28. 18. 1 Cor. 15. 24 25. 27 28. Rom. 14. 9. Phil. 2. 9 10. Luke 17 21. and of heaven also and Lord both of quick and dead meet it was that He should Govern his Kingdome in order unknown to our senses for if he should be within reach of sight then must he needs change place and seat and be drawn now hither now thither and now and then remove into sundry Countreys to do his affairs for if in one moment of time he were ever present with all men thcn should he seem not to be a man but some Ghost and not to have a very body but Imaginative or as Eutecheâ— thought that his body was turned into his Godhead that it might be thought to be every where wherof would by and by arise infinite false opinions all which he hath driven away with carrying his body up whole into heaven and hath delivered mens minds from most foul Errors yet in the mean time though he be not seene of us he wonderously ruleth and governeth Mat. 28. 18. Phil. 2. 9 10. the world with most high Power and Wisdom It is for men to govern and order their Common-weales after a certain order of men but for Christ that is the Son of God to do it after the manner of God M. Thou hast touched certain of the chief of the infinite and unmeasurable benefits the fruit wherof we receive by the Death Resurrection and Ascention of Christ for the whole cannot be conceived by the mind and heart of man mueh less in any wise expressed with words and utterance But yet thus farr I will try thy knowledge in this matter to have thee set me out briefly in a summ the chief principal points whereunto all the rest are referred S. Then I say that both of these and of the other doings of Christ we take two kinds of profit the one that whatsoever things He hath done He hath done them all for our benefit even as farâ—â—â— they be as much our own so that with stedfast and lively faith we Isa 9. 6. 1 Cor. 15. 48 49. Rom. 6. 6 7. c. and 8. 32. 13. 14. Gal. 2. 20. 17. Heb. 3. 14. 10. 17. cleave unto them as if we our selves had done them He was crucified and we also are crucified with him and our sins punished in him He died and was buried we also together with our sins are dead and buried and that so all the remembrance of our sins is for ever forgotten He rose from death and we also are risen again with him being so made partakers of his Resurrection and Life and that from thenceforth death hath no more dominion over us for in us is the same Rom. 8. 11. Spirit which raised Christ from the dead Finally beside that since his Ascension we have most abundantly received the gifts of the holy Ghost he hath lifted and carried Eph. 4. 8. us up into heaven with him that we might as it were with our Head take possession therof These things indeed are not seen but then shall they be brought to light when Christ which is Ioh. 8. 12. Rom. 8. 23. 1 Cor. 1. 30. Col. 1. 5. 2. 3. 4. 3. 11. 1. Pet. 1. 4. the Light of the World in whom all our hope and wealth is set and setled shining with immortal glory shall shew himself openly unto all men M. Wâ—at manner of profit is the other which we receive of the doings of Christ S. That Christ hath set himself for an Examplar for us to follow to frame our Ioh. 13. 15 1 Pet. 2 â—â— 1 Joh â— life according thereunto where Christ dyed for sin and was buried he but once suffered death from whence he did arise again with power and Ascended into heaven he now dyeth no more but enjoyeth eternal life and raigneth in most high and everlasting glory So if we be once dead and buried Rom. 6. 2 3. 10 Gal. 2. 19. Col. 2. 20. 3. 1. 2 Tim. 2. 11. to sin how shall we hereafter live in the same if we be risen again with Christ if by assured faith and stedfast hope we be conversant with him in heaven then ought we from henceforth to bend all our cares and thoughts upon heavenly divine and eternal things not earthly worldly and transitory and as we have Rom. 8. 20. 1 Cor. 15. 47 48 49. heretofore borne the Image of the earthly man we ought from henceforth to put on the Image of the heavenly man quietly and patiently bearing after his example all sorrows and wrongs and following and exprssing his other Divine vertues so farr as mortall men be able and wheras Christ our Lord never ceaseth to do us good continually to entreat for and to crave his Fathers mercy for us to give us his holy Spirit and wonderfully and continually to garnish his Church with most liberal gifts it is meet that we in like manner with our whole endeavour Ioh. 13. 18. 15. 12. Ephe. 5. 2. Hâ—b 12. 14. should help our neighbour and we be bound to all men in most streight bonds of love concord and most near friendship so much as shall lye in us and so to be wholly framed after the manner of Christ Gal. 2. 20. 1 Pet. 2. 21. 1 Ioh. 2. 6. as our only Exampler M. Are we not also here by put in mind of our duties toward Christ S. We are indeed admonished that we obey and follow the will of Christ whose we are wholly and whom we profess to be our Lord that we so again on our part and with all our affection love esteeme and embrace Christ our Saviour which shewed us such deare love while we are yet his enemies as his most entire love toward us could not possibly be encreased that we hold Christ dearer to us then our selves that to Christ which hath so given himself wholly to us we again yeeld our Mat. 10. 19. 37. 16. 25. Luke 9 23 24. 14 26 selves wholly and all that is ours that we esteem riches honors glory our Countrey parents children wives and all dear pleasant and delightful things of no value in Comparison of Christ and account light and despise all dangers for Christ Finally that we loose our life and our very soul rather then forsake Christ and our love and dutie toward him for happy is the death that being due to Nature is chiefly yeilded for Christ for Christ I say which offered and yeilded himself to willing death for us and which being Mar 8. 3â— the Author of life both will and is able to deliver us being dead from death and Mar. 8. 31 restore us to life M. Go forward S We are furthermore taught purely and sincerely to worship Christ the Lord now raigning in heaven not with any earthly worship wicked traditions Mat. 15. 5. 6. 89. Ioh 4. 21. 22. â—â—h 4 23 24 and cold inventions of men but with heavenly and
were a very mockery that the word of God which is appointed by God himself to teach his people should be read to the people in a Tongue unknown to them and whereof they can learne nothing Also Saint Paul doth treat of this 1 Cor. 14. 1â— matter and thereupon concludeth that the unlearned people cannot answer Amen to the Thanksgiving which they understand not but that the Readers and the Hearers should be strangers the one to the other if any thing be spoken 1 Cor. 14. 18. in the Congregation that is understood of them that be present and that he had rather speak in the Church of God five words understood then ten thousand Psal 1. 2. 9 8 9 10. words not understood Ma. Shall wee then have sufficiently discharged our duties if we so endeavour our selves that we hear and understand Deut 27. 19. Gul. 5 6. the word of God Sch. No for wee must not only heare and understand the word of God but also with stedfastness assent of mind imbrace it as the Truth of God descending from Heaven and heartily love it yeilding our selves to it desirous and apt to learn and to frame our minds to obey it that being once planted in our hearts it may take deep Root therein and bring forth the fruits of a godly life ordered according to the Rule thereof that so it may turn to our Salvation as it is ordained It is therefore certain that we must with all our travell endeavour that in reading it in studying upon it and hearing it both privatly and publickly we may profit but profit in any wise wee cannot if it be set forth to us in a Tongue that we know not Ma. But shall we attain to such perfection as thou speakest of by only reading the word of God and diligently hearing it and the Teachers of it Sch. Forasmuch as it is the Wisdome of God men should vainly labour in either Deut 29. 4. Act 16. 14. 2 Cor. 4. 6. Teaching or Learning it unlesse God would vouchsafe with the Teaching of his Spirit to instruct our Hearts as Paul teacheth That in vain is the planting and the 1 Cor. 3. 7. wâ—terâ—ng unless God gives the Increase Therfore that we attain the Wisdome of God hidden in his word we must with fervent Prayer crave of God that with his Spirit Psal 86 11. 119. 33. 34. 35. Joh. 1. 5 1 Cor. 2. 14. Joh. 16. 13. he lighten our minds being darkened with extream Darknesse For him the Lord hath promised to us to be our Teacher sâ—nt from Heaven that shall guide us unto all Truth Ma. Into what cheife parts dost thou The diâ—ision of hâ— word of â—od divide all the Word of God Sch. Into the Law and the Gospell Ma. How be these known then from the other Sch. The Law setteth out our duties both of godliness toward God That is The true Worshipping of God and of Charity toward our Neighbour and severally requireth and exacteth our precise Mat. 12. 16. Mar. 12. 30. Joh. 3. 23. Levit. 26. toto Deut. 5. 32. 28 toto Joh. 14. 15. 21 23 Mar 1. 15. 16. 16. Ioh. 1. 17. Act 2 38 13. 28. Rom. 1. 16. Gal. 3. 13. The summ of all that hath beene sayd Obedience and to the Obedient promiseth everlasting life but to the Disobedient pronounceth Threatnings and Paines yea and eternall Death The Gospell containeth the Promises of God and to the offenders of the Law so that they repent them of their Offence it promiseth that God will be mercifull through Faith in Christ Ma. Hitherto then thou hast declared that the word of God doth teach us his Will and containeth all things needful to Salvation and that we ought earnestly to study upon it and diligently to heare the Teachers and Expounders of it but above all things That we must by prayer obtaine a Teacher from Heaven and what is the word of God and of what parts it consisteth Sch. It is true Ma Sith then that Christian Religion floweth out of Gods Word as out of a Spring head as thou hast before don with Gods Word so now divide me also Religion it self which is to be drawn out of Religion divided Gods Word into her parts and members that we may plainly determine wherâ—unto each part ought to be applied and as it were to certain marks to be directed Sch. As of the word of God so of Religion also there are principally two parts Levit. 16. 3. 14 Deut 11 6 Ioh. 14. 15. 21. 23. 24. Mar. 1. 15. 15 15. 16. Rom 1. 16. 3. 22. 4 toto Obedience which the Law the perfect Rule of Righteousnesse commandeth and Faith which the Gospel that imbraceth rhe Promises concerning the Mercy of God requireth Ma It seemeth yet that there are either more or other parts of Religion for some time in dividing it the holy Scriptures do use other Names Sch. That is true For somtime they divide whole Religion into Faith and Gal. 5. 6. Mar. 1. 15. Mat. 22. 37 39 Mar. 12. 30. 31 33. sometime into Repentance and Faith for somtime for Obedience they set Charity which by the Law is required to be perfect toward God and men And sometime Psal 14. 2. Rom 3 9. Mat. 4. 17. Act. 1. 38. Rom. 3 20. 7. 7. Rom. 3. 22. Gal 2. 16 Psal 3â— 5 Roâ— 1â— 12 13 2 Câ—r 1. 11. 2 14. Ephâ—s 5. 4. â—0 â—stiâ— 4 6. Coll 3 17. because we perform neither Obedience nor Charity such as we ought they put in place thereof Repentance most necessary for sinners to the obtaining of the Mercy of God Some which like to have more parts do set forth first out of the Law the knowledge of our Duty and Damnation by the Law for forsaking and rejecting our Duty Secondly out of the Gospell The Knowledge and Affiance of our Deliverance Thirdly Prayer and craâ—ing of the mercy and help of God Fourthly Thanksgiving for Deliverance and other benefits of God but howsoever they differ in Names they be the same things and so those two principall parts Obedience and Faith in which is contained all the summ and substance of Religion all the rest are referred For whereas many do add as parts Invocation and Thanksgiving and the divine misteries most nearly conjoyned to the same which are commonly called Sacraments these in very Deed are comprised within those two former parts for no man can truly perform the Duty toward God either of Affiance or of Obedience which will not when any necessity distresseth him to flye to God and account all things to come from him and when occasion and time serveth rightly use his holy mysteries Ma. I agree with thee that all may be drawn to these two parts if a man will precisely and some what narrowly treat of them but forasmuch as the most precise manner of dividing is not to be required of Children I had
righteousness and for as much as none but Psal 5 4 5 6. 2 Cor. 6. 14. the highest righteousness could please God it behoved that the rule of life which he set out should be throughly perfect moreover the Law requireth nothing of us but that we are bound to performe But sith we are farr from due Iob 4. 17. 25. 14. Gal. 2. 16. obeying the Law men can have no sufficient or lawful excuse to defend themselves beâ—ore God aâ—d so the Law accuseth all men for guilty yea and condemneth them before the Judgement Seat of Rom. 3. 19. 7 8 10. Gal 3. 10. God and that is the cause why Paul calleth the Law the Ministry of Death and Damnation M. Doth then the Law set all men in this mâ—st remediless estate S. The unbelieving and the ungodly Deut. 27. 26. Rom 3. 10. the Law doth both set and leave in such case as I have spoken who as they are not able to fulfil the least jot of the Law so have they no affiance at all in God through Christ but among the godly the Law hath other usâ—s M. What uses S. First the Law in requiring so precise Deut 6. 6 7. Ios 1. 7 8. Psal 1. 2. perfectness of life doth shew to the godly as it were a Mark for them to level at and a Goale to run unto â—hat daily profiting they may with earnest endeavour travel toward thc highest uprightness â—his purpose and desire the godly by the guiding of God do conceive but principally they take heed so much as they are able to do and attain to that it may not be said that there is any notorious fault in them Secondly wheras the Law requireth things farr above mans Psal 119. 5. Rom 7. 14. 2 Cor. 3. 5. power and where thâ—y find themselves too weak for so great a burthen the Law doth raise them up to crave strength at the Lords hand Moreover when the Law doth continually accuse them it Deut 27. 26. Rom. 3 1â— 11. 12. 2 Cor. 3 9. stricketh their heart with a holsome sorrow and driueth them to the repentance that I speak of and to begg and obtain pardon of God through Christ and therwithall restraineth them that they trust not to their own innocency nor presume to be proud in the sight of God and is alway to them as a bridle to withhold them in the fear of God Finally when beholding by the Law as it were in a Glass the spots and uncleanness of their Rom. 3. 9. 7. 7. souls they learn theâ—by that they are not able to attain perfect righteousness by their works by this means they are trained Prov. 10. 9. Rom. 1. 20 21. Gal. 2. 16. to humility and so the Law prepareth them and sendeth them to seek righteousness in Christ M. Then as farr as I perceive thou sayest that the Law is as it were a certain Scboolmaster Rom. 10. 4. Gal. 3. 10. c. 24. to Christ to lead us the right way to Christ by knowing our selves and by Repentance and Faith S. Yea surely The Second PART Of the Gospel and Faith M. SIth now my dear Child thou hast so much as it may be in a short Abridgement largely answered this matter of the Law and Obedience good Order requireth that we speak next of the Gospel which containeth the Promises of God and promiseth the mercy of God through Christ to them that have broken Gods Law and to the which Gospel Faith hath specially respect for this was the second Point in our Division and this also the very orderly course of those matters that we have treated of hath as it were brought us by the hand unto What is now the Summ of the Gospel and of his Faith S. Even the same wherin the chief Articles of the Christian Faith have been in old time briefly knit up and contained and which is commonly called the Creed or Symbol of the Apostles M. Why is the summ of our Faith called a Symbol S. A Symbol by interpretation is a Badge Mark Watch Word or Token wherby the Souldiers of one side are known from the Enemies for which cause the short summ of our faith by which Christians are severally known from them that be not Christians is rightly called a Symbol M. But why is it called the Symbol of the Apostles S. Because it was first received from the Apostles own mouth or most faithfully gathered out of their Writings and allowed from the very beginning of the Church and so continually remained among all the godly firme and steadfast and unremoveable as a sure and stayed rule of Christian faith M. Go to I would have thee now rehearse to me the Symbol it self S. I will I believe in God the Father Almighty maker of heaven and earth and in Jesus Christ his only Son our Lord which was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified Dead and Buried He descended into Hell the third day He rose again from the Dead He ascended into Heaven there he sitteth at the right hand of God the Father Almighty from thence shall He come to Judge the quick and the dead I believe in the Holy Ghost the Holy Catholike Church the Communion of Saints the forgiveness of sins the resurrection of the Body and the life everlasting Amen M. These things my child thou hast briefly and in short summ set forth wherefore it is good that thou declare more plainly and at large what thou thinkest of every particular and first into how many parts dost thou divide this whole Confession of Faith S. Into foure principal parts in the first wherof is treated of God the Father and the Creation of all things In the second of his Son Jesus Christ which part also containeth the whole summ of the redemption of man in the third of the Holy Ghost in the fourth of the Church and of the benefits of God toward the Church M. Go forward then to declare me those four parts in order and first in the very beginning of the Creed what meanest thou by this word Believe S. I mean therby that I have a true and a lively faith that is to say a Christian mans faith in God the Father the Son and the Holy Ghost and that I do by this form of confession testifie and approve the same faith M. Is there any faith that is not a true and lively faith S. There is indeed a certain general faith as I may so call it and there is a Rom. 1. 32. Tit 1. 16. dead faith M. Sith then it is a matter of no small weight that thou comprehendest under the name of believing and of a Christian faith that is to say a true and lively faith tell me now what faith that same is and how it differeth from the general faith and also from the dead faith S. The general faith is that which crediteth Mat
us He appeaseth the wrath of God and us He reconcileth to His Father for Christ alone is our Mediator by whom we are made at one with God yea He maketh us as Rom 8. 14 15. 12. 12. Gal. 4 5. Ephe. 3. 12. it were fellow Priests with Him in His Priest-hood giving us also an entry to His Father that we may with assuredness come into His Presence and be bold by Him to offer us and all ours to God the Father in Sacrifice M. What manner of Prophet is Christ S. Wheras mâ—n did despise and reject Mat. 15 3. 8 9. 22. 34. 37 Act. 7. 51 52. Heb. 1. 1 2. the Prophets the servants of Almighty God sent before by himself to teach mortal men his Will and had with their own dreams and inventions darkned and drowned his holy Word He Himself the Son of God the Lord of all Prophets came down into this world that fully declaring the Will of his Father He might make an end of all Prophesies and and foretellings He therfore came His Fathers Ambassadour and Messenger to Ioh. 1. 4 5. 8. 26. 40. 15. 15. 17. 6. c. men that by his Declaration they might be brought into the right knowledge of God and into all truth so in the Name of Christ are contained those Offices which the Son of God received from his Father and fulfilled to make us partners with Him of all the fruit therof M. It seemeth then that in briefe thou sayest thus that the Son of God is not only called and is indeed Jesus Christ that is the Saviour King Priest and Prophet but also that He is so for us and to our benefit and salvation S. It is true M. But sith this honour is given to all the Iob. 1. 12 13. 11. 32. Rom. 9. 26. godly to be called the children of God how dost thou call Christ the only Son of God S. God is the natural Father of Christ alone and Christ alone is naturally the Mat 2. 15. 3. 17. Ioh 1 14. 43. 14 10. Heb 3. 5. 5. Son of God begotten of the substance of the Father and being of one substance with the Father but us God hath freely through Christ made and adopted his children therfore we rightly acknowledge Christ the only Son of God sith this honour is by his own and most just Rom. 8. 17 Gal 4. 5. Ephe 1. 5. 1 Ioh. 3. 1. right due unto him yet the name of children by right of adoption is also freely imparted to us through Christ M. Now how dost thou undâ—rstand that He is our Lord S. For that the Father hath given him Deuâ— 10 17. Mat 9. 6 10. 1. 28. 18. Luke 1. 12. Ephe. 1. 20. power and dominion over Men Angels and all things and for that He governeth the Kingdome of God both in heaven and in earth with his own Will and Power and herby are all the godly put in mind that they are not at their own liberty but Deut. 10 12. 20. Mal 1. 6. that both their bodies and souls and in their life and death they are wholly subject to the Lord to whom they ought to be obedient and serviceable in all things as most faithful servants M. What followeth next S. Next is declared how he took upon him mans Nature and hath performed all things needful to our salvation M. Was it then necessary that the Son of God should be made man S. Yea for necessary it was that in what Mat 17. 22 23 20. 18 19. Ioh 11. 50. Rom 5. 15. c. 1 Coâ— 15. 21. Phil. 2. 6 7. Heb 2. 19. Iâ—a 53. 1 Tim 2-5 Heb 9. 15. 12. 24. man had offended against God man should obey and satisfie it which most heavy burthen none but the Man Jesus Christ was able to take up and bâ—ar and other Mediator could there not be to set men at one with God and to make peace between them but Jesus Christ both God and man therefore being made man He did as it were put upon our person that he might therin take upon him bear performe and fulfill the parts of our salvation M But why was He conceived by the Holy Ghost and born of the Virgin Mary rather then begotten after the usual and natural manner S. It behoveth that he that should and could satisfie for sins and intirely restore wicked and damnable persons should not himself be defiled or blemished with any spot or stain of sin but be endued Ioâ— 1. 19. 1 Cor. 7. Hâ—b 4. 15. 9. â—4 Gen. 6 5 6. â—sal 14. 2 3. 51 5. Rom 3. 10. with singular and perfect uprightnâ—ss and innocency therfore when the seed of man was wholly corrupt and defiled it behoved that in conception of the Son of God there should be the marvellous worshipping of the Holy Ghost wherby He might be fashioned in the wombe of Isa 7. 14. Mat. 1. 20 23. the most chaste and pure Virgin and of her substance that He should not be defiled with the common stain and infection of man-kind Christ that pure Lambe Exod. 12. 5. Iâ—h 1 29 36. 1 Pet. 1. 19. was begotten by God the Father conceived by the H. Ghost born of the V. Mary without sin that He might clense wash and put away our spots who as we were first conceived and born in sin and uncleanness so did still from thence forth continue in unclean life M. But why is there in this Christian Confession mentioâ— made by name of the Virgin Mary S. That He might be known to be that Gen. 22. 18. Isa 11. 1. Mat. 1. 1. 1. 22. 4â— Rom. 1. 2. true seed of Abraham and David of whom it was from God fore-told and foreshewed by the Prophesies of the Prophets M. By this that hath been said I perceive that Jesus Christ the Son of God did put on mans Nature for salvation of man Now go forward what was done next S. That same most joyful and altogether heavenly Doctrin of restoring salvation by Christ which Doctrin is called in Greek Evangelium the Gospel or Glad-tidings which in old time was disclosed by the holy Prophets the servants of Jsa 53. toto 61. 1. Jer. 33. 14. Act. 3. 22 23. 7. 17. God He himself at length the Lord of Prophets Jesus the Son of God and also of the Virgin even the same promised seed hath most clearly taught all men and commanded his Apostles whom He chose for that purpose to teach the same Mat. 28. 18 19. Mar. 16. 15. throughout the whole world M. Did He think it enough to hve simply and plainly taught this Doctrin in words S. No but to the end that men should with more willing minds embrace it He confirmed and approved the same with healing of diseases driving away devils Mat. 4. 24. 8. 2. 13. 13. 15. Mat. 9. 18. Acts 10. 38. Act 2. 22 24.
these things S. Although we believe that the souls of men are immortal and everlasting yet if we should think that our bodies should by death be utterly destroyed for ever then must we needs be wholly discouraged 1 Cor. 14 14. 17 18 19. for that wanting the one part of our selves we should never entirely possess perfect joy and immortalitie we do therefore certainly believe not only that our selves when we depart out of this life being delivered from the Company of our bodies do by and by flie up pure and whole into heaven to Christ but Luke 16. 22. 23. 43 Rom. 8. 11. 1 Cor. 15 42 43 44. 53 54. Phil 3 21. 1 Thes 4. 13 14 15 16 171 also that our bodies shall at length be restored to a better state of life and joyned again to their souls and so we shall wholly be made perfectly and fully blessed that is to say we dout not that both in our bodies and soules we shall enjoy eternity immortality and most blessed life that shal never in everlasting continuance Ioh. 11. 25. 1 Cor. 15. 5 8. 1 Thes 4. 13 14 15 of time be changed This hope comforteth us in misery endued with this hope we not only patiently suffer and bear the incommodities and cumbrances that light upon us in this life but also the very departure from life and the sorrows of death for we are throughly perswaded that death is not a destruction that endeth and consumeth all things but a guide for us to heaven that setteth us in the way of a quiet easie blessed and everlasting life And therefore 2 Cor. 5. â— 2. Ephe. 2. 19. gladly and cheerfully we run yea we flye out from the bonds of our bodies as from a Prison to heaven as to the common Town and City of God and men M. Doth the beleiving of these things availe us to any other end S. We are put in mind that we cumber not nor intangle our selves with uncertain transitory and fraile things that we bend not our eye to earthly glory and felicity but inhabite this world as strangers and ever minding our removing Heb. 13. 13 14 1 Pet. 2. 11. that we long upward for heaven and heavenly things where we shall in bliss enjoy enternal life M. Sith thou hast before said that the Mat. 25 34. 41 46. wicked shall rise againe in sort farr differing from the godly that is to say to eternal misery and everlasting death why doth the Creed make mention only of life everlasting and of Hell no mention at all S. This is the Confession of the Christian faith which pertaineth to none but to the godly and therefore rehearseth only those things that are fit for Mat. 16. 16. Luke 24. 47. Ioh. 3. 15 16. Rom. 4. 16. to comfort namely the most large gifts which God will give to them that be his and therefore here is not recited what punishments are provided for them that be out of the Kingdome of God M. Now thou hast declared the Creed that is the summe of the Christian Faith tell mee what profit get we of this Faith S. Righteousness before God by which we are made heirs of eternal life Rom. 3. 21 22. Gal. 2. 16. M. Doth not then our own godliness toward God and leading of our life honestly and holily among men justifie us before God S. Of this we have said somewhat already after the declaring of the Law and in other places to this effect if any man were able to live uprightly according to the precise rule of the Law of God Rom. 10. 5. Gal 3. 12. Gen. 6. 5. 8. 11. Rom. 7. 14 15. Gal. 2. 16. Rom. 11. 6. he should worthily be counted justified by his good works But seeing we are all most farr from that perfection of life yea and be so oppressed with conscience of our sins we must take another course and find another way how God may receive us into favour then by our deserving M. What way S. We must flie to the mercy of God Rom. 3. 24. 4. 4. 7. 16. Ephe. 2. 4 5. 2 Tim. 1 9. Tit. 3. 4 5. 1 Pet. 1. 3. 2 10. whereby he freely embraceth us with love and good will in Christ without any of our deserving or respect of works both forgiving us our sins and so giving us the righteousness of Christ by faith in Him that for the same Christs righteousness he so accepteth us as if it were our own To Gods mercy therefore through Christ we ought to impute all our justification M. How do we know it to be thus S. By the Gospel which containeth the Promises of God by Christ to the which when we adjoyn faith that is to Rom. 4 3 5. 14. 16. 20 24. Gal. 2. 16. 20. 3. 11. Heb. 10. 38. say an assured perswasion of minde and stedfast confidence of Gods good will such as hath been set out in the whole Creed we do as it were take state and possession of this justification that I speak of M. Dost thou not then say that faith is the principal cause of justification so as by the merit of Faith we are counted righteous before God S. No for that were to set Faith in the place of Christ but the Spring-head of Ephe. 1. 4 5 6. c. 2 4 5. Tit. 3. 4 5. 6. this justification is the mercy of God and is offered to us by the Gospel and received Mar 1 14 15. Rom 4. 16. 19 20 21 24 Ioh. 12. Rom. 3. 22. 1 Cor. 1. 30. Heb 9. 14 of us by faith as with a hand M. Thou sayest then that faith is not the cause but the instrument of justâ—fication for that it embraceth Christ which is our Justification coupling us with so streight bond to him that it maketh us partakers of all his good things S. Yea truly M. But can this Justification be severed from good works that he that hath it can want them S. No for by faith we receive Christ such as he delivereth himself unto us but he doth not only set us at liberty from sins and death and make us at one with God but also with the divine inspiration and vertue of the Holy Ghost Rom. 8. 1. 9. 10. 12 13. doth regenerate and newly forme us to the endeavour of innocency and holiness which we call newness of life M. Thou sayest then that Justice Faith and good Works do naturally cleave together Rom. 6. 4. Rom. 5 1 2. 1 Cor. 1. 2. 3 Ephe. 3. 17. 1 Pet. 1. 19. 20 21 22. and therefore ought no more to he severed then Christ the Author of them in us can be severed from himself S. It is true M Then this Doctrine of saith doth not withdraw mens minds from godly works and duties S. Nothing less for good Works do stand upon faith as upon their root so Psal 1. 3. Rom. 11. 16. Ephe. 3. 17. Col. 2. 6 7. Tit.
belongeth properly to our commodity M. Dost thou sever and divide our profits from Gods glory that thou makest equal Partition between them S. I do not sever things conjoyned but for plainness of the whole declaration I distinguish things to be severally discerned for understanding whereunto each thing belongeth otherwise those things that do properly belong to the The end of all things Gods Glory glory of God do also bring most great profits to us and likewise those things that serve our profit are all referred to the glory of God for this ought to be the 1 Cor. 10. 30 31. Col. 3. 17. end whereunto all things must be applyed this ought to be our marke that Gods glory be most amply enlarged yet in the meane time I think that this division in parts shall not be inconvenient and is made not without reason but according to the propertie of the things themselves because while we aske those things that belong properly to the advancing of Gods glory we must for that time omit our own profits when yâ—t in the later Petitions we may intend our own commodities M. Now let us somewhat diligently examine the weight of every word why dost thou call Gâ—d Father S. There is great pith in the use of this one name Father for it containeth two things which we have before said to be specially necessary in praying M. What be those S. First I speak not as to one absent or Psal 33. 13 14. 34 15. 17 94. 9. 10 11. 139. 1 2. c. deaf but I call upon and pray to God as one that is present and heareth me being surely perswaded that he heareth me when I pray for else in vain should I crave his help And this surely without all douting I cannot so affirme of any Isa 63. 16. Angel or any man deceased Secondly we have before said that sure trust of obtaining is the foundation of right praying And deare is the Name of Father and of Fatherly love and most full of good hope and confidence It was Gods Will therefore to be called by the sweetest name in earth by that mean alluring Psal 103 13. Luke 13. 18. us to himself that we should without feare come to him taking away all feare of his Fatherly heart and good will for when we determine that he is Râ—m 8. 15. Gal. 4. 6. our Father then being incouraged with his Spirit we go to him as children use to go to their Father God therefore in this place liketh better to be called Father by name of deare affection and Mal. 1. 6. love then King or Lord by terms of Dignity and Majesty and so therewithall to leave to us as to his children Ioh. 1. 12. Rom. 8. 15 17. Gal 4. 6 7. a most rich Inheritance of his Fatherly Name M Shall we then come to God with such sure trust of obtaining as children use to come to their Parents S. That farr more sure and stedfast is the trust of the good Will of God then of men Christ the natural Mat. 11. â—7 Ioh 1 18 10. 13. Son of God best acquainted with his Fathers minde doth assure us saying If ye saith he being â—vil suffer not your children to crave in vain but Mat. 7. 11. Luke 11. 13. grant them their requests how much more shall your heaven Fâ—therly who is self goodness and liberality be bountiful to you but CHRIST as is aforesaid bringeth Rom. 5. 1 2. Gal. 4. 4 5 6. Ephe. 2. 4 5. 1 Ioh. 2. 1. us all this confidence for God doth not adopt or acknowledge us to be his children who by nature are the children of wrath but by Christ M. What else doth the name of Father teach us S. That we come to prayer with that love reverence and obedience which is due to the heavenly Father Mal. 1. 6. Mat. 26. 39. 48. from his children and that we have such minde as becometh the children of God S. Why dost thou call God our Father in common rather then severally thine own Father S. Every godly man may I grant Psal 22. 1 2. Rom. 1. 8. 1 Cor. 1. 4. lawfully call God his own but such ought to be the community and fellowship of Christian men together and such dear love and good will ought every one to bear to all that no one of them neglecting the rest care for himself alone but have regard to the Publike profit of all and there in all this prayer nothing is privately asked but all the Petitions are made in the common name of all Moreover when they that be of smallest wealth and basest state do call upon their common heavenly Father as well Mal. 2. 10. Ioh. 8. 41. 1 Cor. 8. 6. Ephe. 4 5 6. as the wealthy and such as have attained degrees of highest dignity we are taught not to disdaine them to be our brethren that are accepted with God to the honour of his children On the other side the most despised Deut. 18. 17. Psal â—0 18. 68 â— 6. 146. 6 7. c. and they that in this world are vilest may yet in the mean time ease and releive themselves with this comfort that in heaven they have all one most mighty and most loving Father Furthermore Psal 13. 5 5 7. 25. 1 2 c. 37. 25 26. c. Rom. 1. 18. 2. 6 7 8. we that trust in God do rightly confess him to be our Father For the wicked and unbelieving howsoever they dread Gods Power yet can they not have trust in his Fatherly goodness toward them M. Why dost thou say that God is in heaven S. As heaven with round and endless circuit containeth all things compasseth the earth hemmeth in the seas neither is there any thing or place that is not environed and enclosed with the roomthiness of heaven and it is on every side wide and open and alway so present to all things that all things universally are placed as it were in sight therof so we therby understand that God possessing the Tower of heaven therewith also holdeth the Governance Psal 11. 4 5. 10. 6. 33. 13 113. 4 5 6. 115. 3. of all things is each where present seeth heareth and ruleth all things M Go forward S. God is also therefore said to be in heaven because that same highest and heavenly Region doth most royally Psal 8. 3. 19. 1. shine and is garnished with his Divine and excellent works Moreover Psal 8. 1 2 3 4. 11. 4 5. by God raigning in heaven is declared that he is in eternal and highest felicity while we as yet in earth expulsed from our Countrey like children disherited from their fathers goods live miserably and wretchedly in banishment It is as much therefore to say that God is in heaven as if I should Psal 50. 3 4 9. 57. 5. 10 11. 68. 32 33. 113. 4