A Pastime for Parents

Father.: What is God?

Child.: An infinite perfection, whose being is of himself.

Father.: Where is God?

Child.: Always everywhere, as the air.

Father.: Whether is the Godhead a thing only imaginary or no?

Child.: The Godhead is not a thing which only may be conceived in thought, but indeed is a most pure and infinite self-being.

Father.: How then do you conceive of the essence, and being of the Godhead?

Child.: That the substance or essence of the deity is of all things most simple and single, and is neither divided, multiplied, nor compact of any elementary quality.

Father.: Express your mind more fully.

Child.: This I mean, that the divine nature is one, simple, uniform, immaterial, impassible, immutable, illocal, eternal, omnipotent, omniscient, infinite, void of all mixture, composition, combination, division, or dissimilitude.

Father.: Which be the proper and essential attributes of God?

Child.: The proper attributes of God are ubiquity, eternity, unity, simplicity, omnipotency: for these do spring from his essence and form, as naturally, necessarily and directly, as the beams, light, and heat, issue from the Sun, as the streams from a fountain of water.

Father.: Can these essential attributes of God increase, or decrease?

Child.: Nothing that is in God can be augmented, or diminished, or any way altered: for as he is once at any time, so is he always at all times.

Father.: What may we learn out of this?

Child.: To fear and tremble so often as we think or speak of this infinite majesty.

Father.: What are we especially to consider in God for our comfort and instruction?

Child.: His wisdom, providence, justice, and mercy.

Father.: Are not all these in God as accidents, or accidental qualities?

Child.: No: for there are no accidents, or accidental qualities in God, that is nothing separable or mutable: but all these are in God as essential, and inseparable properties, or if you will of the very essence of God.

Father.: Are not these forenamed qualities of wisdom, providence, justice, and mercy, accidental, and separable both in men and Angels?

Child.: Yes verily: for they are no part of their nature or essence, nor yet essential properties: for they may be removed, and separated from their subjects.

Father.: You said before that God is always everywhere, that is, in all places at once: but how can that be, since the opinion is, that God is only in heaven?

Child.: God as touching his essence is no more in heaven than in this inferior world: but he is said to be in heaven, because his glory and majesty does there most clearly shine out.

Father.: Since God is in all places at once: tell me also whether he does know all things at once.

Child.: God does know all men's thoughts, words, and deeds at once, all that ever have been, are and shall be. For there is nothing past, or to come with God, but all things are always present: and it is as easy a matter for God to comprehend all things past, present, and to come at once, as it is for us to tell, one, two, three.

Father.: Is it not dangerous then to have 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 have any such thoughts or vile conceits of God: for God is like no thing: as the Prophet says, to whom will you liken God?

Father.: Is not the sin of the Papists very great, which make images and similitudes of God, and set them up in their churches to breed carnal thoughts, and imaginations of God in the hearts of the people?

Child.: It is a very high degree of blasphemy: for the Prophet says, What similitude will you set up to him? And another Prophet says: that the image is a teacher of lies.

Father.: What shall we say then to our common swearers which daily blaspheme this great majesty of God, and take his most holy and sacred name in vain for every trifle?

Child.: They shall one day know and feel to their everlasting woe, what it is to blaspheme such an infinite majesty.

Father.: What use are the people of God to make of all this?

Child.: This, to have so great a majesty always in singular admiration and reverence. And the rather, because in these corrupt times men grow so fast towards atheism and profaneness, that there is no more any common devotion among them, or any reverence of a Godhead.

Father.: What yet further do you consider in God?

Child.: That he is one in substance, three in persons. I mean that in this most simple and single essence the three several persons do subsist.

Father.: Do you mean that the Godhead is distinguished, or divided, into three persons?

Child.: No, for the essence of the Godhead is so simple, and single as I said, that it can neither be distinguished, divided, or multiplied, no not when the Son is said to be 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 properties, that is, their diverse manner of being which they have in the Godhead. As the Father by creation, the Son by redemption, the Holy Ghost by sanctification.

Father.: Express your meaning yet more fully.

Child.: My meaning is this, that although the substance of the deity being most simple and single cannot be divided, or distinguished, nor the same essence separated: yet I say the persons are so distinguished in office not in essence as the one of them cannot possibly be the other.

Father.: What call you the persons in the Trinity?

Child.: I call a person a subsistence in the essence of God, which having relation to others is distinguished by his incommunicable property.

Father.: Is not every person the whole and the same substance of the deity?

Child.: Yes, for every person is by himself God.

Father.: Are there not then three Gods?

Child.: No, for the Scripture teaches plainly that there is but one God and three persons. As 1 John says, there are three which bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, that is one in substance, and three in persons, and there be many other places of scriptures which prove the distinction of the persons. As where it is said, go, and teach all nations baptizing them in the name of the Father, the Son, and the Holy Ghost. And again in the third chapter of the Gospel of Saint Matthew, verse 16–17, where first mention is made of a voice from heaven which was the voice of the Father, where the first person in Trinity is pointed to. Then it is said, this is my beloved Son — there the second person is at. Thirdly it is said, that the Spirit of God descended, and lighted upon him like a dove, which plainly notes out the third person which is the Holy Ghost, and thus you see, how the Scriptures do avouch a plain distinction of persons, as we say a Trinity in unity, and a unity in Trinity.

Father.: Yet I cannot by any reason discern but if every person be God then there must needs be three Gods.

Child.: We must not in this case consult with reason, but simply believe the Scriptures though we cannot comprehend by human reason the manner or rather mystery of this matter. For it far exceeds all human reach and capacity.

Father.: Is not one person in Trinity greater than another, as the Father greater than the Son, and the Son greater than the Holy Ghost?

Child.: No, for the persons be coequal, coeternal, and coessential.

Father.: How do you understand that word coessential, which the learned call [⟨in non-Latin alphabet⟩]?

Child.: The persons in Trinity are called coessential, not because they are only of like essence, as we see the particulars of the same kind to be in natural things, as in three apples growing together in one, and such like: but because they are indeed one and the self same simple essence. Therefore the persons of the deity cannot without blasphemy be said to be only coherent together in substance, or only of like substance.

Father.: Is it not necessary that Christians should be well grounded in the knowledge of this unity of the Godhead, and the distinction of the persons?

Child.: Yes, verily. For many errors and heresies have grown in the world about these points.

Father.: Do you not believe that the everlasting God has made heaven, and earth and the sea, and all things in them contained?

Child.: Yes, they are all the works of his hands.

Father.: How did he make them?

Child.: By his word. As it is written, through faith we understand that the world was ordained by the word of God.

Father.: Whereof did he make the world, and all things in it?

Child.: Of nothing. As it is written, the things which we see, are not made of things which did appear.

Father.: To what end did God create heaven and earth?

Child.: To set forth his glory.

Father.: Has not God as great a care for the conservation of the world, and all particular creatures in it, as ever he had to create them?

Child.: God's care is no less for the conservation of the creature than first it was for the creation. For as in great wisdom he made them all, so in as great wisdom he does preserve them all. He is not as a carpenter which having built a house, afterward takes no more care of it.

Father.: Do you not think that God also created the Angels?

Child.: Yes, they also are the works of his fingers.

Father.: When did he create them?

Child.: In the beginning when he made all other creatures.

Father.: In which of the six days were the Angels created?

Child.: That is a curious question, and I can give you no certain answer to it: but it is most likely, and probable that it was in the sixth and last day when man was created after God's own image. For the Angels carry the greatest image of God in them.

Father.: What is an Angel?

Child.: An invisible spirit.

Father.: Our Lord Jesus says that God is a spirit: what difference then do you make between God and an Angel?

Child.: The difference is exceeding great. For God is an infinite spirit, the Angels are but finite. God is the Creator: the Angels be but creatures, and although they be very glorious creatures, yet God does infinitely exceed them in glory.

Father.: Do not the Angels of all other creatures come nearest to the nature of God, and furthest excel the nature of man?

Child.: The angelical nature does exist as a mean between God and man, although far nearer the lower than the upper extreme, participating somewhat of each nature, having had a beginning as man, and yet being immortal with God, consisting of matter and form as does a man, yet void of all mixture as God, subsisting in some matter subject as a man, yet being incorporeal as God, ignorant of some things as a man, yet of wonderful capacity and knowledge as God, and in a word being every way finite as a man, yet perfect in all respects as God.

Father.: As you have showed me the proper attributes of God so also show the proper attributes of the Angels, that so we may more clearly discern their glorious nature?

Child.: The Angels have essential attributes proportionable though not comparable to those in God. For God's absolute ubiquity, they have successive ubiquity; for the eternity of God they have immortality; for his most simple nature, they have a most thin and subtle essence; for his omnipotency they have great power and might.

Father.: How prove you that the Angels have so great power and might?

Child.: Out of the Psalms, where it is said, praise the Lord you his Angels which excel in strength. And again out of the Book of the Kings, where we read that one Angel in one night did destroy the whole army of Sennacherib, King of Assyria, being an hundred fourscore and five thousand.

Father.: What think you of the agility and swiftness of Angels?

Child.: I think by reason of their agile and thin substance being far more subtle and thin than the air itself, that they glide through the air with inconceivable swiftness, and can be anywhere in a moment as God is always everywhere.

Father.: What is your reason?

Child.: My reason is this, we see by daily experience that the sun being a visible body does fetch the whole compass of the heavens in four and twenty hours and it is well known to all you learned that the circle or circumference of the sun does by many degrees exceed the circle or globe of the whole earth, needs therefore must the sun be carried in an unspeakable swift motion far passing the musket shot for else how could it go through his whole sphere in 24 hours as we see it does, then consequently it follows that the motion of angels must needs be much swifter than that of the sun, because they are of a more thin, agile, airy, and invisible nature.

Father.: Can an angel be in many places at once?

Child.: No but in a minute of time they can be anywhere as I said before.

Father.: What say you to the knowledge and understanding of angels?

Child.: I say that it is exceeding great in all things, far passing all knowledge of men though never so learned and skillful.

Father.: Do the angels know all things?

Child.: No, they are ignorant of some things, as of men's particular thoughts, of some things to come, of the last day, and of the essence of God.

Father.: What reason can you yield that angels know not the essence of God?

Child.: This; the essence of God is infinite therefore no angel can know it or comprehend it. For that which is finite cannot comprehend that which is infinite: but the angels are finite; therefore they cannot comprehend the essence of God being infinite, for the essence of God is verily known to himself: he knows his own essence, and therefore he is infinite. For whatever knows and comprehends that which is infinite, must needs itself be infinite.

Father.: Where be the holy and elect angels of God?

Child.: They be both in heaven, earth and the air. And wherever any people of God be, there be they also.

Father.: What is the special office of the good angels?

Child.: To preserve the children of God, to guard them, to minister to them, and to keep them in all their ways.

Father.: What is the reason that the angels are described with six wings apiece in the Scriptures?

Child.: They have two wings to cover their face, because they are not able to endure the brightness of God's glory: they have two wings to cover their feet, because man is not able to abide the brightness that is in them; they have two to fly withal, to signify their readiness and prompt obedience to all the commandments of God.

Father.: What use are we to make of all this that God is so infinite in himself, and so glorious in all his creatures, specially in the angels, sun, moon and stars, etc.

Child.: We are not only to fear, dread and reverence so great a majesty: but also to love him, worship 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 and became devils as appears in the Scriptures.

Father.: What was the cause or chief motive of the fall?

Child.: They fell of themselves, that is to say, through their own motion, will and disposition without any instigation of any other or any former motive whatever, which thing caused God to cast them down without all hope of recovery: but man falling by the first motive, and by instigation of others has left to him an assured hope of recovery.

Father.: Is not the number of the angels that fell from their first estate, and became devils, very great?

Child.: Yes, exceeding great: for the devil being demanded by our Lord Jesus what was his name, answered, My name is Legion: for says he, we are many, which plainly proves that there be many devils.

Father.: What do you call a Legion?

Child.: A Legion according to the account of the Romans was six thousand footmen: our Lord Jesus said to Peter: Put up your sword, for do you not think that I can now pray to my father, and he will give me more than twelve Legions of angels? So then it appears by the Scriptures that there be very many both good angels and bad.

Father.: If there be so many devils, why does the Scripture speak of the devil in the singular number as if there were but one?

Child.: There be multitudes of infernal spirits, but yet they do so join together in one, that they be called the devil in the singular number, because there is a kingdom of them, and a united society under one head, prince or principal devil: and they do all join to uphold their society, and kingdom, as Christ teaches.

Father.: Did the devils by their fall lose that great power and strength which they had by nature and creation?

Child.: No: they do still retain their first power and strength, as experience teaches: and the Scriptures do call as well the devils, as the good angels, principalities and powers.

Father.: Have the devils by their fall lost that great wisdom and understanding which they had in their first estate?

Child.: No: but they have corrupted, and depraved it, and turned it from wisdom into deep craft and subtlety: the like may be said for their swiftness and agility.

Father.: Where are the devils, what place do they keep in?

Child.: Their principal abode is in the air, through the which they glide to and fro with unspeakable swiftness: and therefore the Apostle calls the devil the prince of the air, and the devils are said to be in the high places.

Father.: The common opinion is that the devils be shut up in hell, as it were in a dungeon of darkness, and that they never come out except they be forced, and raised up by conjurers.

Child.: That is an ignorant, false and fantastical opinion quite contrary to the Scriptures, which teach that the devils are in places here below.

Father.: Is it not a true and warrantable speech to say that the devils 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 conjectured that the abode of the devils is in the air, and not in any other circumscript place as yet: but after the great judgment they shall go to their own place, even that depth or gulf mentioned (Luke 8:3), which they do quake and tremble to think of as appears in the Gospel.

Father.: What is the estate and condition of devils in the mean time?

Child.: In the mean time they are in chains of darkness as Saint Peter says, that is, in a most miserable condition of life, full of terrible horror, even as grievous malefactors having received the sentence of death are yet for a time retained in a stinking prison, until they be drawn out to their full and last execution: for Saint Jude says expressly that they are reserved in everlasting chains under darkness to the judgment of the great day.

Father.: Having thus far spoken of God, and of the Angels and their fall: let us now proceed to speak of man, and first of all tell me, In what estate man was first created?

Child.: In a most pure and excellent estate free from sin and corruption, being made after the very image of God in respect of knowledge, wisdom, and righteousness, having freedom of will, and lordship over the earth.

Father.: How then fell he from this so glorious and perfect estate?

Child.: The woman being beguiled by the suggestion of Satan in the likeness of a serpent, did entice Adam her husband to eat of the forbidden fruit in the midst of the garden, and so presently, both lost all their former excellency, and also wrapped themselves, and their whole posterity in perpetual thralldom and misery: and thus sin first entered into the world, and together with sin came death and the curse of God upon all mankind.

Father.: Now since the fall of Adam wherein does our misery especially consist?

Child.: In this; that we are wholly corrupted both in reason, understanding, will, and affections, which is the very cause why we are so prone to evil, and so untoward to all goodness.

Father.: Does God hate us for this our natural corruption?

Child.: As an adder, or a toad is hated of man, not so much for the evil it has done, as for the poison that is in it: and the hurt which it cannot but do: so God hates us, not only for the evil we do, but for the evil which we cannot but do, that is, for our poisoned nature which is born and bred with us.

Father.: Then you hold that our actual transgressions do not first make us evil.

Child.: I hold so indeed: for as the hurt which a venomous serpent does, makes her not a serpent, but because she is a serpent, she poisons and hurts: so our evil deeds do not first make us evil, but because we are of nature evil, therefore we think and do evil.

Father.: Do you think that this original contagion is wholly in every particular man: or that one man has one part of it, and another man another: and so part it among them, part, and part like?

Child.: I think thus, that as every man received from Adam the whole nature of man: so also he received the whole corruption, and is clothed with it as a beast with a skin, his whole nature both body and soul being oppressed with it as a most infectious leprosy: and therefore every man has in him from his parents the seed of all sin, which is a natural disposition, and proneness to commit any sin whatever. For the spawn of all the horrible sins that are practiced in the world are in that man which is thought to be best disposed by nature.

Father.: But experience teaches that some even by nature are more civil, gentle, and tractable than others.

Child.: This comes to pass, not because some men are by nature less wicked than others: but because God by his providence does limit, and restrain men's corruptions more or less, which he does for the good of mankind: for if men were wholly left to themselves, corruption would so exceedingly break out into all manner of villanies, that there should be no living in the world.

Father.: It seems 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 Devil, yes worse than the nature of beasts, as lions, wolves, dogs, swine, etc. For there is in man's nature something of every beast's nature. For he is proud as the lion, cruel as the wolf, greedy as the dog, crafty as the fox, filthy as the swine, lecherous as the goat, etc. For look what degree of goodness we had in our first creation in Adam: the same degree of evil have we in the corruption of our nature by his fall.

Father.: But is this natural corruption always lively and operative in us, I mean in continual action and operation, does it not sometimes lie dead in us, and cease to work?

Child.: It is always alive and working, except where it is kept down by special grace, and there also it will not be held down one minute longer than special grace works, and prevails in the soul. For so soon as the thought, or action of grace is out, the thought and action of sin is in: our concupiscence is like a crab tree which brings forth always sour fruit: or like an untilled field, which brings forth nothing but weeds: or a lusty strong horse pricked with provender that carries his rider headlong over hedge and ditch.

Father.: But put the case a man should have no outward object to move him, nor external provocations to allure him. Do you not then think that this natural infection would lie dead in him, and cease to work?

Child.: Concupiscence would show itself, though men were shut up alone in closets between stone walls, where they could have no external provocations, yes, though there were no Devil, or that the Devil were chained up.

Father.: Whether then do you think that the Devil or our corrupt nature are greater enemies to our salvation: or whether does more evil spring out of our corrupt nature, than from the devil's suggestion?

Child.: First, I answer that our corruption is a stronger enemy against us than Satan, and consequently ourselves greater enemies to ourselves than the devil, for we have no such enemy as ourselves: and secondly that more and greater evil does spring from our corrupt nature, than from Satan's instigation. And all this Saint James does affirm, saying: Every man is tempted, when he is drawn away by his own concupiscence, and enticed: it is the concupiscence that does first both draw away, and entice: as for the Devil he does but work upon our concupiscence, and is, as it were, the bellows to blow it, and fire it, without the which he could not come within us, to do anything against us.

Father.: Do you then think that the devil cannot work immediately, or sine mediis, without means upon the soul or heart of man?

Child.: I think so indeed: But that which the Devil does upon the heart, is by the external senses, and outward objects by reason of the hypostatical union between the soul and the body: for he works, and pierces through the body to affect the soul, by reason of the natural sympathy.

Father.: But does this birth-corruption remain in the very elect after their regeneration?

Child.: Yes undoubtedly: and the children of God have greatest feeling of it, and are most troubled with it, and grieved for it: struggling with it by all good means to suppress it, and keep it under: for sure it is that even after the people of God are justified, and sanctified, and assured of eternal life: yet they have their hands full, and as we say tow enough to their distaff to snip, and nip off those manifold blossoms and fruits of corruption, which daily and hourly arise and spring up in their nature. For as fast as one is pinched, and nipped in the head, another forthwith springs and sprouts out: not unlike the Monster Hydra with seven heads, that the Heathen write of, which having one of them cut off, seven others did arise in the stead of it. And thus we see that the very elect of God have an endless trouble, and as we say work enough cut out, for as long as they live, to repair this rent and torn nature. For alas, alas, though God forgive us our sins, yet does he not, nor will he in this life free us of natural corruption.

Father.: Is not the knowledge, and feeling of this a great sorrow, and heart smart to the most dear children of God?

Child.: Yes verily: For there is nothing that does so sorely pinch them at the heart as the consideration of this, which indeed makes them weary of their life, weary of the world, and weary of all: and often wish with the Apostle to be dissolved and to be with Christ; for they do continually groan under this corruption, as under a most heavy burden, and fetch many a sorrowful sigh to think of it, and are ever complaining of it, as of a most deadly enemy of theirs. And all this we may clearly see, as it were, in a glass, in the example of the Apostle Paul himself that most rare, and excellent servant of God. Who takes up most pitiful, and lamentable complaints of this poisoned and infected nature. I know (says he) That in me, that is in my flesh dwells no good thing. I allow not that which I do, for what I would, that I do not: but what I hate, that I do: I do not the good thing which I would: but the evil which I would not that do I. Now if I do that I would not, it is no more I that do it, but the sin that dwells in me. I find then that when I would do good, I am thus yoked that evil is present with me. For I delight in the Law of God concerning the inner man, but I see another Law in my members rebelling against the law of my mind, and leading me captive to the Law of sin, which is in my members. And in the end he breaks out into an outcry, saying: O wretched man that I am, who shall deliver me from the body of this death?

Father.: Do not ungodly, and unregenerate men likewise mourn under this corruption, and complain much of it?

Child.: No: you shall seldom or never hear them complain of it, or mourn under it. For they walk after the flesh, and fulfill the lusts thereof with all delight and greediness, being wholly carried after the swing and sway of their own corrupt affections and desires.

Father.: What is the cause hereof?

Child.: Because they are forsaken of God and given over to a great blindness of heart, and hardness of affections, so that though their misery is exceeding great, yet they have little sight, and less feeling of it.

Father.: Do you not think that a man in the state of nature cannot so feel his misery?

Child.: Sure it is, that a mere natural man can have no true sight, or lively feeling of his misery, or any sound desire to come out of it: but does greatly please himself in it, and is loath to come out of it; for the Apostle says plainly, that the natural man perceives not the things of the spirit of God. For they are foolishness to him, neither can he know them, because they are spiritually discerned.

Father.: But may not a natural, and unregenerate man have the knowledge of God, and the understanding of his will, and so consequently a sight of heavenly things?

Child.: Yes; a natural man has a kind of knowledge and understanding of God and of his will: but it is only a confused and brain knowledge, and a literal understanding of the Scriptures, for he cannot possibly have the lively and saving knowledge, which is joined with quickening grace. Nor that sound understanding and sight which does lineally descend from the spirit of sanctification.

Father.: May not man in the state of nature have feeling also of God, and of heavenly things?

Child.: The Scriptures do teach that a reprobate may have a kind both of sight and feeling of heavenly things, for he may be lightened, and taste of the heavenly gift and of the powers of the world to come, and also taste of the good word of God, and be made partaker of the Holy Ghost. But his sight and taste and feeling can never be sound and good before regeneration. So then all the cunning is to know, whether the work of grace in a man's soul be sound and current or no, for unregenerate men are much deceived with a false light; for they do blindly imagine, that because they have some kind of sight, and feeling of heavenly things, therefore they have all, and the same that is in every elect.

Father.: What difference then do you make between the knowledge of the elect and the reprobate?

Child.: The knowledge of the reprobate does puff up. The knowledge of the elect does humble. The knowledge of the reprobate is general and confused. The knowledge of the elect is particular and certain. The knowledge of the reprobates is only literal and historical. The knowledge of the elect is spiritual, and experimental. The knowledge of the reprobate is speculative. The knowledge of the elect is practical, that is, joined with obedience. For however a natural, and unregenerate man may know much: yet he has not nor can have any power to do, I mean, cheerfully and aright till his heart be enlarged by Christ and his will renewed by grace. The knowledge of the reprobate is like the knowledge which a mathematical geographer has of the earth and all places in it, which is but a general notion, and speculative comprehension of them. But the knowledge of the elect is like the knowledge of a traveller which can speak of experience, and feeling, and has been there and seen and known the particulars.

Father.: Now tell me further what difference you make between the feeling of the elect, and the reprobate?

Child.: The reprobate has a kind of natural feeling of sin but it is without the true hatred of it, for in his heart he loves it. The elect does so feel his sin that he hates it, takes counsel against it, and prays against it. The feeling of the reprobate is from natural faculties, for he is not as a block without all sense. The feeling of the elect is from the spirit of sanctification. The feeling of the reprobate arises from natural fear and diffidence: for man naturally feels, and fears dangers, so the reprobates feel and fear the wrath of God, the accusations of their consciences, the punishment of sin, hell fire, etc. But they have no true feeling of God's love towards them. But the elect have a lively feeling of God's love towards them. The reprobate has sometimes at starts, a feeling of spiritual joy: but it vanishes incontinently. The feeling of the joy of the Spirit in the elect, is more lasting and often.

Father.: As you have told me much of man's misery in nature? so tell me yet one point further, whether a man in the state of nature can do any thing that pleases God?

Child.: A mere natural man cannot please God in any thing he does, but even his best actions are turned into sin. For the Apostle says, they which are in the flesh cannot please God. And again he says, to them that are defiled, and unbelieving is nothing pure: but ever their minds and consciences are defiled.

Father.: How long does a man continue in this woeful and cursed estate wherein he was born?

Child.: Till he be regenerate and born again. For our Lord Jesus affirms, that except a man be born again he cannot see the kingdom of God.

Father.: By what means does a man come to be regenerate and born again?

Child.: By the outward preaching of the word, and the inward work of the Spirit.

Father.: By what signs may a man know that he is born again, justified, and sanctified?

Child.: By the work of grace in his heart. By his love to the word of God. By his love to the children of God. By his hatred of sin. By his love of righteousness. 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 flesh, but after the Spirit, and such like.

Father.: Since man in himself is so cursed and miserable as you have declared; show me what is his best course to take, and first of all tell me which is the first step to eternal life?

Child.: The first step to eternal life, is for a man to know and feel his misery, and then labor to get out of it.

Father.: How does a man come to know and feel his misery?

Child.: By the sound understanding of the law, contained in the ten commandments.

Father.: What is the Law?

Child.: The perfect rule of righteousness teaching us what we should do, and forbidding the contrary.

Father.: By whom was the Law given?

Child.: By Moses.

Father.: To whom was it given?

Child.: To the children of Israel.

Father.: When was it given?

Child.: In mount Sinai.

Father.: How was it given?

Child.: With great fear and terror.

Father.: To what end was it given?

Child.: To let us see our sins, that by the sight thereof, we might be constrained to fly to Christ.

Father.: Is any man able to keep the Law?

Child.: No; and therefore no man can be justified by the law.

Father.: Since then the law does condemn, and not save. Since it shows our diseases, but can give us no remedy, therefore then serves it? or what is the use of it both in the regenerate, and unregenerate?

Child.: As concerning the unregenerate. First, it discovers their sins. Secondly, it stirs up the affections of sin in them, not of itself, but through their default. Thirdly, it works in them a feeling of the wrath of God, of death, and damnation, without offering any hope of pardon, and therefore to them it is the minister of death. Lastly, it does increase, and augment sin in them accidentally, that is, by reason of their great corruption which declines from that which is commanded: but inclines to that which is forbidden.

Father.: Lay open this last point somewhat more fully.

Child.: Even as a waterbrook being stopped with a dam every way, it does surge and swell the more, till it break over the dam: so sin being restrained by the Law does increase, and rage more in men not regenerate, for their will being not reformed, does ever tend to that which is forbidden. Therefore the Apostle says, that without the Law sin is dead, that is, though sin be in men before the publishing of the Law: yet it is not known, felt, nor perceived; as the corrupt humors in man's bodies, which lie close and are not felt till the purgation come: but then they humble and stir mightily to resist the medicine, or as unslaked lime, which sleeps, as it were, quietly and stirs not till the water be thrown upon it, but then it smokes, burns, and is in an extreme heat. Or as a snake which lurks close in her hole all winter, as if she were dead: but when the hot sun shines upon her, then she revives, writhes, and stings, and shows her venomous nature. And thus you see what is the working of the Law in unregenerate men: but in the regenerate, that is such as are under grace, it is otherwise. For they do consent to the Law, and their nature does not take occasion any more by the Law to bring forth sin.

Father.: What is then the special use of the Law of the regenerate?

First, it is a rule for them to direct their lives by. Secondly, it teaches them not to trust in themselves. Thirdly it humbles them continually in the sight of God. Lastly, it is their schoolmaster to Christ.

Whether are the regenerate under the law or no?

The children of God are under the obedience and institution of the law, but not under the curse of it; for they being in Christ are freed from that.

Whether are the unregenerate under the law or no?

All wicked and ungodly men are under the curse of the Law, which is all one, as to be under the captivity of Satan and sin. For their case is this, they must perfectly keep the Law, or else be damned. For they have no right to Christ, in whom only the Law is satisfied. We see therefore what a pitiful case all men are in, till they come to Christ, and be found in him.

What difference is there between the Law and the Gospel?

The Law condemns, but the gospel saves: the law casts down, but the Gospel raises up.

What difference is there between the covenant of the law, and the covenant of the Gospel?

The legal covenant does really differ from the evangelical, or new covenant of Grace. For the old covenant of the Law was conditional, and did no otherwise give life, and salvation to men, but if they did perform it, and therefore it was nothing else but a repetition of that, which God made to Adam, to wit if he did eat of the forbidden fruit he should die, if not, he should live: even so if we keep the Law we shall live thereby. If not we shall die. But the covenant of the Gospel is free, that is, it does freely give life to those that believe though they fail in doing.

But what comfort then is there in the covenant of the Gospel, more than in the covenant of the Law, since men of themselves are as unable to believe the Gospel, as to keep the Law?

God has promised to give power to his elect to believe the promises of the Gospel. But he has made no promise to give power to perform the Law.

Are not the Law and the Gospel contrary?

They are not contrary in themselves for the same God is the author of them both, the same Christ the substance of them both; the same promises of eternal life the end of both; but the contrariety is in us: for to us the Law says: Do this and you shall live. But the Gospel says, Believe and you shall be saved. These then be contrary to be made righteous by ourselves, and to be made righteous by another: for these cannot stand together.

What say you to the evangelical covenant, or new covenant of grace, was it not of two sorts?

Yes: The first was that which was made to the old people: the other was that which was made to the people of Christ's new kingdom.

What difference is here between these two?

These two be all one in substance, but differ only in the manner of dispensation, that is to say, in the manner of utterance, and measure of revelation: for otherwise in substance, the evangelical covenant has always been one and the same, first made to Adam in Paradise, afterward renewed to Abraham, and his seed, shadowed in the law, spoken of by the prophets, and preached to us ever since Christ was actually exhibited to the world.

You seem to say this, that the covenant of Grace with the old people of the Jews, and us, differs only in manner, not in matter, that is, that Christ and all the promises of remission of sins and eternal life, in him were dimly revealed, and darkly uttered to them in types, and shadows: but to us the same are more fully and clearly opened and revealed.

I mean so indeed.

Express your meaning more at large in this point.

When a new impression of any book comes forth in a fair letter, good print, distinctly versed, well bound, and gilt, which before was ill printed in a dark letter, ill bound, and covered, we say it is a new book: yet in substance it is the same with the former: the difference is only in the form and outward quality. Likewise when a painter draws a dark draught of any kind of picture in obscure lineaments, and colors, and afterward flourishes it over with more lively, fresh, and orient colors, here is the same thing in substance, but altered in quality. And thus it fares between the Covenant of Grace made with our forefathers and us. For the old people which lived under the minority, and wardship of the Church, had a dark draught of Christ, and all the promises made in him. But we have them more clearly and lively set out, and as the Apostle says, "We are not as Moses which put a veil upon his face, &c. But we all behold as a mirror the glory of the Lord with open face. &c." And again, "In divers manners God spoke in the old time to our forefathers by the Prophets: but in these last days he has spoken to us by his Son most clearly and manifestly."

You told me even now that no man is able to keep the Law: Now therefore tell me what danger lies upon it, if a man break the Law of God?

Eternal death and damnation, for it is written: The wages of sin is death.

Is eternal death and damnation due to us for every little sin, though it were but in thought only?

Yea, for the least sin of thought, if God should deal with us according to justice: for it is written: Whoever keeps the whole Law, and yet fails in one point is guilty of all.

How then shall we escape this eternal death and damnation?

Only by Christ: for he has redeemed us from the curse of the Law, being made a curse for us. For it is written, "Cursed is every one that hangs on a tree": and again: "He that knew no sin, was made sin for us, that we might be made the righteousness of God in him."

How, and by what means has Christ redeemed us from the curse of the Law, and death eternal?

Child.: By the shedding of his blood upon the cross: for the Scripture says that he has made up a general peace between his Father, and all the elect by the blood of his cross. And again, we have redemption through his blood, that is, the forgiveness of sin. And in another place, we which were far off are made near by the blood of Christ. And the author to the Hebrews says that neither by the blood of goats and calves, but by his own blood entered he once into the holy place and obtained eternal redemption for us.

Father.: Have we no further good by Christ but only a freedom from death, and a deliverance from hell and damnation?

Child.: Yes: for through him we are reconciled to God the Father, as the Scripture teaches, and through him we have remission of sins, eternal life, and all good things, for the Apostle says he is made of God for us, wisdom, righteousness, sanctification, and redemption.

Father.: Is there no other way nor means, whereby we may obtain remission of sin and eternal life, but only by Christ?

Child.: No: for the Holy Ghost says, there is no salvation in any other, for among men there is given no other name under heaven, whereby we must be saved. And again, to him do all the Prophets witness, that through his name only, all that believe shall receive remission of sin.

Father.: What say you then to Popes' pardons, indulgences, masses, trentals, dirges, and such like: may not a man by them obtain remission of sins, and eternal life?

Child.: Nothing less: for the Scripture knows no such means or ways to eternal life, but does utterly reject them as most abominable devices of them.

Father.: But may not a man be saved by his good works?

Child.: No: for the Apostle says, by grace are you saved through faith, and that not of yourselves, nor of works, lest any man should boast himself. And sure it is that even in our best actions there is some remedy of corruption as we do them, for the which God in justice may condemn both us and our actions, for the Scripture says that our very righteousness is as a defiled cloth, or filthy clout. If then our best works be stained, how can we be saved by works?

Father.: If we cannot be saved by works, then therefore should we do them? as good play for naught, as work for naught?

Child.: Not so, for although we cannot be justified in the sight of God by our good works, yet they have their necessary use, and serve to great purpose. As first to glorify 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 win others.

Father.: What do you call a good work?

Child.: No work of man is sound and current indeed, except the same be commanded of God to be done, and that of our part it be done in such sort and manner as he requires, that is, from a careful heart, and sanctified mind: otherwise, whatever we do in the worship and service of God, it is abominable.

Father.: If a man cannot be saved by his works, but by Christ only, then tell me whether all men shall be saved by Christ or no?

Child.: None shall be saved by Christ, but only such as believe in Christ, that is, such as do particularly apply Christ, and all the promises made in him to themselves, being fully persuaded in themselves that Christ with all his merits is theirs.

Father.: Are you fully persuaded that Christ with all his righteousness is yours, that you have special interest in him, and that he died for you particularly, and by name?

Child.: I am fully so persuaded indeed without all doubting.

Father.: How know you certainly that you have special interest in Christ, and that you shall be saved by his merits, since thousands shall perish which will say as much as you, and in words make great brags, that they hope to be saved as well as the best of them all?

Child.: I do certainly know it by the work of grace in my soul: I do certainly know it, because I feel it, for this I am sure of, that I feel that wrought in me from above, which cannot be in any but those whom God will save.

Father.: What is that I pray you?

Child.: A lively feeling of his grace, a feeling of his love, a feeling of his mercy; assured faith in the promises, a feeling of the spirit of adoption, a change of my heart, an alteration of my ways, an unfeigned hatred of all evil, and a sincere love of all righteousness.

Father.: May not a wicked man have all this?

Child.: No: he may have certain shows and shadows of these things, but in deed and in truth these things can be in none but the very elect.

Father.: Cannot the wicked and unregenerate man be fully persuaded that Christ is his, and that he shall be saved?

Child.: He cannot, whatever he says, because he cannot possibly receive the spirit of adoption, whereby this inward assurance and full persuasion is wrought, and whereby also the merits of Christ's death are sealed to every particular conscience.

Father.: What other reason have you?

Child.: Because none of the wicked have that lively and justifying faith, which makes Christ, and all his righteousness ours.

Father.: But there is none so wicked, but he will say he has faith, and for the most part they think that they have all the faith in the world, and that there is no want in their faith.

Child.: Alas, poor souls: in these matters of God they say and think they know not what. For faith is a mystery, and all heavenly things are such mysteries, as they, men of this world, cannot understand: they are hid from their eyes.

Father.: Tell me then what is the heavenly, and justifying faith?

Child.: A full persuasion and inward assurance of God's particular love to us in Christ, with a sense and feeling of the same in our hearts.

Father.: May not this be in the wicked?

Child.: No: it is not possible.

Father.: How far then may a wicked man go in faith?

Child.: A wicked man may go thus far: to have knowledge of the truth; an assent to the same, a joy both in hearing and speaking of it, and an outward profession of it for a time; but the inward assurance of God's love, and sensible feeling of it in their heart, they can never have, which is indeed 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 devils may go so far, and further too: For the devils do believe the Scriptures to be true. They believe all the articles of the faith: They have exceeding great knowledge of the will of God, and of the whole Scripture, they believe that there is a God, and that there is a reward for the righteous, and torments to come for the wicked, and as Saint James says: The devils believe and tremble: and yet I hope no man will say the devils shall be saved. Therefore we must seek a difference between their faith and ours, or else our faith is no better than the faith of devils.

Father.: If this be true then Lord have mercy upon us, For out of doubt thousands are deceived in this matter of faith, and most men content themselves with a shadow of it, instead of faith indeed. And assuredly the faith of many carnal protestants is little better than the faith of devils.

Child.: It is true the more is the pity: for the faith that now a days goes for current in the world is but an idle, dead, barren, fruitless, and fantastical faith, or rather an opinion, conceit, and mathematical imagination of the brain.

Father.: How many parts be there of the true and lively faith?

Child.: Two.

Father.: Which be they?

Child.: Justification and sanctification.

Father.: What is justification?

Child.: A setting of us free from the guilt of sin by the blood of Christ.

Father.: What is sanctification?

Child.: A cleansing and renewing of our nature by the Spirit of God.

Father.: How many parts be there of justification?

Child.: Two: That is to say, remission of sin, and the imputation of Christ's righteousness: for when our sins are forgiven, and Christ's righteousness imputed to us, then are we truly and indeed justified.

Father.: How many parts be there of sanctification?

Child.: Two.

Father.: Which be they?

Child.: Mortification and vivification.

Father.: What is mortification?

Child.: A dying to sin.

Father: What is vivification?

Child.: A living to righteousness.

Father.: How many parts be there of vivification?

Child.: Two.

Father.: Which be they?

Child.: Regeneration, and repentance.

Father.: What is regeneration?

Child.: A repairing of our nature which was corrupted by Adam's fall.

Father.: What is repentance?

Child.: An inward change of the soul, and a conversion of the whole man to God.

Father.: Cannot a wicked man have this repentance, which is in the change of the soul, and the conversion of the whole man to God?

Child.: This is never wrought in the wicked.

Father.: How far then may the wicked go in repentance?

Child.: The wicked may go thus far to have a sight of sin, and a feeling of it, a confession of it, a sorrow for it. A great pensiveness and terror after some horrible fact, for fear of shame, law, punishment, hell fire, etc. as had Judas, Cain, Saul, Esau, Ahab, and such like. They may have also a resolution for the time to sin no more. But that part of repentance which has the promise of mercy annexed to it, that is, the conversion of the whole man to God, they can never have.

Father.: How many parts be there of repentance?

Child.: Three.

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 go together, for so soon as there is fire there is heat, so soon as a man has faith, so soon he repents; but in the order of nature, faith goes before repentance and before all other graces, because it is the root of all things that please God. But if we respect the outward manifestation, then repentance goes before faith and regeneration, and all other virtues. Because it first of all appears outwardly. For faith is like the sap of a tree that lies hid within the bark: But repentance is like the bud that speedily shows itself, before either blossom, fruit, or leaf appear. Faith is like the fire and repentance like the smoke: for though fire be before smoke, yet the smoke shows itself before the fire.

Father.: You defined repentance to be an inward change of the soul, how understand you that? Does repentance change or abolish the substance of body or soul, or any of the faculties thereof?

Child.: No such matter. But true repentance does rectify and amend them by removing the corruption: for it turns the sadness of melancholy into godly sorrow, choler into good zeal, softness of nature, to meekness of spirit, lightness, and wantonness to Christian mirth. It reforms every man according to his natural constitution, not abolishing it, but redressing the faults of it.

Father.: By what means is repentance wrought in us?

Child.: Both faith and repentance are wrought in us by the preaching of the Gospel through the inward work of the Holy Ghost.

Father.: Is not repentance wrought in us by the preaching of the Law?

Child.: To speak properly, it is not. For the Law is not the proper cause, but rather an occasion of repentance, because it represents to the eye of our soul our damnable estate, and smites the conscience with doleful terrors and fears, which though they be no tokens of grace (for they are in their own nature the very gates, and the downfall to the pit of hell) yet are they certain occasions of receiving grace.

Father.: Express this more plainly.

Child.: Even as a physician is sometimes constrained to give that to his patient which increases sickness and makes his fits more sore and terrible, to the end he may recover him: so man because he is dangerously sick of sin must be cast into some fits of legal terrors by the ministry of the Law, that he may be soundly and inwardly cured.

Father.: The Law is a schoolmaster to bring us to Christ, therefore it is the cause of repentance.

Child.: It brings us to Christ but not so kindly and naturally as does the Gospel by alluring us, but as it were, violently and forcibly constraining us; and as they say it brings us not simply and of itself: but after some sort and manner. For the law in itself is the ministry of death and damnation, because it shows a man his wretched estate but shows him no remedy, therefore it cannot properly be an instrumental cause of that repentance which is effectual to salvation. But the doctrine of repentance is a part of the Gospel; and therefore the preaching of the Gospel, and the preaching of repentance are put one for another (Luke 9:6; Mark 6:12), and consequently true repentance does spring out of the Gospel, as out of its natural root and most original cause.

Father.: As you have told me by what means faith and repentance are wrought in us: so now tell me by what means they are nourished, and increased in us?

As faith and repentance are first hatched, and bred in our hearts by the ministry of the word: so also are they increased by the same, and by other good helps appointed of God for that purpose, as prayer, sacraments, reading, meditation, conference, and such like good means.

First then let us proceed to speak a little of prayer, and first of all, tell me what prayer is?

An earnest calling upon God according to his will; or as some say, a familiar speech between God and us, or as a secret letter wherein God's people signify their mind to him at large, craving a speedy answer, which he in his time according to his will and wisdom, does always most graciously return without failing.

How many parts are there of prayer?

Three, confession, petition, thanksgiving.

Whereof must confession be made?

Confession must be made both of original sin, and actual transgressions, both commissions of evil, and omissions of good. And all this must be done, with as much particularizing as may be, that is, calling to mind, and reckoning up particular offences, especially those which lie heaviest upon us: and that with as great grief, vehemency, and aggravation of them as is possible.

Whereof must our petitions be?

Petitions must be for the removing of evil, and the obtaining of good; for spiritual, and earthly blessings, concerning ourselves, and those that are near to us, concerning Church and commonwealth: concerning magistracy, ministry, and commonalty.

For what must our thanksgiving be?

First, for all spiritual blessings, as election, creation, redemption, justification, sanctification, adoption, word, sacrament, good men, good books, good society, good conference, and all furtherances to eternal life whatever. Secondly, for all outward blessings, as preservation of prince, country, peace for magistrates, food, raiment, health, liberty, peace, and preservation. For daily, ordinary, and particular favors, which are renewed upon us continually from day to day: even as the eagle renews her bill.

As you have showed me the parts of prayer; so also show me some circumstances of prayer, and first tell me to whom we must pray.

To God only.

In whose name must we pray?

In the name of Christ only.

How must we pray?

In the spirit, that is, fervently, feelingly, and constantly, which cannot be without a feeling of our misery.

When must we pray?

At all times as occasion, and necessity does move: but specially in the time of affliction, as it is written; if any be afflicted let him pray.

Where must we pray?

Every where; but especially in the public assembly and our private families.

Upon what must our prayers be grounded?

Upon the word of God, and the promises of the Gospel.

What must we pray for?

For those things which our Lord Jesus has taught in his prayer which is the perfect platform of all prayer both for matter and form.

Which be those things which our Savior would have us always to be mindful of, when we have any suits to his Father?

First, the honoring and setting up of his name here among us, both in regard of his justice, and mercy, and also in respect of his word and wisdom, power and providence. Secondly, for the advancement and flourishing estate of his Church and kingdom, by the regiment of his word and Spirit, by the increase of good workmen in his harvest, and a blessing upon their labor: by a removing of all lets, and by a weakening and overthrow of all adversary power whatever: especially that of Antichrist, idolatry, and atheism. Thirdly, that all cheerful obedience may at all times, and of all persons in their several places and callings be yielded to his most holy will, without grudging or hypocrisy. Fourthly, that all things necessary for this life may be ministered to us, as food, raiment, health, liberty, peace and preservation: and also that a blessing may be upon all that we have, as body, goods, name, wife, children, family, stock, store, corn, cattle, trades, occupations, yes all the works of our hands, both goings out, and comings in. Fifthly, that a general pardon may be granted from the throne of grace through Christ, for the remission of all sin in his blood, and that thereby we may be justified, acquitted, and discharged. Sixthly, that we may not afterward be left to ourselves, but sufficiently armed with spiritual strength from above to withstand all temptations whatever; that so all praise may redound to him which works all in all.

As you have showed me the matter and circumstances of prayer, so show me the effects of prayer?

It were an endless labor to enter into that, since the Scriptures do plentifully teach, that all hard and admirable things have been compassed and effected by prayer, both for the turning away of evil, and the purchasing of good.

Then tell me what things are especially to be observed of us in prayer.

There be nine special things to be observed of us in prayer.

Which be they?

Repentance, meditation, humiliation, faith, love, zeal, thanksgiving, watchfulness, obedience. Whereof the first three go before prayer: the next three are in the action of prayer. The last three follow after prayer.

Open your meaning more plainly.

My meaning is this, that our prayers can never be current and good in the sight of God, except before prayer first we come with great sorrow for sin and strong purposes of amendment. Secondly, except we muse and meditate very deeply of that great and manifold dangers we go in every day, both within us and without us. Thirdly, except we be thoroughly humbled with the conscience of our former transgressions. Moreover in the action of prayer there is nothing sound and acceptable to God: except faith be present, that is a full assurance to be heard for Christ, and for the promises made in him. Secondly, except love toward our brethren be there also without envy, wrath, and all uncharitable affections. Thirdly, except zeal, that is pure and earnest affections, bear the chief sway in this action, for God abhors coldness. Lastly, except there be hearty thanksgiving for favors obtained: watchfulness over our affections afterward, and special care of bettering our obedience in all time to come.

Does not our Lord Jesus in the preface of his prayer teach us all these things concerning the manner of prayer?

Yes, our Lord Jesus in his preface does in general terms teach all these things; for he teaches us to pray in faith, fear, and love. In faith and assurance, because God is our Father, in fear and reverence, because he is in heaven. In love, because he is our Father, that is, a common Father to us all.

If we pray according to these rules, are we not sure to be heard?

Yes certainly: as the Scriptures do abundantly teach us, and as it may appear by this reason, that in prayer there is the mutual and joint work of the whole Trinity: the holy Ghost moving and quickening, the Son mediating: the Father hearing, and graciously returning an answer.

But yet we see by experience, that God does not always grant the petitions, and requests of his own children. Show me therefore some reasons why God sometimes denies the requests of those whom he loves most dearly.

There be four reasons hereof: first, because God has otherwise decreed with himself. Secondly, because they know not oftentimes what to ask. Thirdly, because he in his deep wisdom sees it not good for them. Lastly because God will try their faith, love, patience, and constancy.

Having thus far spoken of prayer, as one special means whereby our faith is increased: let us now further proceed to speak of the Sacraments, as of another special help: and first of all tell me what is a Sacrament?

A Sacrament is an holy sign or seal, ordained of God to confirm our faith, to testify our obedience to his majesty, and our love and fellowship one with another.

How many Sacraments be there?

There are but two Sacraments of the new covenant, namely, baptism and the supper of the Lord: for those only are Sacraments of the new testament, which are ceremonies instituted of Christ for the common use of the whole Church, having the promise of grace annexed to them, which excludes five of the popish sacraments.

Why are the sacraments called signs?

Because they represent to ourselves spiritual things, and set forth Christ, and his benefits to the outward senses of all.

Why are they called seals?

Because they seal to our consciences the assurance of the forgiveness of sin, and because they do effectually apply to the faithful the truth and fruit of Christ's death.

Are our sacraments but bare signs, and figures as the papists charge us?

Our sacraments are not bare signs and figures, but figures joined with their truth and substance, and such as not only represent, but exhibit to us the body and blood of Christ.

Make this more plain?

The Sacraments are signs to represent, seals to confirm, and instruments to convey Christ and all his benefits to the believers; they represent, because we are dull to conceive and remember: they seal because we are full of unbelief: they convey Christ to us, because otherwise we do hardly apprehend him.

The Papists charge us that we affirm an imaginary, figurative and spiritual body of Christ to be present in the sacrament, and not his essential body, what say you to that?

They do falsely so charge us, for we hold that the godly receive the true and natural body of Christ, and are partakers of his very substance, to make us grow into one life with him, for we can have no benefit by Christ until we be partakers of Christ himself, 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 us: howbeit not corporally, but in such sort as is agreeable to a Sacrament, that is to say, spiritually, and mystically.

Lay open this point more at large?

Our conjunction with Christ is not in imagination, and conceit only, but is real and substantial, though secret and hard to be comprehended; and therefore the Apostle calls it a great mystery. For we are tied to Christ by his Spirit, as the natural members to the head by joints and sinews, in a most secret, and admirable manner. For we may not carnally conceive of this our conjunction with Christ, as though there were any mingling of his body and ours, his substance and ours, or his person and ours: for all things that are united one to another, are not straightways mingled; for although the light is joined with the air, and the sunshine with the windows: yet can we not therefore say they are mingled together. The conjunction in covenant between man and wife, makes them two, one flesh, so near is it: yet for all that, they cease not to be divers persons, and sundry substance, although by covenant they are one flesh. Such is the conjunction, and union between Christ and us: for we are indeed united 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 union of the faithful, one with another as members of one body, is not by any real mingling, or growing in their persons together but by the bond of the Spirit: so it is in this our spiritual conjunction with Christ.

Since the Sacraments are seals as you say, tell me what it is that they seal to us?

The Sacrament of Baptism seals to our consciences the remission of sins, which is the first part of our justification. The Sacrament of the Lord's Supper seals Christ's righteousness, which is the second part of our justification: and to say all in a word, whatever the holy Ghost teaches by the Gospel, the sacraments do confirm and seal the same to us, but especially that our whole salvation stands in the only sacrifice of Christ offered for us upon the cross.

Which be the principal uses of a sacrament?

There be seven principal ends, and uses of a Sacrament.

Which be they?

First to be seals of the new covenant between God and us. Secondly, to assure us of the truth of God's promises. Thirdly, to underprop the weakness of our faith. Fourthly, to seal to our consciences the certainty of the forgiveness of sins. Fifthly, to distinguish the Church from infidels and heathen, as it were, by certain visible marks, and brands. Sixthly, to witness our love and fellowship one with another, and therefore they are as it were the bands of the Church. Lastly, to put us in a fresh memory of the sufferings of Christ, and the benefits which we have by his death.

Are our Sacraments of the new covenant, the same with those of the old?

They are the same in substance, for the same Christ, the same faith, the same promises, and the same hope of eternal life are contained under both the covenants: but the signs were changed according to the circumstance of time, and some other differences there be in regard of rites, clearness, number and time. Rites, because their outward form of administration was diverse from ours: clearness, because that which was obscurely shadowed, is now clearly revealed: number, because they had a great multitude of sacramental figures, we as few in number, and as effectual in signification as may be: in time because there is nourished in them the faith of Christ to come, and ours confirm to us the faith of Christ which is already come, and has accomplished all things which are necessary for our redemption.

How many parts be there of a Sacrament?

Two, that is to say, the outward sign, and the inward thing signified.

What is the reason that God uses outward signs?

Because of our babishness and dulness in conceiving of heavenly things for if we were altogether spiritual and angelical, we should not need such gross elements: but seeing our spirit is drowned in our body, and our flesh does make our understanding dull, therefore the Lord is content to apply himself to our capacity, and to teach us by visible signs, and sensible things as sometimes he did Abraham, Gideon, Ezechiah, and other his most excellent servants, and for this cause the sacraments are as it were, mirrors, or glasses, wherein we may behold the riches of the grace of God which he bestowed upon us wherein also God does more expressly, and in a more visible manner testify his love and good will towards us, then by his word.

Which is the outward sign in baptism?

Water.

Which is the inward thing signified?

The washing away of sin by the blood of Christ.

Which is the proper end of Baptism?

The proper end of baptism is, that by this solemn, and holy action we might be known by the testimony of men and angels to be in the number of the visible Church.

Express your mind more fully touching the end and use of Baptism.

Baptism is ordained of God not only to be a sacrament of our regeneration and new birth, and of the burial of the old man, but also to be a visible testimony of our admission into the household of God which is his Church; for in baptism we do give our names to God, put on his livery coat and cognizance, and take the oath of allegiance to be true subjects to the crown of heaven, and to set ourselves with all might and main against the enemies of our Lord and king; that is, the world, the flesh, and the devil, and to be all for him, that is, for his credit and honor, not regarding ourselves, so we may bring glory to him whose we are and to whom we have sworn allegiance and given up ourselves wholly to serve him faithfully, as our special good Lord and master.

Is there not yet some further use of baptism besides this you have spoken of?

Yes: there is yet somewhat more, for Baptism is a seal of the covenant between God and us; for in Baptism a covenant is made between the Lord, and the party baptized solemnly in the assembly of the Church. In which covenant God for his part promised Christ with all blessings that come by him, as that he will be our God, forgive us our sins, and remember our iniquities no more, etc. The party baptized for his part enters himself, as a covenant servant to God, promises faithful service with a renouncing of Satan and sin, and whatever is against the honor and glory of God: and so stands bound to these covenants and conditions. Then this covenant being thus solemnly made between God and his new servant, is forthwith sealed by the sprinkling, or dropping on of water; and thus you see that Baptism does confirm, and seal the covenant between God and us.

But yet we see there be very few that have any care to keep covenants, and to perform that solemn promise which they have made in baptism before many witnesses, yes before God and Angels.

The greater is their condemnation, and assuredly they shall one day know to their cost, what it is to dally with God, and to break covenants with so great a king, as all they do, which follow their own ways and their own lusts, not regarding the commandments of God.

What is the reason that infants are baptized, since they can make no profession of faith and repentance?

There be four reasons hereof. First because they are the seed of the Church. Secondly, because they are within the outward covenant. Thirdly, because the promises belong to them. Fourthly, because of such is the kingdom of heaven. For to be born in the womb of the Church, is to infants in stead of faith and repentance; for faithful parents do according to the condition of the covenant, apprehend the promise both to themselves and their children, though not all, for we must leave to God his secret judgments.

Having thus far spoken of the Sacrament of Baptism, let us now proceed to speak of the sacrament of the Lord's Supper, and first tell me what is the special use of it?

First, it serves to seal to our consciences all the promises made in Christ, and all the benefits of his death whatever; and therefore there is the same use of it, that is of a seal, which is to confirm and ratify a writing. For in outward things men like well of a promise, but better of a writing, and best of all of a seal. Now therefore the sacrament is, as it were the king's broad seal set to his general and free pardon. For all the doctrine of the Gospel, is as it were an open proclamation of pardon to all penitent sinners, and this sacrament is the seal of the king's pardon to ratify and confirm all the promises of the Gospel, for a word or promise must necessarily go before the sacrament, which it does seal and confirm to us, and therefore the sacraments without the word of promise going before, are as it were a seal to a blank. Secondly, the sacrament of the Lord's supper is as it were a second seal set by the Lord's own hand to the former covenant made in baptism which is renewed in the Lord's supper between the Lord himself, and the faithful receiver, and that by the outward actions of eating bread, drinking wine, etc. Thirdly, the Lord's supper serves to represent to us our continual feeding in the house of God. For as by baptism we are once admitted into the household of God: so by the Lord's supper is signified a daily feeding in the same upon Christ and all the promises made in him, and also upon the word which is our most sweet and heavenly manna.

Father.: Which be the outward signs in the Lord's supper?

Child.: Bread and wine.

Father.: Which be the inward things signified?

Child.: The body and blood of Christ.

Father.: How receive you the outward signs?

Child.: I receive them with my hands, eat them with my mouth, and digest them with my stomach.

Father.: How do you receive the inward things signified?

Child.: Only by faith, and feed of it as of a food given me to life everlasting.

Father.: Is the bread, and wine then changed into the substance of the body and blood of Christ?

Child.: No; for that were to destroy the nature of a sacrament, which must consist both of heavenly, and earthly matter. Therefore the bread and wine remain still in their own form, nature, and substance, but Christ's natural body is in heaven. Therefore the papists would make us believe the moon is made of a green cheese, when they bear us in hand that bread is changed into flesh, and wine into blood, and Christ's natural body is really present in the sacrament, and yet we see it quite contrary with our eyes, and a child may discern that it is neither so nor so.

Father.: Is there then no difference between bread and wine in the sacrament, and common bread and wine?

Child.: There is no difference either in substance or form, but only in the use and end whereunto they are applied, which is to represent and signify holy things: for whereas before they were common meat, now they are holy signs, and bear the name of that thing which they signify: otherwise out of this action they are the same with common bread.

Father.: You said even now that Christ's body and blood and all the benefits of his death are received of us by faith — tell me therefore whether a wicked and unfaithful man can receive them.

Child.: He cannot: for if they be received only by faith, how shall he receive them that has no faith? The unbelievers therefore may receive the outward signs, that is, the bread and wine as well as others, as did Judas: but the inward thing signified, which is the body and blood of Christ, and all the benefits of his passion, none can receive, but only the elect.

Father.: If this be true that all that receive the shell do not receive the kernel: then it follows that grace is not necessarily tied to the outward sign or sacrament.

Child.: True indeed: for otherwise the faithless should gain as much by the sacrament as the faithful, which were most absurd, but most certain it is that salvation is not tied, nor shut up within the sacraments, neither do they give grace, but only testify and assure, that grace is given: as sealed evidences do give no lands which are otherwise attained, as by inheritance, friendship, and money: but only testify that they are given, and assure the quiet possession and enjoying thereof.

Father.: Why did God choose these creatures of bread and wine to represent to us the body and blood of Christ, rather than any other earthly creature?

Child.: Because there are none other earthly creatures that can so fitly represent to our outward senses, those things which God would have us learn by this sacrament.

Father.: What be those things that God would have us learn by this sacrament?

Child.: By the breaking of the bread we have to learn, the breaking of the body of Christ upon the cross, and by pouring forth of the wine, the shedding of his blood: and by the distributing to all that are present, Christ's communicating himself to all that will faithfully receive him. By eating and drinking we learn, that as bread and wine do nourish our bodies in this life: so Christ's body and blood do nourish our souls to life everlasting: and as the substance of bread and wine by digestion passes into the substance of our bodies: even so by faith, Christ and we are united with an unspeakable union, and we made flesh of his flesh, and bones of his bones: and this is the proportion, and analogy between the sign and the thing signified. For if the sacraments had not a certain likeness of those things whereof they are sacraments, then were they no sacraments at all.

Father.: What more is to be learned hereby?

Child.: That we being many are one in Christ, as of many grains is made one loaf, and of many grapes one wine.

Father.: For as much as the unworthy receiver is damned as the Apostle says, how will you know, whether you are a worthy receiver or no?

Child.: If I examine myself, and find that I humbly acknowledge my own unworthiness, that is to say, my sins, and be heartily sorry for them, and fully purpose amendment of life, assuredly resting upon the promises of pardon made in Christ, then am I worthy, because my unworthiness is forgiven, and put out of remembrance.

Father.: For whom are the sacraments ordained?

Child.: The sacraments are specially ordained for those which believe in Christ, and do seek for remission of sins, and eternal life only through his sacrifice: for how can the forgiveness of sin be sealed to the unbelievers whose sin is not forgiven?

Father.: Who ought to approach to the Lord's supper?

Child.: None but such as have the knowledge of God in some measure, or at least, that have knowledge in this present action, and such as have faith, repentance and love.

Father.: How shall a man know that he has these things?

Child.: Three ways: First by his settled purpose, and desire to obey God according to all the commandments of the law; Secondly, by his love to the word of God; Thirdly, by his daily fruits towards God and men.

Father.: Who are to be rejected and put back from the communion?

Child.: Three sorts of men.

Father.: Which be they?

Child.: First, strangers, that is, such as are unknown to the Pastor, are not to be admitted, as it is written: A stranger shall not eat thereof. Secondly, idiots, children, mad men, and fools are not to be admitted; for they cannot examine themselves according to the Apostle's rules. Thirdly, notorious evil livers by whom the congregation is offended; for it is written: Give not that which is holy to dogs. Again, it is forbidden in the law, that any man being circumcised should be admitted to the communicating of the passover, because they were polluted by touching a dead corpse, and being at a burial. God gave often charges and commandments in the law, that if any man had unwittingly defiled himself by any legal pollution, he might not enter into his own house, much less approach to the Passover till he was purified, and cleansed by offering up a sacrifice. Now all these Scriptures do plainly prove that no profane, or filthy persons: as whoremongers, drunkards, blasphemers, rioters, and scoffers at religion, and such like may be admitted to the holy communion.

Father.: What say you to such as show no love nor desire to this holy ordinance of God, nor once so much as offer themselves to it, except sometimes at Easter a little for fashion and law sake?

Child.: Such do show themselves to be little better than miscreants, and atheists: for they do contemptuously refuse the grace of God which he offers in this supper, and doubtless to abstain of set purpose is no less sin than to receive unworthily. For that patient which is dangerously sick, and yet makes no account of the physician's receipt and order, deserves no less blame, than he which abuses the same receipt, that is, does not use it according to that diet and order that was prescribed him.

Father.: If some very bad persons chance to creep in, or thrust in themselves to be partakers of this holy institution, is therefore the whole action defiled?

Child.: God forbid: for we read throughout the scriptures that good and bad have been mingled together in matters of God's worship and service, both word, prayer, sacraments and sacrifices: and sure it is, that the wickedness of the wicked cannot defile or pollute either the Sacrament itself, or any of the godly communicants, but only themselves.

Father.: Are all to be admitted to the sacrament of the Lord's supper, which profess faith and repentance either in truth or in show?

Child.: Yes, unless there be some special exceptions taken against them. For it is written, all the congregation of Israel shall observe it through their generations, that is to say, all the members of the visible Church which are within the outward covenant.

Father.: How ought ministers to deal with many ignorant and simple men, and silly souls which are able to yield small reason of their faith: are they all to be admitted to the communion, or all to be rejected?

Child.: As ministers ought not rashly to accept of all that offer themselves without examination and conference: so ought they not lightly to shut out any from that which should seal up their remission of sins. For albeit they be somewhat ignorant and simple, yet finding in them any seeds of religion, and sparks of the fear of God, showing itself in some tractableness to know God, and in love to the word, they are to admit them with encouraging and exhorting them to go forward. But if with ignorance and blindness, be joined either froward contempt of means, or mere carelessness, or open wicked behaviour, or profane dissoluteness without remorse when they be dealt withal; then they are with all mildness to be shut out.

All glory be given to God.

FINIS.