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.
whereof it followeth that we should not Mat. 7. 12. 22. 36. Rom. 13. 9 10. do any thing to our neighbour nor say nor think any thing of him which we would not have other to do to our selves or to say or think of our selves within the compass of which only Law which is indeed as it were the Soule of all other Laws if we could behold surely there were were no need of so many barrs of Laws as men do daily devise to hold men in from doing wrong one to another and to maintain Civil Societies and all well nere in vain if among men this one Law be not regarded M. How far extendeth the name of neighbour The name of neighbour containeth not only those that be of our kin and alliance or friends or such as be knit to us in any civil bond of love but also those whom we know not yea and our enemies Mat. â— 43. Ioh. 13. 34. 1 Thes 4. 9. M. Why what have they to do with us S. Surely they are knit to us with the the same bond wherwith God hath coupled together all man-kind which bond his Will is to have inviolable and stedfast and therfore it cannot be taken away by Mat. 5. 44. 1 Ioh. 2. 9 3. 10. 4. 7. any mans frowardness hatred or malice for though any man hate us yet notwithstanding he remaineth stil our neighbour and so must alway be accounted because the same Order by which this fellowship and conjoyning among men is knit together ought alway to remain stedfast and inviolable and hereby may it be easily perceived why the holy Scripture hath appointed Charity or Love to be one of the principall parts of Religion Gal. 5. 6. 1 Ioh. 3. 23. M. But what meaneth that addition in the end That herin are contained the whole Law and the Prophets S. Because in very deed the summ of them all belongeth therunto for all the Warnings Commands Exhortations Promises and Threatnings which the Law it self the Prophets and Apostles do every where use are directed to nothing else but to the end of this Law as it were to a mark and all things in the holy Mat. 7. 12. Rom. 13 8 10. Gal. 4. 13. 1 Tim. 1. 5. Scriptures are so applied to Charity that they seem as it were to lead us by the hand unto it M. Now I wouâ—d have thee tell me what Law that is that thou speakest off whether it is the same that we call the law of Nature or some other besides it S. I remember Master that I have long ago learned this of you that is tha the Law as the highest reason was by God grafted in the nature of man while mans nature was yet sound and Gen. 1. 26 27 31. Ephe. 4. â—4 Col. 3. 10. uncorrupted being created after the Image of God and so this Law is indeed and is called the law of Nature but since that nature of man became stained with sin although the minds of wise men have Luk 1. 79 Acts 14. 17. 17. 27. Rom 1. 19. been in some sort lightened with the brightness of this natural light yet in the most part of men this light is so put out that scarce any sparckles therof are to be seen and in many mens minds is deeply grafted a sharp hatred of God and men against the Ordinances of God and his Mat. 24 9 10 12 Ioh. 17. 14. 2 Tim. 3. 2. Commandements written in this Law which command most hearty love to God and men hereof commeth so great ungodliness toward God and so deadly cruelty toward men M. How commeth it to pass that God would have these Commandements written in Tables S. I will tell you the Image of God in man is since the fall of Adam by Original 1 Cor. 2. 14. Eph. 4. 17. 18. sin and by evil Custome so darkned and natural Judgment so corrupted that man doth not sufficiently understand what difference is between honest and dishonest right and wrong Merciful God therfore minding to renue the same Image in us hath by his Law written in Tables set forth the rule of perfect righteousness Psal 19. 8. 119. 1. and that so lively and fully that God requireth no more of us but to follow the same rule for he accepteth no other sacrifice but Obedience and Hos 6. 6. Mar. 12. 33. therefore he hateth all whatsoever it be that we admit in Religion or in the case of worshipping God without the warrant of his prescribed Ordinance M. But wherin this Law there are no Commandements set out of every mans private Vocation how can this be a perfect rule of life S. Though here be no Commandement expresly set out concerning the duties of every man yet for asmuch as the Law commandeth to give to every man his Exod. 20. 12 15. toto capite own it doth in a summ comprise all the parts and duties of every man privately in his degree and trade of life and in these Tables the Lord hath briefly and summarily comprehended all those things which in the Scriptures are each where most largely set out concerning the several Commandements and Duties of every several man M. Seeing then the Law doth shew a perfect manner of worshipping God a right ought we not then to live wholly according to the rule thereof S. Yea and so much that God promiseth Deut. 8. 1. 30. 15. Mtt. 19. 17. Ioh. 12. 50. Deut. 11. 28. 13. 17. Rom. 1. 18. 6. 23. life to them that live according to the rule of the Law and on the other side threatneth death to them that break his Law as is aforesaid and for this cause in my Division I have named Obedience as one of the principal parts of Religion M. Dost thou then think them to be justified that do in all things obey the Law of God S. Yea surely if any were able to performe it they should be justified by the Law but we are all of such weakness Gen. 6. 5. 8 11. Prov. 20. 9. Rom. 7. 14. 15. Gal. 2. 16. that no man in all points fulfilleth his Duty For though we put case that there be one found that performeth the Law in some point yet he shall not therby be justified before God for he pronounceth them all to be accursed and Gal. 3. 10. abhominable that do not fulfill all things that are contained in the Law M Dâ—st thâ—u â—hen detâ—rmine that no mortal man is justified before God by the Law S. No man for the Scriptures do also Iob 25. 4. Rom. 3. 28. 4 15. Gal. 2 16. 21. 3. 10. pronounce the same M. Why then did God make such a Lâ—w as requireth a perfection above our â—bility S. In making the Law God respected not so much what we were able to perform which by our own fâ—ult are very Rom. 3 20. Gal. 3. 8. weak as what was meet for his own
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