7. 22. 1 Cor 13 2. the Word of God that is which believeth all those things to be true that are contained in the Scriptures concerning God his Incomprehensibleness Power Righteousness Wisdome and mercy toward the faithful and godly and most earnest severity toward the unbelieving and ungodly and likewise all other things taught in the Scriptures M. Doth not the true faith that thou speakest of believe also the same things S. Yea surely but the true Faith goeth further as I shall shew by and by for thus farr not only ungodly men but Rom. 1. 32. Tit. 1. 16. also the very devils do believe and therfore neither are they indeed faithful nor Ioh. 1. 12. Gal. 3. 25 26. so called But the true Faith as it nothing doubteth that all things taught in the Word of God are most certainly true so doth it also embrace the Promises Rom. 4. 16. made concerning the mercy of God the Father and the forgiveness of sins to the faithful through Jesus Christ which promises are properly called the Gospel Isa 61. 2. Deut. 10. 20. Psal 111. 10. which faith whosoever have they do not only fear God as the most mighty Lord of all and the most righteous Judge which we already said that the most part of the ungodly the devils themselves do but also they love him as their most Ja. 2. 19. bountiful and merciful Father whom as Deut. 10. 12. Psal 2 3. Col. 2. 6. Eph. 5. 1 2 8. they they travel in all things to please as becommeth obedient children with godly endeavours and works which are called the fruits of Faith so have they a good and sure hope of obtaining pardon through Christ when as men they swerve from his Will for they know that Christ whom they trust upon appeasing the Mat. 1. 21. Rom. 3. 24. 5. 1. wrath of his Father their sins shall never Eph. 2. 15 16. Col. 2. 14. Heb. 10. 17. 1 Ioh. 2. 1 2. be imputed any more to them then if the same had never been committed And though themselves have not satisfied the Law and their duty toward God and men yet believe they that Christ with his most full observing of the Law 1 Cor. 1. 30. 2 Cor. 5. 18. Ephe. 1. 6 7. Phil. 1. 9. hath abundantly satisfied God for them and are perswaded that by this his righteousness and observing of the Law of God themselves are accounted in the number and state of the righteous and that they are beloved of God even as if they themselves had fulfilled the Law And this is the Justification which the Rom. 3. 21. Gal. 2. 16. holy Scriptures do declare that we obtain by faith M. Cannot these things also be in the devils or wicked men S. Nothing less for though they fear Gen. 4. 13. Prov. 10. 24. Mat. 27 4 5. 1 Ioh. 4. 18. or rather with horror do dread God as most mighty and righteous for they know he will take vengeance of their ungodliness yet can they neither have any trust in his goodness and mercy towards them nor any recourse to his Grace nor enter into any endeavour to obey his Will therfore their faith although they doubt not of the truth of the Word of Mat. 7. 23. 1 Cor. 13. 2 3. 13. Tit. 1. 16. God is called a dead faith for that like a a dry and dead stock it never bringeth forth any fruits of godly life that is of love to God and charity toward men M. Gâ—ve me then out of what thou hâ—st hitherto said a definition of that same lively and true Christian faith Faith defined Rom. 8 1 14. 38 39. Col. 2 2 3. 1 Thes 1. 5. Hâ—b 10. 22 23. 11. 1. Psal 1 3. Mat. 13. 23. Gal 5 6. 1 Pet. 1. 14 15. S. Faith is an assured knowledge of the Fatherly good will of God toward us through Christ and an affiance in the same goodness as it is witnessed in the Gospel which faith hath coupled with it an indeavour of godly liâ—e that is to obey the Will of God the Father M. Thou hast sufficientlâ— declared what thou mâ—anest by the termes of Faith and believing Now go forward and tell mâ— in as â—pt words as thou canst what thou understandest by the Name of God which followeth next in the Creed S. I will do the best I can good Master as my wit and ability will serve me I understand that there iâ— one Nature or Gal 4. 8. 2 Pet. 1. 4. Heb. 1. 3. Ioh 4 24. Rom 1. 20. 16 26. Mat 6 13. 19. 26. Ioh. 1. 18. Coâ— 1. 15. Psal 104. 31. Isa 2 10 â—9 1 Tim. 1. 17. 6. 16. 1 Cor 10. 31. Psal 39. 7. Substance or Soul or Mind or rather divine Spirit for divesly have wise men both Heathen and Christian termed God where indeed by no words can be properly termed eternal without beginning and end unmeasurable uncorporeal invisible with the eyes of men of mast excellent Majesty which we call God whom all people of the world most reverence and worship with highest honor and in him as in the best and greatest to settle their hope and affiance M Sâ—â—ing there is but one God tell why in the Confession of the Christian Faith thou râ—herasest â—hrâ—e the Father the Son and the Holy Ghâ—st â— Those be not the names of sundry Mat. 28. 1â— 1 Ioh. 5. 7. Ioh. 10. 30. Gal. 3. 20. Gen. 1. 1. 1 Cor. 8. 6. Joh. 1. 1. 17. 5. Col. 1. 15 Heb. 1. 2 3 5. Joh. 14 26. Act. 5. 3 4. 1 Cor. 12. 4. gods but of three distinct persons in one Godhead for in one substance of God we must consider the Father which of himself begat the Son the Son even from eternity begotten of the Father which is the eternal Wisdome of God the Father the Holy Ghost proceeding from them both as the power of God spread abroad through all things but yet so as it also continually abideth in it self and yet Joh. 10. 30. 1 Cor. 8. 6. Gal 3. 20. that God is not therefore divided for of these three Persons none goeth before the other in time in Greatness nor in Dignity but the Father the Son and the Holy Ghost three distinct persons in eternity 1 Joh. 5. 7. of like continuance in Power even in Dignity equal and in Godhead one There is theâ—fore one Eternal Immortal Deut 4. 35 39. â—â—al 89. 9 â—0 104 30 31. 1 Tim 1. 17. Almighty Glorious the Best the Greatest God the Father the Son and the Holy Ghost for so hath the universal number of Christians which is called the Catholick Church taught us by the holy Scriptures concerning God the Father the Son and the holy Ghost where otherwise the infinite depth of this mystery is so great that it cannot with the mind be conceived much less with words be expressed wherin therfore is required a simplicity of Christian
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
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
him truly that is with their heart and Psal 145. 18 19. that their prayers please him On the other side God doth worthily abhor and detest prayers that fainedly and unadvisedly Isa 29. 12 13. Mat. 15. 8. 20. 22. Jer. 48. 10. utter with their tongue that which they conceive not with their heart and thought and deale more negligently with immortal God then they are wont to do with a mortal man Therefore in Prayer the minde is alway needful but the tongue is not alway necessary M. But there is some use of the tongue in Prayer S. Yea verily for meet it is that the Psal 35 28. 51. 14 15 71. 21 22 23. Rom. 14. 11. Phil. 2. 11. tongue do also diligently and earnestly imploy all her strength and ability to set forth the honour of God sith it is above all other parts of the body properly created by God to that use Moreover as from a mind earnestly bent with study and care sometime words break out of us ere we be aware so oftentimes the very sound of utterance and hearing of our own words quickneth and sharpneth our minde and helpeth away slackness wherewith the heart is continually tempted M. Sith it is so What thinkest thou of them that pray in a strange tongue and such as they understand not S. I think that they do not only loose their labour but therewith also mock God himself for if loqui to speak be wittingly to bestow each word in his right place they that utter words which they 1 Cor. 14. 7. 9. 11. understand not chatter rather then speak so farr be they from praying for they play the Parrats rather then men much less Christian men Therefore farr be it from godly men such hypocrisie and mockery for if St. Paul think it absurditie 1 Cor. 14 12. for a man to speak to another that speech which they understand not because words move no man but him that hath the same language and affirmeth that both he that speaketh he that heareth shall either of them be an Alien to the other how much greater absurditie is it that we our selves be Aliens to our selves while we use that speech that we know not and go about to utter our meanings and prayers in that tongue wherin our selves are deafe Wise men in old Time thought that such men as were most fond were most worthy to be laughed at M. I see how heedfull a minde and fervent affection is required in prayer But tell me dost thou think thi ferventness to be natural and by kind planted in our hearts or that it is a raising up of our minds by God S. The holy Scriptures do testifie that Rom. 8. 20. Ephe. 2. 18. the Spirit of God raiseth up unspeakable groanings whereby our prayers are made effectual He therefore without doubt with his inspiration stirreth up our minds and whetteth and helpeth us to pray M. How then When this ferventness of mind that cannot alway be present is slacked or wholly quenched shall we as it were drousie with sloth and sleeping idlely looke for the stirring and moving of the Spirit S. Nothing less But rather when we be faint and slack in mind we must by Psal 51. 17 Mat 26. 40 41. and by crave the help of God that he will give us cherefulness and stir up our hearts to Prayer for this mind and will we conceive by the guiding of God M. Now remaineth that I heare of thee what we ought to aske of God by Prayer Is it lawful to aske of God whatsoever commeth in our mind and mouth S. When men that were strangers to true godliness had such an honest opinion of the Majestie and minde of their Gods that they thought that they ought not to aske of them any thing that is unjust or unhonest God forbid that we Christians should ever aske any thing of God in Mat. 7. 11. Ioh. 16. 23. 24. 1 Ioh. 5. 14. Prayer that may mislike the Minde and Will of God for this were to do to Gods Majestie most high injury and dishonour so much less may a Prayer please him or obtain any thing of him and sith both the wits of men are too dull to understand Mat. 20. 22. Rom. 8. 26. 27. what is expedient for them and the desires of their hearts are so blind and will be that they not only need a Guid whom they may follow but also bridles to restrain them it were too great an absurdity that we should in Prayer be carried rashly and headlong by our own affections by a certain Rule therefore and prescribed Forme our Prayers ought wholly to be directed M. What Rule and Forme S. Even the same forme of Prayer verily which the heavenly Schoolemaster Mat. 6. 9. 10. Luke 11. 1 2. c. appointed to his Disciples and by them to us all wherein he hath couched in very few Points all those things that are lawful to be asked of God and behoveful for us to obtain which prayer is after the Author and therefore called The Lords Prayer If therefore we will follow the heavenly Teacher with his Divine Voyce saying before us truly we shall never swerve from the right Rule of Praying M. Rehearse me then the LORDS Prayer S. When ye will pray Saith the Lord Mat 6. 9 c. Luke 11 1 2. c. Say thus Our Father which art in heaven hallowed be thy Name thy Kingdome come thy Will be done in earth as it is in heaven give us this day our daily bread and forgive us our trespasses as we forgive them that trespass against us and lead us not into temptation but deliver us from evil for thine is the Kingdome and the Power and the Glory for ever Amen M. But dost thou think that we are bound ever so to render these very words that it is not lawful in one word to vary from them S. It is no doubt that we may use other words in praying so that we swerve not from the meaning of this Prayer for in it the Lord hath set out certain special and principal Points to the which unless our Prayers be referred they cannot please God yea let every man aske of God as the present time and his need Psal 107 5. 12. 18. c. shall require and let him tarry upon which part of this Prayer he will and so long as he list and dilate it into sundry sorts as he will for there is no impediment to the contrary so that we pray to God with such affiance and affection as I have before spoken off and to the same meaning that is set out in this Prayer M. How many parts hath the Lords Prayer S. It containeth indeed six Petitions The Division but in the whole summ there are but two parts whereof the first belongeth only to the glory of God and containeth the three former Petitions the second which containeth the three latter Petitions