Faith ready to believe rather then sharpness of wit to Prov. 25. 16. search or the office of the tongue to express so secret and hidden a Mystery M. Thou sayest true go forward therfore why dost thou call God Father The first part of the Creed God the Father Mat. 3. 17. Ioh. 1. 14. Rom. 15. 6. 2 Cor. 1. 3. 11. 31. Gen. 1. 27. Mal. 1. 6. 2. 10. Ioh. 3. 3. 5. 1 Pet. 1. 3 23. 1 Ioh. 1. 12. Rom. 8. 15 17 23. 9. 4. Gal. 4. 5 6. Ephe. 1. 5 6. Tit. 3 7. S. Beside the same principal cause which I have already rehearsed which is for that he is the Natural Father of his only Son begotten of himself from before all beginning there be two other causes why He is both indeed and is called Our Father the one is for that he first created us and gave life unto us all the the other is of greater value namely for that He hath heavenly begotten us again through the Holy Ghost and by Faith in his true and natural Son Jesus Christ He hath adopted us his children through the same Christ hath given us his Kingdome and inheritance of everlasting life M. In what sence dost thou give Him the name of Almighty S. For that as He hath created the Isa 40. 21. Mat. 5. 45. 10. 19. Ephe. 1. 11. world and all things so He hath the same in his Power governeth them with his Providence ordereth them after his own Will and commandeth all as it pleaseth Him soas there is nothing done but by His appointment or sufferance and nothing is there which He is not able to do for I do not imagine God to have a certaine idle power which He putteth not in use M. Dost thou make ungodly men also and wicked spirits subject to the Power of God S. Why not for else were we in most Iob 1. 10. Ioh. 10. 28 29. Acts 2. 13. 4. 17 18 12. 11. miserable case for that we should never be out of fear if they might have any power over us without the Will of God but God as it were with the bridle of His Power so restraineth them that they cannot once stirr but at His Beck and Sufferance and we for our parts are upholden with this comfort that we are so in the power of our Almighty Father that not so much as an hair of ours can perish but by his Will that beareth us good will M. Go forward S. Forasmuch as the mind of man is not able of it self to conceive the goodness and incomprehensibleness of the most good and most great God we add further that he is the Creator of heaven and earth and all things contained in them by which words we signifie that God is as it were in a Glass to be beholden and so far as behoveth us to be known in his Works and in the orderly course of the Psa 19. 1. 50. 7. Rom. 1. 19. 20. world for when we see that unmeasurable greatness of the world and all the parts therof to be so framed as they could not possibly in beauty be fairer nor for profit be better we forth with therby understand the infinit Power wisdom goodness of the Work-man and Builder therof for who is so bruitish that in looking up to heaven doth not perceive that there is a God yea for this cause specially it seemeth that God hath fashioned men out of the earth tall and upright that they should be beholders of things above and heavenly matters and in beholding heaven might conceive the knowledge of Him M. How dost thou say that God created all things S. That God the most good and mighty Gen. 1. 1. Psal 33 6. Acts 14. 15. Joh. 1. 3. 1 Cor. 8. 6. Heb. 1. 2. Col. 1. 16. Father at the beginning and of nothing by the Power of his Word that is of Jesus Christ his Son framed and made this whole visible world and all things whatsoever they be that are contained therin and also the uncorporeall spirits whom we call Angels M. But dost thou think it godly to affirme that God created all spirits even those wicked spirits whom we call Devils S. God did not create them such but Gen 1. 31. Ioh. â— 44. Col 1. 16. Jude 6. they by their own evilness fell from their first Creation without hope of recovery and so are they become evil not by Creation and Nature but by corruption of Nature M. Did God think it enough to have once created all things and to cast away all further care of things from thence foorth S. I have already briefly touched this Point wheras it is much more excellent to maintain and preserve things created then to have once created them we must certainly believe that when he had so Psal 75. â— 104. 10. 105. 25. Heb. 1. 3 framed the world and all creatures He from thence forth hath preserved and yet preserveth them for all things would run to ruine and fall to nothing unless by his Virtue and as it were by his Hand they were upholden we also assuredly Ma 10. 29. 30. believe that the whole order of Nature and changes of things which are falsely reputed the alterations of Fortune Exod 14. 21. Psal 89. 10. 147. 8 9. do hang all upon God that God guideth the course of the heaven upholdeth the earth tempereth the seas and ruleth the whole world and that all things obey his Divine Power and by his Divine Power all things are governed that He is the Levit â—6 â— c. Author of faire weather and of tempâ—st of rain and of drought of fruitfulness and Psal 144 12. 145 16 17. Jsa 51. 3. Mat 5 45. Rom. 14 6. 1 Cor 10. 31. Epâ—â— 5 4 1 â—im 4. 3 4. 1 Pet. 5. 7. of barrenness of health and of sickness and of all things that belong to the sustentation and preserving of our life and which are desired either for necessary use or honest pleasure Finally all things that Nature needeth he hath ever given and yet most largely giveth abundance and plenty with most liberal hand to this end verily that we should so use them as becommeth mindful and kind children M. To what end dost thou think that Almighâ—y The final cause God hath created all these things S. The world it self was created for Gen. 1. 26. 29 30. Psal 8. 7. c. man and all things that arâ— therin were provided for the use and profit of men and as God made all other things for man so made He man himself for his own Prov. â—6 4. Jâ—a 43 7. Rom. 11. 36. Col. 1. 16. Glory M. What hast thou then to say of the first beginning and creation of man S. That which Moses wrote that is Gen. 2. 7 21 22. that God fashioned the first man of clay and breathed into him soul and life and aâ—terward
his judgment sins are either pardoned or reserved By his strength sinfull flesh is subdued and Rom 8. 4 5. c. 13 14. c 26. Act 2. 4. Cor. 12. 4 7 e. tamed And corrupt desires are bridled restrained At his wil manifold gifts are distributed among the godly in the manifold divers discommodities molestations and miseries of this life the Holy Ghost with his secret consolation and with good hope doth asswage case and comfort the greifs and mournings of the godly which commonly are in this world most afflicted and whose sorrows do pass all humane consolation wherof He hath the true and proper name of Paraclet or the Comforter Finally by his power our Rom 8. 11. mortall bodies shall rise a live again Breifly whatsoever benefits are given us in 1 Cor 12. 4. 7. c. Christ all these we understand feel and receive by the work of the Holy Ghost Not unworthily therfore we put confidence and trust in the Author of so great gifts and do worship and call upon him M. Now remaineth the fourth part of the The fourth part of the Creed The Church Holy Catholick Church of the whieh I would heare what thou thinkest S. I will bring into few words that which the holy scriptures do hereof largly and plentifully declare Before that the Lord God made heaven and earth he determined to have to himself a certain most beautifull Kingdom and most holy Common-Wealth This his Apostles that Matth. 16 1â— wrote in Greek called Ecclesia by which interpreting the word may fitly be called a Congregation Into this as into his own City God did Incorporate an infinite multitude of men which must all Mat. 28. 19. Acts 2. 5 9. 1 Cor. 12 13. Eph. 5. 23 24. be subject serviceable and obedient to Christ their only King and which have all committed themselves to his protection and of whom he hath taken upon him to be Defender doth continually maintaine and preserve To this Common-Wealth do all they properly belong as Acts 14. 34 35. Rom. 2. 11. Gal. 6. 15 16. Col. 3. 11 12. c. many as truly feare honnor and call upon God altogether applying their minds to live holily and godly and which puting all ther trust and hope in God do most assuredly look for the blessedness of eternall life They that be steadfast and stable and constant in this faith were Mat. 16. 18. Rom. 8. 29 30. Ephe. 1. 4 5. Col 3. 12. Tit. 1. 1. Rom. 8 9. 15 16. 2 Cor 1. 22. 5. 5. Eph. 1. 13 14. 5. 10. chosen and appointed and as we term it predestinated to this great felicitie before the foundations of the world were laid whereof they have a witness within them in their souls the Spirit of Christ the Author and therewith also the most sure pledge of this confidence by the instinct of which Divine Spirit I do most assuredly perswade my self that I am also by Gods good gift through Christ freely made one of his blessed City M. It is sure a godly and very necessary perswasion Now therefore give me the definition of the Church that thou speakest off S. I may most briefly and truly say 1 Cor. 12. 27. Ephe. 1. 23. 5. 23. Col. 1. 24. 24. that the Church is the body of Christ M. Yea I would have it more plainly and at large S. The Church is the body of the Rom. 12. 5. 1 Cor. 12. 12. 20. 26. Ephe. 3. 9. Mat 25. 34. Ephe. 1. 4 5. 2 Thes 3. 13. Christian Common-weale that is the Universal number and fellowship of the faithful whom God through Christ hath before all beginning of time appointed to everlasting life M. Why is this Point put into the Creed S. Because if the Church were not both Christ had died without cause and all things which hath been hitherto spoken off should be in vaine and come to nothing M. How so S. Because hitherto we have spoken of the causes of salvation and have considered the foundations thereof namely how God by the deservings of CHRIST loveth us and dearely esteemeth us how also by the Work of the holy Ghost we receive this grace of God whereunto we are restored but of these this is the only effect that there be Mat. 16. 12. Acts 20. 28. 1 Cor. 12. 1â— 14. 12. 2 Col. 11. 28. a Church that is a Company of godly upon whom these benefits of God may be bestowed that there be a certain City and Common-weale in which he ought Eph. 3. 10 11. 21 5. 25. 1 Tim. 3. 15. to lay up and as it were to consecrate all we have and to give our selves wholly unto it and for which we ought not to stick to dye M. Why dost thou call this Church holy S. That by this mark it may be discerned Rom. 8. 29. 1 Cor. 14. 33. Ephe. 4 11. from the wicked Company of the ungodly for all those whom God hath chosen he hath restored to holiness of life and innoceny M. Is this holiness which thou dost attribute to the Church allready upright and in all poynts perfect S. Not yet for so long as we live a mortall life in this world such is the feeblenese and frailty of mankind we are of too weak strength wholly to shun Rom. 8. 26. 1 Cor. 13. 9. 11 12. 1 Cor 5. 9. all kind of vices therefore the holiness of the Church is not yet full and perfectly finished but yet very well begun but when it shall be fully joyned to Christ from whom she hath all her cleanness and pureness then shall she be cloathed with innocency and holiness in all poynts full 1 Cor 13. 10 11. 15 53. Ephe. 5. 26. and perfectly finished as with a certain Snowy white and pure garment M. To what purpose dost thou call this Church Catholike S. It is as much as if I called it Universal for this Company or Assâ—mbly of the godly is not pent up in any certain Mat. 2. 19. Act. 2 5 9. 10. 34 35. 1 Cor. 12. 13 14. place or time but it containeth and compriseth the universal number of the faithful that have lived and shall live in all places and Ages since the beginning of the world that there may be one body of the Church as there is one Christ the only Head of the body For whereas the Jewes claimed and chalenged to themselves Mat. 8 11. Eph. 2. 12. 13 14 c. 4. 4 5. c. the Church of God as peculiar and by lenial right due to their Nation and said it was theirs and held it to be only theirs the Christian Faith professeth that a great number and infinit multitude Acts 1. 8 2. 5 8 9. 10 35. Col. 3. 11. c. Ephe. 4 4 5. 5. 23. of godly persons gathered together out of all Countries of the world out of all parts of all Nations every
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
he will have us to be wholly altogether and intirely his own for this is that bond as it were of a holy marriage whereinto God the faithful husband our soules as chast Spouses are coupled whose chastity standeth in this to be dedicate to God alone and to cleave wholly to him like as on the other side our soules are said to be defiled with adultery when they swerve Jer. 2. 20. 3. 1. c. Ezek. 6. 9. 16. 15. from God to Idolatry or Superstition and how much more heartily the husband loveth his wife and the chaster he is himself so much is he more greviously displeased with his wife when she breaks her faith M. Go on S. Now to the intent to shew more vehemently how he hateth Idolatry and with greater feare to restrain us from offending therin he threatneth that he will take vengeance not only of them that Exod 3. 7. Deut. 5. 9 10. 7. 9 10. Isa 14. 20 21. shall so offend but also of their children and posterity M. But how doth this agree with the righteousness of God that any one should be punished for an others offence S. The very state of mankind doth sufficiently Psa 1. 4 c. Rom 3 9 10 Ephe 2. 3. assoyle this question for by nature we are all subject to damnation in which state if God do leave us we have no cause to complain of him and as toward the godly he shewed his love and mercy in defendiâ—g and cherishing their Dâ—ut 4. 37. Psa 37. 25 69 112. 2. posterity with giving them their preservation which he owed them not so toward the ungodly he executeth his vengance in withholding that his goodness Isa 14. 20. 48. 18. from their children and yet in the mean time he doth them no wrong in that he giveth them not the grace which he oweth Exod 33. 69. Rom 9 14. 11. 35. them not but as he found them so he leaveth them to their own disposition and nature M. Go forward to the rest S. That he should not seem to enforce us only with threatning now followeth the other part wherin God with gentle and liberal promises intreateth and allureth us to obey him for he promiseth Gen â—â— 17. 26. 4. Dâ—ut â— 10. 7 9. that he will shew most great mercifulness both toward themselves that love him add obey his Commandements and also toward all their Posterity M. By what reason dost thou think this to be righteous S. Some reason it is because of the godly Gen 18. 19. Deut 4. 9 10. 32. 46. Psâ—l 132. 11. education wherin godly Parents do so instruct their children that they commonly use to succeed them as their heirs in the true fear and love of God also nature it self draweth us to a good will towards our friends children but the surest reason is that God so promiseth Deut 32 4. Jer 2 4 Rom 9. 14. 4 20. 1 Cor 1. 9. 2 Cor. 1 18. Ezek 18. 9. 10. which neither can swerve from righteousness nor at any time break his promise M. But it appeareth that this is not continually certain and ever falleth so for sometimes godly Parents beget ungodly children and such as go out of kind from the Parents goodness whom God notwithstanding this promise hath grievously punished S. This indeed cannot be denied for as God when he will sheweth himself merciful to the children of the wicked so is he by no such necessity bounden to the children of the godly but that he is at liberty to reject such of them as he will Exod 33 19. Ios 23. 14. Rom 3. 3. 9 14. 2 Pet 3. 9. but therin he alway useth such moderation that the truth of his promise ever remaineth stedfast M. Wherfore we speaking of revenging he named but three or four generations at the most why doth he here in speaking of mercy contain a thousand S. To shew that he is much more inclined Exod. 34. 6 Psal 30. 5. 103. 8. 145. 8. Isa 54. 7 8 to mercifulness and to liberality then he is to severity like as also in an other place he professeth that he is very slow to wrath and most ready to forgive M. By all this that thou hast said I see thou understandest that God made special provision that the worshipping of him which ought to be spiritual and most pure should not be defiled with any gross Idolatry or Superstition S. Yea he must earnestly provide for it for he hath not only plainly and largly reckoning up all forms of Images decreed Exod 20. 4 Deut 4 16. 5. 8. it in a manner in the first part of his Law as a thing that principally concerneth his Majesty but also hath confirmed this law with terrible threatnings Exod 20. 5 6. Levit. 26 30. Deut. 4. 26. 5. 9. 10. 27. 15. Psal 96. 8. 7. Ezek. 6. 4. to the offender and on the other side offering most great rewards to the observer of it so that this Commandement either was not understood as being obscure or not espyed as lying hid in the multitude or not regarded as light or of small charge yea that it hath lyen as it were neglected of all men wholly as if it had been no Commandement with no threatnings no promises adjoyning unto it M. It is true as thou sayest but now rehearse mee the third Commandement S. Thou shalt not take the Name of the Exod. 20. 7. Levit. 80. 12. Deut. 5. 12. Lord thy God in vaine for the Lord will not hold him guiltless that taketh his Name in vain M. Tell me what it is to take the Name of God in vain S. To abuse it either with forswearing Levit. 19. 12. Psal 15. 4. 1 Tim. 1. 10. Eccle. 23. 9. Mat. 5. 33. or with swearing rashly unadvisedly and without necessity or with once naming it without a weighty cause for sith the Majestie of Gods Name is most Deut. 28. 58. Psal 8. 1. Jer. 10. 6. holy we ought by all means to beware that we seem not either to despise it our selves or to give others any occasion to despise it yea and so to see that we may never once utter the Name of God without Psal 48. 9. 13. 1. c. great reverence that it may ever appear honorable and glorious both to our selves to all others for it is not lawful once to think much less to speak of God Eccles 22. 9. 19 33. and his works otherwise then to his Honour Briefly whosoever useth the Name of God otherwise then for most weighty causes and for most holy matters abuseth it M. What thinkest thou then of them that blasphem God and of Sorcerers and such other kind of ungodly men S. If they do great injury to God to God wich use his Name of a certain leud Ecclus. 23. 9. Matth 5. 34. Custome and untemperate readiness of speech much
1. 19. 20 dead and to very hell it self that both the Souls of the unbeleiving felt their most painful and just damnation for Infidelity and Satan himself the Prince of Hell felt that all the power of his tyranny darkness was weakned vanquished and fallen to ruine on the other side the dead which while they lived beleived in Christ understood that the work of their redemption was now finished and understood and perceived the effect and strength thereof with most sweet and assured comfort M. Now let us go forward to the rest Mat. 28. 6. 9. Mark 16. 6. 9 Luk. 24. 6 7. 14 15. Ioh 20. 14. 19. 20. 26. 8. 2. 1. 4. Act. 1. 3 4. 8. 21. 24. 32. S. The third day after he rose again and by the space of forty daies oftentimes shewed himself alone to them that were his and was conversant among his Disciples eating and drinking with them M. Was it not enough that by his death we obtain deliverance from sin and pardon S. That was not enough if we consider Rom 1 2 3. either him or our selves For if he had not been risen again he could not be thought the Son of God Yea and the same did Mat. 27. 40. 41. 42. Mark 15. 30. Luke 23. 35. 37. they that saw it when he hung on the Cross reproach him with and object against him He saved others said they himself he cannot save Let him now come down from the Cross and we will beleive him But now rising from the dead to eternity of life he declared a greater power of his Rom 1. 2 3. Heb. 9. 27. God-head then if in descending from the Cross he had fled from the terrours of death To dye certainly is common to all and though some for a time have a voided death intended against them yet to loose or break the bonds of death once suffered and by his own power to rise alive again Rom. 1. 4. 6. 4. 9 14. 9. 1 Cor 15. 54 55. 57. Eph. 1. 20. Col. 1. 17 18. 1 Joh. 3. 8. Heb. 2 14 that is the proper doing of the only Son of God Jesus Christ the Author of life by which he had shewed himself the Conqueror of sin and death yea and of the Devil himself M. For what other cause rose he again S. That the Prophesies of David and of Psal 16. 10. Mat 12. 40. Act 2. 26 31. other holy Prophets might be fulfilled which told before that neither his body should be touched with corruption nor his soule be left in Hell M. But what profit bringeth it unto us that Christ rose again S. Manifold and divers For thereof cometh to us Righteousness which before Rom 4. 25. Rom 6. 5 11 12 13. Col 3. 1 2. we lacked thence cometh unto us endeavour of innocency which wee call newnesse of life thence cometh to us power virtue and strength to live well and holily thence have we hope that our Ioh 11. 25. Rom 8. 11. 1 Cor 15. 21 22 23. Rom. 8. 11. 1 Cor. 15. 20. 14. 16. mortall bodies also shall one day be restored from death and rise whole again For if Christ himself had been destroyed by death he had not been our deliverer for what hope of safety should we have had left by him that had not saved himself It was therefore meet for the person which the Lord did bear a necessary help for us to salvation that Christ should first deliver himselfe from death and afterward Rom 8. 11. 1 Cor. 15. 20. 20. 21 22. 1 Pet. 1. 3. he should break and pull in sunder the bands of death for us that so we might set the hope of our salvation in his Resurrection for it cannot be that Christ our Ephe. 1. 22. 4. 15 16. 5. â— 23. Col. 1. 18. head rising again should suffer us the members of his body to be consumed and utterly destroied by death M. Thou hast touched my child the principall causes of the Resurrection of Christ now I would hear what thou thinkest of his ascending to Heaven S. He being covered with a Cloud spread about him in sight of his Apostles ascending into Heaven or rather above Mar 16. 19. Luke 4. 51. Acts 1 9 10. all Heavens where he sitteth on the right hand of God the Father M. Tell me how this is to be understood S. Plainly that Christ in his body ascended Ioh 14. 19. 16. 10. â—6 28. into Heaven where he had not afore been in his body for in his nature of Godhead which filleth all things both hee ever was in heaven and also with the same and with his spirit he is alway present in Mat 18. 23. 28 20. Earth with his Church and shall be present till the end of the world M. Thou sayst that there is one manner of his Godhead and another of his manhood S. Yea certainly for we neither make Jsa 7. 14. Mat 1. 2 23. Luke 2. 7 40. 52. Joh. 1. 3 14. Gal. 4 4. Marke 16. 19. Luke 24. 51. Acts 1. 9 10. 3. 21. Ephe. 4. 10. Joh. 1. 3. 16. 15. 1 Cor. 15. 28. Ephe. 1. 23. Cos 1. 16 17. of his Godhead a body nor of his body God for his Manhood is a Creature his Godhead not created and the holy scriptures witnesse that his Manhood was taken up into heaven but his Godhead is so every where that it filleth both Heaven and Earth M. M. Dost thou say that Christ is in any wise present with us in body S. If wee may liken great things to small Christes body is so present to our faith as the Sun when we see it is present to our eye For no one thing subject to our sences cometh more near to the likenes of Christ than the Sun which though it still abide in the Heauen in very deed toucheth not the eye yet the body of the Sun is present to the sight notwithstanding so great a distance of place between so the Ioh. 14 19. 16. 10. 26. Act. 7. 55 Col 3. 1. Heb. 4. 16. 10. 18. 11. 1. 3. body of Christ which by his ascending is taken up from us and hath left the world and is gone to his Father is indeed absent from our sences yet our faith is conversant in Heaven and beholdeth that Son of righteousness and is verily in presence with it there present like as our sight is present with the body of the Sun in the Heaven or as the Sun is present with our sight on the Earth Moreover as the Sun is with his light present to all things so is Mat. 28. 20. Eph 1. 23. â—ol 1. 17. 18. also Christ with his God-head Spirit and Power present to all and filleth all M. Now as touching Christ what dost thou chiefly consider in his ascending into Heaven and sitting at the right hand of his Father S. It was meet that Christ which from the
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
thou that rich men also which have slowing plenty and store of all things must daily crave Bread of God S. In vaine shall we heap together and lay up plenty yea such as may Psal 34 9. Luke 1. 53. 18. 15. 1 Tim. 6. 17. for many years suffice either our vaine glory or our daily expences or necessary use unless God of his grace do make the use of them healthful to us for our life yea in vain shall we cramm meat into our stomack unless Gods Power by which we are rather fedd and sustained then by nourish ments of meates do give both to the meate power toourish andn to the stomack Deut. 8. 3. Psa 78. 29. 30. Mat. 4 4. abillity to digest it for which cause even after supper we pray to have the daily meat which we have already received to be given us of God that is to say to be made lifeful and healthful to us M. Why be added these two wâ—rds daily and this day S. To pull out of our hearts the Mat. 6. 15. 34. Lukâ— 41. Phil. 10 4. 6. stings of care for to morrow that we be not day and night tormented with them in vaine and that the unsatiable covetise as it were raging hunger of excessive wealth being driven from our 1 Pet 5. 7. 1 Tim. 6. 9 10. minds we diligently doing of our duty should daily crave of our most liberal Father that which he is ready daily to give M. Go forward to the rest S. Now followeth the fift Petition wherein we pray our Father to forgive us our Trespasses M. What â—ruit get we by this forgiveness S. Most large fruit for where God Psal 31. 1 2. Rom. 5. 8 10. 2 Cor 5. 18. Col. 1 20 21. hath mercy on humble suters we shall be in like place and all one favour with him as if we were innocent holy and upright in all parts of our life M Is this asking of Forgiveness necessary for all men S. Yea forasmuch as â—here liveth no Psal 14. 3. 43 2 3. Rom. 3. 10. 11 1 Ioh. 1. 8 10. Iob 8. r 2. mortal man that doth not oft slip in doing his duty and that doth not oft and grievously offend God yea and as the Scripture beareth witness against us he that offendeth in any one Point is holden guilty of all and that he who laboureth to purge himself of one sin to God shall be convicted of a thousand hainous offences That we may therefore obtaine forgiveness of sins â— Cor. 5. 18. 19. 20. c. 1 Joh 7. 9. one only hope remaineth one only refuge for all men the goodness and mercy of God through Christ as for them 1 Ioh. 1 8. that do not confess that they â—ave sinned nor do crave pardon for their Luke 18. 9. c. faults but with that Phariseâ— do glory in their innocency and righteousness before God or ratheâ— against God they exclude themselves from the fellowship of the faithful to whom this Forme of Prayer is appointed for them to follow and from the haven and refuge of Safety for this is it that Christ saith that he came into this world not to call the righteous but sinners Mat. 9 13 Luke 1. 31 32. 15. 17. 1 Tim. 1. 15. to repentance M. Dost thou affirme that God doth freely forgive our sins S. Yea altogether for else it could not seeme forgiveness but amends but Rom 3 24 25. 11. 5 6. to make sufficient amends for one yea the very least fault we are not by any power of ours in any wise able we cannot therefore with our works as it were with a certaine price redeem both the offence past and the peace of 2 Tim. 1. 9 10. Tit. 3. 5. God and make recompence of like for like but ought with all lowly prayers to crave of God pardon both of our Psal 32. 9 6. 1 Ioh. 1. 9. 2. 1. fault and punishment which pardon is not possible to be obtained but only by Christ and most humbly beseech him to forgive us M. But this and the condition which is by and by after lâ—mited to us seeme scant to agrâ—e fitly togetheâ— for we pray that God so forgive us as we forgive our debtors or them that trespass against us S. Surely God doth offer us forgiveness Mat. 18. 32 23. Luke 6. 36 37. upon a most reasonable condition which yet is not so to be taken as if in forgiving men we should so deserve pardon oâ— God that the same should be as a certaine recompence to us by God for then should not Gods forgiveness Rom. 3. 23. 25. 11. 5 6. Gal. 6 4. be freely given us neither had Christ alone as the Scriptures teach us but unless others do find us ready to forgive them and unless we in following the mercifulness and lenity of God our Mat. 5. 7. Luke 6. 26. Father do shew our selves to be his children he plainly warneth us to look for nothinge at his hands but extream severity of punishment he hath therfore appointed our easiness to forgive not as a cause to deserve pardon of God but to be a pledge to confirme our hearts with sure confidence of Gods mercy M. Is there then no place of forgiveness with God left for them that shew themselves to other not intreatable to forgive and to lay away displeasures and such as will not be appeased S. No place at all which is confirmed Mat. 6. 14 15. 18 24 28 29. 33 34. and manifest by many other places of the holy Scriptures and namely by that Parable in the Gospel of the Servant which owed his Lord ten thousand talents refused at the same time Mat. 7. 2 3. Lukee 6 37 38. to forgive his fellow servant one hundred pence that he had lent him he notably warneth us for according to the same Rule of rigour and the same example shall Justice without mercy be done upon him that cannot finde in his heart to shew lenitie and mercy to other M. Thinkest thou that Suites in Law about right and wrong are here condemned S. A wreckful minde and revengeful of injuries the Word of God Rom 12. 19 20. Heb. 10. 30. doth surely condemne Let contenders at Law therefore look well to it with what mind they sue any man but the Laws and Ordinances of common Rom 13. 1. 4. 6. c. Tit. 3. 1. 1 Pet. 2. 13. right and their lawful use that is to say such use as is directed by the rule of Justice and Charity are not taken away or condemned by the Gospel of Christ but in this part of the Lords Prayer our minds are bound to follow the Rule of Christian Lenity and Love that we suffer not our selves to be overcome of evil that is to say to be drawn so far by other mens offence as to have to render evil for evil but rather that we overcome evil with