to â— the end with Inde verse 23. IV. For the better attaining of those ends the Officers of the Church are to proceed by admonition suspension from the Sacrament of the Lords supper for a season and by excommunication from the Church according to the nature of the crime and demerit of the person d 1 Thess 5.12 2 Th 3.6 14 15. 1 cor 5.4 5 23. Matth. 18.17 Thus 3.10 CHAP. XXX Of Church Censures examined HERE Brethren if we first agree what the true Church is that have power to censure and then who are those Governours or Superiours in whose hand especially that power lies we shall not we hope be thought over censorious in other things It is true then which you speak in the first Section That the Lord Jesus is King and head of his Church and of no other though the Lord of all creatures and such an head he is both of the universal Church whether upon Earth alone or in Heaven also and of each particular Church yea of every member of those Churches which are in Christ or are brought to beleeve on him obey and serve him in holiness and righteousness of truth but those Saints or Churches which are onely begotten in God the Father and not as yet taught led to the Son have the Father only for their Head and king for the present It is true also That Christ appointed a Government distinct from that of the Civil Magistrate in and for his true Church which consists not of formalists and outward professors for the greatest part but of true Saints which obey and follow Christ daily in his active and passive obedience but he hath ordained no such thing in his Gospel for national and visible Churches whose religion stands in outward professions and formalities mainly or onely Therefore the outward Government of such Churches whether Episcopal or Presbyterian or mixt of both are but prudential and humane although it is evident out of both the Epistles to Timothy that to Titus and many other Scriptures that there ought to be not onely a Presbytery or joynt society of Elders in compleat congregations of such Saints but if they be great a superintendent Bishop over them if we will follow the constitution and patern of Christ and his Apostles in the pure Primitive Churches so that both these in their right State were Jure Divino Thirdly It is not to be denied that this Government is left or to be placed in the hands of some special members or society of the Churches rightly called and constituted but we rather call those Governours or Overseers with the Apostles then Officers as you do for that word among Governours signifies Agents Instruments and Ministers under others or inferiours rather then Superiours Howbeit Christ hath thousands of Saints in several nations which living dispersedly here and there either conveniently cannot or actually do not reduce themselves into one or more Congregations and so want the benefit of that Government and other means of comfort and edification likewise And this is the common state of the Saints in Europe and elsewhere who nevertheless are members of the invisible and true Church of Christ we know notwithstanding that there are some Congregations that by consent meet together and erect a Government among themselves the greatest part of which are but formalists and as their Doctrines and Administrations are none of the purest so their Government is but arbitrary or prudentiall also But here Brethren you are very defective in three things among others First In not shewing what Officers or Governours each true Congregation in Christ should have Secondly By whom they should be chosen And thirdly By whom the respective censures of the Church should be administred For the first we find That a compotent congregation in one City or place had their Elders as Teachers Councellors and Rulers appointed over them Act 14.23 And when they had ordained them Elders in every Church c. we read also Acts 6.16 That when the number of the Disciples was increased at Jerusalem and some of the widows had been neglected in the daily ministration of almes and distributions there were Deacons men of honest report and full of the holy Ghost and of wisdom chosen to be both treasurers and dispensers of the almes and so were assistants to the Apostles and Elders of the Church in providing for the poor especially yet did they upon occasion declare the true Faith and Doctrine of Christ also And afterward in the absence of the Apostles there were superintendent Bishops set over the great Churches as James at Jerusalem Acts 21.18 And the day following Paul went in or unto James and all the Elders were present and Tymothy at Ephesus as appears out of the tenor of both the Epistles writ unto him by St. Paul and the subscription to the second And finally Titus over the Churches in Crete a very spacious Iland Titus 1.5 As to the second thing the Elders and Officers of the Church are not to be chosen by the congregation but by the Superiours both in growth and place and such as were first called and chosen by the Lord. Thus Paul and Barnabas ordained Elders in all the Churches which they had converted as before Acts 14.23 and the superintendent Bishops had the same power Titus 1.15 For this cause left I thee in Greet that thou shouldst set in order the things that are wanting and ordain Elders in every City See 1 Timothy 3. throughout 1 Timothy 5.22 And though the Apostles gave leave to the congregation to chuse out wise and faithful men of which things they could judge to be trusted with the keeping and dispensing of the treasures of the Church under themselves especially as almoners yet they gave them that authority by laying their hands upon them Acts 6.2 3 4 5 6. Nor doth it follow from hence that the Congregation of Saints should choose their Teachers and Elders and much less that the Vulgar in every Parish should make their Election of ministers for then there would be many a weak if not a wild and mad choice in too many places or Parishes As to the third the Elders are to be admonished or rebuked by the Bishop 1 Timothy 5.1 19 20. the Elders are to be suspended by those who ordained them to wit the Bishop and Presbytery 1 Timothy 4.14 2 Timothy 1.6 The common people are to be admonished according to their several ages and degrees either by the Bishop 1 Timothy 5.1 2 3 or by the other rulers and Elders Or finally By the Congregation 1 Timothy 5.14 15. but excommunication or delivering up to Satan should be executed by the whole body though considered and resolved upon by the Bishop and Elders first 1 Cor. 5.3.4.5 and the like we say of absolution or receiving into the Church again 2 Cor. 21.12 These things premised we may admit that which you speak of the committing of the keyes of the Kingdom of Heaven in your
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 â—â—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
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
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 thâ—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 hoâ—iè erà s 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 Lâ—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 deaâ—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. â— 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 â— 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 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
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 flâ—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 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