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.
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
very Spirituall worship such as may best beseem both us that give it and him that receiveth it even as he honored and honoreth his father seeing that 〈◊〉 4. 23. 24. all in one we give the same honor to his father For he that honoreth Christ honoreth also his father wherof he himself Joh. 5. 23. is a most sure and substantiall witnes M. Now I would heare the tell me shortâ—y what thou thinkest of the last judgment and the end of the world S. Christ shall come in the clouds of the Mat. 24. 29 30. 25. 31. 1. Cor. 15. 52. 1. Thes 4 16. heavens with most high glory and with most honorable reverend Majesty waited on and beset with the company and multitude of holy Angels And at the horrible sound and dreadful blast of Trumpet all the dead that have lived from the creation of the World to that day shall rise again with their soules and bodies whole and perfect and shall appeare before his throne to be judged Rom. 14. 10 12. 1. Cor 4 4. 5. 2. Cor 5. 10. every one for himself to give accompt of their life which shall be examined by the uncorrupted and severe judge according to the truth M. But seing the day of Judgment shall be in the end of the World and death is limited and certainly appointed for all how dost thou in the Creed say that some shall then be quick or a live S. St. Paul teacheth that they which 1. Cor. 15. 31. 1 Thes. 4. 7. 1. Cor. 15. 42. 43 53 54 Phil 3 21. then shall remaine alive shall sodainly be changed and made new so that the corruption of their bodies being taken away and mortalitie removed they shal put on immortalitie And this change shall be to them instead of a death because the ending of corrupted nature shall be the begining of a nature uncorrupted M. Ought the godly at thinking upon this judgment be striken and abased with feare and to dread it and shrink from it S. No for he shall give the sentence which was once by the judges sentence condemned for us to the end that we coming under the greivous judgment of God should not be condeÌ„ned but acquitted in judgment He I say shal pronounce Rom. 8 9. 23 38. 39. 1 Cor. 1. 7 Phil 3. 20. Tit. 2. 13. 2 Pet. 3. 12. the judgment in whose faith and protection we are and which hath taken upon him the defence of our cause Yea our conciences are cheerfully stayed with a most singular comfort in the midst of the miseries and woes in this life do leap for joy that Chrâ—st shall one day be the Judge of the world For upon this hope we chiefly rest our selves that then at last we shall with unchangable Eternitie possesse that same Kingdom of immortalitie and everlasting life in all parts fully and abundantly perfect which hitherto hath been Mat. 25. 14. 1 Cor. 13. 9. 10. 15 42 43. 53 54. Mat. 2. 12. 22 13. 25. 13. 41. Heb. 10. 26. 27 Iud. 6. 7. 8. but begun and which was ordained and appointed for the children of God before the foundations of the world were layed but the ungodly which have not feared the justice wrath of God or have not trusted in his clemencie and mercy by Christ and which have persecuted the godly by land and sea and done them all kinds of wronge and slain them with all sorts of torments and most cruell deaths shall with sathan and all the devils be cast into the prison of hell appointed for them the revenger of their wickednes and offences and into everlasting darknes where being tormented with conscience of their own sin with eternall fire and with all and most extream execution they shall pay and suffer eternal pains for that offence which mortall men have done against the unmeasurable and infinite Majesty of the immortal God is worthy also of infinite ever during punishment M. To the last judgment is adjoyned the end of the world wherof I would have thee speak yet more plainly S The Apostle declareth that the end of Mat 24. 29. 30. 35. 2. Pet 3 10. 11 c. the world shall be thus The heaven shall pass away like a scrole the Elements with heat shall be molten the â—arth and all things therin shall be inflamed with fire as if he should say the time shall come when this world burning with heat all the corruption therof as we see in gold tryed by fire shall be wholly fined and renued to most absolute and high perfection and shall put on a most beautiful face which in everlasting ages of worlds shall never be changed For this is it that St. 2. Pet. 3. 13. Peter saith we looked for according to the promise of God a new heaven and a new earth wherin righteousnes shall inhabit Neither is it uncredible that as sinne so the the corruption of things and Rom. 8. 19. 22. c. 2. Pot. 3. 13. changeableness and other evils grown of sin shall once at the last have an end And this is the summ of the sâ—cond part of the Conclusion Christian faith wherin is contained the whole story of our Redemption by Jesus Christ M. Sith then thou hast now spoken of God the The third part of the Creed Father the Creator and â—f â—is Son Jesus Christ the Saviour and so hâ—st ended two parts of the christian faith and confession now I would The Holy Ghost Mar. 28. 19. Ioh. 14. 16 15 16. 16. 7. 20. 22. Act. 5. 3. 4. hear thee speak of the third part what thou beleivest of the Holy Ghost S. I confess that he is the third Person of the most holy Trinity proceeding from the Father and the Son before all beginning equal with them both and of the very same substance and together with them both to be honored and called upon M. Why is he called Holy S. Not only for his own Holiness which yet is the highest holiness but also Rom. 1. 4. 15. 16. 2. Thes 2. 13. Tit. 3. 5. 1. Pet. 1. 2. for that by him the elect of God and the members of Christ are made holy For which cause the holy Scriptures have called him the Spirit of Sanctification M. In what things doest thou think that Sanctification consisteth S. First we are by his divine instinct Ioh. 3. 5. Tit. 3. 5. and inspiration newly begotten and therfore Christ said that we must be born again of water and of the spirit Also by his heavenly breathing on us God the Rom 8 15 16. Col 4 5. 6 â—oh 14. 17. 26 16. 3. 1 Cor. 2 10. 11. 15. Eph. 1 17. Joh. 20 22 Father doth adopt us his children and therfore he is worthily called the Spirit of Adoption By his expounding the divine mysteries are opened unto us By his light the eyes of our soules are made clear to understand them By
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