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A91437 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. Parker, William, fl. 1651-1658. 1651 (1651) Wing P486; Thomason E1229_1; ESTC R203140 216,319 371

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that are written in this Book We answer that so much in effect was forbidden long before as Prov. 30.6 Add thou not unto his words least be reprove thee and thou be found a lier Yet many Books of the Holy Prophets and Apostles have been added since the written word of those times yea the same inhibition was given by Moses Deut. 4.2 and 12 32. Ye shall not add to the word which I command you neither shall you diminish ought from it Therefore this addition thus prohibited must necessarily be understood of any new Doctrine in substance differing from the Old even that of Moses But that there should be a vindication of the same when misunderstood or a more full and free publication of the same by the Prophets of the Old-Testament or inspired men of the New is not interdicted but rather promised It is true the whole Counsel of God concerning the glorifying of God and mans salvation is revealed in the New-Testament and so it was even in the Pentateuch of Moses Deut. 29.29 The secret things belong to the Lord our God but those things which are revealed belong to us and to our Children for ever that we may do the words of the Law Now look what reasons can be rendered why new books of Holy Scripture should be written after Moses by the Prophets of the Old Testament and after both by the Prophets and Apostles of the New Testament and the self same will plead for other Scriptures to be yet written after both If it be said that the Devil in time brought in a false understanding of Moses and so corrupted both the Civil and Ecclesiastical Estate and therefore it was necessary that Prophets should be raised up to cleer the Doctrine of Moses to reprove Princes Priests and Prophets to restore the Truth and worship of God and to foretell things to come whether good or evil c. And that in process of time when Satan had corrupted Moses and the Prophets with false glosses perverted the civil Government defiled 〈◊〉 Ministers and worship of God That for the Reformation of these and all other abuses as also to record what was fulfilled in their daies and to prophesie of future things the Apostles and inspired men of the New Testament were appointed to write the respective Books thereof we shall crave leave to demand these things of you again First Whether Satan that old and malicious perverter of all truths and goodness be not alive and as vigilant and active as heretofore Secondly Whether it was not foretold even in the New Testament that there should be a departure from the Faith as before 2 Thes 2.3 1 Tim. 4.1 Luk. 18 8. That there should be false Teachers in the last daies who privily shall bring in damnable heresies even denying the Lord that bought them 2 Pet. 2.1 2. c. which Jude in his Epistle testifies also That the whole Book of God should become a sealed Book Rev. 5.1 c. That a smoake ascending out of the bottomless pit should darken the Sun and the Air Rev. 9.2 That the two witnesses which prophesie in sackcloath a thousand two hundred and threescore daies or years which can be no other then the two Testaments as most spiritual men conclude were to be slain deprived of light and life for a time Rev. 11 8 to 12. That iniquity should so abound that all love and true goodness should decay Matthew 24.12 2 Timothy 3.1 2 3 4 5. c. That there should be false Christs and false Prophets which should preach those Christs Matth. 24.24 That Antichrist the son of perdition should fit in the Temple of God as if he were God or Christ 2 Thess 2.3 4 5 6 7. c. And finally that for the most part the visible Church with her severall Sects should become a great Harlot calling her self the Spouse of Christ and committing Whoredomes daily against Him his holy example and righteous Life and Kingdom which should be orabide in us being full of names of Blasphemy the most wicked of every Sect or Profession calling themselves ●●e Temple and Tabernacle of God and the Saints of Christ Rev. 17.1 2. Thirdly whether Christ himself shall not come again in the Spirit to reveal Antichrist to consume him with the Spirit of his mouth and to destroy him with the brightness of his coming 2 Thess 2.8 Luke 18.8 To binde Satan and seal him up in the bottomless pit that he deceive not the Nations as before Revel 20.1 2. and to shorten the dayes of seducement contention and mutuall destruction in the Churches for the Elect sake lest no flesh should bee saved Mat. 24.22 23. Fourthly whether the Gospel is not to be preached anew to the whole world after all this ignorance error and corruption brought in Mat. 24.12 13 14. And because iniquity shall abound the love of many shall grow cold but he that endureth unto the end the same shall be saved And this Gospel of the Kingdom shall bee preached in all the World for a witness to all Nations and then shall the end come to wit the end of Babylon or of the false and wicked Jerusalem of the Gentiles spoken of in that Chapter under the type of the former proud factious contentious bloody Christ-murthering City of which Christ took occasion to speak Vers 1 2. Nor was this universall publication of the Gospel fulfilled in the Apostles days but was foreshewed to St John as a thing yet to com Re. 14 6 7. And I saw another Angel flying in the midst of heaven having the everlasting Gospel to preach to them that dwell on the earth and to every Nation and kindred and tongue and people saying with a loud voice Fear God and give glory to him for the hour of his judgement is come That is upon the last wicked Jerusalem before mentioned Whereupon the fall of Babylon follows vers 8. And the curse of him that worshipeth the Beast or his image vers 9. both which Babylon and the Beast become clearly laid open by the said preaching of the Gospel Fifthly Whether there shall not another Elias arise after John Baptist to prepare the way for Christs spiritual coming to purge and renue the earth and to judge and govern the world in righteousness according to manifold promises and prophesies Isai 2.1 2 3 4. Micah 4.1 2 3. Jsa 11.2 3 4 5 6 and chap. 54.5 Dan. 7.14 27. Zach. 14.9 Psal 96.9 10 11 12 13. and Psal 98.1 9. The reason of this Querie is taken from the express words of our Saviour Matth. 17.11 Jesus answered and said unto them Elias truely shall first come and restore all things where he granteth that there is another Elias yet to come besides John Baptist already come spoken of in the verse following Sixthly Whether there shall not in time be a cleerer and more free dispensation of all truths after the Apostles dayes then in those or any former times Luk 12.3 Therefore whatsoever ye
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
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 ●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 ſ 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
upon whom the Lord will not have compassion Answ It is true there are some such persons and such were the incorrigible Edomites before spoken off yet note three things First That the Apostle preoccupates an Objection which some might make out of Gods mercy continued still to Israel but withdrawn from Edom as before What shall we say then Is there unrighteousness with God Secondly That the Apostle answers it not onely with a detestation saying God forbid but also with a Scripture taken out of Exodus 33.9 And I will be gratious to whom I will be gratious and I will shew mercy to whom I will shew mercy Thirdly That the Lord speakes there of continuing and enlarging his after mercies and favours to those that walk humbly faithfully and answerably to his first mercy or grace as Moses had done then when he begged of the Lord that he would shew him his glory And not of his first grace withholden from none Whereby the contrary it may be gathered that God will withhold his second mercies from some who refused his first grace as the Edomites had done or should abuse the same afterwards by turning his grace into wantonness Jude 4. Object 13 Rom. 9.16 So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Our salvation then is of meer mercy Answ It is granted so to be yet by the way note that man can both wil and run in some sort as this Scripture imports Object 14. Rom. 9.17 18. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the earth Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Answ First note that here the Lord doth not say for this same purpose have I created thee but raised thee up or brought thee upon the stage Secondly That Pharaoh was known to the Lord to be a proud and obstinate Rebel before he thus called him out Exod 5.2 And Pharoah said who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go Thirdly That yet the Lord gives him to know his will and gratiously shews him the danger of his disobedience before he sends his plagues upon him Fourthly That he leaves him not till he made him of unwilling willing to let his people go Fifthly That God did not harden Pharaohs heart by infusing any hardness into it but rather used means to soften and bend his heart to obedience Lastly That the Lord destroyed him not till his heart byased and wilfully revolted from that inclination of letting Israel go to which the Lord had brought and wrought him So that the Lords pleasure in hardning whom he will must out of this example be understood of such as are first or last refractory against his grace and gratious requirings monitions c. Object 15. Rom 9.19 Thou wilt say why doth he yet finde fault Who hath resisted his will It seems then his will in condemning the wicked is irresistable Answ The will of God is manifold First voluntas signi that which he would have done by men and that may be resisted or disobeyed Secondly voluntas beneplaciti that which he is pleased to effect and that either absolutely to be done by himself alone or with others which cannot be withstood or conditionally in case the creature will act his part This conditional will may also be repugned so that wicked men cannot excuse themselves by the irresistibility of the first or last mentioned will There is also the unchangeable will of God's irrevocable decree at length passed upon the obstinate and incorrigible sinner which like his powerful or efficacious will is inexpugnable But it is the obdurate mans refractory and inflexible will that hath now made this will or decree of God so peremptory against him So that God hath just cause to fault and blame the man that perisheth but not è contra Object 16. Rom. 9.20 Shall the thing formed say to him that formed it why hast thou made me thus Whence it may seem to follow that God makes the lost ones such as they are Answ Paul intends nothing less then to lay any such aspersion upon God who is onely the Author of their deserved punishment but not of their sins unless of such as are just and severe compensations of their former contumacies Indeed the Apostle here first takes up these murmurers for their audacious and presumptuous obloquies against their Maker in this verse Nay but O man who art thou that replyest against God Shall the thing formed say to him that formed it Why hast thou made me thus And then in the three next verses for the total silencing of their obmurmuration he asserts first Gods soveraign power vers 21. and then his justice vers 22. with his mercy also vers 23. If the wicked then finding themselves lost at length should cavil against God and say why did he create me with liberty of will and so with a power of falling It is answered that this faculty might be improved to the salvation of the creature as well as to the glory of Gods grace vers 23. Or why did God give us any being since we must be wretched and unhappy for ever It is answered vers 22. that it coming to pass meerly through their own default and wilfulness it was free for our Soveraign Lord thus to glorifie his power and justice against such rebels yea and his incurable enemies also Object 17. Hath not the Potter power over the clay of the same lumpe to make one vessel unto honour and another unto dishonour It seems then that God makes some vessels of purpose unto dishonour Answ I. It is certain that God is a wise Potter and not a workman that never had wisdom or hath lost his witts Now such a Potter though he as the event falls out afterwards makes many vessels to be broken yet forms none of set purpose for destruction as we said before Some vessels indeed are made by him for more honourable uses as Salt-sellers drinking-cups c. and some for more dishonorable uses for Chamber-pots the like but none to be destroyed for that were to lose his labour And so hath the Lord appointed both in Church Common-Wealth some to be superiours and some inferiours as hath been shewed but none of the sons of men hath he made of purpose to perdition II. It is evident enough that the Apostle alludeth to Jeremie 18. verse 3.4 5 6. Where observe these things First That the Prophet being sent to the Potters house he found that the vessel in the Potters hand first miscarried and was marred representing man not in the pure but corrupt mass Secondly That the Potter took pains to make it up a new or other vessel Thirdly That the Lord expostulates with Israel
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
all sinners as we have proved by manifold Scriptures it is not by him applyed unto all men as your selves will confess but if we here take up the inward and spiritual redemption of Christ that is not purchased for us but we are rather purchased by it and in the very working of it it being an inward work of Christs it must needs be effectually applyed also Secondly Whereas you say That Christ makes intercession for all such as he bath redeemed it is false also for some deny even him that bought them and that in an Apostatical way and by bringing in damnable heresies whereby they bring upon themselves swift destruction 2 Pet 2.1 But we justly doubt you whether you understand aright what the intercession of Christ doth mean For his intercession at large comprehends his whole office of mediation Isa 53.12 and Heb. 7.25 but to take his intercession for his supplicative office as you here intend it consists principally if not alone in the spiritual intercessions which he makes unto God for in his Saints by his holy spirit Ro. 8.26 27. As for his intercession at large of which we conceive the Apostle speaketh Rom. 8.34 Christ useth or imployeth that for none other but those whom the Father hath called and given unto him and for them also so long as they continue with him For the Lord is with us while we are with him 2 Chron. 15.2 1 Chron. 28 9. The like we say of his revealing his Mysteries unto them whether by the word or without it and of his effectual perswading of them by his Spirit to beleeve Where again you are mistaken for God onely illuminates and makes known his truth unto us but it is our part to set to our seal thereunto in our power to withhold the same What you speak also of Christs governing the hearts of all those whom he hath redeemeed by his word and spirit and of the overcoming of all their enemies by his almighty power and wisdom in such manner and wayes as he sees good all these may be true or false according to the limitations aforesaid Yet here you tacitely grant or imply Christs inward or spiritual mediation though you own it not for such a work Yea which is more to be wondered at you here import that Christ by his almighty power doth overcome and subdue in and unto his redeemed people all their enemies to wit Satan and their corruptions which elsewhere you hold to be unconquerable here or not wholly to be subdued in this life But truth is so evident and forcible that where it is not narrowly watched and suppressed it will break forth at unawares By all this which in this Chapter we have set forth if the Lord open your eyes rightly to read it we hope you will be brought to acknowledge that the predictions of Christ and his Apostles concerning the departure from the faith are already come to pass and that forewarning of his that there should arise false Christs and false Prophets is fulfilled and consequently that there should be great need and cause for the Gospel to be preached anew to all the world as Christ himself foretold Matth. 24.14 and that mercy or blessing was foreshewed to John Revel 14.6.7 For even those Authors whom ye counted the greatest lights of this last age have very little sight or knowledge of that great Mystery Christ Jesus in you the hope of glory Colos 1.27 Yea they have been all the publishers of a false conceived Mediator or Christ CHAP. IX Of Free-wil GOD hath indued the will of man with that natural liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil a Mat 17.12 Jam 1.14 Deut 30.19 II. Man in his state of innocency had freedom and power to will and to do that which was good and wel-pleasing to God b Eccl. 7.29 Gen 1.26 but yet mutably so that he might fall from it c Gen 2.16 17. Gen 3.6 III. Man by his fall into a state of sin hath wholly lost all ability of will to any spiritual good accompanying salvation d Ro 8.7 John 15.5 so as a natural man being altogether averse from that good e Rom 3.10.12 and dead in sin f Ep 2.1 5. Col 2.13 he is not able by hi● own strength to convert himself or prepare himself thereunto g John 6.44 65. Eph 2.2 3.4 5. 1 Cor 2.14 Titus 3.3 4 5. IV. When God converts a sinner and translates him into the state of grace he freeth him from his natural bondage under sin h Ga 1.13 John 8.34 36. and by his grace alone inables him freely to will and to do that which is spiritually good i Phil 2.12.13 Ro 6.18 21. yet so as that by reason of his remaining corruption he doth not perfectly nor onely will that which is good but doth also will that which is evil k Gal 5.17 Rom 7.15 18 19 21 22 V. The will of man is made perfectly and immutably free to good alone in the state of glory onely l Eph 4.13 Heb 12.23 John 3.2 Jude v. 24. CHAP. IX Of Free-will Examined ALthough man be alwayes a free Agent in some measure yet is he not at all times such a patient nor can we expect you here to be voluntary sufferers But if you will give us leave to be free with you we must acquaint you that even in this short Chapter there are many things though freely spoken by you yet but gratis dicta And especially in the three last Sections but we fear that you have granted more truth in the first Section then upon the view you will own again For you say That God hath endued the will of man with such natural liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil for you seem in the first Section of the next Chapter directly to contradict yourselves saying That in our effectual calling God doth not onely renew our wils but determines them to that which is good by his Almighty power And that which you speak in the second Section That man in his state of innocency had freedome and power to wil and do that which was good well-pleasing to God but yet mutably so that he might all from it seems to us in some sort to hold true stil of all men as they are now born till they have personally and actually sinned And that Scripture to which you reser us Eccles 7.29 it speaking of mankinde in general and not of our first parents onely evicts so much in the very words saying Lo this onely have I found that God hath made man upright but they have found out many inventions To which others may be added as Jer. 2.21 For I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a wild vine unto me But that
the seeking of them Rom. 10.14 15 c. A second let is a depraved judgement Act. 26.9 for I verily thought with my self th●t I ought to do many things against the name of Jesus A third impediment is the want of due remembrance and serious consideration of what we know in generall Lam. 1.9 He filthiness is in her skirts she remembred not her latter end A fourth bar is the power of Temptation of which the Apostle complaines 2 Cor. 12.7.8 A filth and a powerful obstacle is habit and custome in sin of which that is verified Qui non est ho●iè eràs minùs aptus erat Lastly Gods final desertion one of the heavyest of Judgements is an unremovable obstacle to the willing of good because seconded with Satans power Hence we may take a view how far the faln man can will good convert himself or prepare himself thereunto namely so far forth as men have some light of nature left or new illumination and convincing grace the which of all other is most necessary for the work of a true conversion Jer. 23.24 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Secondly This may be done with the more facility so far as they are chastned by the hand of the Lord and make a good use of it which made the Prophet Jeremy to pray as he doth Jer. 10.24 Correct me O Lord yet in judgement and not in thine angor lest thou bring me to nothing Howbeit in all this the Lord seems to lay no violent hand upon the will but works upon it by understanding judgement and reason with the use of sense and because he is the Author of the new understanding and judgement which leads and drawes the will he is said to work the will also Phil. 2.13 for Causae causae est etiam causa causaei But the main way whereby the man after illuminating or preventing grace can prepare himself to turn his heart or will is by frequent meditation and deep consideration of what he knows by grace or nature In your two last Sections First according to an ordinary distribution you distinguish the condition of converted sinners into a State of Grace and a State of glory but albeit there be different degrees in their new Metamorphosis or change yet their least estate in regeneration is a State of Glory as on the contrary the highest degree of that change and exaltation is a state of Grace For the proof of the first of these consider what the Apostle speaks 2 Cor. 3.18 But we all with open face beholding as in a glass the Glory of the Lord are transformed into the same Image from Glory to Glory as by the spirit of the Lord. 2 Pet. 1.3 Through the knowledge of him who hath called us unto Glory and Vertue And for the evidencing of the latter weigh well what Saint Peter writeth 1 Pet. 1.14 wherefore gird up the loins of your minde be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ See also 1 Pet. 3.7 as heirs together of the Grace of life But more particulary for your fourth Section As in the beginning of it you attribute too much to the first work or degree of our regeneration so you detract too much from the last and highest period of the same in the end of that Section For first you say but not truely That when God converts a sinner and translates him into the State of Grace he presently freeth him from his natural bondage under sin and by his grace alone enables him to will and to do that which is spiritually good Here brethren you go too far for the Apostle in the behalf of the young Babes or converts complains thus Rom. 7.8 9. For to will is present with me but how to perform that which is good L●nde not for the good that I would I do not and the evil that I would not that do I. How then are they freed when the Apostle saith ver 23 He findes another Law in his members not only warring against the Law of his minde but bringing him captiue to the Law of sin in his members whereupon he cryes out verse 24. O wretched man that I am who shall deliver me from this body of dea●h Is a bondage then against your wils no captivity yea it is the most grievous bondage of all others in our sense and feeling though not so perilous to the soul as a willing subjection unto sin Indeed it is true of the young in Christ which the Apostle writs to them of that age 1 John 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and you have overcome the wicked one But the Babe in Christ cannot attain thereunto while he is a chide Now in the close of that Section you flag and fall as much too short saying That this convert at his highest pitch for so you mean by reason of his remaining corruption doth not perfectly nor only will that which is good but willeth that which is evil also The which though it be true of the Infants aforesaid and perhaps may sometimes be verified of the middle ort yet it is not true of the old or aged men in Christ such as the Apostles themselves were as we have proved before In your last Section you do as you are wont wholly transferring the state of Glory in which the will of man is made immutably good out of this world but herein you are some what mistaken if we may give credit to these Scriptures Rev. 3.12 21. C. 1.2.3 4 5 6. CHAP. X. Of effectuall calling ALL those whom God hath predestinated unto life and those onely he is pleased in his appointed and accepted time effectually to call a Rom 8.30 Rom 11.7 Eph 1.10 11. by his Word and Spirit b 2 Thes 2.13 14. 2 Cor 3.6 out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ c Rom. 8.2 Eph 2.1 2 3 4. 2 Tim. 1.9 10. inlightning their minds spiritually and savingly to understand the things of God d Act 16.18 1 Cor 2.10 12. Eph 1.17 18. taking away their heart of stone and giving unto them an heart of flesh e Ezek 36.26 Eze 11.19 Phil 2.13 Deut. 36.6 Ezek 36.27 renewing their wils and by his Almighty power determing them to that which is good f and effectually drawing them to Jesus Christ g Eph 1.19 John 6.44 45. yet so as that they come most freely being made willing by his grace h Cant. 1.4 Psal 110.3 John 6.37 Rom. ● 16 17 18. II. This effectual call is of Gods free and special grace alone not from any thing at all foreseen in man i 1 Tim 1.9 Tit. 3.4 5. Eph 2.4 5 8 9. Rom ● 11. who is
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 ● 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
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
him into life but there was no prescript or set form of outward worship enjoyned to the sons of men till the dayes of Moses nor then to any others but the Israelites and that when they were mad upon outward things witness their making of the golden Calf True it is That the holy Prophets and Saints of the primitive Church shortly after the Apostles dayes seeing that the people then were grown outwardly minded also did for unity and edification sake bring in a form of Divine Service called the Liturgy which was both pious and very profitable and how far it may oblige us to observe it we will not here dispute But the forms of worship that now are in the reformed Churches are but prudential and not Jure divino Secondly whereas you make thanksgiving and prayer to be a part of Gods set solemn primary and prescript worship We grant that thansgiving shall be a part of Gods everlasting worship in Heaven but prayer with the reading of the holy Scriptures sound preaching and conscionable hearing of the word the holy administration and receiving of the Sacraments the singing of Psalms extraordinary fasts oaths vows c. all which you make parts of Divine worship are onely holy duties and means appointed by the Lord for the begetting and edifying of his Church but no parts of any set or prescript worship as you imagine yet are they piously and often to be used Thirdly you are mistaken not onely in the matter but in the time which is by you set a part thereunto that being left to the care piety prudence and convenience of the Churches Heb. 10.25 Acts 20.7.8 1 Cor. 5 4. 1 Cor. 11.18 20. Nor doth the fourth Commandment as it is positive bind any but the Israelites nor was the seventh day or the last day of the week to be kept as a Sabboth from the creation till the resurrection of Christ For that which is spoken Gen. 2.3 That God blessed the seventh day and hallowed it may be two wayes understood First by way of Anticipation a thing usual in the Scriptures Exod. 18.33 34 35. Gen. 1.27 Or Secondly it may be spoken of Christ in whom the Father hath rested from all his works and whom he hath blessed and sanctified for ever Neither was that day from the resurrection of Christ changed into the first day of the week by Christ or his Apostles as you affirm His arising upon that day or his appearing to his Disciples upon or shortly after that day without a Commandment to observe it do not any way enforce the observation of it The two places to which you refer us carry also little force with them for that in the Acts Chap. 20.7 We say that the occasion of that meeting was extraordinary to wit Paul being ready to depart the next day and not likely to see them any more sent for them and their meeting was not till the first day of the week was ended for it was in the night that they met And the other place 1 Cor. 16.1 2. not speaking of a publick contribution to be made upon the first day of the week but of a private laying a part of some money for such publike uses rather proves that day to be a working day when the Saints were to begin their next weeks work then an holy day Nor finally is it clear that this day is called the Lords Day and muchless that it was instituted for a perpetual holy day or Christian Sabbath for that place Revel 1.10 seems not to speak of any outward time for when the Prophets and Apostles purpose to intimate the time when they received the word of the Lord they never omit the yeer or moneth as John doth so that if he here would hi●t the time it may rather seem he speaks of the annual day of Christs resurrection whose mouth was then well known then of the weekly day But there is an inward and spiritual day of the Lord and so a true and spiritual Lords Day which the Saints hoped for and this as it seems was now appeared unto John Heb. 10.25 But exhorting one another and so much the rather as you see the day approaching 1 Cor. 1.7 8. So that you come behinde in no gift waiting for the coming of our Lord Jesus Christ who shall confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ 2 Pet. 1.19 Vntill the day dawn and the day Star arise in your hearts of which coming of his as Christ had given his promise to all his disciples Joh. 14.18 I will not leave you Orphans I will come again unto you So he in special intimates that John should live to see the same and share therein John 21.22 Jesus speaking of John saith thus to Peur If I will that he shall tarry till I come what is that to thee which coming of Christs can be no other then that his spiritual coming promised John 14.21 25. And indeed those latter words Rev. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords day seem to expound the former words I was in the spirit and to declare what measure and degree of the spirit he had then attained when he received that revelation Howsoever most certain it is that the observation of our Lords Day was first taken up by the voluntary and prudential act of the Primitive Churches and afterwards that day with Wednesday and Friday were commanded to be dayes of holy Assemblies by Constantine the great and other holy Emperors as Ecclesiastical Hystories testifie with one consent and the greatest part of modern writers confess So that your propositions in the seventh Section which we have denyed are very rash and bold assertions some whereof are also very injurious for how can those countreys which have either a perpetual day or a perpetual night for many moneths together every yeer punctually observe such an outward Sabboth as you impose We grant that the fourth Commandement is moral as well as the rest but the morality of it lyeth not in appointing one day in seven for a publike outward worship nor was it appointed for that end by Moses though after he returns from Babylon in part so used but rather for a figurative rest but in resting from our own finful thoughts words and works through the help of Christ in keeping Gods Judgements and Commandements through his assistance and in seeking our eternal sanctification life and rest in him as Clemens Alexandrinus Hieronym and almost all the ancients with the best of our modern writers unanimously agree Christ saith that he Gave the Sabboth to be a sign that he is the Lord that Sanctifieth us Exod. 31.13 Ezek. 20.12 and Saint Paul saith That not only the other holy dayes but even the Sabboth were a shadow in the old Testament and the body of them is in Christ Col. 2.16 yea that the Sabboth which is spoken of Esai 58.13 is Christ whom we must not trample under foot by
wicked world or the great destruction come in Matthew 24.12 13 14. That it was necessary that some extraordinary Prophet or Apostle should be raised up in mercy for that end Revelations 14.6.7 And finally That other holy Scriptures and writings as we said before might in time be profitably added to the books of the New Testament to clear and vindicate them from the errors and mistakes of men brought in by Satan in progress of time as those books were written for the like vindication of Moses and the Prophets among other ends To return then to the business in hand besides many other great mistakes of yours in this argument you plainly and fully discover to the whole world that you understand not the mystery either of the Cup or of the Bread and Wine which are the true body and blood of Christ in this Sacrament nor yet the main end of its institution and so upon the matter you are not less but more grosly deceived then the Jews were John 6.52 c. For our Saviour speaking unto them there of his flesh which he would give for the life of the world verse 51. and of the necessity of eating his flesh and drinking his blood if they would have life verse 53. and of the excellency and usefulness of his flesh and blood verse 53 54 55 56 57 58. The Jews understood the same flesh and blood of Christ which you do here even those of his humanity but herein they exceeded you whereas corporal things can be no ways eaten but corporally they conceived and that rightly that if it were his humane flesh and blood that they must feed of they must Canibal like eat and drink the same but you hold that the same must be eaten by Faith that is by conceit and imagination and no otherwise for bodily things must be eaten and drunk in a bodily manner and with bodily organs but spiritual things may be taken in spiritually by Faith We pray you therefore to read this chapter advisedly and the Lord give you a right understanding in all things Where if the Lord remove the scales from your eyes you may observe these things with us That Christ perceiving this their literal and gross understanding of his doctrine concerning his flesh to be eaten and blood to be drunk doth at the 63. verse explain himself and that first negatively and then positively telling them That the fl●sh which they understood the flesh and blood of his humanity c. profiteth nothing in the way of feeding and quickening the soul dead in sin It is the spi-that quickeneth and it must be spiritual food that must give life strength and nourishment to the soul the words that I speak unto you are spirit and life which come from the spirit and life tend thither and speak of the same yea they are the flesh that I meant ye should eat That is I spake not of a corporall flesh and blood Here you see that it is not his humane flesh and blood that he gives us to feed upon and that by his own testimony Secondly he saith that unless we eat of his flesh and drink of his blood we neither have nor can have life in us vers 53. but Infants and all those that never heard of Christ in the flesh cannot eat of it in your sense that is by faith or imagination whence it will follow according to your Doctrine and conceiving that they cannot possibly have life Thirdly Our Saviour saith verse 56. He that cateth my flesh and drinketh my blood dwelleth in me and I in him which you cannot verifie of all those that eat his flesh and drink his blood in your sense and according to your doctrine and conceiving for we finde many rejected by our Saviour and shut out of his Kingdom who had eaten and drunk in his presence Luke 3 25 26 27. but it is most true of the spiritual flesh and blood eaten and drunken rightly Fourthly Our Saviour saith That his flesh is a bread that came down from Heaven verse 58. But his humane flesh and consequently his blood came not from thence Fifthly Our Saviour implies that this food must be both inward and living in those words verse 57. As the living Father hath sent me and I live by the Father so he that eateth me shall live by me Lastly To eat these is to eat Christ If you demand then What is that flesh of Christ that is broken for us and which blood of Christ is it that is here signified We answer to each distinctly First The flesh of Christ is his Word whereby the invisible Word the Deity is made in some sort visible and edible unto us thus Christ the Eternal Word was made flesh to his Disciples and dwelt among them John 1.14 And they afterward saw his glory as of the onely begotten Son of God when he was spiritually incarnate in and with them Thus he told us before by way of explanation of himself John 6.63 what was the flesh that he would have the Jewes and us to feed upon even his Words which are spirit and life Thus Jeremiah speaks of the eating of this word or flesh chap. 15. verse 16. Thy words were found by me and I did eat them And they word was unto me the joy and rejoycing of my heart Thus Origen among the other Ancients saith Christiani omni die carnis agni comedunt c. Christians eat of the flesh of the Lamb every day whilst they feed of the flesh of the Word of God This is that Manna from Heaven which is Angels food Psal 103.20 Bless the Lord ye his Angels that excel in strength that do his Commandements bearkening to the voice of his word of which the Manna in the wilderness was a type Psal 78.24 25. He raigned down Manna upon them and gave them of the Corn of Heaven Thus man did eat Angels food he sent them meat to the full All which is more truly to be understood of the word wherewith God fed both them and the Angels before them then of the outward manna which was but a shadow of it Nor was it unusual in the old or new Testament to express the word of God the food of our souls by bread Deut. 8.3 And he humbled thee and suffered thee to hunger and fed thee with Manna which thou knowest not neither did thy Fathers know That he might make thee know that man liveth not by bread alone but by every word that proceedeth out of the mouth of the Lord doth man live where by the way the spiritual mystery both of Manna and of bread is opened Amos 8.11 Behold the daies come that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the word of the Lord where observe this word is no other but that which comes out of the mouth of the Lord or is spoken by his spirit for otherwise how would it be so scarce and hard
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 G●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 23● 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