Church c Heb. 1.1 and afterwards for the better preserving and propagating of the Truth and for the more sure establishment and comfort of the Church against the corruption of the flesh and malice of Satan and of the world to commit the same wholly unto Writing d Prov. 22.19 20 21. Luk. 1.3 4. Rom. 15.4 Mat. 4.4 7 10. Isa 8.19 20. which maketh the holy Scripture to be most necessary e 2 Tim. 3.15 2 Pet. 1.19 those former wayes of Gods revealing his will unto his people being now ceased f Heb. 1.1 2. II. Vnder the name of holy Scripture or the word of God written are now contained all the Books of the Old and New-Testament which are these Of the Old Testament Genesis Exodus Leviticus Numbers Deuteronomy Joshuah Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Of the New Testament The Gospels according to Matthew Mark Luke John the Acts of the Apostles Pauls Epistles to the Romans Corinthians 1. Corinthians 2. Galatians Ephesians Philippians Colossians Thessalonians 1. Thessalonians 2. to Timothy 1. to Timothy 2. to Titus to Philemon the Epistle to the Hebrewes the Epistle of James the first and second Epistles of Peter the first second and third Epistles of John the Epistle of Jude the Revelation of John All which are given by inspiration of God to be the rule of Faith and Life g Luk. 16.29 31. Eph. 2.20 Rev. 22.18 19. 2 Tim. 3.16 III. The Books commonly called Apocrypha not being of Divine inspiration are no part of the Canon of the Scripture and therefore are of no authority in the Church of God nor to be any otherwise approved or made use of than other humane writings h Luk. 24.27 44. Rom. 3.2 2 Pet. 1.21 IV. The Authority of the Holy Scripture for which it ought to be believed and obeyed dependeth not upon the Testimony of any man or Church but wholy upon God who is truth it self the Author thereof and therefore it is to be received because it is the word of God i 2 Pet. 1.19 21. 2 Tim. 3.16 1 John 5.9 1 Thess 2.13 V. Wee may bee moved and induced by the Testimony of the Church to an high and reverend esteeme of the Holy Scripture k 1 Tim. 3.15 and the Heavenliness of the matter the efficacy of the Doctrine the majesty of the stile the consent of all the parts the scope of the whole which is to give all glory to God the full discovery it makes of the onely way of mans salvation the many other incomparable excellencies and the intire perfection thereof are arguments whereby it doth abundantly evidence it self to be the word of God yet notwithstanding our full perswasion and assurance of the infallible truth and divine authority thereof is from the inward work of the holy Spirit bearing witness by and with the Word in our hearts l 1 John 2.20.27 John 16.13 14. 1 Cor. 2.10 11 12. Isai 59.21 VI. The whole Counsel of God concerning all things necessary for his own glory mans salvation faith and life is either expresly set down in Scripture or by good and necessary consequenet may be deduced from Scripture unto which nothing at any time is to be added whether by new revelations of the spirit or traditions of men m 2 Tim. 3.15.16 17. Gal. 1.8 9. 2 Thes 2.2 nevertheless we acknowledge the inward illumination of the spirit of God to be necessary for the saving understanding of such things as are revealed in the Word n John 6.45 1 Cor. 2.9 10.12 and that there are some circumstances concerning the worship of God and Government of the Church common to humane actions and societies which are to be ordered by the light of Nature and Christian prudence according to the general rules of the Word which are alwayes to be observed o 1 Cor. 11.13 14. 1 Cor. 14.26.40 VII All things in Scripture are not alike plain in themselves nor alike clear unto all p 1 Pet. 3.16 yet those things which are necessary to be known beleeved and observed for salvation are so clearly propounded and opened in some place of Scripture or other that not only the learned but the unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them q Psal 119.105 130. VIII The Old Testament in Hebrew which was the native language of the people of God of Old and the New Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediatly inspired by God and by his singular care and providence kept pure in all ages are therefore authenticall r Mat. 5.18 so as in all controversies of Religion the Church is finally to appeal unto them Å¿ Isa 8.20 Acts 15.15 John 5.39 46. but because these originall tongues are not known to all the people of God who have right unto and interest in the Scriptures and are commanded in the fear of God to read and search them t Joh. 5.39 therefore they are to be translated into the vulgar language of every Nation into which they come u 1 Cor. 14.6.9 11 12 24 27 28. that the Word of God dwelling plentifully in all they may worship him in an acceptable manner w Col. 3.16 and through patience and comfort of the Scriptures may have hope x Rom. 15.4 IX The infallible rule of interpretation of Scripture is the Scripture it self and therefore when there is a question about the true and full sense of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly y 2 Pet. 1.20 21. Act. 15.15 16. X. The supreme Judge by which all controversies of Religion are to be determined and all Decrees of Counsels opinions of ancient Writers Dostrins of men and private Spirits are to be examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scripture z Mat. 22 29 31. Eph. 2 20. with Acts 28.25 The late ASSEMBLIES Confession of FAITH Examined CHAP. I. Of the holy Scriptures IN This Chapter you give an honourable testimony in many thiings to the testimony of truth that is the holy Scriptures yet some things very unwarrantable and no less prejudicial to truth have here as elsewhere slipped from you For first you say Section 1. That those former ways of Gods revealing his will unto his people are now ceased where if you by those former wayes understand such wayes and meanes whereby God either ordinarily instructed the people as he taught the Families of the Patriarches by the Patriarches themselves Gen. 18.19 and the people of the old world by the
THE LATE Assembly of Divines CONFESSION OF FAITH EXAMINED As it was presented by them unto THE PARLIAMENT WHEREIN Many of their excesses and defects of their confusions and disorders of their errors and contradictions are presented both to themselves and others Humanum est errare l abi decipi c. Humanius nihil est quam errantem revocare 2 Thessal 3.2 For all men have not faith LONDON Printed in the yeer 1651. TO THE The Supream Authority THE PARLIAMENT of ENGLAND Right Honorable I Am more then confident you will not be offended that I presume though unworthy to present this Examen of the late Synods Confession of faith to your grave and discerning judgements The Auhors of the said confession did present the same to the Parliament so we that are not satisfied in it do with all humility the like ut vincat veritas which is magis amica quam amicus Plato quam amicus Lutherus quam amicus Calvinus therefore is to be sought out of all that love it which cannot be but as Solomon saith Eccl. 7. In another case by setting one contrary to the other to the end a man finde nothing after him it is an old and true maxime Opposita juxtâ— se posita clariùs Elucescunt as white and black illustrate one another and I faile much in my intellectuals if you finde not all the argumenta dissentanea here as making a vast difference betwixt their confession and this examen thereof for you may observe in some passage the dissentane a diversa betwixt them by which though there might have been a consent in many things yet aliqua logica ratione dissentiunt as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may finde opposita disparata quorum unum multis opponitur Here you may finde opposita contraria quorum unum uni tantum opponitur as contraria relata that though we all confess the same Father yet rara est concordia fratrum in these two Treatises Here are opposita adversa in such things quae inter se velut è regione perpetuo adversantur like as virtus and vitium Here are contraria negantia likewise to be found as contradicentia quorum alterum aiit alterum negat ubique they affirm that which we deny they say sin will and must remaine in the best regenerate men as long as they live here which we according to Scripture do confidently deny And finally here are betwixt them contraria privantia as habitus and privatio which is the greatest opposition in Divinity Truth and error light and darkness each seeking the destroying the possibility of the other yet in all these that which Solomon faith Prov. 18.17 is verified of us both respectivly He that is first in his own cause seemeth just but his neighbor cometh and searcheth him The late Synod have been first in there own cause as most desire to be and seem just now we their well wishing neighbour to truth take the boldness to come and search them presuming that you most impartiall and judicious Senators will vouchsafe unto us the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this our humble tender as you did to them Surely the Parliament would never with such a publike lifting up of hands to the most high have entered into a Covenant to reform as the ultimate end of it the worship of God in Doctrine and discipline Yea they would never have commanded us inferiours upon pain of their displeasure wherby they have been looked on as irreligious that refused to enter into the said Covenant for reformation Yea they would never I believe have convocated an Assembly of English and Scotish Divines to search out the truth which is according to godliness but that it was there real intention that such a worship of God which is made the chief motive to the Covenant might be found out and established in three Nations whereby Gods people might become one and the name of God in truth one among them Right worthy Heroes when I considered of these particulars I resolved against all impediments humbly to present this unto you and to the publick view because I am obliged unto it by the said Covenant to yeild my indeavors in my place and calling to the said reformation which I cannot I suppose perform in any way like the publishing this examen to undeceive many yea if it be the will of God the deceived Authors of that Confession who have so failed in a Confession of Faith set out to regulate the judgements and practises of three Nations in a good life the sum of all toward God and man Give me leave therefore I beseech you to use in some measure of sincerity the words of Job cap. 36.2.3 Suffer me a little and I will shew you what I have to say on Gods behalf I will fetch my knowledge from afar and will ascribe righteousness to my Maker My prayer is likewise that the Authors of the second Directory may recollect themselves to do the like that their second thoughts may be better then their first and I wish they may be so far from envy and displeasure at what is here presented to publicke view as they may say with David Psal 141.15 It shall be an excellent oyle like that which Christ counselled the Church of Laodicea Revela 3.18 to buy and annoint their eyes that they may see the truth which will appear to all that try all things by the touchstone of truth the word of God which the Assembly themselves acknowledge Chap. 1. Sect. 9. of their confession to be the only and infallible rule of inter pretation to which rule we all that have our head and heart concurring to prepare this or the like examinatioÌ„ for the Press referr our selves who would have subscribed our names but that the fear of envy and some other evil consequences press a concealment of some but I have adveured to offer this most honored Patriots to your serious consideration to subscribe my name because I doubted that a Smectâ—mnius covert would not satisfie the Parliaments order the transgression of which in another case though I was not sponte nocens I suffered deeply for which is that some as I am informed must subscribe their name to own if they will avoid offence what is printed therfore I have put my hopes in my hand and adventured the subscribing my name that this may come forth according to order and I fulfill the Proverb The worst must hold the candle that by the light thereof all that do not out of prejudice shut their eyes may see truth from error and mistakes in the foresaid confession the discovery of which I am induced to hold forth because for many yeers I have to some detriment bin under the censure of many supposed great errors against many assertions laid down in the said Confession therefore to vindicate my self I have great reason to promote what verily I am perswaded to be truth
have spoken in darkness shall be heard in the light and that which ye have spoken in the ear and closets shall be proclaimed upon the house topps Seventhly Whether the Apostle reciteing the parts and holy vessels of the Tabernacle in order Hebr. 9.1 2 3 4 5. and telling us ver 5. of which things we cannot now speak particularly to wit by way of exposition do not imply that a time should come wherein all those things and likewise all other mistical things of the Old and New-Testament should be opened and declared The Holy Scriptures being written for our instruction here upon earth and not in heaven or after this life 8. Whether this Gospel which is to be published to all Nations shall not be written as well as the former was that it may be so published especially since it is called an Everlasting Gospel Rev. 14.6 shall it not be written for the ages to come as the Old and New Testament were before 9. Yea may not those Waters which issued out of the Temple Ezek. 47.1 c. and Joel 3.18 Zach. 14.8 Rev. 22.1 be understood as of all the gifts of the Spirit so of Gods most pure and holy doctrine which shall then proceed from the mouth and pen of the Holy Ghost as is promised Isa 2.2 3 4 c. especially since the Word of God is expresly compared to Water Jo. 15.3 Now are ye clean through the Word which I have spoken unto you Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word 10. Shall that Spirit of God which is to be powred out in the last dayes upon all flesh lose his writing faculty which he formerly had and used in precedent ages 11. Shall not the Art of Printing or gift of God bestowed upon the last age be made the instrument of Gods Holy Spirit to publish his sacred and infallible Truth as well as it hath been made Satans way of disspreading his falshoods But to conclude this point let us entreat you of the Synod if you have any Germanes sitting among you to enquire of them or others what inspired men or professing to be such even of their Nation have written any Gospel to the whole world within six score yeares last past and whether some one of them hath not written more then all the Books of the New Testament amount to If so it may concern them you and us to finde them out to read them with diligence and earnest prayer to God for true enlightening judgement and guidance to compare and examine them not with the Writings of men bee they who they will but with and by the Holy Scriptures themselves for the Holy Ghost cannot contradict it self If we finde upon due search any such grace and mercy vouchsafed to this last age it may shew the true cause why Germany before and above all other Countreys according to that Acts 3.22 23. hath bin plagued and also afford us a present mean and expedient whereby all controversies in Religion may be decided from Gods own mouth and hold forth a true Modell to reform all Churches and Commonwealths by Sed verbum sat Sapientibus Fourthly and lastly in the tenth Section of this Chapter you say The supreme Judge by which all controversies of Religion are to be determined and all Decrees of Councels opinions of Ancient Writers Doctrines of men and private Spirits are to bee examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scriptures If you had added these words to private Spirits even publique Spirits also or pretending to be such we would have closed with you in that enumeration and have acknowledged that the Holy Ghost yet left at large must be the only supreme Judge to wit either speaking in the holy Scripture or without it although in all his determinations of Doctrine he doth speak according to former Scriptures And hence it is that for the tryall of Spirits in his dayes Isaiah sends men to the Law and the Testimony Isa 8.20 And Saint Paul in his time transmits men to the former Prophets 1 Cor. 14.32 And the Spirit of the Prophets is subject to the Prophets And accordingly for the tryall of new or late professing Prophets we are to examine their Doctrine by the former Writings of the Old and New-Testament but not by our own or our private Authors corrupt and darkned Iudgments For the true Prophets were sent to judg and reprove our Errors and not to be judged or condemned by us 1 Cor. 2.15 The only exception that we take against your tenth and last section is this That you limit the holy Ghost as if he was inherent in the Scriptures or could not determinate without the same when he pleaseth saying It is the holy Ghost speaking in the Scripture Howbeit if you meant no more by that expression then this That the Holy Ghost which first dictated the Scripture or still speakes in them being taken in his own sense We admit it to be true but your exposition there is both obscure and ambiguous CHAP. II. Of God and of the Holy Trinity THere is but one onely a Deu. 6.4 1 Cor. 8.4.6 living and true God b 1 Thess â—9 Jer. 10.10 Who is infinite in Being and Perfection c Job 11.7.8.9 Job 26.14 a most pure Spirit d Joh. 4.21 invisible e 1 Tim. 1.17 without body parts f Deut. 4.15 16. John 4.24 with Luk. 24.39 or passions g Acts 14.11 15. immutable h Jam. 1.17 Mal. 3.6 immense i 1 Ki. 8.27 Jer. 23.23 24. eternal k Psa 90.2 1 Tim. 1.17 incomprehensible l Psal 135.3 almighty m Gen 17.1 Revel 4.8 most wise n Rom 16.27 most holy o Isa 6.3 Revel 4.8 most free p Psal 115.3 most absolute q Exod 3.14 working all things according to the counsel of his own immutable and most righteous will r Ephes 1.11 for his own glory Å¿ Prov 16.14 Rom 11.36 most loving t 1 John 4.8 16. gratious merciful long suffering abundant in goodness and truth forgiving iniquity transgression and sin u Exod 34 6 7. the rewarder of them that diligently seek him w Hebr 11.6 and withall most just and terible in his judgments x Nehem 9.32.33 hating all sin y Psal 5.5 6. and will by no means clear the guilty z Nahum 1.2 3. Exod 34.7 II. God hath all life a Joh 5.26 glory b Acts 7.2 goodness c Psal 119.68 blessedness d 1 Tim 6.15 Rom 9.5 in and of himself and is alone in and unto himself all-sufficient not standing in need of any creature which he hath made e Acts 17.4 25. nor deriving any glory from them f Job 22.2 3. but onely manifesting his own glory in by unto and upon them He is the alone fountain of all Being of whom through
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place Heb. 1.2 fignifies ages or generations as sometime that word is found to do this last place which clearly speakes of the work of creation having the same word again will evict that the former place speakes of worlds truly so called as it is well and truly rendred in our translation If you reply again that perhaps the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Rabbins sometimes take the word gnolam gnolam caton for the Microcosme and gnolam gadol for the Macrocosme gnolam hazzeh for this world and gnolam habha for the world to come and the same word again for the lower world that is the earth sometimes for the middle world which is all these visible heavens and lastly for the Angels world or the invisible heavens Answer It may be so yet are these neither one entire world nor were all these things created in the space of six dayes as you untruly affirm First That the Angels world called by our Saviour and the Apostle Paul Paradise Luke 23.43 2 Cor. 12 4. and this present world are not one entire but two remote and distinct worlds it is evident out of the words of our blessed Savior Mat. 12.32 But whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come Luk. 20.34 5.36 And Jesus answering said unto them the children of this world marry and are given in marriage but they that shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equall to the Angels c. Secondly Nor were the Angels and their heavens created within the space of those six dayes wherein all things of this world were made Gen. 1.1 but long before For 1. It is certain that Moses makes no mention of them in the narration and history of those six dayes workes 2. Esdras in his second Book of which we spake before saith expresly Chap. 3.6 That Gods right hand planted Paradise before ever the earth came forward and that he having created man in time did lead him into it Nor doth he alone speak this that the Angels were existent before the creation of this world but the Lord himself also Job 38.4 Where wast thyou when I laid the soundations of the earth and then followes When the morning Stars sang together and the sons of God shouted for joy So that those sons of God who are at all hands confessed to be the Holy Angels were present and glorified God when he laid the first foundation of this world Nor is it improbable which some late prophetical men affirm that man was created in the room of the faln Angels which so much the more stirred up the envy of the Devil against him Certain it is that the wicked Angels were not only pre-existent but had faln also from their first estate before man was created 3. As the Scriptures make frequent mention of the Heavens of Heavens which can be no other then Paradise or the Angels which also are Gods heaven in whom he dwelleth So the Psalmist shews that they were of old Psal 68.33 To him which rideth upon the Heavens of Heavens which were of old Nor can we or you justly reject their opinion who say that as the Angels are in nature nearer to God then the creatures of this gross visible world so he first laid forth himself in them and that many ages before he proceeded to the creation of those things which were remoter and further distant from him But whether the Lord used the ministry of these Spirits in the creation of this world as he doth in the government of the same we will not dispute Howsoever it was the unanimous consent of most of the Greek fathers if not of them all and the assertion of divine Nazianzen in special and of Jerom among the Latines that the creation of Angels did precede the making of this world and that upon these grounds before alledged among many other After you have spoken of this world in general you come to the composure of the creature for whose sake this world was especially made even mankinde where according to holy Scriptures we finde another world not only because man is stiled a Microcosme by â—o contemptible Authors but by reason of an inteâ—â—â— and spiritual world and that far greater and more excellent then this outward Fabrick placed 〈…〉 of which Solomon not a stranger to any of these worlds speaks Eccles 3.11 He hath made every thing beautifull in his season he hath also set the world in their bea rt so that no man can finde out the worke of God from the beginning to the end Which world was Gods Kingdome in the man or the beautifull Image of God upon the inward and outward man as may appear by the promises of God which he hath gratiously given us in Christ for the repairing and re-edifying the same when it was decayed and defaced Esay 51.16 And I have put my words in thy mouth and have covered thee in the shadow of my hands that I may plant the Heavens and lay the foundation of the earth and say unto Zion Thou art my people Esai 65.17 18. For behold I create new Heavens and a new earth and the former shall not be remembred nor come into minde But be yee glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a joy 2. Pet. 3.13 Nevertheless we according to his promises look for a new heaven and a new earth wherein dwelleth righteousness But the outward heaven and earth of which many understand this place never was nor ever shall be the subject of righteousness for they are irrational yea liveless creatures Nor is this spiritual and glorious workmanship of God though to the world and her wise ones invisible called a world in the Old Testament alone but in the New also Rom. 4.13 For the promise that he should be heir of the world was not to Abraham and his seed through the Law but through the righteousness of faith Now if any hearing of more worlds be sorry with Alexander that he hath taken so much travaile for one growing ambitious to have the other also let him first by faith obedience prayer and all other good means seek to get the inward and spirituall world planted and created in him and upon him by the grace and power of Christ and he may be in the better possibility of the third and highest world and prove an heir of Paradise with the blessed Angels For as the Lord himself proceeded gradually first to that creation which was spiritual and invisible and then to that which was visible and corporeal so let the sons of men now faln and corrupted turn from the outward creature get the inward world of righteousness and holiness and so
to their authority and the exercise of it over their Brethren CHAP. XXI Of Religious Worship and the Sabbath Day THE light of Nature sheweth that there is a God who hath Lordship and soveraignty over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in and served with all the heart with all the soul and with all the might a Ro 1.20 Act 17 14 Psa 119.68 Jer 7.10 Psal 31.23 Psal 18.3 Ro 10.12 Psal 62.8 Josh 24.14 Mar 12.33 But the acceptable way of worshiping the true God is instituted by himself so limitted by his own revealed wil that he may not be Worshiped according to the imaginations and devises of men or the suggestions of Satan under any visible representation or any other way not prescribed in holy Scripture b Deu 12.32 Mat 15.9 Acts 17.25 Mat 4.9.10 Deut 4.15 to 20. Exod 20.4 5 6. Col 2.23 II. Religious Worship is to be given to God the Father Son and Holy Ghost and to him alone c Mat. 4.10 with John 5.23 and 2 Cor 13.14 not to Angels Saints or any other creature d Col 2.18 Rev 19.10 Rom 1.25 and since the fall not without a Mediatour nor in the mediation of any other then of Christ alone e Joh 14.6 1 Tim. 2.5 Eph 2.18 Col 3.17 III. Prayer with thanksgiving being one special part of Religious worship f Phil 4.16 't is by God required of all men g Psa 85.2 and that it may be accepted it is to be made in the name of the Son h John 14.13 14. 1 Pet 2.5 by the help of his Spirit i Ro 8.26 according to his will k 1 Joh 5.4 with understanding reverence humility fervency faith love and perseverance l Psa 47.7 Eccl 5.12 Heb 12.28 Gen 18.27 Jam 5.16 Jam 1.6 7 Mar 11.24 Mat 6.12 14 15. Col 4.2 Eph 6.18 and if vocal in a known tongue m Cor 14.14 IV. Prayer is to be made for things lawful n Joh 5.14 and for all sorts of men living or that shall live hereafter o 1 Tim 1.1 2. Joh 17.20 2 Sam 7.29 Rut 4.12 but nor for the dead p 2 Sam 12.21 22 23. with Luke 16.25.26 Rev 14.13 nor for those of whom it may be known that they have sinned the sin unto death q 1 Joh 5.5 V. The reading of the Scriptures with godly fear r Act 15.21 Rev 1.3 the sound preaching Å¿ 2 Tim 4.2 and conscionable hearing of the Word in obedience unto God with understanding faith and reverence t Jam 1.22 Acts 10.33 Mat 13.10 Heb 4.2 Isa 66.2 singing of Psalms with grace in the heart u Col 3.16 Eph 5.19 Jam 5.13 as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Riligious Worship of God w Mat 28.19 1 Cor. 11 23 to 29. Acts 2 12. beside Religious Oaths x Deut 6.13 with Neh 10.29 Vows y Isa 19.21 with Eccles 5.4 5. Solemn Fastings z Joel 2.12 Esther 4.16 Matth 9.15 1 Cor 7.5 and Thanksgivings upon special occasions a Psal 107. throughout Esth 9.12 which are in their several times and seasons to be used in an holy and religious manner b Heb 12.28 VI. Neither prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed e Joh 4.21 but God is to be Worshiped every-where d Mal 1.11 1 Tim 2.8 in Spirit and in Truth e Joh 4 23 24. as in private Families f Jer 10.25 Deu. 6.6.7 Job 1.5 2 Sam 6.18 20. 1 Pet 3.7 Acts 10 2. daily g Mat. 6.11 and in secret each one by himself h Mat 6.6 Eph 6.18 so more solemnly in the publick Assemblies which are not carelessly or wilfully to be neglected or forsaken when God by his word or providence calleth thereunto i Is 56.6.7 Heb 10.25 Pro. 1 20.21 24. Acts 13.24 Luk 4.16 Acts 2.42 VII As it is the Law of Nature that in general a due proportion of time be set apart for the Worshiping of God so in his Word by a positive Moral and perpetual Commandment binding all men in all Ages he hath particularly appointed one day in seven for a sabbath to be kept holy unto him k Exo 20.8.10.11 Isa 56.2 4 5 6 7. which from the beginning of the World to the resurrection of Christ was the last Day of the week and from the resurrection of Christ was changed into the first day of the week l Gen 2.2.3 1 Cor 16.1 2. Acts 20.7 which in Scripture is called the Lord's Day m Rev 1.10 and it to be continued to the end of the World as the Christian Sabbath n Exod 20.8 10. with Mat 5.17.18 VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affaires before hand do not onely observe an holy rest all the Day from their own works words and thoughts about their worldly imployment and recreations o Ex 20.8 Exod 16.23 25 26 29.30 Exod 31.15 16 17. Isa 58.13 Neh 13.15 16 17 18 19 21 22. but also are taken up the whole time in the publick and private exercises of his Worship and in the duties of necessity and mercy p Isa 58.13 Mat 12.1 to 13. CHAP. XXI Of Religious Worship and of the Sabboth Day examined IN the foregoing Chapters you gave us a scantling of your faith and here you exhibite a view of your piety or Religion but as your faith was many wayes unsound so your Religion for the greatest part will prove a will worship and both it and the time you allot thereunto are so ungrounded that we can neither Sabbatize in your worship nor worship your sabboth with you You have here touched many things that concern that worship as the object the rule the part or subject with which the supposed matter the Place and time of it after your manner but we cannot but wonder at four things first your strange omissions secondly some truths which break from you at unawares contradicting what you said before thirdly your gross mistakes and lastly your confident affirming of things most false and destitute of foundation For the first it is no small matter of wonderment to us that you neither shew us what the worship of God is nor of what latitude in the general nor how many kinds there be of it nor wherein Gods principal eternal and saving worship lieth especially since the holy Scriptures are so clear in all the four which set forth unto us First that to worship God is all one as to fear him serve him and glorifie him Mat. 4.10 It
2.3 4 5 6. 2 Pet. 3.9 Secondly you are here deficient in setting forth Gods stipulation in this Covenant for you say That God requires faith in Christ that men may be saved but the Lord insists not onely upon faith but upon obedience also to all his commands yea obedience unto the death to wit the death of sin Mark 16.16 Act. 2.38 39. Act. 3.19 Heb. 5.9 Rom. 6.8 2 Tim. 2.11 12. Rom 2.7 8.13 Matth. 24.13 Revel 27.11 17 26. Revel 12.5 Thus of your defects here but whereas you say in the close of that Section That God promiseth to give unto all those that are ordained unto life his holy Spirit to make them willing and able to believe it is not true we would gladly have you produce anyone such promise yet dowe grant that the Lord is pleased to enlighten and teach all sinners that are out of the way and capable of instruction in the way to life again so that they may believe repent and turn if they will Psal 25.8 Good and upright is the Lord therefore will he teach sinners in the way The text to which you refer us Ezek. 36.25 26. is a promise made to the house of Jacob in the latter dayes and that of such a clensing from sin as you will not believe or admit but not of faith though the work of regeneration there promised implyeth a precedent faith and therein both illumination on Gods part and assent or credence to the truth revealed on ours In the fourth Section you say That this Covenant of grace is frequently set forth in Scripture by the name of a Testament and so is the Covenant upon Mount Sinai likewise Gal. 4.24 for those saith the Apostle are the two Testaments But secondly whereas you add That this name is given to that Covenant onely in reference to the death of Christ the Testator and to the everlasting inheritance with all things belonging unto it therein bequeathed You herein fall short again for the believer who is the other party to the Covenant must in following of Christ dye with him and there must follow the death of this Testator likewise Rom. 6.8 For if we be dead with him we believe that we shall live with him Rom. 8.13 For if we live after the flesh we shall dye but if we mortifie the deeds of the body by the spirit we shall live So 2 Tim. 2.11 12. In your fifth Section you are defective likewise in two things and mistaken in a third For first whereas you say That this Covenant was differently administred in the time of the Law and of the Gospel your saying is true but much too short to express the various administrations of the Covenant for it was administred after one manner before the Law after another under the Law after a third under the prophets and all this before the time of the Gospel before the Law as it was at the first made with Adam and renewed with Noah but more solemnly reinstituted with Abraham for the blessing of all Nations and generations of mankinde so all this time it was administred without outward ceremonies and services more then commemorative sacrifices of Christs inward sufferings That Lambe slain from the beginning of the world Rev. 13.8 which yet were intentive likewise to a dying with Christ unto all sin and wickedness but under the Law as you truly speak it was administered by promises prophecies the Paschal Lamb and other types and ordinances delivered to the people of Israel in general and not to the Jews alone as you set forth And it was partly set forth as a Covenant of works if not to mind us of original innocencie yet to be our Schoolemaster to Christ shewing us our inability in our selves to keep the law with our sins and miseries and what manifold need we had of Christ Gal. 3.24 and partly as a Covenant of grace also finally under the prophets it was dispensed principally by promises and predictions Isa 9.6 Isa 11.1 2. Jerem. 31.34 35 36. Jerem. 32.38.39 Ezek. 11.18 19 36 25 26 c. But as you were defective in saying That those types sacrifices and services under the Law did onely figure out Christ to come whereas they did teach the Israelites the whole way to life also in following of Christ so you are in saying that the Covenant of grace in regard of the former dispensations is called the old Testament as you do also in saying That in the Gospel it being under other dispensations is called the new Testament in the sixth Section For according to the Scripture and the minde of God the Old and New Testament are thus to be distinguished The whole word of grace whether administred by Prophets or Apostles is the Old Testament that is a foregoing Testament administred by true Elders but the work of grace in purging out sin renewing us in righteousness writing the Law of God in our hearts and sealing the everlasting forgiveness of sins unto us is the new Testament So that the Old Testament is the Covenant which we should observe and keep or endeavor so to do but the new Testament is the work of grace which God hath promised in and through Christ Thus Christ is called the mediator of the new Testament Heb. 9.15 and his spirit blood the blood of the new Testament Mat. 26.28 Yet we do not deny but that both the Prophets and Apostles were able Ministers of the new Testament as true publishers of this promised grace and not of the letter onely as were the Scribes and Pharisees 2 Corin. 3.6 Not that the writings of Moses and the Prophets comparatively to the writings of the Apostles are or should be called the old Testament as they seem to be termed 2 Cor 3.12 for this we say that the writings of the Apostles may be so called likewise and are no other in relation to the promised work of cleansing and renewing grace which God alone both can and must effect Howbeit we do not condemn the common distinction and distribution of the books written before and since Christs incarnation by the penmen of the Holy Ghost into those of the old Testament or instrument and the other of the new because they set forth the new Testament more plainly In you sixth and last Section besides the mistake before touched we crave leave to rectifie you in these ensuing things First whereas you say That now in the new Testament Christ the substance is exhibited If you conceive that the incarnation of Christ is the substance of all that was foreshewed required or promised in the times of the Law and the Prophets it is a great mistake for not onely his sufferings and resurrection but our conformity in following him with the whole process and work of salvation was thereby set out manifoldly and clearly under the Administrations of those times Secondly whereas you say That now under the Gospel the ordinances under which the Covenant of Grace is or ought to be
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
cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled in the body of his flesh to present you holy and unblameable and unreprovable in his fight Where you may take these things into consideration First Whom he reconcileth All the members of the Church who are regenerate Secondly From what from the enmity in their minds whereby they are set upon wicked works Thirdly Where through the spiritual blood of the Covenant or the spirit of grace which is called the blood of his cross because it is then sent unto us and poured down upon us when we are upon the cross with him and suffer with him not yeelding unto temptations Fourthly That Christ is said to be still doing of that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly In what way as a precedent for us he hath done it to wit in the body of his flesh through death as these ensuing Scriptures shew 2 Tim. 2.11 12. 'T is a faithful saying for if we be dead with him we shall also live with him if we suffer wiâ—h him we shall also raign with him see Rom. 6.8 But that it is unpossible to have reconcilement and communion with God unless it be in such a way the Apostle witnesses likewise 1 John 1.5 6 7. This then is the message 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 darknesâ— we lye and haue not the truth But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all Sin Thus far of Christ's spiritual and true reconciling us unto God which is then perfected and consummate when besides the slaying of the enmity aforesaid he hath made us in all things of one spirit with the Father For which unity and reconcilement he prayeth John 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us Now for the purchasing of an everlasting inheritance for us eternal life is the free gift of God through Jesus Christ our Lord Rom. 8.23 And as the Father hath it in his hand to bestow so it is in the Sons gift likewise and consequently as it seems to us he needs not to purchase it But if you will call the fulfilling of that way and process whereby the faln man must attain it the way race of obedience aforesaid a purchasing of it it is by the inward and spiritual obedience of Christ especially that we attain Heb. 10.36 For ye have need of patience that after ye have done the will of God ye may receive the promise Howbeit his outward passive obedience was requisite thereunto without which as we could not be delivered from the curse so neither could we come to inherit life By this you see we stand in need of an inward and spiritual mediation from Christ aswel as that outward of which alone you here speak Nor can we partake of the benefit of the outward till qualified and prepared first thereunto by the work of the inward In your Sixth Section you proclaim your great ignorance or small regard of our great and most necessary redemption from the power of sin and Satan saying That the work of redemption was not actually wrought till after Christs incarnation For were not the fathers before and after the flood with the Prophets and other holy Saints in the Old Testament in their respective times spiritually saved and redeemed by Christ And much more doth that great secret of the Father's sparing and forbearing us along time for his Sons sake who in patience and meekness hath been led as a lamb to the slaughter and the end of whose long sufferance in us is salvation as St. Peter speaks Epist 2 3. Chap. 15. seem to be hidden from you Yet here you grant some truths at unawares as that Christ is the promised enmity against sin who must break the Serpents head and consequenly that his power and Kingdom must be within us where Satan is to be trodden down Rom. 16.20 You grant also that he is the Lamb slain from the beginning of the world But whereas you add for a proof thereof out of Hebr. 13.9 That Christ is the same yesterday and to day and for ever That speakes of his immutable Deity and not of his humanity though now made unchangeable Yet this we say brethren ere we leave this Section that you hold forth a very lame and imperfect redeemer which which hath indeed redeemed us by his death from the curse of the Law when our iniquities are put away from us but who must redeem us from all our corruptionsâ— who must save and deliver us out of the hand of all our enemies who must inable us to keep and fulfil the Law of God who must renew the Image of God in us Is not the true Christ made of God unto us wisdom righteousness and sanctification as well as redemption 1 Cor 1.30 In your Seventh Section As we grant it to be true that Christ in the entire office of a Mediator acteth according to both natures joyntly or severally as occasion requires doing by each that which is proper to its self so perhaps it may be granted that sometimes in the Scriptures by reason of the unity of the person that which is proper to one nature is attributed to the person denominated by the other Howbeit the places to which you refer us do not prove so much for that of Acts the 20.28 It s true First of Christ in the Godhead that he hath purchased his Church with his own blood having redeemed it from the power of Satan by his Spirit Secondly To that of John 3.13 it may be said that as Christ is spiritually born in us he is the Son of man which comes from Heaven and is or dwells in the heavenly being Finally To 1 John 3.16 It may be truly answered that Christ the Son of God hath laid down his life for us while he died in us to keep off the deserved wrath of God from us and to preserve us from the death threatned in the Law as also to set us an example how we may in following him overcome sin and recover life again we seeking his grace and help thereunto In your eighth and last Section being like checquer-work you have black as well as white errour as well as truth where your first affirmation That Christ doth certainly and effectually apply and communicate his redemption to all those for whom he hath purchased it will prove false in what sense soever it be taken For first If we here understand Christ's outward redemption as you undoubtedly do that being made for
ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Was not new righteousness put into these men And were they not thereby washed sanctified and justified these three words expressing one and the same thing see also Tit. 3.4 5 6. But after the kindness and love of God our Saviour unto man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that so being justified by his Grace we should be made heirs according to the hope of eternal life Where you see again that the Apostle makes regeneration in Christ and justification to be the self same thing as we intimated in the foregoing Chapter Yea in the whole dispute about justification by Christ the Apostle Paul useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie either for that part of justification which we commonly call mortification or that other part which we usually term vivification or for both as Rom. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that is dead to wit with Christ is justified freed or purged from sin In this notion doth the Apostle use the word Act. 13.39 And by him all that believe are justified or cleansed from all things from which they could not be justified by the Law of Moses Rev. 22.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He that is unjust will be so let him be unjust still and be which is filthy let him be filthy still and he that is or will be righteous let him be justified or righteous still and that is holy let him be sanctified still Where justification and sanctification are the same thing so Isa 45.24 25. Surely shall one say In the Lord have I righteousness and strength even to him shall men come and all that are incensed against him shall be ashamed In the Lord shall all the seed of Israel be justified and shall glory Where righteousness and strength being joyned together the words must be understood of an internal righteousness through which our sins and corruptions are purged out And therein lies our justification as the next verse imports Yea if mortification be not comprehended under the word justification it is wholly left out in that golden chain so much spoken of and so little understood Rom. 8.30 Moreover whom be did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified In this sense Cyprian useth the word frequently and among prophane authors Catullus thus Justificam nobis mentem avertere deorum And so must the word of necessity be meant by the Apostle Rom. 5.8 as appeareth there by the opposition of our state as sinners to our justified estate But God commendeth his love towards us that while we were yet sinners Christ dyed for us much more being now iustified by his blood we shall be saved from wrath thruogh him And so must the same word be taken Rom. 3.24 25. Gal 2.17 We grant indeed that the word is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and variously used as for defending our selves or others as just Luke 16.15 Ye are they which justifie your selves before men c. for absolving or declaring one just Rom. 8 33 34. It is God that justifieth who is he that condemneth for predicating or magnifying some person or thing Mat. 11.19 But wisdom is justified of her children But all these are founded upon that moral sense of being just or made just or of being free from unrighteousness which is the Apostles sense in all his discourse of justification by Christ Thirdly you say positively That God justifieth by pardoning of sins but though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the puting away of sins and that by regeneration Luk. 1.77 Eph. 1.7 and elswhere as well as for the pardon of sins Yet justification in Saint Pauls sense lieth not in remission of sins Fourthly you say positively also That God justifies men by accounting and accepting their persons as righteous and you mean he doth so while they are otherwise both in heart and life But God accounts of every man as he is and though he is so gracious as to pardon the guilt of sins forsaken and repented of and ready also in Christ both to cleanse us and renew us because he would not have us dye in our iniquities yet as he speaks to Moses he will by no means clear the guilty or such as continue in evil Exod. 34.7 He is a God of purer eyes then to behold iniquity Hab. 1.13 Doth not he search the heart and try the reines that he may give to every man according to his wayes and according to the fruit of his doings Jer. 17.20 See what he saith Micah 6.10 11. Are there yet the treasures of wickedness in the house of the wicked and the scant measure that is abominable shall I count them pure with the wicked balances and the bag of deceitful weights God indeed is said to justifie the ungodly Rom. 4.5 Yet not by accounting him righteous when he is wicked but by cleansing and renewing him and so making him of ungodly a godly and righteous person Fifthly you say God justifies them not for any thing that is wrought in them which is false for it is by something wrought in us that we are justified and sanctified and by something wrought in us also that we are justified that is declared just before God and men in Jesus Christ Sixthly you say That such are justified for Christs sake alone which is true of Christ and his work within us but not of Christ and his obedience without us as you mean it But why do you in these two last passages oppose that which is wrought in us to Christ as if the father and his Christ with the Holy Ghost were not the makers of every good work in the unregenerated Seventhly you say That God in this work imputeth not faith or the act of believing unto us for righteousness contrary to express Scriptures Is it not written Gen. 15.6 Rom. 4.3 Gal 3.6 that Abraham believed God and it was imputed unto him for righteousness that is the Lord accepted his believing whereby he gave him that honor of his truth omnipotency and faithfulness as an acceptable duty at his hand and rewarded it with the promised righteousness as St. James speaks chap. 2.23 Yea doth not the Apostle speak thus expresly Rom. 4.23 24. Now it was not written for his sake alone that it was imputed to him but to us also to whom it shall be imputed if we believe in him who raised up our Lord Jesus from the dead Eighthly you say That God doth not impute any other Evangelical obedience to men for their righteousness wherein you run full butt against the whole stream of the Scriptures of the Old and New
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
II. The name of God onely is that by which men ought to swear and therein it is to be used with all holy fear and reverence c Deu 6.13 therefore to swear vainly or rashly by that glorious and dreadfull name or to swear at all by any other thing is sinful and to be abhorred d Exo 20.7 Jer 5.7 Mat 5 34 37. Jam 5.12 yet as in matters of weight and moment an oath is warranted by the word of God under the new Testament as well as under the old e Heb 6.16 2 Cor 1.23 Isa 65.16 so a lawful oath being imposed by lawful authority in such matters ought to be taken f 1 Kin 8.31 Nehe 13 25 Ezr 10.5 III. Whosoever taketh an eath ought duely to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the truth g Exo 20.7 Jer 4.2 neither may any man binde himself by oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform h Gen 24.2 3 4.5 6 7 8 9. yet is it a sin to refuse an oath touching any thing that is good and just being imposed by lawfull Authority i Numb 5.19 21 Neh 5.12 Exo 22.7 8 9 10 11. IV. An oath is to be taken in the plain and common sence of the words without equivocation or mental reservation k Jer 412. Psa 24.4 it cannot oblige to sin but in any thing not sinful being taken it binds to performance although to a mans one hurt l 1 Sam 25.22 32 33 34. Ps 15.4 nor is it to be violated though made to Hereticks or Infidels m Ezek 17.16 18 19. Josh 8.19 with 2 Sam 21.1 V. A vow is of like nature with a promissory oath and ought to be made with the like Religious care and to be performed with the like faithfulness n Isa 19.21 Eccl 5.4 5 6 7. Psa 6.8 Psal 66.13 14. VI. It is not to be made to any creature but to God alone o Psal 76.11 Jer 44.25 26. and that it may be accepted it is to be made voluntarily out of faith and conscience of duty in way of thankfulness for mercy received or for the obtaining of what we want whereby we more strictly bind our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto p Deut 23.21 22 23. Ps 50.44 Gen 28.21 22. 1 Sam 1.11 Psal 66.13 14. Psal 132.2 3 4 5. VII No man may vow to do any thing forbidden in the word of God or what would hinder any duty thtrein commanded or which is not in his own power and for the performance whereof he hath no promise from God q Acts 23.12 14. Mar. 6.26 Num. 30.5 8 12.13 in which respect Popish Monastical vowes of perpetual single life professed poverty and regular obedience are so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may entangle himself r Mat. 19.11 12. 1 Cor 7.29 Eph 4.28 1 Pet 4.2 1 Cor. 7.23 CHAP. XXII Of lawful Oaths and Vows examined ALthough you would not so easily transgress in this chapter as in some of the former the matter being more particular and very obvious yet have you here your defects and mistakes also so that we cannot swear to all that you have written concerning oaths and vows And first we demand of you wherefore you have here in this tractate of Religious oaths and vows made no mention of covenants and protestations things of late so frequently persued and not without your contrivance furtherance or consent More particularly in the first Section where you speak of oaths as you do in the three following You affirm two things which must be either warily understood or else they are false As first That an oath is a part of Religious worship which we grant to be true that worship being taken in an equal latitude with the fear and service of God as it is Deut. 6.13 10.20 and Mat. 4.10 but you understanding here an outward set and solemn publick worship as in the foregoing chapter you seem to contradict your selves For is the taking of an oath tyed to the Sabbath day as your worship is Or is any day of the week sanctified therewith Or can you well distinguish it into a publick and private worship as you do other duties Indeed if religious worship consist herein this is one of the most religious ages that ever were Oaths of all sorts being never so common as now Secondly you say but not truly That the person swearing alwayes calleth God solemnly to witness what he asserteth or promiseth and to judge him according to the truth or fallehood of what he sweareth for although God is such a witness and judge and our publick oaths in England run most in such a form yet all oathes do not so yea very few of those juraments mentioned in the Scriptures are explicitely so formed we know not whether you can add another to that which the Apostle useth 2 Cor. 1.23 Moreover I call God for a record upon my soul that to spare you I came not yet to Corinth This form is very solemn lawful and commendable but not expresly used in all oaths In your second Section you have first told us that which is true in the general that it is Gods name only by which men ought to swear but you have not declared what that name is For Gods name is either appellative or else essential and real his Being by name fignifyed by Jehovah Is first his Divine nature in himself Deuteronomie 28.58 That thou mayst fear this glorious and searful name or being Jehovah Thus Proverbs 18.10 The name or being of the Lord is a strong Tower the righteous run unto it and are saved Secondly His name is his Image or like being in his Saints Zac. 10.12 For I will strengthen them and they shall walk up and down in the name of the Lord This is that name of Christ wherein If two or three be assembled he is and will be in the midst of them Mat. 18.20 This is that new name of his which he hath promised to write upon the overcomer Revel 3.12 Now to swear by Gods name is first to swear by that dreadful and glorious being Secondly To swear in his like being that is in all righteousness And thirdly To swear that Jehovah or the Lord liveth is properly to swear that he liveth in us in his like being Jer. 4.2 And thou shalt swear the Lord liveth in truth in judgement and in righteousness and the nations shall bless themselves in him and in him shall they glory 2 Cor. 11.10 As the truth of Christ is in me no man shall stop me of this boasting in Achaia So to say or swear that God liveth in us when he doth
to be found as follows in the next verse And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the word of the Lord and shall not finde it In that day shall the young men and the fair Virgins faint for thirst but the written word with the comments and expositions of men thereupon never was any hard thing to come by it was then true in the former sense onely which is written 1 Sam. 3.1 And the word of the Lord was precious in those daies there was no open vision And as the word of God thus spoken is compared to bread in the Old Testament Jer. 3.15 so is it likewise in the New Matth. 4.4 But he answered it is written that man shall not live by bread alone but by every word that proceedeth out of the mouth of God As man then hath a twofold life so he must live by a twofold bread Thus for the mystical flesh of Christ his Blood here is that which came from Heaven as well as his Flesh John 6.58 and which is Spirit and Life for the nourishing and quickning of our Souls and this is no other but the life and power and spirit of Christ whereby our corruptions are put away and removed signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our spiritual enemies overcome Rev. 12.11 of which you heard before out of Heb. 9 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your Conscience from dead works to serve the living God out of Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace out of Heb. 13.20 21. Now the very God of peace that brought again from the dead our Lord Jesus through the blood of the everlasting Covenant make you perfect in every good work to do his will For what is it we pray you but this life or spirit of Christ that purgeth our soul or conscience from dead works to serve the living God or that sanctifieth us or makes us perfect in every good work This is the first blood of the New Testament as we have proved before It was by this blood that the beleeving Jews to whom St. Peter wrote were redeemed or delivered from their vain conversation 1 Pet. 1.18 19. It was with this blood that the Saints had washed their robes and made them white Rev. 7.14 to which places we added 1 John 5.8 which makes the water the blood and the spirit to agree in one These are the flesh and blood of Christ held forth in this Sacrament as things spoken of before John 6. This flesh or word of Christ had been often broken by him and given to his Disciples to eat this blood of Christ had been given them to take in and drink John 14.17 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1 Cor 12.13 And ye have been all made to drink into one Spirit where the Mystery of the wine administred and blood spoken of in that Sacrament is expounded as it is also by our Saviour at the time of institution in these words of his Matth. 26.28 29. But I say unto you I will not henceforth drink of the fruit of the Vine until that day that I drink it new with you in my Fathers Kingdom Where for the better discovery of your own former mistakes you may observe two things in the foregoing words of the institution First That Christ speaks not of a body in the future tense that should be broken for them but one that was then broken for them Secondly That in the present tense likewise he speaks of a blood then poured out as his spirit had been in some measure upon them and not of a blood to be wholy shed or poured out for the future onely This flesh and blood of Christ is a good Mediatour betwixt us and God to pull down the partition wall of sin and slay the enmity betwixt us and him and the special means of our conquest as we shall shew by and by Yet far be it from us as we said before That we should deny the use and benefit of Christs Humane flesh and blood who was made of the seed of David according to the promises and suffered for us according to the Scriptures and therein did not onely set us an example and monument of what he had inwardly suffered for us and in us but also chalked out the true way to eternal life yea paid an invalluable price for our Redemption from the curse of the Law Gal. 3.13 Heb. 9.27 28. Yea we shewed before that if the fallen man were made perfect again in the way of regeneration yet without the sacrifice and satisfaction of Christ he could not be saved from the guilt and punishment of his sins See Heb. 10.14 For by one offering hath he perfected for ever them that are sanctified But this is the thing which we here assert that the flesh of Christ which he commands us to eat and the blood which he enjoyns us to drink in this Sacrament are not those of his humanity as you and your guides have hitherto taught but that very flesh and blood which came from Heaven by our Saviours own doctrin John 6. aforesaid confirmed with many other Scriptures nor is it the custome of the Lord to figure out corporal things but spiritual by outward and corporal Elements and Types And as you with your Teachers have not had any true fight of those blessed Mysteries so have you not understood the Mystery of the Cup or Chalice out of which the Spirit and life of Christ or the blood of the new Testament is to be received and drunk which Cup is first the suffering or Passion of Christ as we see in that his prayer Father if it be possible let this Cup pass from me and then our like suffering for him and with him both in the outward man and in the inward man also and that especially in the resistance of temptation and the enduring of the enemies assault and vexation Matthew 20.22 23. Are ye able to drink of the Cup that I shall drink of and to be baptized with the baptism wherewith I shall be baptized Now to take a short survey of your several Sections In the first of them you mistake the ends for which the Sacrament was instituted which was not to nourish or strengthen our souls with his humane flesh and blood or to make the same the band or pledge of our communion with him and each other nor to seal up the benefits of his Sacrifice upon the Cross but to hold out in a mystery and exhibite
the representing of your errours in worse part then it is meant your better information and the saving of your souls and others Finally Since you have set so good bounds between the Civil Magistrate and your selves in your last Section we will not remove the Landmark CHAP. XXXII Of the state of men after death and of the resurrection of the dead THE bodies of men after death return to dust and see corruption a Gâ—n 3 19 Act 13.36 but their soul which neither die nor sleep having an immortal subsistance immediately return to God who gave them b Lu 23.43 Eccl 12.1 the souls of the righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full redemption of their bodies c Heb 12.13 2 Cor 5.16.8 Phil. 1 23â— Acts 3.20 Eph 4.10 And the souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the judgement of the great day d Luke 16.23 24. Acts 1.25 Jude 1.6 7 1 Pet 3.19 Besides these two places for souls separated from their bodies the Scriptures acknowledg none II. At the last day such as are found alive shall not die but be changed e 1 Thes 4.15 1 Cor 15.5 2. and all the dead shall be raised up with the self-same bodies and none other although with different qualities which shall be united again to their souls for ever f Job 19.26 27. 1 Cor 15.42 43 44. III. The bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by his Spirit unto honour and be made conformable to his own glorious body g Acts 24.13 John 5.28.29 1 Cor 15.43 Phil 3.21 CHAP. XXXII Of the state of men after death and of the resurrection of the dead Examined HERE we could revive a manifold resurrection by you buried in silence one of internal both righteousness and unrighteousness discovered and raised up at our first humiliation by the spirit of God and the work of his Law Rom. 7.7 8 9. Another of men raised up by a work of regeneration some to honour as those that persevere and others to dishonour as those that fall away again Dan. 12.2 Thirdly A spiritual resurrection with Christ after we have been dead with him to sin Rev. 20 6. And lastly the raising up the souls again at our dissolution that it may go to judgement which is called a resurrection Catechristically but because you are now drawing towards a conclusion we shall have the less cause to contest or debate with you These violent motions should grow more remisse and gentle towards the latter end Your first Section comprehends many Propositions which we dare not deny nor shall we much alter them That the bodies of men after death return to dust That then they see corruption That the Soul whether a distinct part from the spirit or no hath an immortal subsistence That the soul sleeps not though many of them be at rest That the spirit returns to God that gave it Ecclesiastes 12 7. That the souls go to God immediately to receive their doom That the souls of the righteous after death are made perfect in happiness not without some access of holiness That those so made perfect are received into the Highest Heaven or into Paradice That those which are so received behold the face of God in life and glory waiting for the full redemption of their bodies That the Souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the judgement of the great day yet we could tell you of some no contemptible Authors and those no Papists who maintain a twofold delivery out of Hell the one made by Christ of the men of the old world at the time of his resurrection for which they alledge Zech. 9.11 and 1 Pet. 3.19 20. and 1 Pet. 4.6 The other to be made at the end of the Chiliasts term of their thousand years Rev. 20.5 But the rest of the dead lived not till the thousand years were ended That besides these two places of the souls separatd from the bodies the Scripture for ought we yet finde makes no cleer mention of any other yet are we not altogether ignorant of what some have written concerning Limbo nor that some which favour not the Church of Rome as Jacob Behman for one do assigne a third place namely the Region of the Land of Canaan to be an Elysian field for the souls of departed Saints because the Lord sware to give the Land to Abraham and his seed for ever But whether the souls of the just shall dye imperfect and have their perfection adjourned to another world as you mean is a quere of some importance and to hold that it must be so positively may prove a dangerous errour For our parts we acknowledge that the Saints in Heaven do obtain no small access and increase as of light and wisdom so of power love holiness peace and joy also for the Apostle saith Phil. 1.21 For me to live is Christ but to die is gain To which that seems to agree which the Apostle speaks 2 Cor. 5.1 2. For we know that if our earthly Tabernacle of this house were dissolved we have a building given us of God not made with hands but eternal in the Heavens But that the body of sin may and should be destroyed the workmanship of Satan abolished the righteousness of the law fulfilled and the Jerusalem that comes down from Heaven be fully sought and attained by us through the grace of Christ even in this life we have sufficiently proved before It remains then that we all take heed to the Apostles charge 2 Cor. 7 1.2 Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and the spirit perfecting our holiness in the fear of God yea let all those that would be counted faithful Ministers in Christ Jesus labour with St. Paul Colos 1.28 to present every man perfect in Christ Jesus As to your 2d Section although the Apostle in that great larger chapter of the resurrection 1 Co. 15. seems to speak onely of the resurrection of the just yet we must grant that all the dead shall be raised according to other Scriptures and namely that of John 5.28 29. Marvel not at this for the hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of condemnation But for a conclusion of this chapter may not some be mistaken in thinking the first resurrection which comes not to any till they be first dead with Christ Rom. 6 5. is past already see 2 Tim. 2.18 yea to make our future happiness sure what had been more needful here