whom and to whom are all things g Rom. 11.36 and hath most Sveraign Dominion over them to do by them for them and upon them whatsoever himself pleaseth h Re 4.11 1 Tim 6.15 Dan 4.25 35. In his sight all things are open and manifest i Heb 4.13 his knowledge is infinite infallible and independent upon the creature k Rom 11.33 34. Psa 147.5 so as nothing to him is contingent or uncertain l Act 15.18 Ezek 11.5 He is most holy in all his counsels in all his works and in all his commands m Psa 145.17 Rom 7.12 to him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them n Revel 5.12 13 14. III. In the unity of the Godhead there be three Persons of one substance power and eternity God the Father God the Son and God the Holy Ghost o 1 Joh 5.7 Mat 3.16.17 Mat 28.19 2 Cor 13.14 The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father p Joh 1.14.18 The Holy Ghost eternally proceeding from the Father and the Son q Joh 1.15.26 Gal 4.6 CHAP. II. Of God and of the Holy Trinity Examined IN This Chapter yon present us in the first Section with a large description of Gods Essence where we cannot but wonder that you should omit an essential to him and an essence so bright and glorious in the Godhead as the Divine light of God is whereby he manifests himself unto Angels and Men opposeth himself to the Prince of darkness And of which glorious Attribute or Nature of his the word of God maketh so frequent mention There are found in the holy Scripture some short but excellent descriptions of him first Hebr 11.6 That God is that is he onely is of from by and in himself and all other things are by in and for him Secondly God is light 1 John 1.5 that is a lightful bright and glorious being Thirdly God is a Spirit John 4.24 that is a most spiritual being yea that Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3 17. Lastly God is love 1 John 4.16 that is a most holy good gratious kinde patient vertuous and perfect Being for love is the bond of perfection Col. 3.14 see 1 Cor. 13.1 2 to the 13. Now it seems strange unto us that you which are and who would be accounted Seers should not observe the second of these Is not light Gods glorious Robe and Vestment Psal 104.2 Who coverest thy self wiâ—h light as with a garment Is not light Gods habitation Who dwelleth in the light whereunto no man can approach 1 Tim 6.16 Doth not God distinguish himself and his work from Satans and his Kingdom by this very thing 1 John 1.5 6 7. This then is the message which we have received of him and declare unto you that God is light and in him dwelleth no darkness at all c. Is not God the Father called the light of Israel Isa 10.17 And the light of Israel shall be for a fire and his holy one for a flame Is it not said of the Son of God John 1.9 That was the true light which lighteth every man which cometh into the world Is not the Holy Ghost the everlasting light of Gods spiritual Jerusalem Isa 60.20 Thy Sun shall no more go down neither shall thy Moon withdraw it self for the Lord shall be thine everlasting light and the daies of thy mourning shall be ended Is not Gods work in the regenerate light of this light Ephes 5.8 For ye were once darkness but now ye are light in the Lord. Yea Is not our everlasting inheritance a participating of his living and glorious light Psal 36.9 For with thee is the Fountain of life and in thy light we shall set light Col. 1.12 Giving thanks unto God the Father who hath made us meet to be partakers of the inheritance of the Saints in light Brethren what would you think of him who should undertake to give you a description of the Sun and should leave out his glorious splendor and light would you not conclude he had suffered some Ecclipse of his inward and outward senses But we desire to spare you and hope the best of many of you But here we must not omit to shew our great detestation of a late Diabolical Doctrine which turns God into a Devil making him the Author of the evils of sin aswell as the evils of punishment and affirming that he is the worker in deeds of darkness aswel as in the works of light yea maintaining that he is aswell pleased with the one as the other See 1 John 1.5 This then is the Message which we have heard of him and declare unto you that God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darkness we lie and do not the truth So also Jam. 3.11 CHAP. III. Of God's Eternal Decree GOd from all Eternity did by the most wise and holy Councel of his own will freely and unchangable ordain whatsoever comes to pass a Eph 1.11 Ro 11.33 Heb 6.17 Rom 9.15 18. yet so as that neither is God the Author of sin b Jam. 1.13 17. 1 John 1.5 nor is violence offered to the will of the creatures nor is the liberty or contingency of second causes taken away but rather established c Act 2.23 Mat 17.12 Acts 4.27 28. Job 19.11 Pro 16.33 II. Although God knows whatsoever may or can come to pass upon all supposed conditions d Act 15.18 1 Sam 23 12. Mat 11.21 23. yet hath he not decreed any thing because he fore-saw it as future or as that which would come to pass upon such conditions e Rom 9.11 13 16 18. III. By the decree of God for the manifestation of his glory some men and Angels f 1 Tim 5.21 Mat 25.41 are predestinated unto everlasting life and others fore-ordained to everlasting death g Rom 9.22 23. Eph 1.5 6. Pro 16.4 IV. These men and Angels thus predestinated and fore-ordained are particularly and unchangable designed and their number is so certain and definite that it cannot be either increased or diminished h 2 Tim 2.9 Joh 13.18 V. Those of mankinde that are predestinated unto life God before the foundation of the world was laid according to his eternal and immutable purpose and the secret counsel and good pleasure of his will hath chosen in Christ unto everlasting glory i Eph 1.4 9 12. Rom 8.30 2 Tim 1.9 1 Thes 5.9 out of his meer free grace and love without any foresight of faith or good works or preseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto and all to the praise of his glorious grace l Eph 1.6 12. VI. As God hath appointed the Elect unto glory so
dispenced are the preaching of the word and the administration of baptism and the Lords Supper we grant it to be true if those be administred by such persons to whom Christ is truely come in his light spirit and power Otherwise for men to preach a self-conceived Christ whom they have learned by reading or tradition from their blinde guides or to administer the Sacraments without any due understanding of the Baptism flesh and blood of Christs these are not Gods ordinances but mens usurpations Thirdly we grant you that where the Covenant of grace is set forth by men so taught and acted by the Spirit of Christ as we have described there it is held forth in more evidence spiritual efficacy and fulness then it was in Moses his literal services But this will not be equally verified of those that preach a misconceived Christ without true light or life Lastly whereas you conclude That there are not then two Covenants of grace one under the old Testament and another under the new we will from this your confession inferr that the first Covenant of grace made was unto and for all mankinde because the Gospel by Christs express command is to be preached to every humane creature and hath universal but conditional salvation annexed unto it Mat. 28.19 Mark 16.15 16. What then will become of your doctrine of Gods preterition of particular redemption of some men onely of the effectual calling of this and that elected one onely and many other points wherein with Herod you imprison John that is you confine the grace and mercy of God CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to choose and ordain the Lord Jesus his onely begotten Son to be the Mediator between God and man a Isa 42.1 1 Pe 1.19 20. Joh 3.16 1 Tim 2 5. the Prophet b Act 3.22 Priest c Heb 5.5 6 and King d Psal 2.6 Luk 1.33 the head and Saviour of his Church e Eph 5.23 the heir of all things f Heb 1.2 and judge of the world g Act 17.31 unto whom he did from all eternity give a people to be his seed h Joh 17.6 Psa 22.30 Isa 53 10. and to be by him in time redeemed called justified sanctified and glorified i 1 Tim. 2.6 Isa 55.4 5. 1 Cor. 1.30 II. The Son of God the second person in the Trinity being very and eternal God of the substance and equal with the Father did when the fulness of time was come take upon him mans nature k 1 Joh 1.14 1 Joh 5.20 Phil 2.6 Gal. 4.4 with all the essential properties and common infirmities thereof yet without sin l Heb. 2.14 16 17. Heb 4.15 being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance m Luk 1.27 31 35. â—al 4.4 so that two whole perfect and distinct natures the Godhead and the Manhood were inseparably joyned together in one person without conversion composition or confusion n Luk. 1.35 Col 2.9 Rom 9.5 1 Pet 3.18 1 Tim. 3.16 which person is very God and very man yet one Christ the onely Mediator between God and man o RoÌ„ 1.3 4. 1 Tim 2.5 III. The Lord Jesus in his humane nature thus united to the Divine was sanctified and annoynted with the Holy Spirit above measure p Psal 45.7 Joh 3.34 having in him all the treasures of wisdom and knowledge q Col 2.3 in whom it pleased the Father that all fulness should dwell r Col. 1.19 to the end that being holy harmless undefiled and full of grace and truth Å¿ Heb 7.16 Joh 1.14 he might be throughly furnished to execute the office of a Mediator and surety t Act 10.18 Heb. 22.24 Heb 7.22 which office he took not to himself u Heb 5.4 5. but was thereunto called by his Father who put all power and judgement into his hand and gave him commandment to execute the same * Joh 5.22 27. Mat 28 18. Act 2.36 IV. This office the Lord Jesus did most willingly undertake x Psal 40.7 8 with Heb 10.5 10 11. Joh 10.18 Phil 2.8 which that he might discharge he was made under the Law y Gal. 4.4 and did perfectly fulfill it z Mat 3.17 Mat 5.15 endured most greivous torments immediately in his soule a Mat 25.37 38. Luk 22.24 Mat 27.46 and most painful sufferings in his body b Mat 26.27 chap. was crucâ—fied and dyed c Phil 2.8 was buryed and remained under the power of death yet saw no corruption d Act 2.3 21 27. Act 13.37 Rom 6.9 On the third day he arose from the dead e 1 Cor. 15.23 4. with the same body in which he suffered f Joh 20.25 27. with which also he ascended into heaven and there sitteth at the right hand of his Father g Mark 16.19 making intercession h Rom. 8.34 Heb 9.24 Heb. 7.25 and shall return to judge men and Angels at the end of the world i Rom 1â— 9 10. Heb. 7.25 Rom. 1â— 9 10. Act 1.11 Act. 10.42 Mat. 13.40 41 42. Jud. 6. 2 Pet. 2.4 V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God hath fully satisfied the justice of his Father k Ro. 5.19 Heb 9.14 16. Heb. 10.14 Ephes 5.2 Rom. 3.25 26. and purchased not onely reconcilation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him l Dan 9.24 26. Col 1.19 20. Ephes 1.11 14. Joh 17.2 Heb 9.12 15. VI. Although the work of redemption was not actually wrought by Christ till after his Incarnation yet the virtue efficacy and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpents head and the Lamb slain from the beginning of the world being yesterday and to day the same for ever m Gal. 4.4.5 Gen. 3.15 Rev. 13.8 Heb. 13.8 VII Christ in the work of mediation acteth according to two natures by each nature doing that which is proper to it self yet by reason of the unity of the person that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature o Acts 20.28 Joh. 3.13 1 Joh. 3.16 VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same p Joh. 6.37.39 Joh. 10.15 16. making intercession for them q 1 Joh. 2.1 Rom. 8.34 and revealing unto them in and by the word the mysteries of salvation r Joh. 15. â—3 15. Eph. 1.7 8 9. Joh. 17.6 effectually perswading them
by his Spirit to believe and obey and governing their hearts by his word and spirit Å¿ John 14.16 Heb. 12.2 2 Cor. 4.13 Rom. 8.9 14. Rom. 15.18 19. Joh. 17.17 overcoming all their enemies by his mighty power and wisdom in such maner and wayes as are most consonant to his wonderful and unsearchable dispensation t Psal 1â— 1 1 Cor. 15.25 26. Mal. 4.2 3 Col. â— 15 CHAP. VIII Of Christ the Mediatour Examined WHen the foundation of the second Temple was laid as the younger sort shouted for joy so those that had seen the former house wept And though some younglings in the faith may rejoyce at this groundwork which you have laid yet were there any such here who had seen the house of God built in the Apostles dayes they could not refrain from teares beholding your ungrounded ground-work True it is which the Apostle speakes 1 Cor. 3.10 11 13 c. That other foundation can no man lay then that which is already laid by them even Jesus Christ But as all materials are not apt for building so both matter and workmanship bewray the workmans skil or unskilfulness And truly you brethren discover sufficiently what manner of builders you are who upon the foundation Jesus Christ have built so much wood hay and stuble but so little of gold silver or precious stones But since the word of God is compared to a fire Jerem. 23.23 Let us try what stuffe of yours will abide the fire that you may receive a reward and what must of necessity burn that though you suffer loss therein your souls may be saved In your first Section then besides many omissions concerning Christ as that he is the wisdom and power of God 1 Cor. 1.24 The brightness of his glory and the express image of his person the creator and upholder of all things who purgeth our sins by himself Heb. 1.2 You speak somethings of the Father and him ignorantly preposterously and untruly also For first you say That the father hath given him a people from all eternity which being understood of an actual gift is false for then there was no people to be bestowed upon him If you here meant that this was done by design and decree only why did you not so express your selves True it is by the confession of Christ himself that there are some which are given unto him by the father which also come unto him at least wise for a time Joh. 6.39 But these are they who are taught by the Father first and actually brought to know Christ and beleeve on him Joh. 6.39.40 44 45 c. Joh. 17.11 12. Thus was Judas also given unto him Joh. 17.12 Secondly you say That these are given to him first to be redeemed then called thirdly justified fourthly sanctified and lastly glorified by him Where first you may take notice of your preposterous disorder for all that are given or brought to Christ are a people first called by God the Father Joh. 6.44 And though Christ invites them to come unto him for release from their spiritual burdens Mat. 7.28 29. Yet untill the father hath called them they cannot be sensible of such burdens Thirdly whereas you say that he should first redeem against the Apostles order 1 Cor. 1.30 then justifie after sanctifie and lastly glorifie them you may please to take notice in the sequel of this book that inward or spiritual redemption in the Apostles sense is al one with justification that justification sanctification differ not And as for outward redemption the benefit of it accrues to no man till he be first â—anctified and hath put away his sins that they may be pardoned Lastly you here name but one sort of people who are to be saved by Christ to wit those which are faln in Aâ—am but Christ saveth Infants also as we have showed He being the onely tree of life in the whole paradise of God Rev. 2.7 In your second Section you make so clear a confession of Christs two natures united into one person of his conception by the Holy Ghost of his birth of the Virgin Mary in the fulness of time c. as will vindicate you from the errours of many hereticks which heretofore troubled the Church But is it sufficient to salvation think you to be no Arrian Nestorian Eutychian or the like heterodoxe or is there no other union betwixt Christ and our humanity but that hypostatical union at which you point here to be thought upon by us or finally is there not a spiritual conception and birth of Christ within us necessary for all faln men who would be saved If there be such an union and conception why have you made no mention of the one nor of the other As for the former of these we have shewed already in part that Christ is in every man by creation which may be further cleared by these Scriptures John 1.20 26 27 28. John answered them saying I baptise with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there standeth one in the midst of you whom ye know not he it is who coming after me is preferred before me whose shoes latchet I am not worthy to unloose These things were done in Bethabara beyond Jordan where John was baptizing Here observe that if Christ had been present John would have pointed unto him as he did the next day vers 29. which declares thus The next day John seeth Jesus coming unto him saith Behold the Lamb of God which taketh away the sin of the world Wherefore this place must be understood of Christs inward presence To like effect the Apostle speaks Acts 17.26 27 28. That Christ the Creatour of the world hath made of one blood all nations of men for to dwel on all the face of the earth and hath determined the times before appointed and the bounds of their limitation that they should seek the Lord if haply they might feel after him and finde him though he be not far from every one of us for in him we live and move and have our being This is that word which St. James cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the implanted â—â— ingrafted word which is able to save our souls ch 1.21 But that place Joh. 1.9 is like the argument that it speaks of full of light and clearness to this our purpose This is that light which lighteth every man that cometh into the world For the 2. omission viz. Of the necessity of Christs new conception birth in us you may take notice of these places that he is called Immanuel especially for his spiritual incarnation in us And in the same regard his true disciples are called his mothers Mat. 12.50 Rev. 12.1 5. John beheld the Church bringing forth a man-child which should rule all nations Gal. 4.19 the Apostle cries out â— my little children of whom I travel in birth again until Christ be formed in you Yea so necessary is this spiritual conception of Christ for us men now faln and
marrying have shewed that as omnia prius tentanda quam belle expertendum so all means should be used first to get the gift of continency before people incurre the wants cares burthens sorrows and distractions of the marriage yoke Secondly since our first parents were not joyned together till both were settled in the Image of God that the Lord might have a godly seed upon earth Mal. 2.15 you might have declared that not only maturity of judgement but that grace and regeneration especially in the Church of God is first to be sought before an husband or wife that they may live in the fear of God together and bring up their seed in that fear Thirdly you speak nothing of the advise and consent which children should ask of their wife and godly parents and guarcians before they dispose of themselves in marriage Fourthly in setting forth the ends why marriage was Instituted you have omitted the maine which the old rejected Liturgy did not forge to wit that it was ordained for a figure and representation of the mistical union betwixt Christ and his Church and that therein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery a kinde of Sacrament of which hereafter Fifthly you are silent concerning the reciprocall duties of the marryed persons such as cohabitation 1 Pet. 3.7 mutual benevolence 1 Cor. 7.2 3. of abstinence sometimes either by consent 1 Cor. 7.5 or by injunction from the Lord Levit. 18.19 nor do you set forth either the duties of husbands to their wives or of wives toward their husbands in their specials or particulars Lastly you set not forth this That persons may commit spiritual adultery against God even in marrying while their hearts are more set upon the pleasures of carnall copulation then upon spiritual communion with God The mistakes which we would represent unto you are these First you say That those which profess the true reformed Religion should not marry with Infidels where we desire your advised resolution to these two things since there are several Religions each by their own respective professors accounted the true reformed Religion which of these will you pitch upon Lutheran Calvinistical Socinian Attainian the English formerly established by law all which are different To say nothing of the subordinate Sects of Antinomians Seperatists Anchaptists Independants Levellers Illuminates Ranters or Gods of Godmanchester with their adherents Secondly wherein doth he that professeth the reformed Religion and yet is in the state of unregeneracy and unbelief yea perhaps of a most profane heart and life deserve so well that he may not marry with an Infidel many of the Heathen whom you account infidels being men of better life and more truly conscientious though they know not Christ in the flesh then thousands that are called Christians and living in the Cities and Countries of the reformed as you call them Secondly you say That such professors of the true reformed Religion may not intermarry with Papists Why we pray you Because the Lord reproves Judah for marrying the daughter of a strange god Mal. 2.11 But do not the Papists believe in the same God with the Protestants even in the Father the Son and the holy Ghost though they differ in some articles or branches of articles of their belief and in their way of worship Yea are not some of the Papists regenerate conscientious and vertuous persons If then the Protestant and Papists be both Saints or sanctified persons then they have both one Father in Heaven If they be both unregenerate the divel is yet father to them both But you will say that difference in judgment must needs breed alienation in affection disturbance in the service of God if not seducement We answer that first it is the similitude of natures and dispositions which conciliates love Secondly they may take one another upon those termes of not intermedling with each others Religion Thirdly why may there not be a toleration of different judgements in the family as well as in the Church or Commonwealth Lastly you say that those professors of the true reformed may not marry with any other Idolaters Do you mean any other Idolaters then themselves for all men till by regeneration they be brought to know God and serve the living God in his living righteousness are Idolaters Is not Satan the God of this world 2 Cor. 4.4 The Covetous man is an Idolater Eph. 5.5 So are they that make their belly their God Phil. 3.19 as some of the Clergy themselves do serving their own bellies and not the Lord Christ and the Apostle saith That they which cause divisious and offences are of that number Rom. 16.17 18. All that serve the pleasures and desires of the flesh more then God are Idolaters Eph 2.3 Tit. 3.3 may not the people make an Idol of Monarchy or some other Government of a King a Parliament of an Army or any other civil thing Yea may not a jealous people and religious in their way make an Idol of a Shepherd or teacher See Zac. 11.17 may they not make an Idol of an outward day as outward worship or the like but peradventure you can espie Idolatry no where but in the Mass or the worshiping of Saints or of Images made of wood stone gold silver c. if these Idolaters be so frequent ubiquitary where shal the professors of the reformed Religion marry and yet shun Idolatrous yoak fellows must they go out of the world as the Apostles speaks 1 Cor. 5.10 For those that worship the living God in spirit and truth are very rare persons though some such are to be found even among Jews Turks and Heathens CHAP. XXV Of the Visible Church THE Catholick or Vniversal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the Head thereof and is the Spouse the Body the fulness of him that filleth all in all a Ephes 1. ◠10 22 23 Ephes 5.23 27 32. Col 1.18 II. The Visible Church which is the Catholick or Vniversal under the Gospel not confined to one Nation as before under the Law consists of all those throughout the World that profess the true Religion b 1 Cor 1.1 1 Cor 12.12 13. Psal 2.8 Rev 7.4 Ro 15.9 10 11 12. and of their children c 1 Cor 7 14. Acts 2.39 Ezek 16.20 21. Rom 10.16 Gen 3.15 Gen 17.7 and is the Kingdom of the Lord Jesus Christ d Mat 13 47 Isaiah 9.7 the House and Family of God e Thes 2.19 Thes 3 15. out of which there is no ordinary possibility of Salvation f Acts 2.47 III. Vnto this Catholick Visible Church Christ hath given the Ministery Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World and doth by his own presence and spirit according to his promise make them effectual thereunto g 1 Cor 12.18 Eph 4.11.12
23 24. In your fifth Section the better to colour over your own faults as it may seem you asperse the best Churches saying The purest Churches under heaven are subject to mixture and error what say you then to the two Churches the one of Smyrna Rev. 2.8 9 10 11. the other of Philadelphia Rev. 3.7 8 c. with neither of which Christ finds the least fault but highly commends them both True it is if we look into the Churches there is mixture of the inferior members and they are subject to such errors but there are preadventure some such members to be found in some of those two Churches if not elswhere as are no more subject to error then the Prophets and Apostles were certain it is there is such a doctrine discipline from the immediate mouth of God to be found in one of those Churches that no reformers have need to seek any further where also the true Church is fully discovered and all causes of discord and controversie are in that behalf taken away But whereas you add in the same Section and that most truly that some Churches have so degenerated as to become no Churches but Synagogues of Satan you do here necessarily grant what you elswhere deny that some of the Saints and called ones may fall finally from grace for none other are the members of the true Church general or particular among men grown but such We will here charge you with that which you at unawares and unadvisedly affirm in the close of that Section That there shall be alwayes a Church on earth to worship God according to his will for that implies that the earth and the Church there inhabiting shall continue for ever which we conceive is no article of your belief In your sixth and last Section you truly affirm That there is no other head of the Church but the Lord Jesus Christ but you in your next words have rather deserved the Popes Bull then his Benediction if he may be Judge For first If a Church be that which yee describe it A Congregation of those which profess the true Religion Why might not the Bishop of Rome a least wise in the Primitive times before that Church fell away be in some sence a subordinate head of that Church under Christ or an earthly or Ecclesiastical head as Paul was over the Churches of the Gentiles That the Pope should be an Antichrist which of many Popes and of the state of Papacy is and may be truly affirmed among many other we grant but that he or the succession of Popes or the whole Hierarchy as they are called should be that man of sin and son of perdition which sitteth in the Temple of God exalting himself above and against all that is called God 2 Thess 23.4 8. is doubtless a great though a common mistake for as to the successors of Popes they are many but the Antichrist is one individuum if they all should perish which no charitable man will affirm they should be called not one son of perdition but sons of destruction But to pitch upon the person of the Pope as one individual and single Antichrist out of such a numerous company of Popes which will you single out one past present or to come Certain it is first that the Antichrist of which Saint Paul speaks is a man of sin composed altogether of iniquity and not of flesh and blood as each Pope is Secondly That he is a mystery of iniquity into which none but very spiritual men can see of which none of you or any of your authors or their adherents have yet a true sight Thirdly that the Antichrist exalts himself above all that is called God or is worshipped and so doth not the Pope directly do who acknowledgeth God Christ the Holy Ghost yea Angels and Saints to be above him Fourthly Antichrist sits in the middle of the Temple of God so doth not the Pope in your sense of the Temple for he pretends to be head of the Roman Church especially Fifthly he doth not say that he is God as Antichrist doth Sixthly All Popes came not with signs and lying wonders nor with all the deceiveableness of unrighteousness as Antichrist comes Lastly Antichrists coming is inward and not outward 2 Thess 2.9 10. and deceives all which receive not the love of truth but the Pope could never decive all such But what may this Antichrist be then Answer first the Temple of God is mans heart or soul where he sits Secondly As Christ is the true unction there so Antichrist is a contrary unction of false and erroneous wisdom righteousness and zeal which sets it self as if it were the holy Ghost and his works opposeth the truth and Kingdom of God and not only allows but hides fosters and cherisheth iniquity in men where he raigneth In a word if the Lord give you spiritual eyes to read the two texts 1. that of 2 Thess 2.3 4 5 c. and then that of Revel 13.11 12 c. to both which you refer us you may by Gods grace make a discovery of Antichrist as one neerer you then the Pope of Rome and one more endangering your souls and learn truly to know and hate him which mercy the Lord grant unto us all Concerning the first text you may observe these things First it is evident that this Antichrist takes his beginning and rise from mens Apostacy or departure from the true faith love and godliness which was fet up by Christ and his Apostles and that in all that fell away 2 Thess 2.3 So that he must needs be the succeeding falshood error hypocrisie and ungodliness Secondly that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man composed of nothing but sin Thirdly That he must therefore needs be a child yea the son of perdition Fourthly That he opposeth himself to all that is called God that is to God and all goodness verse 4. Fifthly That he exalts himself above all that is called God or worshipped even the Father Son and holy Ghost All which is true of the false wisdom and holiness which Satan begets in men to delude them there with and to oppose the truth kingdom and work of Christ thereby Sixthly That he sits in the temple of God which is our heart or inward man Seventhly That there he shews or gives forth himself for a God as this deceitful work of errour and delusion saith it is the presence and work of the Holy Ghost Eighthly That he cannot well be known but by spiritual revelation vers 6. Ninthly That there is one tha what he can hides him keeps him close maskes covers him and lets or hinders his revealing or disclosure and that is Satan verse 6.7 Tenthly That as he came in by mens departure from Christ his spirit and kingdom so by Christs spiritual presence and comming again in his brightness power and glory he shall be both revealed and destroyed by the spirit of his mouth 11. That he is called the
of life c. Secondly You say This Sacrament was ordained by Christ which was onely sanctified and continued by him but instituted and ordained by the Father as we have shewed before See Mat. 21.25 And thirdly You urge that this Sacrament is to be administred by a Minister lawfully called thereunto as you have it in the end of your second Section and by no other which we admitted before if that Minister be called of God thereunto to administer this Sacrament to his Disciples otherwise we doubt whether his commission be authentique in the true Church and the congregations of the Saints But what you write further in that second Section That the Element to be used in this Sacrament is water is true nor is there any other Element to be used nor is any other composition or sophistication needful Notwithstanding you are here two wayes defective First In not shewing what the Element signifies nor secondly how we are to be baptized in relation to the Trinity either inwardly or outwardly aright But to make a supply for your defects The water of Baptism signifies the pure Doctrine or Word of God as hath been partly intimated before John 15.3 Now are ye clean through the word that I have spoken unto you John 17.17 Sanctifie them through thy truth thy word is truth Ephes 5.25.26 Husbands love your Wives as Christ loved his Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Thus we must be born again not of the Spirit alone but of Water and the Spirit Joh. 3.5 Secondly Those that are duly baptized must be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the name onely but to the name of the Father and of the Son and of the Holy Ghost Matthew 28.19 20. That is to carry the name or the like being first of the Father then of the Son and lastly of the Holy Ghost The first In a love to all good and hatred to all evil The second In carrying the saving power of Christ as a conquest over and preservative against the power of sin and Satan And the third In fruition of all truth light life gifts and comforts of the Holy Ghost wherein the Heavenly Jerusalem descending from above consists Thus the Apostles were sent by Christ First with their doctrine and then with water to baptize men that they might be fitted to receive carry the threefold name which yet in the end is but one name and like being of the living God according to the capacity of creatures In the third Section you have some pretty sprinkling of Truth where you maintain and that truly That dipping or ducking in the Water is not necessary in this Sacrament but that effusion or sprinkling with water will suffice But in your fourth Section where you say That the infants of one or both beleeving parents are to be baptized your assertion is too far dipped in error For Infants are no where commanded to be baptized in the new Testament though the children of Israel were commanded at the eighth day to be circumcised nor doth Baptism succeed circumcision in that behalf or almost in any other respect unless it be first as an initiatory Sacrament for new converts And secondly so far as it is a Baptism in the name of the Father or of the Father and the Son at the uttmost for Baptism in the Holy Ghost points at a far higher estate then either Circumcision or the Passover or yet the supper of the Lord hold forth yet we do not deny but Infants may lawfully be baptized even the Infants of unbeleeving parents if some friends of theirs desire it and the superiour powers so appoint because the Baptism of Infants is no where forbidden and though in regard of innate uncleanness they have no great need of outward or inward washing from sin as we have proved before yet this Sacrament being administred in infancy and afterward known to the party baptized may be as useful to him in the way of instruction and comfort when after his fall he would return to the Lord as circumcision was to the Isralites which was administred in their Infancy Your fifth Section presents the neglect or contempt of this ordinance as a great sin which is true of new converts who should not onely admit of it being offered but even seek and desire it where it may be had as the Eunuch did Acts 8.36.37 But this is not alike true of infants who cannot desire it nor have need of it for the present nor yet of their parents in relation to them unless it be in these Countries and places where the Governors appoint all infants to be baptized for here to neglect or contemn it is a sin of contumacy against these Governours and though some scruple at it because they cannot finde Poedobaptisme to be Gods Ordinance yet they ought to submit to it as an Humane or Ecclesiastical Ordinance especially since obedience to Governors is expresly commanded and the baptizing of Infants no where prohibited The residue of that your fifth Section is very sound and good for you truely and rightly affirm That grace and salvation are not so inseparably annexed unto baptism as that no person can be regenerated or saved without it or that all that are baptized are undoubtedly regenerated Your sixth Section concerning the efficacy of Baptism not being tyed to the very moment of administration is true oft his and all other Sacraments whether we understand the grace held forth onely as you seem to do not without a great mistake or the duty we should learn from it and them which is no small part of the drift and efficacy of the Sacraments as hath been declared Lastly Whereas you say in your seventh and last Section That Baptism is but once to be administred unto any persons it may be either true or false as it is understood for these Disciples at Ephesus which had not so much as heard that there was an holy Ghost were baptised into Johus Baptism Acts 19.3 when they had heard Paul preach unto them were baptized again verse 4 5. so doubtless were many more of John's Disciples for though John made mention of one that should come after him And baptize his Disciples with the holy Ghost and with fire Mat. 3.11 Yet he baptized them in the name of the Father or but unto the name of Son at the furthest and not unto the Holy Ghost from which estate his office and baptisme stood at too great a distance in that his fore-running office yet it is true that those who are compleatly baptized in or unto the name of the Father the Sonne and the Holy Ghost need not to be baptized again Howbeit two things would further be enquired into First Whether the Apostle did not make some pause in the baptizing naming each person distinctly in whose name they baptized and so paused a while betwixt the first and the second and then
to â— the end with Inde verse 23. IV. For the better attaining of those ends the Officers of the Church are to proceed by admonition suspension from the Sacrament of the Lords supper for a season and by excommunication from the Church according to the nature of the crime and demerit of the person d 1 Thess 5.12 2 Th 3.6 14 15. 1 cor 5.4 5 23. Matth. 18.17 Thus 3.10 CHAP. XXX Of Church Censures examined HERE Brethren if we first agree what the true Church is that have power to censure and then who are those Governours or Superiours in whose hand especially that power lies we shall not we hope be thought over censorious in other things It is true then which you speak in the first Section That the Lord Jesus is King and head of his Church and of no other though the Lord of all creatures and such an head he is both of the universal Church whether upon Earth alone or in Heaven also and of each particular Church yea of every member of those Churches which are in Christ or are brought to beleeve on him obey and serve him in holiness and righteousness of truth but those Saints or Churches which are onely begotten in God the Father and not as yet taught led to the Son have the Father only for their Head and king for the present It is true also That Christ appointed a Government distinct from that of the Civil Magistrate in and for his true Church which consists not of formalists and outward professors for the greatest part but of true Saints which obey and follow Christ daily in his active and passive obedience but he hath ordained no such thing in his Gospel for national and visible Churches whose religion stands in outward professions and formalities mainly or onely Therefore the outward Government of such Churches whether Episcopal or Presbyterian or mixt of both are but prudential and humane although it is evident out of both the Epistles to Timothy that to Titus and many other Scriptures that there ought to be not onely a Presbytery or joynt society of Elders in compleat congregations of such Saints but if they be great a superintendent Bishop over them if we will follow the constitution and patern of Christ and his Apostles in the pure Primitive Churches so that both these in their right State were Jure Divino Thirdly It is not to be denied that this Government is left or to be placed in the hands of some special members or society of the Churches rightly called and constituted but we rather call those Governours or Overseers with the Apostles then Officers as you do for that word among Governours signifies Agents Instruments and Ministers under others or inferiours rather then Superiours Howbeit Christ hath thousands of Saints in several nations which living dispersedly here and there either conveniently cannot or actually do not reduce themselves into one or more Congregations and so want the benefit of that Government and other means of comfort and edification likewise And this is the common state of the Saints in Europe and elsewhere who nevertheless are members of the invisible and true Church of Christ we know notwithstanding that there are some Congregations that by consent meet together and erect a Government among themselves the greatest part of which are but formalists and as their Doctrines and Administrations are none of the purest so their Government is but arbitrary or prudentiall also But here Brethren you are very defective in three things among others First In not shewing what Officers or Governours each true Congregation in Christ should have Secondly By whom they should be chosen And thirdly By whom the respective censures of the Church should be administred For the first we find That a compotent congregation in one City or place had their Elders as Teachers Councellors and Rulers appointed over them Act 14.23 And when they had ordained them Elders in every Church c. we read also Acts 6.16 That when the number of the Disciples was increased at Jerusalem and some of the widows had been neglected in the daily ministration of almes and distributions there were Deacons men of honest report and full of the holy Ghost and of wisdom chosen to be both treasurers and dispensers of the almes and so were assistants to the Apostles and Elders of the Church in providing for the poor especially yet did they upon occasion declare the true Faith and Doctrine of Christ also And afterward in the absence of the Apostles there were superintendent Bishops set over the great Churches as James at Jerusalem Acts 21.18 And the day following Paul went in or unto James and all the Elders were present and Tymothy at Ephesus as appears out of the tenor of both the Epistles writ unto him by St. Paul and the subscription to the second And finally Titus over the Churches in Crete a very spacious Iland Titus 1.5 As to the second thing the Elders and Officers of the Church are not to be chosen by the congregation but by the Superiours both in growth and place and such as were first called and chosen by the Lord. Thus Paul and Barnabas ordained Elders in all the Churches which they had converted as before Acts 14.23 and the superintendent Bishops had the same power Titus 1.15 For this cause left I thee in Greet that thou shouldst set in order the things that are wanting and ordain Elders in every City See 1 Timothy 3. throughout 1 Timothy 5.22 And though the Apostles gave leave to the congregation to chuse out wise and faithful men of which things they could judge to be trusted with the keeping and dispensing of the treasures of the Church under themselves especially as almoners yet they gave them that authority by laying their hands upon them Acts 6.2 3 4 5 6. Nor doth it follow from hence that the Congregation of Saints should choose their Teachers and Elders and much less that the Vulgar in every Parish should make their Election of ministers for then there would be many a weak if not a wild and mad choice in too many places or Parishes As to the third the Elders are to be admonished or rebuked by the Bishop 1 Timothy 5.1 19 20. the Elders are to be suspended by those who ordained them to wit the Bishop and Presbytery 1 Timothy 4.14 2 Timothy 1.6 The common people are to be admonished according to their several ages and degrees either by the Bishop 1 Timothy 5.1 2 3 or by the other rulers and Elders Or finally By the Congregation 1 Timothy 5.14 15. but excommunication or delivering up to Satan should be executed by the whole body though considered and resolved upon by the Bishop and Elders first 1 Cor. 5.3.4.5 and the like we say of absolution or receiving into the Church again 2 Cor. 21.12 These things premised we may admit that which you speak of the committing of the keyes of the Kingdom of Heaven in your
Seventhly If it were for sins what sins did better deserve such a preterition then mens own personal and actual sins yea then their contempt and contumacy against grace offered Eighthly If this preterition was for the praise of God's glorious justice must not his justice first be apparent and conspicuous in this his passing by them But he accounts it neither honorable for him that the Son should die for the sin of the Father Ezek. 10.1 2 3 20. nor yet just for he hath forbidden the self same thing in the Law Deut. 24.16 Lastly Is there no difference betwixt a vessel of dishonor and a vessel of wrath Many vessels are made by the Potter for dishonorable uses yet none of set purpose for destruction Finally Your Caution in the last Section is very good where you say that The Doctrine of the high mystery of Predestination is to be handled with special prudence and care that men attending the will of God revealed in his word and yeelding obedience thereunto may from the certainty of their effectual vocation be assured of their eternal election Where you should have added and from their perseverance in that obedience till the death of sin be assured of their spiritual final and everlasting election there being a twofold election from eternity as hath been said But this caution of yours you your selves have not very well observed and kept And whereas you add in conclusion So shall this Doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the Gospel We report our selves to your own consciences and to all men whether your Doctrine or ours here set forth is likely to produce the good effects here by you remembred But now we come in the third and last place to answer such objections as seem to lie as so many rocks of offence in your and other mens wayes Object It is written of Hophni and Phineas the sons of Eli 1 Sam. 2.25 That they hearkened not unto their father because God would destroy them Answ It is true God now had a purpose so to do for their abominable wickedness which they had committed but it doth not follow that the Lord had so decreed from eternity unless it was out of prevision of their lewdness and in order thereunto Object 2. It is written Prov. 16.4 That the Lord made all things for himself even the wicked for the day of â—â—il Answ The first part of the text speaks of God's ends the latter part of the event as it is now fallen out through their own default as Hosea speaks in a like expression Chap 9.13 Ephraim as I saw Tyrus is planteâ— in a pleasant place But Ephraim shall bring forth his children to the murderer that is eventually not industriously and so are the wicked created for the day of evil Object 3. It is said of Rehoboam 2 Chron. 10.15 So the King hearkened not unto the people for the cause was of God that the Lord might perform his word which hâ— spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat Answ This Text speaks not of Gods eternal Decree but of his wise and just providence leaving a man sufficiently wicked before to follow his own counsels for a temporal punishment of his own and his Fathers sins Object 4. Jeremiah saith Chap 52.3 For through the anger of the Lord it came to pass in Jerusalem till he had cast them out from his presence that Zedekiah rebelled against the King of Babylon Answ This Scripture imports no more but that wicked Zedekiah for a just punishment of his own and Judah's rebellion against the Lord wat left at length in the hand of his own Counsels to rebel against his Lord and King upon Earth who was able to punish him and did it accordingly Object 5. Mat. 11.25 At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Answ This is to be understood of the second grace withholden from those who refused the former and did shut their eies against the first light and so is that place also Deut. 29.4 Yet the Lord hath not given you an heart to perceive and cies to see and eares to hear unto this day For God reveales his secrets to wit his further counsels to them that fear him Psal 25.14 see Matth. 13.12 13 14 15 c. For whosoever hath to him shall be given and he shall have abundance but whosoever hath not from him shall be taken away even that which he hath but useth not as wee see in him that hid his talent Mat. 25. â—â— 19. Object 6. Acts 13.48 It is said that when the Gentiles heard that they were glad and glorified the word of the Lord and as many as were ordained to eternal life beleeved Whence it seems to be clear that some persons are not so ordained Answ The original Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wrested and forced in the translation For it signifies not ordained but prepared or disposed and such onely are they who are good willing to leave their sins and to follow after righteousness according to the requiring of the Gospel Titus 2.11 12. for to such the Angels wish peace and happiness as knowing them onely capable of it Luke 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to God on high and in the earth peace to men or in men of good will For so did St. Jerome St. Augustine and many of the Ancients read that Text in their daies and so it is yet found in the best Greek copies Yet we could give another answer if the Text before alledged were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fore-ordained to wit that so many as then and there were out of Gods special fore-knowledge predestinated to life did at that time beleeve which notwithstanding hinders not but that many more yea all there present were appointed to life conditionally as is there partly testified of the unbeleeving Jewes by the Apostle vers 46. Object 7. Rom. 9.6 It is said That they are not all Israel which are of Israel It seems then that all are not elected Answ The Apostle intimates that the carnal Israel or all that are come of Jacob surnamed Israel are not the Israel to whom the promises of salvation are absolutely and finally made Though in the general the conditional promises belong to all Israel as the Apostle shews vers 4. and to the Gentiles also vers 24 25. That we may not be misunderstood know that there are among others seven promises made to the overcomers Revel 2 and 3. Chap. and such as persevere in the Christian race unto the end of it or to the death and burial of sin Now these and the like promises belong unto the Elect that are chosen out of the furnace of affliction
that tends this way more then the Prophets their Predecessors or the Prince of the Prophets their Master did in which point all are silent if not cleerly opposite unto you The Lord commanded by Moses that Cities of fefuge should be set apart in all the coasts and habitations of Israel for such persons to flee to as had slain any man at unawares that the avenger of blood should not slay the innocent with a temporal death Deu. 19. c. And will the Lord pursue the innocent seed of Adam and hold them guilty for their Fathers sin perpetrated ere they were born yea will he himself be the avenger of the blood against these innocents Amaziah is commended for his justice and his obedience in that behalf to the Law of the Lord in not slaying the sons of those that murderd his father Joash but only the fathers that did the Villany 2 Ki. 14.5 6. And wil ye Brethren father upon God the fountain of all justice and the Father of mercies a cruelty forbiden in his own Law Deuteronomy 24.16 who was so far from destroying the infants of Nineveh though but an handful compared to the vast harvest of Adams posterity that he spared the whole Cities mainly upon that accompt next after the peoples repentance as he declares unto Jonas who was not a little displeased to see by this means his prediction contradicted or come to nothing Ionah 4.10 11. But having here vindicated the justice and mercy of the Lord from this your putative most putid imputation of the first Adams sin to all his succeeding off-spring as also derived innocency and righteousness in some measure from God the true Author of it instead of propagated corruptioÌ„ to the ensuing generations let us now come to answer such objections as seem to stand in our way or the passage of others who are willing to be brought to the knowledge and imbracement of the truth First here it is objected that the Lord saith Gen 8 21. The imaginations of mans heart are evil from his youth Answer Even as Esau or Edom though he had a birth right yet sold it in his youth to satisfie some strong desires kindled in him So men though created innocent do in the time of temptation and tryal too often and too soon yeeld unto the temptation and sell or forfeit that their innocency and birth right and so their imaginations become evil from their youth but are not so from their birth unless you here understand a spiritual conception and birth in sin by our personal fall Object 2. Job saith chap. 11.4 Who can bring a clean thing out of an unclean not one Answer Job here confesseth that himself was unclean and that ever since his personal fall and therefore he of himself could not bring forth an obedience or righteousness that was clean and pure no nor the adaequate fruits of righteousness which might pass for such before the Lords judgement of a long time though he was holpen by grace for grace is not had all at once Object 3. Job 15.14 15 16. Eliphaz speakes thus What is man that he should be clean and be that is born of a woman that he should he righteous Behold he puteth no trust in his Saints yea the heavens are not clean in his sight How much more abominable and filthy is man which drinketh iniquity like water Answer this is an hy perbolical speech of his tending to the further accusation of Job whom he had more then sufficiently yea very unjustly charged before For first God doth put trust and confidence in his Saints and Angels whom he dayly employeth Secondly The heavens and all other creatures as they come out of the Creators hands are pure and good in his sight And thirdly though some men are so accustomed to sin that they have contracted an hypodropical chirst thereunto yet neither Job of whom he means all this in hypothesie nor any other of the Saints upon earth do drink iniquity like water But suppose all men did so yet it doth not from hence follow that we are all so deeply tainted and corrupted by sin drawn from Adam our first parent For as he corrupted himself by his personal Lapse disobedience so may any other man and so doubtless do all lapsed men do likewise See Psal 14.2 3. The Lord looked down from heaven upon the children of men to see if ther were any that did understand and seek after God They are all gone aside they are all together become filthy there is none that doth good no not one Of this fall and corruption Pilagius unmindfull in pleading mans ability in and of himself still to keep and fulfill the law which Saint Austin grants ought to be done by grace not by corrupt nature The like answer we give to those words of Bildad Job 25.4 5 6. How then can man be justified or how can he be clean that is born of a woman behold even to the Mâ—on and it shineth not and the Stars are not pure in his fight How much less man that is a worme and the son of man who is a worme for as it must be granted that man since his fall cannot by himself be either made just or clean so it is false that the Moon and Stars are not pure in Gods sight Thus Jobs friend would make good their unjust charge against him with false principles and glarifie God with lies for which he is afterwards justly displeased with them as he is with all other that plead for him in a wicked way Job 42.7 The Lord said to Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the things that as right my servant Job hath Object 4. David saith Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me which words seem expresly to speak of his conception and birth in the corruption by you set forth Answer we would first gladly know of you whether it be not Davids scope in this confession to aggravate his sin But if he here pleadeth the inevitable corruption of nature which you hold forth his words will be found a meere extinuation of his offences if not a throwing of all or most of the blame upon God who had brought him forth so corrupt so averse to all good and so propense to all evil and that without hope of an absolute cure while he was in this world Secondly for the clearing of the truth let us first consider whether David had no other parents but Jesse and his wife and then if he had which is the mother that he here speak of As to the first besides our natural parents we have spiritual Fathers and mothers whether for our begetting in the evil and iniquity or for our regeneration in grace and goodness Concerning our procreation in sin our Saviour speaks thus unto the Jewes Iohn 8.44 Ye are of your father the devil and his
corrupted that without it we could not have been saved or brought to communiō w th God again by that his other conceptiō alone in the womb of the Virgin Mary as neither could infants be saved without his other presence spoken of before Thus is Christ both the resurrection and the life Joh. 11.25 viz. a life preservation to the innocent a resurrection to the dead who beleev on him obey him In your 3 Section you are first much mistaken and afterwards no less defective Mistaken in these things 1. That you say That the Lord Jesus in his human nature was sanctified above measure For though it is said of him Joh. 3.34 that he receiveth not the spirit by measure yet that is spoken of the God-head which alone is infinite As for his humanity it being a creature must needs be finite though spiritually enriched above any other creature 2. Whereas you say or imply That in his humanity likewise all treasures of wisdom are hidden it is a mistake likewise For that place Col. 2.3 to which you refer us speaks of the Diety likewise The same we say concerning Colos 1.19 where it is written that it pleased the Father that in him should all fulness dwell by you appropriated but amiss to his human nature 2. Though it must be granted also to be true which the Aposte speakes Heb. 7 26. that he is holy hormless undefiled and separate from sinners and made higher then the Heavens yet the last words transfer this honor to the Deity especially and not to the humanity alone as you would restrain them And thus he is throughly furnished to do the great office of a Mediator which Office as you truely say Christ did not take upon himself of his own head but was there unto called of his Father who hath put all power judgement into his hand Thus of your mistakes deficient you are in setting forth what and wherein the Mediatorship of Christ doth mainly consist especially in his works of spiritual Mediation Intercession and Redemption In your 4. Section you have in part set forth Christs twofold state in the humanity the one of humiliation the other of exaltation but if you will confider what you have here omitted you will have more cause to be humbled then exalted For 1. You make no mention at all of that great work of his wherein Gods justice and severity against sin is so conspicuous and the love of Christ towards mankind is so illustrious to wit Christs descending into Hel his suffering there for us the torments due to the sins of the whole world Which grand article of the Faith though retain'd in the most ancient Creeds confessed in the most Orthodox Councels is by you suppressed to the eternal blemish of this your confession But Consider we pray you was not Jonah three daies afflicted or tormented by the sense of Gods wrath upon him in the belly of Leviathan as a type of our Saviours future sufferings See Jonah 2.2 Out of the belly of Hell have I cried unto thee compared with Mat. 12.40 For as Jonah was 3 daies and 3 nights in the Whales belly so shall the Son of man be 3 daies and 3 nights in the heart of the earth Doth not the Apostle also expresly say Ephes 4 9. Now that be ascended what is it but that he also descended first into the lower parts of the earth Where take notice of two things First Of the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower which is according to an usual Hellenism in the New Testament put for the superlative the lowest as utter darkness is put for the utmost darkness And Secondly That the heart of the earth afore-named Matth. 12. and the lower parts of the earth here mentioned cannot possibly be understood of Christs Sepulther which was upon the superficies of the earth Thirdly Doth not Christ comfort himself with this that though he knew he should go into hell yet he fore-saw that God would not leave his soul there alwayes Psal 16.10 for thou wit not leave my soul in hell neither wilt thou suffe◠thine holy one to see corruption Doth not St. Peter seconded with the other Apostles and all filled with the holy Ghost in the day of Pentecost expresly affirm Acts 2.24 the God raised up Christ from the dead loosing the paines of death c Now Christs body while it remained in the grave was not in any pain therefore it was his soul that at the hour of his resurrection was loosed from those paines and torments But here two things seem to puzle you First That saying of Christs upon the Cross not long before his expirement John 19.30 crying it is finished Secondly That he sayeth to the penitent theef this day thou shalt be with me in Paradise Luke 23.43 To which we answer severally as followeth To the first We object a like place John 17.4 where our Saviour saith unto his Father some space before his death I have finished the work which thou gavest me to do that is I have almost finished it And how much more then might Christ so say when he had suffered so much more in the garden before his Judges and upon the cross If you reply That in the former place he speaks of his ministery we will rejoyn that he speaks here of the sacrifice and offering up of his corporal life both to fulfil the types of the Old Testament and to set us an example of dying with him To the second we answer with Gillebert in Bernard That as man consists of three distinct parts body soul spirit 1 Thes 5.23 seconded with Hebr. 4.12 So did Christs humanity also consist of the same parts Psal 16 9 10. Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soul in Hell nor suffer thine holy one to see corruption Where the heart is the soul and the flesh the body so the glory was his spirit which Jacob also calls his honour Gen 49.6 O my soul come not thou into their secret unto their assembly mine honour be not thou united Which two are dissevered again by a gradation Isa 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early The which distinction of parts being most clear we say then that the spirit of Christ at his death immediately ascended to God according to those words Luke 23.43 aforesaid This day shalt thou be with me in Paradise his body also was laid in the grave yet saw no corruption but his soul went to hell there to suffer for us the condign punishment of our sins in the proper place of punishment Oh justice upon the surety to be trembled at for ever O love in Christ never to be forgotten Secondly You are deficient in setting forth the inward and spiritual crucifying death and burial of Christ within us ever since our fall
bow us we are incorrigible and deplorate Isa 1.5 6. Isa 9.13 yea and are sure to perish in the end Prov. 29.1 He that being often reproved hardneth hss neck shall suddenly be destroyed and that without remedy Other means are named and commended unto us in the word which shall work upon some when the word will not As the good conversation of the wife towards an unbelieving husband or disobedient to the word 1 Pet. 3.1 2. But Gods most usual and powerful way of converting sinners is by his spirit and severe chastisements those especially upon mens consciences which we elsewhere call the work of the Law though ofttimes wrought without the written Law or Word of which the Psalmist speaks Psal 94 13. A fourth mistake of yours there is That you say all men are by nature in the state of sin and death For we have already proved that to be false And doth not the Apostle say Rom. 2.27 That if the uncircumcision which is by nature fulfil the Law taking it for granted that some may do so he shall judge thee who by the letter and circumcision dost transgress the Law True it is that the word nature is not always taken in one notion by the Apostle himself but as by nature here he understands a state of men without the written word so by nature Ephes 2.3 where he saith that we were by nature the children of wrath as well as others he intends either corrupt nature or a reality of the thing as Gal. 4.8 you did service to them which by nature are no Gods that is not really such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fifth errour of yours in that Section is that you say God in this his effectual calling of men determines the will to that which is good wherein as we said before he should overthrow that course and order which himself hath set up making us free Agents and leaving our wills free and interminate Yet we grant that the Lord bowes and inclines the wils of men from evil to good by illumination in the understanding and working upon the judgement as we said before but he laies no violent hands upon the will immediately Finally you have other mistakes in the first Section also as when you say that God in his effectual calling of men takes away the stony heart and gives them an heart of flesh for that is not wholly done in our first conversion but in process of time by our cleansing from sin and renewing in Jesus Christ according to the Covenant Ezek 36.25 26 27. Nor are all converts brought to Jesus Christ at the first as you here dream for the father hath his work of regeneration upon us ere we are brought to know or beleeve on the Son for his worke of spiritual redemption which is the second step or degree of our regeneration as we shew in the sequel of this tractate Yea whosoever resists the father in his work or doth not continue in it he is not brought by the father to the son to be saved by him from sin and Satan John 6.44 Nor is your second Section so sound or Orthodox in all points as we could wish it For you say there but not truly That he who is called of God is altogether passive until quickned and renewed by the holy Ghost For though in the works of illumination correction and reproof he is passive yet afterward in the turning of his will and desires to God and goodness he is active as the Apostle speaks 1 Thes 2.19 For they themselves shew of us what mannor of entrance we bad unto you and how ye turned to God from Idols to serve the living and true God So Acts 11.21 And the hand of the Lord was with them and a great many beleeved and turned to the Lord. Wherefore doth the Lord require this motion at our hands so often if we cannot turn after inlightning and convincing grace Ezek. 18 30. Wherefore repent ye and turn ye from all your transgressions and verse 32. Wherefore turn ye and live see Eze. 33.11 Joe 2.12 13 14 c. In your third Section you abate something of your wonted rigour in saying That all other elected persons besides infants who are uncapable of being outwardly called by the ministry of the word are regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth If you grant then that there is an elect people among all nations as John saw an infinite or innumerable company of such standing before the throne of God and before the Lamb cloathed with white rober and palms in their hands Re. 7.9 you have here yeilded that they may be called without the ordinary means of the word and this is no other thing in effect then what ye have here maintained For if the Lord could do this in Elihu Job Rahab the widow of Zarephta and Paul all which were converted without the word what hindereth but that he can do the like all over the world in all ages and generations of mankinde if they obstruct not his working In this Section we pass over that which you spake in the beginning of it concerning elect infants because we know no other sort of infants And that such need no regeneration we have shewed before In your fourth and last Section you have heaped up together many untruths as these by name First That there are some persons that are not elected which being understood of a special and final election is true but being taken of Gods general and conditional election is false as before Secondly You say That such as are not elected and so not saved though they may be called by the ministry of the word yet they receive onely the common operations of the spirit It is most certain that many who are not finally elected and saved besider a true and effectual calling vouchsafed from the father have in some measure received a true faith bringing forth repentance for a time a true love turning them to God and bringing forth a temporary obedience a true hope which brought forth patience yea and some proportion of purifying and sanctfying grace as is evident out of these Scriptures and others 1 Tim. 1.19 and chapt 5.12 and chapt 6.10 Heb. 6.4 5 6. and chapt 10.28 29. 2 Pet. 2.20 21 22. Thirdly You say That such never came truly unto Christ and therefore cannot be saved where it is true that such can never be saved from the power of their spiritual enemies who never came to Christ nor Christ to them yet many of them which were never chosen out of the furnace nor in the end partake of eternal life yet were brought for a time both to beleeve in Christ and in some measure to obey him who yet afterward fel from him and lost all that which they had wrought with their future hopes of which number were those apostate Disciples of Christ mentioned John 6.66 with Judas Demas
wayes assailed and weakned but gets the victory l Luk 22.33 Ephes 6.16 1 John 5.4 5. growing up in many to the attainment of a full assurance through Christ m Heb 6.11 12. Heb 10.12 Col 2 â— who is both the Author and Finisher of our Faith n Heb. 12.2 CHAP. XIV Of Saving Faith Examined AS Your selves elsewhere condemn an implicite faith of which notwithstanding you are not altogether guiltless in letting your authors so often impose upon you as they do so we hope you will leave our faith free to dissent from you where truth is not on your side in this and other chapters Here some men perhaps would quarrel with you for not setting forth the kinds of faith but since it was your scope and purpose to speak here of saving faith onely which is a living faith or hope 1 Pet. 1.3 We will not much blame you for making no mention of that dead faith spoken of by St. James chapter 2.20 The like we say of omitting the mention of a false and feigned faith seeing that whereby me must be saved is called faith unfeigned 1 Tim. 1 5. The ordinary distribution of faith into those of historical temporary miraculous and saving might here by you with the lesse detriment be passed over in silence because as historical faith is an ingredient into true faith so the temporary differs nothing or very little from it but in point of perseverance and though outward miracles with the primitive power of godlinesse for the greatest part seem long fince to have grown rare yet the true saving faith in Jesus Christ hath alwayes according to its strength and growth been a worker of inward and spiritual miracles and that upon sure grounded promises John 14.12 Verily verily I say unto you he that beleeveth in me the works that I do shall he do also and greater works then these shall he do because I go unto the Father And those words of our Saviour Marke 16.17 18. being spiritually understood do set forth the signes of a true faith to the end of the world And these signes shall follow them that beleeve In my name shall they cast out Devils they shall speak with new tongues they shall take up Serpents and if they drink any deadly thing it shall not hurt them they shall lay their hands upon the sick and they shall recover But the things we most wonder at are these First That you should now come to speak of faith not onely after effectual calling which in your sense implies faith but after justification which you confess to be attained by faith yea and after sanctification also which though you take it to be a distinct thing from justification must for the greatest part follow faith also as an effect of it Acts 26.18 Among them that are justified by faith that is in me And Secondly That you should make no distinction betwixt the three degrees if not kindes of saving faith to wit Faith in God the father Belief in God the Son and Confidence in the Holy Ghost The which as they are in part descriminated from each other at least wise by their distinct objects in the Apostles Creed so are they clearly dissevered from each other in the holy Scripture It is in a general comprehension that the Apostle takes the faith of the elect when he describes it to be an acknowledgment of the truth that is according to godliness in hope of eternal life which God that cannot lie promised before the world began 1 Tit. 1.2 But it is faith in God the Father or faith in confuso as we said before that is set forth Heb. 11.6 For he that cometh to God must beleeve that God is and that he is a rewarder of them that seek him as it is faith in God the Son which St. Paul points at Gal. 2.15 16. saying We who are Jewes by nature and not finners of the Gentiles knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have beleeved in Jesus Christ that we might be justified by the faith of Jesus It is also that faith in the holy Ghost of which the Apostle speaks thus Gal. 5.3 For we through the spirit wait for the hope of righteousness by faith that is the Lord our righteousness or the beavenly Jerusalem Jer. 33.16 These three are distinct from each other and men may have the first without the second and the first and second without the third For first we finde that Cornelius beleeved in God prayed unto him gave alms and did many things with acceptance before God ere ever he was commanded to send for Peter that he might by him hear of the faith in Jesus Christ Acts 10. chapter Thus our Saviour speaks to his Disciples and Apostles John 14.1 Let not your hearts be troubled ye beleeve in God beleeve also in me intimating that though they had a clear and strong faith in God the Father yet their knowledge of him in his right saving office and their respective faith was but darke and weak as yet for they neither distinctly understood that he must dye for them and that they must dye with him if they should be saved nor expected salvation from sins and Satan by his blood and spirit and much less had they any hope or due knowledge of the promised Spirit the everlasting comforter who should abide with them for ever till Christ there especially after his resurrection revealed the same unto them and brought them to a true belief and stedfast hope of the same yea where are they now to be found who thus beleeve in the holy Ghost or in Jesus Christ himself for a right justification and spiritual salvation from the hands of all their enemies by his alone power and grace Thus is that fulfilled Luke 18.7 8. And shall not God avenge his own Elect which cry day and night to wit for help against their spiritual enemies I tell you that he will avenge them speedily nevertheless when the Son of man cometh shall he finde faith upon the earth This faith was a rare bird like a black Swan at Christs last comming in the Spirit That there may be some pious souls which not onely want the third degree or kinde of faith but have not so much as heard that there is an holy Ghost the Scriptures witness clearly Acts 19.2 The like may be said concerning the Lord Jesus and faith in him among the Heathen to whom the Father hath not revealed him as yet But now to come to your particular Sections In the first of them you say That faith whereby the Elect beleeve to the saving of their souls is the work of the spirit of Christ which thing in a proper and accurate kinke of speaking is not true for it is the work of the Father to reveale and manifest the Son unto us as it is the work of the Father and Son to beget faith in
ought especially to maintain Piety Justice and Peace according to the wholesome Lawes of each Common-wealth c Psalm 2 10 11 12. 1 Tim 2 2 Psal 82 3. 2 Sa 23 2â— 1 Pet 2 1â— so for that end they may lawfully now under the New Testament wage war upon just and necessary occasion d Luke 3 14 Rom 13 4 Mat 8 9 12 Acts 10.1 2 Rev 17 14 16 III. The Civil Magistrate may not assume to himself the administration of the Word Sacraments or the power of the keys of the Kingdom of Heaven e 2 Chron 26.18 19. Mat 10.17 and Math 16.19 1 Cor 12.28.29 Eph 4.12 1 Cor 14.12 Ro 10.15 Heb 5.1 yet he hath Authority and it is his duty to take order that Vnity and Peace be preserved in the Church that the truth of God be kept pure and entire that all Blasphemies and Heresies be suppressed all corruptions and abuses in Worship and discipline prevented or reformed and all the Ordinances of God duly setled administred and observed f Isa 49.23 Psa 122.9 Ezra 7.23 25 22 27 28. Lev 24.16 Deut 13.5 6 12. 2 Kin 18.4 1 Chro 13 1. to 9. 2 Kin 23.1 to 26. 2 Chron 34.33 2 Chro 15.12.13 For the better effecting whereof he hath power to call Synods to be present at them and to provide whatsoever is transacted in them be according to the minde of God g 2 Chr. 19.8 9 10 11. 2 Chr 29. 30 cha Mat 2.4.5 IV. It is the duty of people to pray for Magistrates h 1 Tim 2 â— 2. to honour their persons i 1 Pet 2 17. to pay them tribute and other dues k Rom 13.6.7 to obey their lawful Commands and to be subject to their Authority for Conscience sake l Ro 13.5 Titus 3.1 Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their due obedience to him m 1 Pet 2.13 14 16. from which Ecclesiastical persons are not exempted n Ro 13.1 1 Kin 2.35 Act 25.9 10 11. 2 Pet 2.1 10 11. Jud 1.8 9 10 much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever o 2 The. 2 4â— Re 13 15 16 17 CHAP. XXIII Of the Civil Magistrate examined ANtiquum obtinetis fratres for in handling an office of order your selves are confused in this Chapter of Magistracy you not onely fail as you do elsewhere in not distinguishing but for want of the same you affirm some things unadvisedly especially in the two last Section yet do we not blame you for not giving us the common distribution of Magistracy into his three kinds or forms as Monarchy Aristocracy and Democracy nor for omitting another distribution of it into simple or compound government which last may consist of some two or all three and this is conceived to be none of the worst forms of Government nor will we tax you for seeming to approve of Monarchy in that you speak of the Magistrate so aften in the third person singular as if one supream for Monarches and Tyrants are not alwayes termini convertibiles but the distinctions which we most require and want are three especially The first of alawful and usurped Magistracy The second of a supream and a subordinate And the third of a meer civil and a Christian or spiritual kinde of Governours to which we might add that of absolute and conditional another of elective and hereditary with many other which we omit likewise Your first Section holds true of lawful Magistrates That they are ordained of God for his glory and the publick good and that he and he alone hath armed them with the sword but not alwayes of usurpers that they should be Gods appointed ministers unless it be in wrath as his scourges Your second Section is true First in this That Christians may accept and execute the Office of Magistracy And secondly Of such Christian Magistrates it is and must be understood that they ought to maintain Piety as well as Justice and Peace according to the wholesome Lawes of their respective Common-wealth but especially according to the Law and mind of God And finally It is true of them aswel aâ— of the meer Civil Magistrate that they may make war upon just and great occasion though Hierom and some of the Fathers be of another opinion yet is not this true of the inferiour Magistrate making an offensive war against the supream as most writers conclude In your third Section you monopolize and are very partial if not plainly injurious to the Christian Magistrate especially if he be a spiritual or inspired person in denying him authority to administer the Word and Sacraments and the power of the Keyes What say you to Moses to Joshua to Melchezedech to Samuel and David Is not Solomon called a Preacher Are not the two witnesses of the Magistracy and Ministry both Prophets Revel 11.3 4 5. Give us leave to ask you these questions First whether the Saints are not now to be Kings and Priests See Rev. 1.6 1 Pet. 2.5 Secondly whether the Priests office is so limitted and restrained now to persons as it was in the time of Uzziah 2 Chro 26.18 and of Uzzah 1 Chron. 15.2 Thirdly who brought in this distinction of Laity and Clergy in the New Testament Lastly whence have you your authority so to administer the Word and the Sacraments and to use the power of the Keys as you do in peculiar you may have jus Civile or Ecclesiasticum for it but not jus Divinum an humane or Ecclesiastical title but not a Divine right and may not he that derives it unto you have a share therein if he have gifts and qualifications for it Now what you affirm incontinently in that Section That it is his duty to take order that peace and unity be preserved in the Church That all blasphemies and heresies be suppressed That all corruptions and abuses in worship and discipline be prevented or reformed That all the ordinances of God be duly settled administred and observed and that for this end he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the minde of God All this say we is true of the Christian Magistrate only and not of the only Civil Governor but we pray you to take notice of two things by the way which have passed from you in that Section The first is this you there say That it is the Magistrates duty to see that the truth of God be kept pure which indeed can never be corrupted And secondly you say It is his office to see that all the ordinances of God be duely settled administred and observed which is true
unto us a spiritual verticum wereby we may be inabled to keep a spiritual Passover with him from death to life and become the more strengthened to follow him in his like sufferings and death and so to be better armed and fortified against all encounters of the enemy Thus was the sacrifices of the Old Testament accompanied with a meat offering and drink offering to shew that we must be furnished with the body and blood of Christ to help us in the sacrificing and offering up our spiritual sacrifice of sin Thus Melchizedek met Abraham when he was weary and faint with his late fight and brought him bread and wine to revive and strengthen him Thus furnished we ought to remember and shew forth the Lords death till his comming to us in the spirit 1 Cor. 11.23 26. and by eating of this one bread we also become one bread or flesh or bread with Christ and each other as St. Paul speaks 1 Cor. 10.16 and so this Sacrament without all controversie was ordained as you speak afterwards to oblige us unto duty and to further our communion with Christ and with each other that we may be made one bread and one body with him and in him yet not in your sens or way but as St Paul speaks 1 Cor 10.16 17. by being all made pertakers of one bread to wit his word and 1 Coâ— 12.13 by being all made to drink into one spirit as before it was shewed at large In your second Section you truely say That in this Sacrament Christ is not offered up to his Father as a sacrifice for the quick and the dead but Christ here offereth himself in his Mystical flesh and blood as a true meat offering and drink offering to his true beleevers and followers nor is it advisedly said of you there That at or in this Sacrament there is no real sacrifice at all made beside the commemoration of his own offering of himself with all possible praise to God for the same for in the right celebration of this Supper we ought to offer up both the sacrifices of a broken and contrite heart Psal 51.17 and to sacrifice the remainder of our sins as our daily offering in the holy of Gods Tabernacle in true conformity to Christ and through the help of his spiritual flesh and blood 1 Pet. 4.1 2. yet it is Christ himself and not his sacrifice that is the alone propitiation for all men John 12.1.2 In your third Section you set forth some of the duties of the person who is to administer this Sacrament truly but you have omitted the many parts of his office which are to declare the time and ends of its institution with the holy mysteries which it signifies and to stir up the people to lay hold of these benefits and to follow Christ unto the death with sutable prayers and thanksgivings In your fourth Section you truly affirm That the Priest or Minister should not observe or take this Sacrament alone and that he should communicate in both kindes to the true beleevers and followers of Christ and you do not without cause deny pompous elevations of and processions with the host for adoration sake and other superstitious reservations and abuses of the bread or host In your fifth you mistake much saying That the Elements in their signification have relation to Christ crucified as we have shewed before Yet it is true that the names of the Elements are attributed to the body and blood of Christ which they are designed to represent but the predication is Sacramental as you speak and lies in the verbe substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as doth signifie est for significat as Gen. 41.25 26 27. and Gen. 50.12 18. It is likewise true which you there affirm That the Elements even after consecration remain for nature and substance bread and wine still In your sixth Section you justly tax and refute the Doctrine of Popish transubstantiation and might have reproved the consubstantiation of the Lutherans also upon good grounds but if that those terms or phrases were used to teach us that we must be spiritually consubstantiated with Christs body and blood aforesaid or transubstantiated into the same it might pass in a good sense of spiritual conformity In your seventh Section you comfort your selves and your worthy receivers with vain words and hopes concerning the presence not real only but spiritual also of that body and blood of Christ which were never signified by this Sacrament so that herein the Papists Lutherans and Calvinists do litigate de lanâ— Caprina and do not once discern which are the spiâ—itual flesh and blood of Christ there intended In your last Section you say That in this Sacrament persons ignorant of the mystery though made pertakers of the outward Elements yet they receive not the things therby signified wherein you speak truly though the speech laies hold on your selves among others but it is a question whether all that come ignorantly to this Sacrament be guilty of the body and blood of Christ we for our parts hope many are not neither doth it seem consonant to reason that all wicked or unworthy receivers that are pertakers of the Elements though they sin in coming uncalled or unprepared to this ordinance should at that time be guilty of the true body and blood of Christ which perhaps they never understood but all they that esteem not aright of the body and blood of Christ when truly offered unto them and rightly understood are guilty of the profaining of the same and much more if they by Apostacy turn therefrom as we heard before Hebr. 10.29 CHAP. XXX Of Church censures THE Lord Jesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civil Magistrate a Isa 9.6 7. 1 Tim 5 17. acts 20 27 28. Heb 13.7 17 24 1 cor 12.18 Mat 28 18 19 20. II. To these Officers the keyes of the Kingdom of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the word and censures and to open it unto the penitent sinners by the mystery of the Gospel and by absolution from censures as occasion shall require b Mat. 16.19 Mat 18 17 18. Ioh 20 20 21 22 23. 2 cor 1.6 7 8. III. Church censures are necessary for the reclaiming and gaining of offending brethren for deterring of others from the like offences for purging out of that leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the seals thereof to be profaned by notorious and obstinate offenders c 1 Cor 5. chapter 1 Tim 5.20 Mat 7.6 1 Tim. 1 20 1 Cor 11.27
second Section to wit to Elders and Governours called of God but not of man alone but that remitting and retaining of sins is both ministerial under the Lord Jesus and principally placed in the Church representative or the Superiours and Elders acted by Gods spirit and both fitted and called to that high office Mathew 16.19 Mathew 18.17 18. John 20.20 21.22 In your third Section you lay down good grounds why there should bee Ecclesâ—astical or spiritual censures in use and therein you seem to lay no small or weak foundation of reducing the true Saints now dispersed into congregations under spiritual able and faithful Overseers and those under some superintendent chosen of God of which some may be found if well sought out Your fourth and last Section by Officers right Overseers and Governours such as we have described being understood we willingly imbrace with this caution That you will with St. Jude verse 23. rather pull men out of the fire then persecute them with a faggot for difference of Judgement CHAP. XXXI Of Synods and Councels FOR the better Government and edification of the Church there ought to be such assemblies as are commonly called Synods or Councels a Acts 15.2 4 6. II. As Magistrates may lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion b Isa 49.23 1 Tim 2.1 1. 2 Cro 19.8 9 10. 2 Chro 29.30 chapt Mat 2.4.5 Pro 11.14 so if Magistrates be open enemies to the Church the ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such assemblies c Acts 15.2 4 22 23 25. III. It belongeth to Synods and Counâ—els ministerially to determine controversies of Faith and cases of conscience to set down rules and directions for the better ordering of the publick worship of God and government of his Church to receive complaints in cases of male administration and authoritativly to determine the same which decrees and determinations if consonant to the word of God are to be received with reverence and submission not onely for their agreement with the word but also for the power whereby they are made as being an Ordinance of God appointed thereunto in his word d Acts 15.15 19 24 27 28 29 30 31. Acts 6 4. Matth 18 17 18 19 20 IV. All Synods or Councels since the Apostles dayes whether general or particular may erre and many have erred Therefore they are not to be made the rule of Faith or practise but to be used as an help in both e Ep 2.20 Acts 17.1 1 Cor 2.5 2 Cor 1.24 V. Synods or Councels are to handle or conclude nothing but that which is Ecclesiastical and are not to intermedle with Civil affaires which concern the Common-wealth unless by way of humble petition in cases extraordinary or by way of advise for satisfaction of Conscience if they be thereunto required by the Civil Magistrate f Luke 12.13 14. Joh 18.36 CHAP. XXXI Of Synods and Councels Examined IN complyance with your first Section we grant that there may be great cause of spiâ—itual consultations and that either about temporal things as Moses went twice to the Lord about the daughters of Zelophebad Numbers 27.1 2 3 c. and Numbers 36.1 2 3 c. or in things of Religion as Moses required what should be done first to him that blasphemed the name of the Lord Leviticus 24.12 and secondly to him that gathered sticks on the Sabboth day Numb 15.32 33 c. But it is the Lord that is to be consulted with in those great difficulties and that either immediately as Moses did in the places aforesaid and Daniel with the other three Children Dan. 2. or else by some person who hath the judgement of Vrim and is acted by the spirit of God Numb 27.21 Ezra 2.63 1 Maccab. 4.4 especially if any such person be to be found of which there have been some in all or most ages if the Authour of the book of wisdom speaks true chap. 7.27 And in all ages wisdom entering into holy souls maketh them friends of God and Prophets which is consonant to what the Father promiseth Isa 29.21 and to our Saviours engagement Mat. 28.20 Behold I am with you to the end of the world but in case no such person may be found there may be Synods and Councels called for consultation sake and if the matter be still too difficult it must be reserved for Gods future resolution Ezra 2.63 As to your second Section we grant that Magistrates may call a Synod of Ministers or other fit persons especially of those that are spiritual and wise and it were good that persons of all different mindes in Religion might be freely heard and their arguments well weighed and full answer given in writing to all that are in the wrong that our controversies might grow to an end and so truth with love and peace take place but in this case if any inspired Prophet may be had at home or consulted abroad it is safer to receive resolution from the mouth of the Lord by him which we might easily do in this age either by word or writing then to rely upon the judgement of an hundred ordinary Divines often producing the letter of the word but wresting or mistaking the sense We grant likewise that such ordinary ministers and persons may be sent from their own to other Churches yet can they act onely within their own Sphere as rational learned or devout persons not as inspired men But that ordinary ministers may by their office when the Magistrate is an enemy call each other or assemble into a publick Synod we doubt yet doubtless they may meet privately and advise yea pray together To your third Section we grant that Synods may handle controversies of fact and cases of conscience direction for an outward worship and the better governing of a visible Church as also hear complaints in cases of male administration and determine them or some of them authoritate sibi commissa especially according to the measure of Faith and Regeneration whereunto they have attained which decrees and determinations if consonant to the word are to be received for the words sake more then for their authority they not being a divine but an humane ordinance only for the meeting of the Apostles and Elders at Jerusalem to which the Churches at Antioch and thereabouts appealed was an assembly of men acted by the Holy Ghost as themselves set forth Acts 13.28 and differs far both in warrant and authority from our Synods and Assemblies neither doth the first make the last to be Gods ordinance And in your fourth Section you confess no less where you acknowledge that all Synods and Councels since that might erre and that many have erred and so have you in many things but as your Confession here is ingenious so we hope you will not take