 21. as the Scripture teacheth,2. Cor 5. 19 and through him we hauehave remiſſion of ſinnes,Ioh. 3. 15. eternall life,Iohn. 5. 24 and all good things, for the Apoſtle ſayth.1. Cor. 1. 30 He is made of God for vsus, wiſdome, righteouſnes, ſanctification, and redemption.
Father.
Is there no other way nor meanes, whereby we may obtaine remiſsion of ſin & eternall life, but onelyonly by Chriſt?
Child.
No: For the holy Ghoſt ſaith, There is no ſaluation in any other,Act. 4. 12. for among men there is giuen no other name vnderunder heauen, whereby we muſt be ſaued. And againe, To him doe all the Prophets witneſſe, that through his name onelyonly, all that beleeue ſhall receiue remiſsion of ſinne.Act. 10. 43.
Father.
What ſay you then to Popes pardons, Indulgences, Maſſes, Trentales, Dirges, and ſuch like: May not a man by them obtaine remiſsion of ſinnes, and eternall life?
Child.
Nothing leſſe: For the Scripture knoweth no ſuch meanes or wayes to eternall life: but doth vitterly reiect them as moſt abhominable deuiſes of them.
Father.
But may not a man be ſaued by his good works?
Child.
No: For the Apoſtle ſayth, By grace are yee ſaued through faith,Eph. 2. 3. and that not of your ſelues, nor of workes, leaſt any man ſhould boaſt himſelfe.
And ſure it is that euen in our beſt actions there is ſome remedy of corruption as wée doe them: for the which God in iuſtice may condemne both vsus and our actions: for the Scripture ſayth:Eſay. 64. 6. That our very righteouſneſſe is as a defiled cloath, or filthy cloute. If then our beſt workes bée ſtained, how can wée bée ſaued by works?
Father.
If wee cannot bee ſaued by works, then wherefore ſhould wee doe them? as good play for naught, as worke for naught?
Child.
Not ſo for although wée can not bée iuſtified in the ſight of God by our good works: yet they hauehave their neceſſary vſe, and ſerue to great purpoſe. As firſt to glorifie God. Secondly, to publiſh our Faith to the world. Thirdly, to bring peace and comfort to our conſciences in the diſcharge of our duties. And laſtly, to winne others.
Father.
What doe you call a good worke?
Child.
No worke of man is ſound and currant indéede, except the ſame bée commaunded of God to bée done: and that of our part it bée done in ſuch ſort and manner as hée requireth, that is, from a carefull heart, and ſanctified mind: otherwiſe, whatſoeuer wée do in the worſhip and ſeruice of God, it is abhominable.
Father.
If a man cannot bee ſaued by his works, but by Chriſt only: then tel me whether al men ſhalbe ſaued by Chriſt or no?
Child.
None ſhalbée ſaued by Chriſt, but onelyonly ſuch as beléeue in Chriſt, that is, ſuch as doe particularly apply Chriſt, and all the promiſes made in him to themſelues, beeing fully perſwaded in themſelues that Chriſt with all his merits is theirs.
Father.
Are you fully perſwaded that Chriſt with all his righteouſnes is yours: that you hauehave ſpeciall intereſt in him, and that he dyed for you particularly, and by name?
Child.
I am fully ſo perſwaded indéede without all doubting.
Father.
How know you certainly that you hauehave ſpeciall intereſt in Chriſt, & that you ſhall be ſaued by his merits, ſith thouſands ſhal periſh which will ſay as much as you, and in words make great brags, that they hope to bee ſaued as well as the beſt of them all?
Child.
I doe certainely know it by the worke of grace in my ſoule: I doe certainely know it, becauſe I féele it, for this I am ſure of, that I féele that wrought in me from aboue, which cannot bée in any but thoſe whom God will ſaue.
Father.
What is that I pray you?
Child.
A liuely féeling of his grace, a féeling of his louelove, a féeling of his merciemercy; aſſured faith in the promiſes, a féeling of the ſpirit of adoption, a chaunge of my heart, an alteration of my wayes, an vnfained hatred of all euill, and a ſyncere louelove of all righteouſneſſe.
Father.
May not a wicked man hauehave all this?
Child.
No: He may hauehave certaine ſhewes and ſhadowes of theſe things: but in déed and in truth theſe things can be in none but the very elect.
Father.
Cannot the wicked and vnregenerate man be fully perſwaded that Chriſt is his, and that he ſhall be ſaued?
Child.
He cannot, whatſoeuer he ſaith, becauſe hée cannot poſſibly receiue the ſpirit of adoption, whereby this inward aſſurance & full perſwaſion is wrought, & whereby alſo the merits of Chriſts death are ſealed to eueryevery particular conſcience.
Father.
What other reaſon hauehave you?
Child.
Becauſe none of the wicked hauehave that liuely and iuſtifying faith, which maketh Chriſt, and all his righteouſneſſe ours.
Father.
But there is none ſo wicked, but he will ſay he hath faith, and for the moſt part they thinke, that they hauehave all the faith in the world, and that there is no want in their faith.
Child.
Alas poore ſoules: In theſe matters of GOD they ſay and thinke they know not what. For Faith is a myſtrrie, and all heauenly things are ſuch myſteries, as they, men of this world cannot vnderſtand: they are hid from their eyes.
Father.
Tell me then what is the heauenly, and iuſtifying faith?
Child.
A full perwaſion and inward aſſurance of Gods particular louelove to vsus in Chriſt, with a ſence and féeling of the ſame in our hearts.
Father.
May not this be in the wicked?
Child.
No: It is not poſſible.
Father.
How farre then may a wicked man goe in faith?
Child.
A wicked man may goe thus farre: to hauehave knowledge of the truth: An aſſent to the ſame, a ioy both in hearing and ſpeaking of it, and an outward profeſſion of it for a time: but the inward aſſurance of Gods louelove, and ſenſible féeling of it in their heart, they can neuer hauehave: which is indéede the very life of faith.
Father.
Is not this knowledge and aſſent ſufficient: If a man know the word of God, and conſent to the truth of it in his heart, is not this faith?
Child.
No: For the diuels may goe ſo farre, and further too: For the diuels doe beléeue the Scriptures to bée true. They beléeue all the articles of the faith: They hauehave excéeding great knowledge of the will of God, and of the whole Scripture, they beléeue that there is a God, and that there is a reward for the righteous, and torments to come for the wicked, and as Saint Iames ſaith: The diuels beleeue & tremble: and yet I hope no man will ſay the diuels ſhall bée ſaued. Therefore wée muſt ſéeke a difference béetwixt their faith and ours, or eſſe our faith is no better then the faith of diuels.
Father.
If this be true then Lord hauehave mercy vponupon vsus, For out of doubt thouſands are deceiued in this matter of faith, and moſt men content themſelues with a ſhadow of it, ſtead of faith indeed. And aſſuredly the faith of many carnal proteſtants is little better then the faith of diuels.
Child.
It is true the more is the pittie: for the faith that now a dayes goeth for currant in the world is but an idle, dead, barren, fruitleſſe, and fantaſticall faith, or rather an opinion, conceit, and mathematicall Imagination of the braine.
Father.
Hovv many parts be there of the true and liuely faith?
Child.
Two.
Father.
Which be they?
Child.
Iuſtification and ſanctification.
Father.
What is iuſtification?
Child.
A ſetting of vsus frée from the guilt of ſinne by the blood of Chriſt.
Father.
What is ſanctification?
Child.
A clenſing & renuing of our nature by the ſpirit of God.
Father.
How many parts be there of iuſtification?
Child.
Two: That is to ſay, remiſſion of ſinne, and the imputation of Chriſts righteouſneſſe: for when our ſinnes are forgiuen, & Chriſts righteouſneſſe imputed to vsus, then are wée truly and indéed iuſtified.
Father.
How many parts be there of ſanctification?
Child.
Two.
Father.
Which be they?
Child.
Mortification and viuification.
Father.
What is mortification?
Child.
A dying to ſinne.
Father
What is viuification?
Child.
A liuing to righteouſneſſe.
Father.
How many parts be there of viuification?
Child.
Two.
Father.
Which be they?
Child.
Regeneration, and repentance.
Father.
What is regeneration?
Child.
A repairing of our nature which was corrupted by Adams fall.
Father.
What is repentance?
Child.
An inward change of the ſoule, and a conuerſion of the whole man vntounto God.
Father.
Cannot a wicked man hauehave this repentance, which is in the change of the ſoule, and the conuerſion of the whole man vntounto God?
Child.
This is neuer wrought in ye wicked.
Father.
How far then may the vvicked goe in repentance?
Child.
The wicked may goe thus farre to hauehave a ſight of ſin, and a féeling of it, a confeſſion of it, a ſorrow for it. A great penſiueneſſe and terrour after ſome horrible fact, for feare of ſhame, Law, puniſhment, hell fire, &c. as had Iudas, Cain, Saule, Eſau, Ahab, and ſuch like. They may hauehave alſo a reſolution for the time to ſinne noe more. But that part of repentance which hath the promiſe of mercy annexed vntounto it, that is, the conuerſation of the whole man vntounto God, they can neuer hauehave.
Father.
How many parts be there of repentance?
Child.
Thrée
Father.
Which be they?
Child.
Inward ſorrow, confeſſion, new obedience.
Father.
Whether is faith before repentance or repentance before faith?
Child.
If we reſpect time then they goe together, for ſo ſoone as there is fire ther is heat, ſo ſoone as a man hath faith, ſo ſoone hée repents; but in the order of nature, faith goeth before repentāce & before all other graces, becauſe it is the roote of all things that pleaſe God. But if we reſpect the outward manifeſtation, then repentance goeth béefore faith and regeneration, and all other vertues. Becauſe it firſt of all appeareth outwardly. For Faith is like the ſappe of a trée that lyeth hid within the barke: But repentance is like the bud that ſpéedily ſheweth it ſelfe, before either bloſſome, fruit, or leafe appeare. Faith is like the fire and repentance like the ſmooke: for though fire bée béefore ſmooke, yet the ſmooke ſheweth it ſelfe before the fire.
Father.
You defined repentance to bee an inward change of the ſoule, how vnderſtand you that? Doth repentance change or aboliſh the ſubſtance of body or ſoule, or any of the faculties thereof?
Child.
No ſuch matter. But true repentance doth rectifie and amend them by remoouing the corruption: for it turneth the ſadneſſe of malancholy into Godly ſorrow, choler into good zeale, ſoftneſſe of nature, to méekenes of ſpirit, lightneſſe, and wantonnes to chriſtian mirth. It reformeth eueryevery man according to his natural conſtitution, not aboliſhing it, but redreſſing the faults of it.
Father.
By what meanes is repentance wrought in vsus?
Child.
Both faith and repentance are wrought in vsus by yt preaching of the Goſpell through the inward worke of the holy Ghoſt.
Father.
Is not repentance wrought in vsus by the preaching of the Law?
Child.
To ſpeake properly, it is not. For the Law is not the proper cauſe, but rather an occaſiō of repentāce, becauſe it repreſenteth vntounto the eye of our ſoule our damnable eſtate, and ſmiteth the conſcience with dolefull terrours and feares, which though they be no tokens of grace (for they are in their owne nature the very gates, and the downefall to the pit of hell) yet are they certaine occaſions of receiuing grace.
Father.
Expreſſe this more plainely.
Child.
Euen as a Phiſition is ſometimes conſtrained to giuegive that vntounto his patient which increaſeth ſickneſſe & maketh his fits more ſore and terrible, to the end he may recouer him: ſo man becauſe hée is dangerouſly ſicke of ſin muſt bée caſt into ſome fits of legall terrors by the miniſtrie of the Law, that he may be ſoundly and inwardly cured.
Father.
The Law is a ſcholemaſter to bring vsus vntounto Chriſt, ergo it is the cauſe of repentance.
Child.
It bringeth vsus to Chriſt but not ſo kindly & naturally as doth the Goſpel by alluring vsus, but as it were, violently and forceably conſtraining vsus; and as they ſay it bringeth vsus not ſimply and of it ſelfe: but after ſome ſort and manner▪ For the law in it ſelfe is the miniſtry of death, & damnation, becauſe it ſheweth a man his wretched eſtate but ſheweth him no remedy, therefore it cannot properly be an inſtrumentall cauſe of that repentance which is effectuall to ſaluation. But the doctrine of repentance is a part of the Goſpell; and therefore the preaching of the Goſpell, and the preaching of repentance are put one for another. Luk. 96. Mar. 6. 12. and conſequently true repentance doth ſpring out of the goſpell, as out of his naturall root and moſt originall cauſe.
Father.
As you hauehave told me by what meanes faith and repentance are wrought in vsus: ſo now tell mee by what meanes they are nouriſhed, & increaſed in vsus?
Child.
As faith and repentance are firſt hatched, and bred in our harts by the miniſtry of the word: ſo alſo are they increaſed by the ſame, and by other good helpes appointed of God for that purpoſe, as prayer, ſacraments▪ reading, meditation, conference, and ſuch like good meanes.
Father.
Firſt then let vsus proceed to ſpeak a little of prayer, and firſt of all, tell me what prayer is?
Child.
And earneſt calling vponupon God according to his will; or as ſome ſay, a familiar ſpeach betwixt God and vsus, or as a ſecret letter wherein Gods people ſignifie their minde vntounto him at large, crauing a ſpéedy anſwere, which hée in his time according to his will and wiſedome, doth alwayes moſt graciouſly returne without fayling.
Father.
How manie partes are there of prayer?
Child.
Thrée, confeſſion, petition, thankſ giuing.
Father.
Whereof muſt confeſsion bee made?
Child.
Confeſſion muſt bée made both of originall ſinne, and actuall tranſgreſſions, both commiſſions of euill, and omiſſions of good. And all this muſt be done, with as much particulariſing as may bée, that is, calling to minde, and reckoning vp particular offences, eſpecially thoſe which lie heauieſt vponupon vsus: and that with as great griefe, vehemency, and aggrauation of them as is poſſible.
Father.
Whereof muſt our petitions be?
Child.
Petitions muſt bée for the remoouing of euill, & the obtayning of good; for ſpirituall, and earthly bleſſings, concerning our ſelues, and thoſe that are néere vntounto vsus, concerning Church and commonwealth: concerning magiſtracy, miniſterie, & commonalty.
Father.
For what muſt our thankſgiuing be?
Child.
Firſt, for al ſpiritual bleſſings, as election, creation, redemption, iuſtification, ſanctification, adoption, word, ſacrament, good men, good bookes good ſocietie, good conference & all furtherances to eternal life whatſoeuer. Secondly, for all outward bleſſings, as preſeruation of prince, country, peace for magiſtrats, ſoode, rayment, health, liberty, peace, and preſeruation. For dayly, ordinary, and particular fauours, which are renued vponupon vsus continually from day to day: euen as the eagle renueth her bill.
Father.
As you hauehave ſhewed mee the parts of prayer; ſo alſo ſhew mee ſome circumſtances of prayer, and firſt tell me to whom we muſt pray.
Child.
To God onelyonly.
Father.
In whoſe name muſt we pray?
Child.
In the name of Chriſt onelyonly.
Father.
How muſt we pray?
Child.
In the ſpirit that is, feruently, féelingly, and conſtantly, which cannot be without a féeling of our miſery.
Father.
When muſt we pray?
Child.
At all times as occaſion, and neceſſitie doth mooue:Iame. c. 13 but ſpecially in the time of affliction, as it is written; if any be afflicted let him pray.
Father.
Where muſt we pray?
Child.
EueryEvery where;1. Tim. 2. 8 but eſpecially in the publike aſſembly and our priuate families.
Father.
VponUpon what muſt our prayers bee grounded?
Child.
VponUpon the word of God, and the promiſes of the Goſpell.
Father.
What muſt we pray for?
Child.
For thoſe things which our Lord Ieſus hath taught in his praier which is the perfect platforme of all prayer both for matter and forme.
Father.
Which bee thoſe things which our Sauiour would hauehave vsus alwaies to bee mindefull of, when we hauehave any ſuites vntounto his father?
Child.
Firſt, the honoring and ſetting vp of his name héere amongſt vsus, both in regard of his Iuſtice, and merciemercy, and alſo in reſpect of his worde and wiſedome, power and prouidence.
Secondly, for the aduancement and flouriſhing eſtate of his Church and kingdome, by the regiment of his word and Spirit, by the increaſe of good worke men in his harueſt, and a bleſſing vponupon their labour: by a remoouing of all lets, & by a weakning & ouerthrow of all aduerſary power whatſoeuer: eſpecially that of Antichriſt, Idolatry, and Atheiſme.
Thirdly, that all chéerful obedience may at all times, and of all perſons in their ſeuerall places and callings bée yéelded vntounto his moſt holy will, without grudging or hypocriſie.
Fourthly, that all things neceſſary for this life may bée miniſtred vntounto vsus, as food, rayment, health, libertie, peace and preſeruation: and alſo that a bleſſing may bée vponupon all that wée hauehave, as body, goods, name, wife, children, family, ſtocke, ſtore, corne, cattell, trades, occupations yea all the works of our hands, both goings out, and commings in.
Fiftly, that a generall pardon may be graunted from the throne of grace thorow Chriſt, for the remiſſion of all ſin in his blood, & that therby we may be iuſtified, acquited, and diſcharged.
Sixtly, that we may not afterward be left to our ſelues, but ſufficiently armed with ſpirituall ſtrength from aboue to outſtand all temptations whatſoeuer; that ſo all prayſe may redound to him which worketh all in all.
Father.
As you hauehave ſhewed me the matter and circumſtances of prayer, ſo ſhew me the effects of prayer?
Child.
It were an endleſſe labour to enter into that, ſith the ſcriptures do plentifully teach, that all hard & admirable things hauehave béene compaſſed & effected by prayer, both for the turning away of euill, and the purchaſing of good.
Father.
Then tell me what things are eſpecially to be obſerued of vsus in prayer.
Child.
There be nine ſpeciall things to be obſerued of vsus in prayer.
Father.
Which be they?
Child.
Repentance, meditation humiliation, faith, louelove, zeale, thankſgiuing, watchfulneſſe, obedience. Wherof the firſt thrée goe before prayer: the next thrée are in the action of prayer. The laſt thrée follow after prayer.
Father.
Open your meaning more plainly.
Child.
My meaning is this, that our prayers can neuer bée currant and good in the ſight of God, except before prayer firſt wée come with great ſorrow for ſin & ſtrong purpoſes of amendment. Secondly except wée muſe & meditate very déeply of yt great and manifolde dangers wée goe in eueryevery day, both within vsus & without vsus Thirdly, except wée bée throughly humbled with the cōſcience of our former tranſgreſſions. Moreouer in yt actiō of praier ther is nothing ſound & acceptable to god: except faith be preſent, yt is a full aſſurance to be heard for Chriſt, & for the promiſes made in him Secondly, except louelove toward our brethrē be there alſo without enuy, wrath, & all vncharitable affectiōs. Thirdly, except zeale that is pure & earneſt affectiōs, beare the chiefe ſway in this action, for god abhorreth coldnes. Laſtly, except there be heartie thankſgiuing for fauours obtained: watchfullnes ouer our affections afterward, and ſpeciall care of bettering our obedience in all time to come.
Father.
Doth not our Lord Ieſus in the preface of his prayer teach vsus all theſe things concerning the manner of prayer?
Child.
Yes our Lord Ieſus in his preface doth in general termes teach all theſe things; for hée teacheth vsus to pray in faith, feare, & louelove. In faith and aſſurance, becauſe God is our Father, in feare & reuerēce, becauſe he is in heauen. In louelove, becauſe hée is our father that is, a common father to vsus all.
Father.
If we pray according to theſe rules, are we not ſure to be heard?
Child.
Yes certainly:Ioh. 15. 7. As the ſcriptures do abundantly teach vsus,1. Ioh. 3. 22 and as it may appeare by this reaſon,1. Ioh. 5 14. that in prayer there is the mutuall and ioynt worke of the whole trinitie: the holy Ghoſt moouing and quickning, the Son mediating: the father hearing, and graciouſly returning an anſwere.
Father.
But yet wee ſee by experience, that God doth not alwayes grant the petitions, and requeſts of his owne children. Shew me therefore ſome reaſons why God ſomtimes denieth the requeſts of thoſe whom he loueth moſt dearely.
Child.
There bée foure reaſons hereof:Eze. 14. 14 firſt, becauſe God hath otherwiſe decréed with himſelfe.
Secondly,Mat. 20. 22 becauſe they know not oftentimes what to aſke.
Thirdly,2. Cor. 12. 9 becauſe hée in his déepe wiſedome ſéeth it not good for them.
Laſtly becauſe God will try their faith,Luk. 18. 7. louelove,Lament. 3 8. patience, and conſtancy.
Father.
Hauing thus farre ſpoken of prayer, as one ſpeciall meanes whereby our faith is increaſed: Let vsus now further proceede to ſpeake of the Sacraments, as of an other ſpeciall helpe: and firſt of all tell me what is a Sacrament?
Child.
A Sacrament is an holy ſigne or ſeale, ordained of God to confirme our faith to teſtifie our obedience to his maieſty, and our louelove and fellowſhip one with another.
Father.
How many Sacraments be there?
Child.
There are but two Sacraments of the new couenant, namely, baptiſme and the ſupper of the Lord: for thoſe onelyonly are Sacraments of the newe teſtament, which are ceremonies inſtituted of Chriſt for the common vſe of the whole Church, hauing the promiſe of grace annexed vntounto them, which excludeth fiue of the popiſh ſacraments.
Father.
Why are the ſacraments called ſignes?
Child.
Becauſe they repreſent to our ſelues ſpirituall things, and ſet forth Chriſt, & his benefits to the outward ſences of all.
Father.
Why are they called ſeales?
Child.
Béecauſe they ſeale vntounto our conſciences the aſſurance of the forgiueneſſe of ſinne, and becauſe they doe effectually apply to the faithful the truth and fruit of Chriſts death.
Father.
Are our ſacraments but bare ſignes, and figures as the papiſts charge vsus?
Child.
Ourſacraments are not bare ſignes and figures, but figures ioyned with their truth and ſubſtance, and ſuch as not onelyonly repreſent, but exhibite vntounto vsus the bodie & blood of Chriſt.
Father
Make this more plaine?
Child.
The Sacraments are ſignes to repreſent, ſeales to confirme, and inſtruments to conuey Chriſt and all his benefits to the beléeuers they repreſent, béecauſe wée are dull to conceiue and remember: they ſeale becauſe wée are full of vnbeléefe: they conuey Chriſt vntounto vsus, béecauſe otherwiſe wée doe hardly apprehend him.
Father.
The Papiſts charge vsus that we affirme an imaginary, figuratiue and ſpirituall body of Chriſt to be preſent in the ſacrament, and not his eſſentiall body, What ſay you to that?
Child.
They doe falſely ſo charge vsus, for wée hold that the Godly receiue the true and naturall body of Chriſt, and are partakers of his very ſubſtance, to make vsus grow into one life with him, for wée can hauehave no benefit by Chriſt vntill wée bée partakers of Chriſt himſelfe, and that in ſuch ſort, that we become fleſh of his fleſh, and bone of his bone, that is, one with him, and he with vsus: Howbeit not corporally, but in ſuch ſort as is agréeable to a Sacrament, that is to ſay, ſpiritually, and miſtically.
Father.
Lay open this point more at large?
Child.
Our coniunction with Chriſt is not in imagination, & conceit onelyonly, but is reall & ſubſtantiall, though ſecret and hard to be comprehended; and therefore the Apoſtle calleth it a great miſtery.Eph. 5. For we are tied to Chriſt by his ſpirit, as the naturall members to the head by ioynts and ſinewes, in a moſt ſecret, and admirable manner. For wée may not carnally conceiue of this our coniunction with Chriſt, as though there were any mingling of his body and ours, his ſubſtance and ours, or his perſon & ours: for all things that are vnited one to another, are not ſtraight wayes mingled; for although the light is ioyned with the ayre, and the Sunſhine with the windowes: yet can we not therefore ſay they are mingled together. The coniunction in couenant betwixt man & wife, maketh them two, one fleſh, ſo néere is it: yet for all that, they ceaſe not to be diuers perſons, and ſundry ſubſtance, although by couenāt they are one fleſh. Such is the coniunction, and vnion betwixt Chriſt and vsus: for we are indeede vnited with the fleſh of Chriſt, and are fleſh of his fleſh, and bones of his bones: yet is all this without any mingling or growing together of our perſons, and ſubſtance with his: for as the vnion of the faithfull, one with another as members of one body, is not by any reall mingling, or growing in theyr perſons together but by the bond of the ſpirit: ſo it is in this our ſpirituall coniunctiō with Chriſt.
Father.
Sith the Sacraments are ſeales as you ſay, tell me what it is that they ſeale vntounto vsus?
Child.
The Sacrament of Baptiſme ſealeth vntounto our conſciences the remiſſion of ſinnes, which is the firſt part of our iuſtification. The Sacrament of the Lords Supper ſealeth Chriſts righteouſneſſe, which is the ſecond part of our iuſtification: and to ſay all in a word, whatſoeuer the holy Ghoſt teacheth by the Goſpell, the ſacraments doe confirme and ſeale the ſame vntounto vsus, but eſpecially that our whole ſaluation ſtandeth in the onelyonly ſacrifice of Chriſt offered for vsus vponupon the croſſe.
Father.
Which be the principall vſes of a ſacrament?
Child.
There be ſeuen principall ends, and vſes of a Sacrament.
Father.
Which be they?
Child.
Firſt to be ſeales of the new couenant betwixt God & vsus. Secondly, to aſſure vsus of ye truth of gods promiſes. Thirdly, to vnderprop the weakneſſe of our faith. Fourthly, to ſeale vntounto our conſciences the certaintie of the forgiueneſſe of ſins Fiftly, to diſtinguiſh the Church from Infidels & heathen, as it were, by certaine viſible markes, and brands. Sixtly, to witneſſe our louelove and fellowſhip one with another, and therefore they are as it were the bands of the Church. Laſtly, to put vsus in a freſh memory of the ſufferings of Chriſt, and the benefits which we hauehave by his death.
Father.
Are our Sacraments of the new couenant, the ſame with thoſe of the old.
Child.
They are the ſame in ſubſtance,1. Cor. 10. 2 for the ſame Chriſt, the ſame faith, the ſame promiſes, and the ſame hope of eternall life are contained vnderunder both the couenants: but the ſignes were changed according to the circūſtance of time, & ſome other differences there be in regard of rites, clearneſſe, nomber and time. Rites, becauſe their outward forme of adminiſtration was diuers from ours: cleareneſſe, becauſe that which was obſcurely ſhadowed, is now clearely reuealed: Nomber, béecauſe they had a great multitude of Sacramentall figures, wée as few in number, & as effectuall in ſignification as may bée: In time becauſe there is nouriſhed in them the faith of Chriſt to come, and ours confirme vntounto vsus the faith of Chriſt which is already come, and hath accompliſhed all things which are neceſſary for our redemption.
Father.
How many parts be there of a Sacrament?
Child.
Two, that is to ſay, the outward ſigne, & the inward thing ſignified.
Father.
What is the reaſon that God vſeth outward ſignes?
Child.
Becauſe of our babiſhnes & dulnes in conceiuing of heauenly things for if we were altogether ſpirituall and angelicall, wée ſhould not néede ſuch groſſe elements: but ſéeing our ſpirit is drowned in our body, and our fleſh doth make our vnderſtanding dull, therefore the Lord is content to apply himſelfe to our capacitie, and to teach vsus by viſible ſignes, and ſenſible things as ſometimes he did Abraham, Gideon, Ezechiah, & other his moſt excellent ſeruants,Gen. 15. 9. & for this cauſe the ſacramēts are as it were,Iud. 6. 37. mirrors, or glaſſes, wherin we may behold the riches of the grace of god which he beſtowed vponupon vsus wherin alſo God doth more expreſly,2. Reg. 20. … & in a more viſible manner teſtifie his louelove & good will towards vsus, then by his word.
Father.
Which is the outward ſigne in baptiſme?
Child.
Water.
Father.
Which is the inward thing ſignified?
Child.
The waſhing away of ſin by the blood of Chriſt,
Father.
Which is the proper end of Baptiſme?
Child.
The proper end of baptiſme is, that by this ſolemne, and holy action wée might be knowen by the teſtimony of men and angels to bée in the number of ye viſible Church.
Father.
Expreſſe your mind more fully touching the end and vſe of Baptiſme.
Child.
Baptiſme is ordained of God not only to bée a ſacrament of our regeneration & new birth, & of the burial of the old man, but alſo to bée a viſible teſtimony of our admiſſion into the houſhold of god which is his Church; for in baptiſme we do giuegive our names to god, put on his liuery coat & cognizance, and take the oath of allegiance to be true ſubiects to ye crown of heauen, & to ſet our ſelues with al might and maine againſt the enemies of our Lord & king; that is, the world, the fleſh, & the diuill, & to bée all for him, yt is, for his credit and honour, not regarding our ſelues, ſo we may bring glory to him whoſe we are & to whom wée hauehave ſworne allegiance & giuen vp our ſelues wholy to ſerue him faithfully, as our ſpeciall good Lord and maſter.
Father.
Is there not yet ſome further vſe of baptiſme beſides this you hauehave ſpoken of?
Child.
Yes: there is yet ſomewhat more, for Baptiſme is a ſeale of the couenant betwixt God & vsus; for in Baptiſme a couenant is made betwéen the Lord, and the party baptiſed ſolemnly in the aſſembly of the Church. In which couenant God for his part promiſed Chriſt with al bleſſings that come by him, as that he wil be our God, forgiue vsus our ſins, & remēber our iniquities no more, &c. The partie baptiſed for his part entreth himſelfe, as a couenant ſeruant vntounto God, promiſeth faithfull ſeruice with a renouncing of ſathan & ſin, and whatſoeuer is againſt the honor and glory of God: and ſo ſtandeth bound to theſe couenants and conditiōs. Then this couenant being thus ſolemnly made betwixt God & his new ſeruant, is forthwith ſealed by the ſprinkling, or dropping on of water; and thus you ſée that Baptiſme doth confirme, and ſeale the couenant betwixt God and vsus.
Father.
But yet wee ſee there be very few that hauehave any care to keepe couenants, and to performe that ſolēne promiſe which they hauehave made in baptiſme before many witneſſes, yea before God and Angels.
Child.
The greater is their condemnation, & aſſuredly they ſhal one day know to their roſt, what it is to dally with God, and to breake couenants with ſo great a king, as all they doe, which follow their owne wayes & their owne luſts, not regarding the commandements of God.
Father.
What is the reaſon that infants are baptiſed, ſith they can make no profeſsion of faith and repentance.?
Child.
There be foure reaſons hereof.Gen. 17. 7.
Firſt becauſe they are the ſéed of the Church.1. Cor. 7. 14
Secondly,Act. 2. 39. becauſe they are within the outward couenant.Luk. 18. 16.
Thirdly, becauſe the promiſes belong vntounto them.
Fourthly, becauſe of ſuch is the kingdome of heauen. For to bée borne in the wombe of the Church, is vntounto infants in ſtead of faith and repentance; for faithfull parents do according to the condition of the couenant, apprehend the promiſe both to themſelues & their children, though not all, for wée muſt leaue vntounto God his ſecret iudgements.
Father.
Hauing thus far ſpoken of the Sacrament of Baptiſme, let vsus now proceede to ſpeak of the ſacramēt of the lords ſupper, & firſt tell me what is the ſpecial vſe of it?
Child.
Firſt, it ſerueth to ſeale vntounto our conſciences all the promiſes made in Chriſt, and all the benefits of his death whatſoeuer; & therfore there is the ſame vſe of it, that is of a ſeale, which is to cōfirme and ratifie a writing. For in outward things men like wel of a promiſe, but better of a writing, & beſt of all of a ſeale. Now therfore the ſacrament is, as it were ye kings broad ſeale ſet to his generall & frée pardon▪ For all the doctrine of the Goſpel, is as it were an open proclamation of pardon to all penitent ſinners, & this ſacrament is the ſeale of the kings pardon to ratifie & confirme all the promiſes of the Goſpell, for a word or promiſe muſt neceſſarily go before the ſacrament, which it doth ſeale & confirme vntounto vsus, & therefore the ſacraments without the word of promiſe going before, are as it were a ſeale to a blanke.
Secondly, the ſacrament of ye Lords ſupper is as it were a ſecond ſeale ſet by the Lords owne hand vntounto the former couenant made in baptiſme which is renued in the Lords ſupper betwixt ye Lord himſelfe, & the faithfull receiuer, and that by the outward actions of eating bread, drinking wine, &c.
Thirdly, the Lords ſupper ſerueth to repreſent vntounto vsus our continuall féeding in the houſe of God. For as by baptiſme we are once admitted into the houſhold of God: ſo by the Lords ſupper is ſignified a daily féeding in the ſame vpō Chriſt and all the promiſes made in him, & alſo vponupon the word which is our moſt ſwéet & heauenly manna.
Father.
Which bee the outward ſignes in the Lords ſupper?
Child.
Bread and wine.
Father.
Which be the inward things ſignified?
Child.
The body and blood of Chriſt.
Father.
How receiue you the outward ſignes?
Child.
I receiue them with my hands, eate them with my mouth, & digeſt them with my ſtomack.
Father.
How do you receiue the inward things ſignified?
Child.
OnelyOnly by faith, and féede of it as of a foode giuen me to life euerlaſting.
Father.
Is the bread, and wine then changed into the ſubſtance of the body and bloud of Chriſt?
Child.
No; for that were to deſtroy ye nature of a ſacrament, which muſt conſiſt both of heauenly, & earthly matter. Therefore the bread and wine remaine ſtill in their own forme, nature, & ſubſtāce, but Chriſts naturall body is in heauen. Therfore the papiſts would make vsus beléeue the moone is made of a gréen théeſe, whē they beare vsus in hand that bread is changed into fleſh, and wine into bloud, and Chriſts naturall body is really preſent in the ſacrament, and yet we ſée it quite contrary with our eyes, and a child may diſcerne that it is neither ſo nor ſo.
Father.
Is there then no difference beetwixt bread and wine in the ſacrament, & common bread and wine?
Child.
There is no difference eyther in ſubſtance or forme, but only in the vſe & end whereunto they are applyed, which is to repreſent & ſignifie holy things: for wheras before they were common meat, now they are holy ſignes, and beare the name of that thing which they ſignifie: otherwiſe out of this action they are the ſame with common bread.
Father.
You ſaid euen now that Chriſts bodie and blood and all the benefits of his death are receiued of vsus by faith▪ tell me therefore whether a wicked & vnfaithfull man can receiue them.
Child.
He cannot: for if they be receiued onelyonly by faith, how ſhall hée receiue them that hath no faith? the vnbeléeuers therefore may receiue the outward ſignes, that is, the bread and wine as wel as others, as did Iudas: but the inward thing ſignified, which is the body and blood of Chriſt, and all the benefits of his paſſion, none can receiue, but onelyonly the elect.
Father.
If this be true that all that receiue the ſhell doe not receiue the kernell: then it followeth that grace is not neceſſarily tyed to the outward ſigne or ſacrament.
Child.
True indéed: for otherwiſe the faithleſſe ſhould gaine as much by the ſacrament as the faithfull, which were moſt abſurd, but moſt certaine it is that ſaluation is not tyed, nor ſhut vp within the Sacraments, neither doe they giuegive grace, but onelyonly teſtifie and aſſure, that grace is giuen: as ſealed euidences doe giuegive no lands which are otherwiſe attayned, as by inheritance, friendſhip, and money: but onelyonly teſtifie that they are giuen, and aſſure the quiet poſſeſſion and enioying thereof.
Father.
Why did God chooſe theſe creatures of bread and wine to repreſent vntounto vsus the body and blood of Chriſt, rather then any other earthly creature?
Child.
Becauſe there are none other earthly creatures that can ſo fitly repreſent vntounto our outward ſenſes, thoſe things which God would hauehave vsus learne by this ſacrament.
Father.
What be thoſe things that God would hauehave vsus learne by this Sacrament?
Child.
By the breaking of the bread we hauehave to learne, the breaking of the bodie of Chriſt vponupon the croſſe, and by powring forth of the wine, the ſhedding of his blood: and by the diſtributing to all that are preſent, Chriſts communicating himſelfe to all that will faithfully receiue him. By eating and drinking wée learne, that as bread & wine do nouriſh our bodies in this life: ſo Chriſts body and blood do nouriſh our ſoules to life euerlaſting: and as the ſubſtance of bread and wine by digeſtion paſſeth into the ſubſtance of our bodies: euen ſo by faith, Chriſt and wée are vnited with an vnſpeakable vnion, and wée made fleſh of his fleſh, and bones of his bones: and this is the proportion, and analogie betwixt the ſigne & the thing ſignified. For if the ſacraments had not a certaine likeneſſe of thoſe things wherof they are ſacraments, then were they no ſacraments at all.
Father.
What more is to be learned hereby?
Child.
That wée being many are one in Chriſt, as of many graines is made one loafe, and of many grapes one wine.
Father.
For as much as the vnworthy receiuer is dāned as the Apoſtle ſaith,1. Cor. 11. how wilt thou know, whether thou art a worthie receiuer or no?
Child.
If I examine my ſelfe, and find that I humbly acknowledge mine owne vnworthines, that is to ſay, my ſins, and be heartely ſorry for them, and fully purpoſe amendment of life, aſſuredly reſting vponupon ye promiſes of pardon made in Chriſt, then am I worthy, becauſe mine vnworthines is forgiuen, & put out of remembrance.
Father.
For whom are the Sacraments ordained?
Child.
The ſacraments are ſpecially ordained for thoſe which beleeue in Chriſt, and do ſéeke for remiſſion of ſins, & eternall life onelyonly through his ſacrifice: for how can the forgiuenes of ſin bée ſealed vntounto the vnbeléeuers whoſe ſin is not forgiuen?
Father.
Who ought to approach vntounto the Lords ſupper?
Child.
None but ſuch as hauehave the knowledge of God in ſome meaſure, or at leaſt, that hauehave knowledge in this preſent action, and ſuch as hauehave faith, repentance and louelove.
Father.
How ſhall a man know that hee hath theſe things?
Child.
Thrée wayes: Firſt by his ſetled purpoſe, & deſire to obey God according to al the commandements of the law Secondly, by his louelove to the word of god Thirdly, by his daily fruits towards God and men.
Father.
Who are to be reiected and put back from the communion?
Child.
Thrée ſorts of men.
Father.
Which be they?
Child.
Firſt, ſtrangers, that is, ſuch as are vnknowen to the Paſtor, are not to bée admitted, as it is written:Exo. 12. 45. A ſtranger ſhall not eate thereof.
Secondly,1. Cor. 11. 28 Ideots, children, mad men, and fooles are not to be admitted; for they cannot examine themſelues according to the Apoſtles rules.
Thirdly, notorious euill liuers by whom the congregation is offended; for it is written: GiueGive not that which is holy vntounto dogs.Mat. 7. 6. Againe, It is forbidden in the law, that any man being circūciſed ſhould be admitted to the communicating of the paſſouer,Exo. 12. 41. becauſe they were polluted by touching a dead corps,Num. 9. 6. and being at a buriall.Leuit. 13. God gaue often charges,Leuit. 14. and commaundements in the law, that if any man had vnwittingly defiled himſelfe by any legall pollution,Leuit. 15. he might not enter into his owne houſe, much leſſe approch vntounto the Paſſouer till he was purified, and cleanſed by offring vp a Sacrifice. Now all theſe Scriptures do plainely prooue that no prophane, or filthy perſons: as whooremongers, drunkards; blaſphemers, riotters, and ſcoffers at religion, and ſuch like may be admitted to the holy communion.
Father.
What ſay you to ſuch as ſhew no louelove nor deſire to this holy ordinance of God, nor once ſo much as offer themſelues vntounto it, except ſometimes at Eaſter a little for faſhion and law ſake?
Child.
Such do ſhew themſelues to bée little better then miſcreants, and atheiſts: for they do contemptuouſly refuſe the grace of God which hée offreth in this ſupper, and doubtleſſe to abſtaine of ſet purpoſe is no leſſe ſinne then to receiue vnworthily. For that patient which is daungerouſly ſicke, and yet maketh no account of the Phiſitions receit and order, deſerueth no leſſe blame, then hée which abuſeth the ſame receit, that is, doth not vſe it according to that diet and order that was preſcribed him.
Father.
If ſome very bad perſons chaunce to creepe in, or thruſt in themſelues to bee partakers of this holy inſtitution, is therfore the whole action defiled?
Child.
God forbid: for wée read throughout the ſcriptures that good & bad hauehave béene mingled together in matters of Gods worſhip and ſeruice, both word, prayer, ſacraments and ſacifices: and ſure it is, that the wickednes of the wicked cannot defile or pollute either the Sacrament it ſelfe, or any of the godly communicants, but onelyonly themſelues.
Father.
Are all to be admited to the ſacrament of the Lords ſupper, which profeſſe ſaith and repentance either in truth or in ſhew?
Child.
Yes▪ Vnleſſe there bée ſome ſpeciall exceptions taken againſt them.Exo. 12. 47. For it is written, al the cōgregation of Iſrael ſhal obſerue it through their generations, that is to ſay, all the members of the viſible Church which are within the outward couenant.
Father.
How ought miniſters to deale with many ignorant & ſimple men, & ſeely ſoules which are able to yeeld ſmall reaſon of their faith: are they all to be admitted to the communion, or all to be reiected?
Child.
As miniſters ought not raſhly to accept of all that offer themſelues without examination and conference: ſo ought they not lightly to ſhut out any from that which ſhould ſeale vp their remiſſion of ſinnes▪ For albeit they be ſomewhat ignorant and ſimple, yet finding in them any ſéeds of religion, and ſparks of the feare of God, ſhewing it ſelfe in ſome tractableneſſe to know God, and in louelove to the word, they are to admit them with encouraging and exhorting them to go forward. But if with ignorance and blindneſſe, be ioyned either froward contempt of meanes, or méere careleſneſſe, or open wicked behauiour, or profane diſſolutenes without remorſe when they be dealt withall; Then they are with all mildneſſe to be ſhut out.
All glory be giuen to God.
FINIS.
End of the text · Arthur Dent, A Pastime for Parents (1606)