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
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.
3. 8. farr therefore is faith from withdrawing our hearts from living uprightly that contrariwise it doth most vehemently stir us up to the endeavour of good life yea and so far that he is not truly faithful that doth not also to his power both shun vices and embrace vertues so living Rom. 6. 1 2 3 4. alwayes as one that looketh to give an account M. Therefore tell me plainly how our works be acceptable to God and what rewards be given to them S. In good works two things are principally Deut. 4. 1 2. 12. 32. Mar. 7. 6 7 8 9 10. 17 19. Joh. 15. 10. Rom 9 31 32. 14. 23. Heb. 11. 6. required First that we do those works that are prescribed by the Law of God Secondly that they be done with that mind and faith which God requireth for no doings or thoughts enterprised or conceived without faith can please God M. Go forward S. It is evident therefore that all Joh. 3. 3 4 5 6. Rom. 9. 31 32 Ephe. 2. 3 Pet. 1. 22 23 works whatsoever we do before that we be born again and renued by the Spirit of God such as may properly be called our own works are faultie for whatsoever shew of gayness and worthiness they represent and give to the eyes of men sith they spring and proceed from a faultie and corrupted heart which God chiefly considereth they cannot but be Rom 8. 5. 6 7. 1 Cor. 1. 19 â—0 3 19. 2 Cor. 1. 12. defiled and corrupted and so grievously offend God such works therefore as evil fruits growing out of an evil tree God despiseth and rejecteth from him M. Can we not therefore prevent God with any works or deservings whereby we may Mat. 7. 18 19. 12 33 35. first provoke him to lâ—ve us and be good unto us S. Surely with none for God loved Rom. 5. 8 10. 11. 35. and chose us in Christ not only when we were his enemies that is sinners but also before the foundations of the world were laid and this is the same Spring head and Original of our Justification wherof 1 Ioh. 4. 9 10 19. Ephe. 1. 4. I speak before M. What thinkest thou of those workâ— which we after that we be recoâ—ciled to Gods favour do by the instinct of the Holy Ghost S. The dutiful works of godliness Rom 12. â— Gal. 5 6. which proceed of faith working by charity are indeed acceptable to God yet not by their own deserving but for that Luke 17. 10. 18. 11 12. 14. he of his liberality vouchsafeth them his favour for though they be derived from the Spirit of God as little streams from the Spring-head yet of our flesh that mingleth it self with them indoing by the way they receive corruption as it were by infection like a river otherwise pure and Isa 64 6. Rom. 7. 14. 17. Gal â— 17. clear is troubled and mudded with mire and slime where through it runneth M How then dost thou say that they please God S. It is faith that procureth Gods favour Rom. 9. 31. 32. Gal 5 6. Heb. 11. 6. Psal 130. 3. 143 2. to our works while it is assured that he will not deal with us after extremity of Law nor call our doings to exact account nor try them as it were with the Square that is He will not in valuing and weighing them use severity but remitting and pardoning all their corruptness for Christs sake and his deservings account them for fully perfect M. Then thou standest still in this that we cannot by merit of Works obtain to be justifiâ—d before God seeing thou thinkest that all doings of men even the perfectest do need pardon S. God himself hath so decreed in his Word and his holy Spirit doth teach us Luke 18. 11. 12 14. Rom. 4. 2. Gal. 2 16. Rom. 2. 20. Psal 143. 2. Iob 4. 18. 15. 14 15 16. 25. 4 5 6. Psal 130. 3. Isa 64. 6. 1 Cor. 4. 4. to pray that he bring us not into Judgement for where righteousness such as God the Judge shall allow ought to be throughly absolute and in all parts and points fully perfect such as is to be directed and tried by the most precise Rule and as it were by the plaine line of Gods Law and Judgement and sith our works even the best of them for that they swarve and differ most farr from the Rule and Prescription of Gods Law and Justice are many wayes to be blamed and condemned we can in no wise be justified before God by works M. Doth not this Doctrine withdraw mens minds from the duties of godliness and make them slacker and slower to good works or at least less chearful and ready to godly endeavours S. No for we may not therefore say that good works are unprofitable or done in vain and without cause for that we obtain not Justification by them for they serve both to the profit of our neighbour and to the glory of God and they Mat. 5 16. 1 Pet. 2. 12. Mat. 12 33. Phil. 2. 12. 1 Pet. 1. 10. do as by certain testimonie assure us of Gods good will towards us and of our love again to God-ward and of our faith and so consequently of our salvation and reason it is that we being redeemed with the blood of Christ the Son of God and having beside innumerable and infinite benefits of God should live and wholly frame our selves after the will and appointment Rom. 14 7 8. 1 Cor. 6. 20 2 Cor. 5 15 1 Thes 5. 10. Mat. 5. 16. 1 Pet. 2. 12. of our Redeemer and so shew our selves mindfull and thankful to the Author of our salvation and by our example procure and win others unto him The man that calleth those thoughts to mind may sufficiently rejoyce in his good endeavours and works M. But God doth allure us to good doing with certain rewards both in this life and in the life to come and doth Covenant with us as it were for certaine wages S. That reward as I have said is not Mat 5. 12. 10. 41 42. 25 34 35. Ephe. 3. â—0 2 Tim. 1. 9. given to works for their worthiness and rendered to them as recompence for deservings but by the bountifulness of God is freely bestowed upon us without deserving and Justification God doth give us as a gift of his own dear love toward us and of his liberality through Christ When I speak of Gods gift and Rom. 3. 24. 1 Cot. 1. Rom. 3. 24. 11. 6. Gal. 5 4. 2 Tim. 1. 9. Tit. 3 4 5. liberality I mean it free and bountiful without any of our desert or merit that it be Gods meere and sincere liberality which he applieth to our salvation only whom he loveth and which trust in him not hired or procured for wages as it were marchandise of his commodities and benefits used by him for some pâ—ofit to himself requiring again of
good thing nor settle our whole succour in any other M. Dost thou then say that â—e must use Prayer and Supplication like as all other duties of godliness according to the prescription of Gods Word or else we cannot please God S. Yea verily for all offence in Religion is committed by changing the order Deut. 4. 1 2. 5. 32. 33. and manner appointed by God M. Hitherto then thou hast said that God alone is to be called upon putting all our trust in him and that to him all things as the Springhead of all good thingâ— are to be imputed now followeth next to declare with what confidence we wretched mortal men that are so many ways unworthy ought to call upon the immortall God S. We are indeed every way most unworthy but we thrust not our selves in proudly and arrogantly as if we were worthy but wecome ohim in the name and upon trust of Christ our Mediator by Ioh. 14. 2 3 13. 16. 23. Ephe. 2. 18. 1 Tim. 2. 5. Heb 4. 16. 10. 19. 20 21. whom the door being opened to us though we be most silly wretches made of clay and slime oppressed with conscience of our own sins we shall not be forbidden to enter nor shall not have hard access to the Majestie of God and to the obtaining of his favour M. We need not then for access to God some man to be our mean or Interpreter to commend or declare â—ur suit unto him as it were unto some wordly Prince S. Nothing less unless we think that God is as men be bound to one place that Psal 33. 14. 13. 94. 7. 9 10 11. he cannot understand many things but by his servants that he sometime sleepeth or hath not leasure to heare for as touching our unworthiness we have already said that our Prayers stand in confidence not upon any thing in us but upon the only worthiness of Christ in whose Name Ioh. 15. 16. 16. 23 24 25 26. we pray M. Dost thou then think that God the Father is to be called upon in the Name and upon trust of Christ alone S. Yea truly Sir for he alone above all Joh. 15. 9 11 Rom. 8. 17. 18 19. other most singularly loveth us so farr that he will do althings for our sakes he alone is with God his Father at whose right hand he sitteth in most high favour Ephe 5. 2. 25. Mat. 3. 17. Rom. 8. 34. that he may obtain what he will of him he therefore alone is the Mediator of Redemption also of Invocation in whose Name alone the holy Scriptures do expresly Ioh 14. 13. 16. 23. 26. bid us go unto God the Father adding also Promises that he by his intercession will bring to pass that we shall obtain all that we pray for otherwise without Christ the Eare and the Heart Ioh. 15. 5. Ephe. 2. 12 13. 1 Thes 1. 2. Col. 4 2 3. Ephe. 6. 18 19. of God abhorreth men M. But we do yet with mutual prayers one help another â—o long as we are in this world S. That is true but â—e do not therefore set other mediators in place of Christ but with conjoyned hearts and prayers according to the rule of Charity and the Word of God we do by one Mediator 1 Tim 1 5 Heb. 9. 15. call upon our common father M. Thou sayest then that to appoint other Mediators to God or Patrons for our cause but Christ alone is both against the holy Scriptures and therefore against Faith and also containeth great injury to Christ himself S. Yea truly Sir M. Go on then S. The summ is this that we must come to call upon God the Father resting upon affiance of the Promises made to us by Christ and trusting upon his intercession Rom. 1. 2 5. 4 21 24. 2 Cor. 1. 20. 3. 4 5. Gal. 3. 22. Tit. 1 2. Joh 14 15 26. 15. 16. 21. 16. 23 24 26. Psal 29 1 2. Acts 1. 12. 16. having all respect of our own worthiness and framing our prayers as it were out of the mouth of Christ which doing as it is most agreable to the truth of the Scriptures so it is most farr from the fault of arrogancy and presumption M. Thinkest thou that they which so pray to God as thou sayest ought to have a good hope to obtain what they aske S. The Lord himself doth also command Mat. 21. 21. Mar. 11. 22 23 24. Joh. 16 23. Maâ— 7. 10. Heb. 4 16. 10. 22. 1 Joh 5 14. us to aske with sure faith making therewith a Promise adding an Oath that it shall be given us whatsoever we ask with Faith and likewise his Apostles do teach that right Prayer proceedeth from Faith Therefore we must alway lay this assured foundation of Prayer that resting upon sure trust of his fatherly goodness we must determine that God will heare our Prayers and Petitions and that we shall obtain so farr as it is expedient for us Therefore they that come rashly and Mat. 10. 22 21. 21. Ioh. 16. 24. unconsiderately to Prayer and such as Pray doubting and uncertain of their speeding they do without fruit poure out vain and bootless words M. I see with what confidence thou sayest we must caâ—l upon God Now tell me with what affection of heart we must come unto him S. Our hearts must be sore grieved Psal 50. 15. 94 7. 1â—4 1 2. 127. Rom. 18 8. 25. 2 Cor. 3 4 5. with feeling of our need and poverty and the miseries that oppress us so farr forth that we must burne with great desire of deliverance from that greif and of Gods help which we pray for Being thus disposed in heart it cannot be but that we must attentively and with most fervent Luke 18. 5. 7. Rom 1â— 12. Ephe 6. 18. Col. 4. 2. 1 Tim. 2. 1. affection with all manner of Prayers and Petitions crave that we desire M. I see then it is not enough to pray with tongue and voyce alone S. To pray not applying thereunto our minde and attentiveness without which our prayers can never be effectual 1 Cor. 14. 14. 15. is not only to take fruitless labour in vain For how shall God heare us when we heed not nor heare not our selves 1 Cor. 14. 15. and not only to poure out vain and fruitless but also hurtful words with offending Gods Majestie So farr off is it that Psal 109. 7. such prayers can appease the Majesty of God that is displeased with our offence M. How know we that it is thus S. Sith God is a Spirit and as I may Joh. 4. 23 24. 1 Cor. 3. 17. so call him a most pure minde he both in all other things and specially in Prayer wherby men as it were talk and cummune with God requireth the soule and minde And he also testifieth that he will be near only to them that call upon