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
knowledge of whom and in obedience towards him true godliness consisteth God having pity upon us hath opened and clearly set it out unto Act 26. 18. 1 Pet. 2. 9. us and the same so clearly set out he hath left in the Book of the two Testaments Gal. 4. 24. Heb. 8 6. and 9. 15. Mat. 20. 26. 2 Tim. 3. 16. Mat 22. 29. which are called the holy Scriptures to the end that we should not be uncertainly carried hither and thither but that by his heavenly Doctrine there should be made us as it were a certain entry into heaven Ma. Why dost thou call Gods Word a Testament Sch. Because it is evident that in conceiving Mar. 12 24. Mat. 7. 21. 12. 50. Gal. 3. 15 17. Deut 4. 2. 5. 32. 28. 14. Mat 15. 3 4. 5 6 9. of Religion it is the chief point to understand what is the Will of the everliving God And sith by the name of Testament is signified not only a will but also a last and unchangeable Will we are hereby admonished that in Religion we follow nothing nor seek for any thing further then we are therein taught by God but that as there is one only true God so there is but one godly worshipping and pure Religion of one only God we should daily forge our selves new fained Religions and every Nation every City and every Man would have his own several Religion yea we should in our doings follow for our guid not Religion and true godliness the beginning and foundation of vertues but Superstition is a deceitful shadow of godliness which is most plain to see by the sundry and innumerable not religious but worse then doting Superstitions of the old Gentile Nation who otherwise in Deut. 12. 13 and 13. 3 4. Rom. 1. 23. worldly matters were wise men Ma. Dost thou then affirme that all things necessary to godliness and salvation contained in the written Word of God Sch. Yea for it were a point of intollerable Deut. 15 14 18. Psal 12. 6. and 18. 29. 9. 6. c. Ioh. 4. 25. 1 Cor. 1. 19. and 2. 6. Gal. 1 8 9. Col. 1. 25. Deut. 4 2 40. Pro. 30. 6. Isa 10. 21. ungodliness and madness to think either that God had left an unperfect Doctrin or that men were able to make that parfect which God left unperfect therfore the Lord hath most straightly forbidden men that they neither add any thing to nor take any thing from his Word nor turn any way either to the right hand or to the left Ma. If this be true that thou sayest to what purpose then are so many things so oft in Councels and Ecclesiastical Assemblies decreed and by learned men taught in Preaching or left in Writing Sch. All these things serve either to exponnding of dark places of the Word of God and to take away controversies that rise among men or to the orderly stablishing of the outward governance of the Church and not to make new Articles of Religion for all things necessary to salvation that is to say how Godliness 2 Tim. 3 15 16 17. Holiness and Religion are to be purely and uncorruptedly yeelded to God what obedence is to be given to God by which alone the order of a godly liâ—e is to be framed what affiance we ought to put in God how God is to be called upon and all good things to be imputed to him what form is to be kept in celebrating the divine Mysteries all these things I say are to be learned of the Word of God without the knowledge wherof all things are either utterly unknown or most absurdly done so as it were farr better that they were not done at all as the Lord himself witnesseth that ignorance of the Scriptures is the Mat 2â— 29. Joh. 20. 9. Act 23. 27. Mat. 19. 4 and 21. 13 Maâ— 7 6 〈…〉 Aâ—â—â— 1â— 1â— and 15. â—â— mother of all Errors and he himself in his tâ—aching doth commonly allâ—dge the writtâ—n Word of God and to it he sendâ—â—◠〈…〉 â—â—â—rn of it for this cause therâ—â—â—◠〈…〉 times also the Word of God waâ— opâ—â—â—y read in Churches and the help of expounders used when they might have them as appeareth by the Hisâ—ories of the Church and the Lord himseâ—f immediatly before his ascending to heaven gave principally in charge to his Apostles whom hee had chosen that Mat. 18. 20. Mar. 16. 13. 15. Act. 14. 23. they should instruct all men throughout the world with his word And Paul following his Example ordained that some should be appointed in every Church to teach the people for he knew that Faith and all things pertaining to godliness do hang upon the reading and hearing of the word of God and that therefore Appostles Teachers Prophets Rom. 10. 14. 17. 1 Cor. 12. 28. Ephes 4. 11. 12 and Expounders are most necessary in the Church of God Ma. Dost thou then think that we are bound to hear such Teachers and Expounders Sch. Even as the Lord himselfe if hee were present so far as they teach only those things which they have received of the Lord which himself witnesseth saying He that heareth you heareth me He that Matth. 10. 20. 40. Joh. 13. 20. despiseth you despiseth me Yea and moreover to these Preachers of his word he hath given the power to binde and loose that whose sins soever they by the Joh. 20. 23. word of God shall pardon or detaine in Earth the same shall be pardoned or detained in Heaven Ma. Is it enough to heare them once treat of Religion Sch We ought to be the Schollers of Matth. 10. 22 24. 12. Rom 11. 22 Christ to the end or rather without end it is not therfâ—re â—nough for a man to begin unleâ—◠〈…〉 and such is our 1 Cor. 9. 24. 2 Tim. 3 14. Psal 106. â— 14. dulness anâ—â—o gâ—tfulness that we must oft be taught and put in remembrance oft pricked forward as it were pulled by the Ear for things but once or seldome heard are wont highly to slip out of mind and for this cause as is aforesaid every Sabboth day as appeareth by the Ecclesiasticall hystory the people Act 13. 15. 27. 15. 21. assembling together the word was openly read and the Expounders thereof if any were present were heard which custome is also at this day received in our Churches by the Ordinane of the Apostles and so of God himself Ma. Doest thou then thinke that the word of God is to be read in a strange Tongue and such as the people understand not Sch. That were grosly to mock God Dent. 4. 10. 31. 11. 12. 13. Iosâ—a 8 35. and his people and shamelesly to abase them both For whereas God commandeth that his word be plainely read to young and old men and women namely to the intent that all may understand and learn to fear the Lord their God as he himself in his own word expresly witnesseth It
themselves with all vices and hainous sins refuse to submit themselves to the Kingdome and Dominion of Almighty God being once subdued and destroyed and the tyranny of Satan himself utterly rooted out and all the enemies slain â—ppressed and troden downe so as nothing may once breath against the becke and power of God he alone may every where gloriously Raign Imperially Rule and triumph And as while God raigneth by his Spirit in us men have a certaine Rom. 8. 9. 10 11. 1 Ioh. 3. 24. 4. 8. 13. Community with God in this world so we pray and wish that he will also by Christ communicate with us in heaven the joy of the most blessed Kingdome Mat. 13. 43. 1 Cor. 2. 9. and the Glory that in everlasting Ages of worlds shall never be changed that we may be not only children but also heires of our heavenly Mat. 25. 34. Rom. 8. 15 16 17. â—iâ— 3. 7. Father which desire also we verily nothing mistrust or doubt that our heavenly Father will one day grant us to enjoy M. What followeth next S. That Gods Will be done For it is Psal 4. 8. Mat. 26. 30. 42. Ioh. 4. 34 5. 30. 6. 38. Ephe. 6. 1. 1 Ioh. 4. 14. the dutie of children to frame their life according to the will of their fathers and not contrariwise the Parents to conforme themselves to the will of their children M. Dost thou then think that men are able to do any thing against the Will of God S. Surely it is evident and plainly known among all that many sins and foule deeds are daily done and committed by mortall men to the grievous offending of his Will yet so as God cannot by any force or necessity be compelled Psal 5. 4 5. 41. 7 8. Psal 119. 104. 1â—8 Psal 115. 3. 135 6 7. Rom. 9. 19. but that he can most easily bring to effect whatsoever he hath purposed to do We do therefore pray not only that that may come to pass which he hath decreed which must needs come to pass because the Will of God doth ever carry with it a necessity of performing but for as much as our minds burning with lusts are commonly carried Rom. 8. 7. c. Gal. 5 16 17. to desire and to do those things that most displease God we pray that he would with the moving of his holy Spirit so change and fashion all the Rom. 8. 2. 4 5 c. 14 15 16. 1 Cor. 2. 12. 3 16. wills of us all to the meaning and will of his Majestie that we may will or wish nothing much less do any thing that his Divine Will misliketh and that Acts 11. 14. 1 Pet. 3. 17. 5. 13. whatsoever we perceive to be tied by his Will we may receive and suffer it not only with contented but also with gladsome hearts M. Whereto dost thou adde That Gods Will be done In earth as it is in heaven S. Forsooth that we be in all things serviceable and obedient to Gods Majestie Psal 91. 11. 105. 20. 21. 104. 4 5. Heb. 1. 6 7 14. after the example of those heavenly spirits whom we call Angels and as in heaven there is no rebellion so in earth also there be none any where found that will or dare resist and strive against the holy Will of God Psal 19. 4 5 104. 20. c. 135. 7. 136 7 8 9. Yea and when we behold the Sun and Moone and other Starrs which we see in the heaven to be carried with continuall motion and perpetuall stirring and with their beames to lighten the earth by the Will of God we behold an example of obedience set forth for us to follow Moreover wheras God Deut. 5. 32. Mat. 7. 21 12. 50. hath in the holy Scriptures expresly declared his Will which he hath plainly 1 Cor. 3. 6. 14 Gal. 4. 24. notified by giving them the name of his Testament or last Will they that vary from the meaning of the Scriptures surely do manifestly depart from the Will of God M. Now I think thou hast sufficiently spoken of the first part of the Lords Prayer which part containeth these three Poynts that belong only to the glory of God Now it is good time for us to go forward to the second part which properly concerneth things profitable for us and meet for our commodities S. The first Point of the second Part is Give us this day our dayly bread M. What dost thou mean by the name of daily bread S. Not only those things that minister Psal 104. 15. 27. c. 105. toto 144. 10 11 12. 145. 14 15 16. c. us foode and apparrel but also all other things universally that are needful to the maintaining and preserving of our life and leading it in quietness without feare M. Is there any thing else whereof this word Bread doth admonish us S. That we seek not and gather together curiously dainty things for Psal 18. 18. 20. 29 30. 106 14. Mat. 6. 15. Lukâ— 16. 19. 1 Tim. 4. 8. 9. banqueting or precious apparel or sumptuous houshold-stuffe for pleasure but that we despise delicacies and excess and contented with little be satisfied with temporal and healthful diet and with mean and necessary apparrel M. How dost thou call Bread thinâ— which thou prayest to have given thee of God S. By Gods gift it becommeth ours Psal 115. 16. Mat. 7 7. 8 1 Cor. 4. 7 when he liberally giveth it to us for our daily uses though by right it be not due to us M. Is there any other cause why thou callest it thy Bread S. By this word we are put in mind Gen. 3. 19 Ephe. 4 28. 2 Thes 3. â— 10. 11. that we must get our living with our labour or by lawful means that being therewith contented we do never by covetousness or fraud keep any thing of other mens M. Seeing God biddeth us get our living by our own labour why dost thou ask Bread of him S. It is God alone that giveth fruitfulness Psal 24. 1 65 9. 68 9. 104. 13 147 8. c. to the ground that maketh the land plentiful and to bear fruit abundantly and therefore it is certaine that in vaine shall we waste and spend out all the course of our life in toyle of body and travel of mind unless it please God to prosper our endeavors It is meet therefore that we daily crave in Psal 117. 1 2. 1 Cor. 3. 7. prayer things necessary for our foode and life at the hands of Almighty God which according to the Divine saying of David as he created all things so Psal 104. 145. 15. 147. c. doth also feed and preserve them and that with thankful hearts we receive the same as it were given and reached to us by God and delivered by his own hand into our hands M. Thinkest