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
contradict your selves in other places yet you have here and there your illegalities and mistakes also in this Chapter In your first Section you truly say That God gave to Adam and all his Posterity such a Law and covenant of works as you describe with power and ability to keep it And is he not the same God still in wisdom mercy and justice requiring nothing at any mans hand but what he will enable him to doe by his preventing or assisting grace if hee seek it In your second Section you say and that truly That the Law given to Adam being the same in effect with the Moral Law delivered upon mount Sinai continued to be a perfect rule of Righteousnesse Nor must the Israel of God think to obtrude upon the Lord any other acceptable righteousnesse for ever then is therein required and described Deut. 6.24 25. And the Lord commanded us to doe all these statutes to fear the Lord our God for our good alwayes that he might preserve us alive as it is this day And it shall be our righteousness if we observe to doe all these Commandments before The Lord our God as he hath commanded us Psalm 119.144 the righteousnesse of his testimonies is everlasting For the performing of which righteousnesse because it was become impossible to the fallen Man Christ is freely bestowed upon us Rom. 8.3 4. And so it is the end and drift of the law to send us unto Christ to seek our power wisdom and righteousnes from him Rom. 10.4 Gal. 3.22 23 24. But whereas you say in the end of that Section That the four first Commandments contain our duty toward God and the six last our duty to Man Perhaps it will prove a distribution more common then sound For as the whole Law is spirituall Rom. 7.14 so it seems first to require duty toward God in all the ten Commandments and then to call for Service toward men in the second place For the first four Commandments which St Augustine and some of the Ancients reduce to three only your selves doe not deny it Let us then take a view of the rest Doth not the fifth Commandment enjoyn us first of all to honour our heavenly Father and the Wisdom or Hierusalem from above our spirituall Mother 1 Sam. 2.20 For them that honour me I will honour Mal. 1.6 If I then be a Father where is mine honour Matth. 11.19 But Wisdome is justified of her children so Luke 7.35 Gal. 4.26 But Jerusalem which is from above is free which is the Mother of us all Prov. 7.4 Say unto Wisdom thou art my Sister and call understanding thy Kinswoman Doth not the sixth Commandement forbid spiritual murther in the first place to wit the killing of Christ the quenching of the Spirit and the destroying of the inward messengers and motions Jam. 5.6 Ye have condemned and killed the just one and he resisteth you not Eph. 4.30 And grieve not the holy Spirit 1 Thess 5.19 Quench not the Spirit Thus the Apostles complaines of the Apostates that they crucifie afresh the Son of God and put him to an open shame Heb. 6.6 Doth not the seventh Commandement first prohibite spiritual whoredom against God Hos 4.15 Though thou Israel play the harlot yet let not Judah offend Jam. 4.4 Yee adulterers and adulteresses c. Doth not the eighth precept first restrain us from theft and robbery against God Malac. 3.8 Will a man rob God but ye have robbed me Rom. 2.22 Thou that abhorrest Idols dost thou commit sacriledge See Act. 12.22 in Herods example Doth not the ninth also first inhibit a false testimony against the Lord Jeremy 5.12 They have belyed the Lord and said it is not he 1 Cor. 15.15 Yea and we are found false witnesses of God c. Yea though the tenth commandement may seem to lay restraint upon us only in the behalf of our neighbor yet who hath so neer vicinity to us as God in whom we live move and have our being so that not only an open these against him in taking that which belongs to him as Achon did but even to assume or once desire that which belongs unto the Lord is impious as we see in Herod who took and consequently affected the glory that was due to God Acts 12.22 23. Nor doth the Lord want a house Isa 56.7 Mat. 21.12 13 14. Nor is he destitute of a wife Ezek. 16.8 And I sware unto thee and entered into a Covenant with thee saith the Lord and thou becamest mine See Re. 2. or of men servants and maid servants Psa 116.16 Truly O Lord I am thy servant and the son of thine handmaid Nor is he without his Oxen and Asses 2 Cor. 9.10 Mat. 21.1 2 3 4 5. which if they be alienated from him in our desires it is a sin of concupiscence-against the last Commandement So that it is most true in this regard which Saint James speaks chap. 2.10 For whosoever shall keep the whole low and yet offendeth in one point is guilty of all for any one sin against God breaks all the Commandements It is Idolatry witcheraft murther adultery c. 1 Samuel 5.15.23 And as the six last first oppose sin against God so the four first in the second place restrain sins against man Thus we may not impose a false God upon our neighbor nor set up a false worship before him nor swear falsly to his hurt nor by prophaning the Lords Sabbath or everlasting rest before our neighbor insnare his soul And what we speak of the negativepart is true of the affirmative or possitive throughout all the Commandements so that the great duty of love to God and our neighbor seems to run through the veins of every Commandement And as these two are inseperable in the new creature so the whole Law by the Apostles own Testimony is fulfilled in this one Commandement Thou shalt love thy neighbor as thy self Rom. 13.8 Gal. 5.14 which cannot hold true except the Lord be our first neighbor who is to be loved in the first place and surely if we should not offer that wrong to God which we would not admit were we in his stead we should not sin as we do In your third Section you set not forth the whole extent of the Ceremonial Law which was to represent Christs inward death and sufferings as well as his outward He being the Lamb slain in us from the foundation of the world Rev. 13.8 and to be a document unto us shewing how we must follow him unto eternal life Howbeit you seem to go too far in saying It is wholly abrogated now under the new Testament for though the costly and burthensome yoke thereof is taken from the Gentiles yet some part of it by the words of the Prophets may remaine in use among the Jews after their calling and restauration Isa 66.23 And it shall come to pass that from one new moon to another and from one Sabbath to another shall all flesh come to worship before
last Election hath foregoing works for his motive Revel 3.4 Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy and Rev. 7.14 15. These are they which came out of great tribulation and have washed their robes and have made them white in the blood of the Lambe Therefore they are before the throne of God and serve him day and night in his Temple c. In your Sixth Sextion you affirm That as God hath appointed the elect unto glory so he hath by the eternal and most free purpose of his will fore-ordained the means thereunto Which is true of all those that in mankinde are elected in general as well as of the special elected or chosen ones But whereas you add these words Wherefore they who are elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his spirit working in good season are justified adopted sanctified and kept by his power through faith unto salvation This part of the Section taken conjunctively cannot be verified of any elected ones but those which are the final and special chosen aforesaid Thus far the words of this Section wisely and warily understood may pass for truth but the last words of all contain manifold falsehoods which words are these Neither are any others redeemed by Christ effectually called justified adopted sanctified and saved For though it be true that none are saved but onely the Elect yet all the â—est of that complexed speech being resolved into several propositions will prove so many false positions For first Many others are redeemed by Christ besides the Elect which shall be saved 2 Pet. 2.1 But there were false prophets amongst the people even as there shal be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction Yea all mankinde is redeemed by Christ 1 John 2.1 2. And if any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for ours onely but for the sins of the whole world Yea he came to redeem Singula generum every man in particular Hebr. 2.9 That by the grace of God he should taste death for every man Secondly Many others besides those special elected ones are called Mat. 20.16 and Mat. 22.14 For many are called but few are chosen Thirdly some are justified for a time that is have their sins purged away and forgiven and yet by new rebellions and Apostacy perish afterwards Mat. 18.32.33.34 Then his Lord after he had called him said unto him O thou wiked servant I forgave thee all that debt because thou desiredst me shouldest thou not have had compassion on thy fellow servant even as I had pitty on thee And his Lord was worth and delivered him to the tormentors till he should pay all that was due unto him 2 Pet. 1.9 But he that lacketh these things is blinde and cannot see afar of and hath forgotten that he was purged from his old fins Lasty Some are sanctified in some measure yet afteâ—wards fall away and so come short of salvation 2 Pet. 2.20 21 22. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning For it had been better for them not to have known the way of righteousness then when they have known it to turn from the holy commandements delivered unto them But it is happened unto them according to the true proverb The dogg is turned to his own vomit again and the sow that was washed to her wallowing in the miâ—e In your seventh Section you come to Gods preterition saying The rest of mankinde God hath pleased according to the unserchable councel of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonour and wrath for ther sin to the praise of his glorious justice Here We pray you give us leave to propound these Queries to you First who are the rest of mankinde of whom you speak Are they all those who are not elected But we have shewed before that all are elected in general upon condition Did not God make his Covenant of Grace with all mankinde in Adam after his fall and afterwards for them with Noah Gen. 9.8 9. Yea he covenanted with Abraham for all generations and Nations and People Gen. 12.3 and 18 18. and that with an oath Gen. 22 16 17 18. Acts 3.24 Gal. 3.8 Whereupon all Nations yea all people are called upon to praise the Lord for this his great merciful kindness and for the truth of his promise which endureth for ever Psal 117.1 2. which being undoubtedly true there can be none of mankinde passed over from eternity But if you mean that All but those final and special chosen ones before mentioned are passed over from eternity without any purpose of grace or mercy to be extended towards them in Jesus Christ your assertion is not onely false but most dangerous For God is the Saviour of all men but especially of those that beleeve 1 Tim. 4.11 Secondly If Gods counsel herein be unsearchable how came you to know it Thirdly Since it is clear that Gods merciful kindness is towards all men as before and that he hath concluded all in unbelief that he might have mercy upon all Rom. 11.32 who are they from whom he withholdeth or to whom he extendeth not mercy Surely they can be no other but such as thrust it away from them first or last at least wise in its conditions and requiring Acts 13.46 Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing you put it from you and judge your selves unworthy of everlasting life we turn to the Gentiles Prov. 1.24 5 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh c. See Psal 8â— 8 9 16. Isa 48.17 18 19. Hos 7.1 and 11.1 2 3 4. Mat. 23.37 38 Heb. 4.1 2. Heb. 6.4 5 6. and 10.26 27 28. 2 Cor. 6.1 2 3. Fourthly Is not God's Soveraign power placed in one that is both most righteous and also most merciful and not in tyrannical hands Fiftly Is not that soveraign power most glorified in punishing offendors after mercy hath been offered and contemned or rejected Sixthly If these be passed over for their sins as you affirm How could this preterition be from eternity For men sinned not till they were
monitions commandements and requirings you seem to lay some default upon God himself saying That he withholdeth that grace from them whereby their hearts that is their wils and affections might have been wrought upon which both derogates from Gods mercy and is inconsistent which innumerable Scriptures testifying the contrary as Esai 5.4 What could I have done more for my vineyard that I have not done Mat. 23.37 How often would I have gathered thy children as a ben gathereth her chickens under her wings but see would not Acts 7.51 Ye stifnecked and uncircumcised in heart and eares ye do alwayes resist the holy Ghost as did your Fathers so do yee CHAP. VI. Of the fall of man of Sin and of the punishment thereof OVR First Parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden fruit a Gen 3.13 2 Cor 11.3 this their sin God was pleased according to his wise and holy counsel to permit having purposed to order it to his own glory b Ro 11.32 II. By this sin they fell from their original righteousnesse and communion with God c Gen 3.6 7 8. Eccl 7.29 Ro 3.23 and so became dead in sin d Gen 2.17 Eph 2.1 and wholy defiled in all the faculties and parts of soul and body e Tit 1.15 Gen 6.5 Jer 17.9 Ro 3.10 to 19. III. They being the root of all mankinde the guilt of sin was imputed f Ge 1.27 28. and Gen. 2.16 17. and Act 17.13 with Ro 5.12 15 16 17 18 19. and 1 Cor 15.21 22 25. and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation g Psa 51.5 Gen 5.3 Job 14.4 Job 15.14 IV. From this original corruption whereby we are utterly indisposed disabled and made opposite to all good h Ro 5.6 Rom 8.7 Rom 7.18 Col 1.21 and wholly inclined to all evil i Gen 6.5 Gen 8.21 Rom 3.10 11 12 do proceed all actual transgressions k Jam 1.12 15. Eph 2.2 3. Mat 15.19 V. This corruption of nature during this life doth remain in those that are regenerated l 1 Joh 1.8 to Rom v. 14.17 18 23. Jam 3.2 Pro 20.9 Eccl 7.20 and althoug it be through Christ pardoned and mortified yet both it self and all the motions thereof are truely and properly sin m Ro 7.5 7 8 25. Gal 5.17 VI. Every sin both original and actual being a transgression of the righteous Law of God and contrary thereunto n Joh 3.4 doth in its own nature bring guilt upon the sinner o Rom 3.9 19. whereby he is bound over to the wrath of God p Eph 2.3 and curse of the Law q Gal. 3.10 and so made subject to death r Ro. 6.23 with all miseries spiritual Å¿ Eph. 4.18 temporal t Rom. 8.20 Jam. 3 39. and eternal u Matth. 25.41 2 Thess 1.9 CHAP. VI. Of the fall of man of Sin and of the Punishment thereof examined IN this Chapter of mans fall you have given sufficient evidence of it for except the first and last Sections all parts of it are a resemblance of the depraved man you spake of sufficiently corrupted In the second Section these are your words By this sin they that is our first parents fell from their original righteousness and communion with God and so became dead in sin and wholly defiled in all the faculties of soul and body In which words we finde the fruits of the forbidden tree evil as well as good error as well as truth That they fell from their former communion with God from some degree of original righteousness and that they became dead that is liable to eternal death we grant you but that they fell wholly from original righteousness at the first Act of their Apostacy or that they presently became so wholly defiled as you speak are great mistakes As to the first of these did not the Image of God in which they were created consist in holiness and righteousness Now you know habits are not lost by one act or two Again the thing that God threatned was a gradual punishment as well as a certain In dying ye shall die Furthermore those that fall away from inchoated grace and that renued Image of God which is not at first so strong and vigorous as Gods similitude was in the first man though they die and being in a great decree of languishing are said to be dead yet they die but gradually after great debilities and decay may be kept alive and recovered Rev. 3.1 2. I know thy works that thou hast a name that thou livest and art dead Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before me Now as for the second that they became wholly defiled in all parts and faculties no Scripture speaks it nor could it be till the whole Image of God was extinguished by contrary corruptions True it is that if the Lord had wholly left them to themselves as he did the rebellious and backsliding Angels it would have fared no better with them in the end then you speak of but the father of mercies was pleased to appear unto them in the cool and declination of the day before it was dark night with them and by his covenant of grace to help them up again In the third Section you say They being the root of all mankinde the guilt of the sin was imputed and the same death in sin and corrupted nature corveyed to all posterity descending from them by ordinary generation where that they were the root of all mankinde is undoubtedly true but all the rest of that Section may be justly questioned And first that passage where you tacitely exempt Christ from the imputation of this sin made unto him for doubtless that with all other sins of ours were laid upon him But secondly it may be upon good ground hoped that it neither was nor shall be imputed to any of their posterity who are not the imitators of the same in actual rebellion for that just Lord doth not onely forbid the punishing of the children for the iniquity of their parents even with temporal death Deut 24.18 but he swears also by his own life that he will not do that thing Ezek 18.1 20. Then what you there affirm in the second place is more improbable then the other to wit That the same death in sin and corrupt nature is conveyed to all their posterity descending from them by ordinary generation is yet more improbable For first that some men are sanctified from the womb as Jeremiah and John the Baptist were and the Virgin Mary might possibly be none will deny And secondly that all others are still created innocent in some measure of Gods image there are not a few Scriptures which seem to testifie it of which Genesis the 9.6 is one where the
the unbeleeving guids shut out of Canaan And are not these things writen for our instuction See Heb. 4.12 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it for to us was the Gospel preached as well as unto them but the word preached profited them not being not mixed with faith in them that heard it CHAP. VII Of God's Covenant with Man THE Distance between God and the Creature is so great that although reasonable Creatures do owe obedience unto him as their Creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescention on Gods part which he hath been pleased to express by way of Govenant a Isa 40.13 14 15 16 17. Job 9.32 33. 1 Sam. 2.13 Psal 113.5 6. Psal 100.2 3. Job 22.2 3. Job 35.7 8. Luke 17.10 Act. 17.24 25. II. The first Covenant made with man was a Covenant of works b Gal. 3.12 wherein life was promised to Adam and in him to his posterity c Ro. 10.5 Rom. 5 1â— to 20. upon condition of perfect and personal obedience d Gen. 2.17 Gal. 3.10 III. Man by his fall having made himself uncapable of life by that Covâ—â—ant the Lord was pleased to make a second e Gal. 3.21 Ro 3.20 21. Gen. 3.15 Isa 42.6 commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life and Salvation by Jesus Christ requiring of them faith in him that they may be saved f Mark 16.15 16. John 3.16 Ro. 10.6 9 Gal. 3.11 and promising to give unto all those that are ordained unto life his holy Spirit to make them willing and able to beleeve g Ezek. 3.6 26.27 John 6.44 45. IV. This Covenant of Grace is frequently set forth in Scripture by the name of a testament in reference to the death of Jesus Christ the Testator and to the everlasting inheritance with all things be longing to it therein bequeathed h Heb. 9.25 16 17. Heb. 7.22 Luk. 22.20 1 Cor. 11.15 2 Cor. 3.6 7 8 9. V. This Covenant was differently administred in the time of the Law and in the time of the Gospel i Vnder the Law it was administred by promises prophesies sacrifices circumcision the Paschal Lamb and other types and ordinances delivered to the people of the Jews all fore-signifying Christ to come k Heb 8.9 10. Chapters Rom 4.11 Col 2.11 12. 1 Cor 5.7 which were for that time sufficient and efficacious through the operation of the Spirit to instruct and build up the Elect in Faith in the promised Messiah l 1 Cor 10.1 2 3 4. Heb. 11.13 John 8.16 by whom they had full remission of sins and eternal salvation called The Old Testament m Gal 3.7 8 9 14. VI. Vnder the Gospel when Christ the substance n Col. 2.17 was exhibited the ordinances in which this Covenant is dispensed are the preaching of the Word and the administration of the Sacraments of Baptism and the Lords supper o Ma 28.19 20. 1 Cor 14.23 24 15. Which though fewer in number and administred with more simplicity and lesse outward glory yet in them it is held forth in more fulness evidence and spiritual efficacy p Heb 12.22 to 28. Jer 31.33 34. to all nations both Jewes and Gentels q Mat 28.19 Eph 2.15 16 c. and is called the new Testament r Luke 22 20. There are not therefore Two Covenants of grace differing in substance but one and the same under various dispensations Å¿ Gal 3.16 17. Rom 1.21 22 23 â—0 Psal 3â— 1 with Rom. 4.3 6 16 17 23 24 Beb 13 8. Acts 15.21 CHAP. VII Of Gods Covenant with man examined WE will not say that you have made a Covenant with death or an agreement with hell but in this tract of the Covenant you do not alwayes keep league with truth for though you beging plausibly in the first Section yet both there and elswhere you affirm many things untruly As first when you say That the distance between God and the creature is so great that though all reasonable creatures do owe obedience unto him as their Creator yet they never could have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant For do not the elect Angels from their first creation by their first constitution see God in his own light and participate of his blessedness in wisdom holiness power life peace and glory And if the Lord did not create our first parents in so ful a fruition of blessedness yet he could have so beatified them if he had pleased without a precedent covenant And was not the humanity of Christ in his inward man placed in that communion and fruition of God from the beginning of his incarnation though his outward man was subject to mortality and misery Yet you make us some peece of amends in your second section saying That the Lord made a Covenant of works with mankinde at the first wherein liâ—e was promised to Adam and in him to his posterity upon condition of personal and perfect obedience Where by the way you tacitly grant two truths by your selves denyed and by us asserted Chapter the third so powerful is truth in it self that oft times it breaks forth from men de improviso though they have gain said it before the which two truths are these First that all men in Adam were appointed or ordained to life if the Covenant of life was made to him and all his posterity For God works all things in time according to the eternal counsel of his will as we said before out of Ephes 1.11 And secondly That this decree was conditional also for so you confess the first Covenant to have been and so are all subsequent Covenants likewise or the far greatest part of them which are given by God himself to mankinde In your third Section you are more defective and erroneous for though you say truly in the beginning of it That man by his fall having made himself uncapable of life by the Covenant of works the Lord was pleased to make a second Covenant commonly called the Covenant of grace wherein be freely offereth unto sinners life and salvation by Jesus Christ Yet herein you faile in that you do not set forth that this Covenant was universal for all sinners as indeed it was For it was made with all mankinde in our first parents and as all that fell had need of the same and were by creation alike related to God so he had compassion upon all impartially being no accepter of persons and appointed one mediator alike neer to all men betwixt him and us even the man Christ as we shewed before out of Rom. 3.22 23 24 c. Rom 10.11 12 Rom. 11.32 Gal. 3.22 â—8 1 Timo.
dispenced are the preaching of the word and the administration of baptism and the Lords Supper we grant it to be true if those be administred by such persons to whom Christ is truely come in his light spirit and power Otherwise for men to preach a self-conceived Christ whom they have learned by reading or tradition from their blinde guides or to administer the Sacraments without any due understanding of the Baptism flesh and blood of Christs these are not Gods ordinances but mens usurpations Thirdly we grant you that where the Covenant of grace is set forth by men so taught and acted by the Spirit of Christ as we have described there it is held forth in more evidence spiritual efficacy and fulness then it was in Moses his literal services But this will not be equally verified of those that preach a misconceived Christ without true light or life Lastly whereas you conclude That there are not then two Covenants of grace one under the old Testament and another under the new we will from this your confession inferr that the first Covenant of grace made was unto and for all mankinde because the Gospel by Christs express command is to be preached to every humane creature and hath universal but conditional salvation annexed unto it Mat. 28.19 Mark 16.15 16. What then will become of your doctrine of Gods preterition of particular redemption of some men onely of the effectual calling of this and that elected one onely and many other points wherein with Herod you imprison John that is you confine the grace and mercy of God CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to choose and ordain the Lord Jesus his onely begotten Son to be the Mediator between God and man a Isa 42.1 1 Pe 1.19 20. Joh 3.16 1 Tim 2 5. the Prophet b Act 3.22 Priest c Heb 5.5 6 and King d Psal 2.6 Luk 1.33 the head and Saviour of his Church e Eph 5.23 the heir of all things f Heb 1.2 and judge of the world g Act 17.31 unto whom he did from all eternity give a people to be his seed h Joh 17.6 Psa 22.30 Isa 53 10. and to be by him in time redeemed called justified sanctified and glorified i 1 Tim. 2.6 Isa 55.4 5. 1 Cor. 1.30 II. The Son of God the second person in the Trinity being very and eternal God of the substance and equal with the Father did when the fulness of time was come take upon him mans nature k 1 Joh 1.14 1 Joh 5.20 Phil 2.6 Gal. 4.4 with all the essential properties and common infirmities thereof yet without sin l Heb. 2.14 16 17. Heb 4.15 being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance m Luk 1.27 31 35. â—al 4.4 so that two whole perfect and distinct natures the Godhead and the Manhood were inseparably joyned together in one person without conversion composition or confusion n Luk. 1.35 Col 2.9 Rom 9.5 1 Pet 3.18 1 Tim. 3.16 which person is very God and very man yet one Christ the onely Mediator between God and man o RoÌ„ 1.3 4. 1 Tim 2.5 III. The Lord Jesus in his humane nature thus united to the Divine was sanctified and annoynted with the Holy Spirit above measure p Psal 45.7 Joh 3.34 having in him all the treasures of wisdom and knowledge q Col 2.3 in whom it pleased the Father that all fulness should dwell r Col. 1.19 to the end that being holy harmless undefiled and full of grace and truth Å¿ Heb 7.16 Joh 1.14 he might be throughly furnished to execute the office of a Mediator and surety t Act 10.18 Heb. 22.24 Heb 7.22 which office he took not to himself u Heb 5.4 5. but was thereunto called by his Father who put all power and judgement into his hand and gave him commandment to execute the same * Joh 5.22 27. Mat 28 18. Act 2.36 IV. This office the Lord Jesus did most willingly undertake x Psal 40.7 8 with Heb 10.5 10 11. Joh 10.18 Phil 2.8 which that he might discharge he was made under the Law y Gal. 4.4 and did perfectly fulfill it z Mat 3.17 Mat 5.15 endured most greivous torments immediately in his soule a Mat 25.37 38. Luk 22.24 Mat 27.46 and most painful sufferings in his body b Mat 26.27 chap. was crucâ—fied and dyed c Phil 2.8 was buryed and remained under the power of death yet saw no corruption d Act 2.3 21 27. Act 13.37 Rom 6.9 On the third day he arose from the dead e 1 Cor. 15.23 4. with the same body in which he suffered f Joh 20.25 27. with which also he ascended into heaven and there sitteth at the right hand of his Father g Mark 16.19 making intercession h Rom. 8.34 Heb 9.24 Heb. 7.25 and shall return to judge men and Angels at the end of the world i Rom 1â— 9 10. Heb. 7.25 Rom. 1â— 9 10. Act 1.11 Act. 10.42 Mat. 13.40 41 42. Jud. 6. 2 Pet. 2.4 V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God hath fully satisfied the justice of his Father k Ro. 5.19 Heb 9.14 16. Heb. 10.14 Ephes 5.2 Rom. 3.25 26. and purchased not onely reconcilation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him l Dan 9.24 26. Col 1.19 20. Ephes 1.11 14. Joh 17.2 Heb 9.12 15. VI. Although the work of redemption was not actually wrought by Christ till after his Incarnation yet the virtue efficacy and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpents head and the Lamb slain from the beginning of the world being yesterday and to day the same for ever m Gal. 4.4.5 Gen. 3.15 Rev. 13.8 Heb. 13.8 VII Christ in the work of mediation acteth according to two natures by each nature doing that which is proper to it self yet by reason of the unity of the person that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature o Acts 20.28 Joh. 3.13 1 Joh. 3.16 VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same p Joh. 6.37.39 Joh. 10.15 16. making intercession for them q 1 Joh. 2.1 Rom. 8.34 and revealing unto them in and by the word the mysteries of salvation r Joh. 15. â—3 15. Eph. 1.7 8 9. Joh. 17.6 effectually perswading them
as is hinted in the name of Moses which also is the time of Gods delivering his Israel from under the spiritual Pharoah Thirdly That men are not said here to sin in Adam to wit our first fathers transgression but after the similitude of it Fourthly There are some which sin not after that patern but another way as we have shewed before concerning Edom the same name with Adam in the Hebrew consonants and consequently in signification also Fifthly That there is an Adam which is or was the figure of Christ and that is our personal Adam also of whom the Apostle speaketh thus 1 Cor. 15.49 And as we have born the Image of the earthy so we also shall bear the Image of the heavenly Lastly That though Christ be already come in the flesh yet here in this 14. verse he is spoken of as one yet to come which doubtless is Christs coming in the spirit John 14.21 Now for our second task You may please advisedly to consider these two things First That the Apostle at the 17. verse speaketh thus How much more shall they that receive abundance of grace and of the gift of righteousness raign in life by one Jesus Christ Now since we cannot enter into life but by a personal obedience as we shewed before for what other intent should the abundance of grace in Christ be more needful for us then for the performing of that obedience through which we attain unto the Kingdom and righteousness of God And so by one mans obedience even that of Christ within us are many made not putatively but really righteous according to verse 19. Secondly That the Prophets and Apostles speak frequently of Christs obedience in us but nowhere of his obedience for us more then of his suffering in our stead or his setting of us a patern to be followed Isa 26.12 Thou Lord wilt ordain peace for us for thou hast wrought all our works in us Jer. 31.33 I will put my law in their inward parts I will write it in their hearts Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ 1 Cor. 15.10 But I laboured more abundantly then they all yet not I but the grace of God that was with me Phil. 1.10 Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Phil. 4.13 I can do all things through Christ who strengtheneth me Rom. 8.4 That the righteousness of the Law might be fulfilled in us c. Now if the righteousness of the Law may be fulfilled in us through the grace and help of Christ as the Apostle expresly affirms it there what great need was there that it should be fulfilled for us Frustrà fit per plura c. Furthermore as our disobedience was both begun and perfected with our own consent endeavours though not without the leading instigation and power of Satan is it not meet that our obedience likewise should be both enterprized and accomplished with our wills and best concurrences though guided and carried on yea accomplished also by the grace of God and the power of his Christ Is not that which is done in us or by u◠though in the strength of Christ in obedience to Gods Law and requiring much more acceptable unto him then that which is done without us without our knowledge endeavour or consent We in the mean time remaining enemies and rebels or but lazy and loytering servants Indeed the outward and personal obedience of Christ as it was active was necessary in him as a Mediator not onely as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or foregoer but in order also to his suffering for us for had he failed in his obedience to the Law he might have suffered afterwards for his own sins but could not have satisfied for ours And as Christ could not by his outward and personal obedience satisfie the Fathers justice for that personal obedience which we out selves ought and which by his grace and help we may perform so he did not by the same obedience purchase a reconcilement between us and God as you here affirm Amos saith chap. 3.3 Can two walk together except they be agreed Although God affects us as a work of his hands yet so long as the body of sin which is enmity against God remains in us we can neither be reconciled unto him nor he to us For what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 2 Cor. 6.14 Therefore it is said in the foregoing Chapter 2 Cor. 5.19 20. That God was in Christ reconciling the world unto himself not imputing their prespasses unto them and bath committed unto us the word of reconciliation Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God Where we pray you to observe two things First That Christ is not said to have done the work to wit by his obedience or sufferings as you conceive but to be doing of it still viz. by his grace and spirit slaying the enmity aforesaid in and for those who beleeve aright on him and follow him in his like obedience and sufferings Secondly That the ground of the emnity between us and God lieth on our part who hate him his ways and righteousness through the sin that dwelleth in us And therefore the Apostle prayes us yea in a beseeching manner to be reconciled unto God And though two places at the first view upon which you mainly ground may seem to favour your assertion yet being rightly understood they do not patrocinate the same at all the first is Ephes 2.16 And that he might reconcile both unto God in one body by the Cross having slain the emnity thereby But here you may take notice that the body spoken of is his mystical body and the cross whereby the emnity is slain is his spiritual cross like patience or sufferance for by that we overcome every temptation of sin according to that of the Apostle James 1.4 But let patience have her perfect work that ye may be perfect and entire wanting nothing This is that cross and not afflictions themselves as the world conceives which Christ commandeth those that will follow him into life to take upon them for the denying of themselves or the putting off the old man Matth. 16.24 Hebr. 12.1 Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Your other place upon which you rely is that of Col. 1.20 21 22. And having made peace through the blood of his
cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled in the body of his flesh to present you holy and unblameable and unreprovable in his fight Where you may take these things into consideration First Whom he reconcileth All the members of the Church who are regenerate Secondly From what from the enmity in their minds whereby they are set upon wicked works Thirdly Where through the spiritual blood of the Covenant or the spirit of grace which is called the blood of his cross because it is then sent unto us and poured down upon us when we are upon the cross with him and suffer with him not yeelding unto temptations Fourthly That Christ is said to be still doing of that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly In what way as a precedent for us he hath done it to wit in the body of his flesh through death as these ensuing Scriptures shew 2 Tim. 2.11 12. 'T is a faithful saying for if we be dead with him we shall also live with him if we suffer wiâ—h him we shall also raign with him see Rom. 6.8 But that it is unpossible to have reconcilement and communion with God unless it be in such a way the Apostle witnesses likewise 1 John 1.5 6 7. This then is the message we have heard of him and declare unto you that God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darknesâ— we lye and haue not the truth But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all Sin Thus far of Christ's spiritual and true reconciling us unto God which is then perfected and consummate when besides the slaying of the enmity aforesaid he hath made us in all things of one spirit with the Father For which unity and reconcilement he prayeth John 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us Now for the purchasing of an everlasting inheritance for us eternal life is the free gift of God through Jesus Christ our Lord Rom. 8.23 And as the Father hath it in his hand to bestow so it is in the Sons gift likewise and consequently as it seems to us he needs not to purchase it But if you will call the fulfilling of that way and process whereby the faln man must attain it the way race of obedience aforesaid a purchasing of it it is by the inward and spiritual obedience of Christ especially that we attain Heb. 10.36 For ye have need of patience that after ye have done the will of God ye may receive the promise Howbeit his outward passive obedience was requisite thereunto without which as we could not be delivered from the curse so neither could we come to inherit life By this you see we stand in need of an inward and spiritual mediation from Christ aswel as that outward of which alone you here speak Nor can we partake of the benefit of the outward till qualified and prepared first thereunto by the work of the inward In your Sixth Section you proclaim your great ignorance or small regard of our great and most necessary redemption from the power of sin and Satan saying That the work of redemption was not actually wrought till after Christs incarnation For were not the fathers before and after the flood with the Prophets and other holy Saints in the Old Testament in their respective times spiritually saved and redeemed by Christ And much more doth that great secret of the Father's sparing and forbearing us along time for his Sons sake who in patience and meekness hath been led as a lamb to the slaughter and the end of whose long sufferance in us is salvation as St. Peter speaks Epist 2 3. Chap. 15. seem to be hidden from you Yet here you grant some truths at unawares as that Christ is the promised enmity against sin who must break the Serpents head and consequenly that his power and Kingdom must be within us where Satan is to be trodden down Rom. 16.20 You grant also that he is the Lamb slain from the beginning of the world But whereas you add for a proof thereof out of Hebr. 13.9 That Christ is the same yesterday and to day and for ever That speakes of his immutable Deity and not of his humanity though now made unchangeable Yet this we say brethren ere we leave this Section that you hold forth a very lame and imperfect redeemer which which hath indeed redeemed us by his death from the curse of the Law when our iniquities are put away from us but who must redeem us from all our corruptionsâ— who must save and deliver us out of the hand of all our enemies who must inable us to keep and fulfil the Law of God who must renew the Image of God in us Is not the true Christ made of God unto us wisdom righteousness and sanctification as well as redemption 1 Cor 1.30 In your Seventh Section As we grant it to be true that Christ in the entire office of a Mediator acteth according to both natures joyntly or severally as occasion requires doing by each that which is proper to its self so perhaps it may be granted that sometimes in the Scriptures by reason of the unity of the person that which is proper to one nature is attributed to the person denominated by the other Howbeit the places to which you refer us do not prove so much for that of Acts the 20.28 It s true First of Christ in the Godhead that he hath purchased his Church with his own blood having redeemed it from the power of Satan by his Spirit Secondly To that of John 3.13 it may be said that as Christ is spiritually born in us he is the Son of man which comes from Heaven and is or dwells in the heavenly being Finally To 1 John 3.16 It may be truly answered that Christ the Son of God hath laid down his life for us while he died in us to keep off the deserved wrath of God from us and to preserve us from the death threatned in the Law as also to set us an example how we may in following him overcome sin and recover life again we seeking his grace and help thereunto In your eighth and last Section being like checquer-work you have black as well as white errour as well as truth where your first affirmation That Christ doth certainly and effectually apply and communicate his redemption to all those for whom he hath purchased it will prove false in what sense soever it be taken For first If we here understand Christ's outward redemption as you undoubtedly do that being made for
as we have said before yet we read nowhere of any power proceeding from thence in the mortifying of sin though that his suffering should be both a patern and a motive to follow him in his like death as hath been said Yea the Apostle ascribes weakness and not power to Christ in his death as that whereby he could properly suffer 2 Cor. 13 4. For though he was crucified through weakness yet he liveth by the power of God It was power indeed whereby he was raised up Rom. 1.4 And it is through the same power that those who are dead with him must be raised up again Phil. 3.10 That I may know him and the power of his resurrection c. So then there is express mention in the word of the vertue or power of his resurrection to be imployed in this work of our regeneration but none of the power or efficacy of his death yea that benefit which we have by the death of Christ followes the work of sanctification in order of nature and doth not go before it as hath been proved sufficiently before Thirdly Whereas you say or imply That the whole dominion of sin is destroyed in those that are in any measure called and sanctified it is a thing rather to be wished if it were the will of God then to be granted for truth for we find the contrary in our own experience while we are babes in Christ yea the Apostle describing the estate of such in his own person because he had been formerly in that â—state complaineth grievously of the remaining and dominion of corruption Rom. 7.23 24. But I see another law in my members rebeiling against the Law of my minde and bringing me into captivity to the Law of sin Oh wretched man that I am who shall deliver me from this body of death indeed if you had said that the former love which the least of Saints had to the body of sin and their willing subjection thereunto is in some measure destroyed you had spoken truly but is not a dominion against their wils a dominion still Yea it is the most grievious tyranny of all other and the hardest to be born So then there is left in all the regenerate a dominion and tyranny of sin till by grace they obtain power and victory against it though this dominion is now invitum imperium and not so dangerous as it was in the time of their voluntary subjection thereunto Fourthly That which you speak in the close of that Section is true or false as men bestir themselves in resisting sin and seeking Gods grace there against or otherwise neglect those duties to wit That the several lusts of this body of sin are more and more weakned and mortified and they more and more quickned and strengthned in all saving graces to the practise of true holiness without which no man shall see the Lord. Your second Section presents but one error upon the matter but it is a material one to wit That our sanctification in this life is always imperfect and that there abide some remnants of corruption in every part that hence ariseth a continual and irreconcileable war the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 But brethren if our sanctification must not be perfected here when or where must it be made up Is not this life the time of our regeneration Tit. 2.11 12 13. For the grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for that blessed hope and that glorious appearing of the great God and our Saviour Jesus Christ Must some corruption still remain in every part Why so hath God such pleasure in it Shall Christ lose the end of his comming of which the Apostle speaks in the next verse Tit. 2.24 Who gave himself for us that he might redeem from all iniquity and purify unto himself a peculiar people zealous of good works See Ephes 5.25 27. of which we spake before And though while the flesh and the spirit continue there remains an irreconcileable â—ar betwixt them must that war last alwayes had not Saint Paul sought a good fight and finished his course 2 Tim. 4.7 Had he not subued his body and brought it into subjection 1 Cor. 9.27 shall we never attain to be of a taller Stature and growth then those new born babes in the Galatians That you apply their conflicts and weak estate spoken of Gal. 5.17 to all But we must pardon you for in your third Section you seem to contradict all this again saying In which war although the remaining corruption for a time may much prevaile yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome and so the Saints grow in grace perfecting holiness in the fear of God but concerning this we must refer you to what we spake before upon Chap. 6. Sect. 6. Surely as God caused his word to be written that we might there through become absolute 2 Tim. 3.14 16 17. And hath given gifts from heaven unto his Apostles Prophets Evangelists and Teachers to bring us unto such a stature of perfection in Christ Ephes 4 10 11 12 13 14. So he praying for the perfecting of the Saints Heb. 13.20 21. 2 Cor. 13.9 1 Pet. 5.10 did pray for things feasible and attainable nor can the prayer of Christ for the same thing be irritous Joh. 17.23 I in them and they in me that they may be made perfect in one CHAP. XIV Of saving Faith THE Grace of Faith whereby the Elect are inabled to believe to the saving of their souls a Heb 10.30 is the work of the Spirit of Christ in their hearts b 2 Cor 4.13 Ephes 17.18 19. Ephes 2.8 and is ordinarily wrought by the Ministry of the word c Rom 10.14.17 by which also and the administration of the Sacraments and prayer it is increased and strengthened d 1 Pet 2.2 Act 20.32 Rom 4.11 Luk. 17.5 Ro 1.16 17. II. By this Faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself speaking therein e Joh. 4.42 1 Thes 2.13 1 Joh 5.20 Act. 24.14 and acteth differently upon that which each particular passage thereof containeth yeilding obedience to the commands f Rom 16.26 trembling at the threatenings g Isa 66.2 and imbracing the promises of God for this life and that which is to come h Heb. 11.13 1 Tim 4.8 but the principal acts of saving Faith are accepting receiving and resting upon Christ alone for justification sanctification and eternal life by vertue of the Covenant of grace i Joh 1.12 Act 16.33 Gal 2.29 Act 15.11 III. This faith is different in degrees weak or strong k Heb 5 13.14 Rom 4.15 20. Matth 6.30 Matth 8.10 may be often and many
they proceed from themselves are defiled and mixed with much weakness and imperfection and that they cannot endure the severity of Gods judgements for doth the Lord any where require more of his Saints then to love him with all their heart and with all their souls and so much we finde promised to all that truly return unto God if they have faith and will to seek it Deut. 30.6 And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live Yea doth not the Apostle expressely tell us 1 John 4.17 That herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this world Defend the honour of God then according to the truth and take not from the glorious works of Christ whereby the Father is glorified upon pretence of giving glory to the Father Remember what Job saith Chapter 13.7 Will ye speak wickedly for God Will ye talk deceitfully for him In your sixth Sextion as you speak comfortably to the young beleevers in Christ who are constant in their good willing indeavours that their good works are acceptable to God in Christ though for the present they are not wholy unblamable and do truely affirm That the Lord is pleased to reward also that which is sincere in them though accompanied with many weaknesses and imperfections yet your sayings in that Section are so accompanied also First In that you speak that the works of beleevers are accepted for their persons the contrary whereof may be truly asserted that the persons are accepted for their works wrought in them by Christ Revelations 3.8 I know thy works behold I have set before thee an open door and no man shall shut it for thou hast a little strength and hast kept my word and hast not denyed my name And verse 10. Because thou hast kept my word I will also keep thee from the hour of temptation which shall come upon all the world to try then that dwell upon Earth Secondly In that you say That the workes of the best grown Saints in this life are not wholy unblameable and unreproveable in the sight of God Thirdly In your affirmation That the unperfect workes of the Saints are accepted in Christ though they remain such all our life long which is not true of those who have both time and means to aime at perfection it self Hebrews 5.12 13 14. with Hebrews 6.1 2 3 4 5 6 7 c. 2 Peter 1.8 9. Lastly Whereas you imply That bare sincerity will carry out the Saints though they remain imperfect in their obedience all their life long it is a great mistake for the Lord requires growth answerable unto the grace means and space offered unto men even of them who are sincere already 1 Peter 1.22 Seeing you have purified your soules in obeying the truth under the obedience of Love saith the old Latine Translation to the unfeined love of the Brethren see that ye love one another with a pure heart fervently But as you have here and elsewhere weakened the hands of the regenerate in the work of perfecting their obedience and good workes so you have animated the unregenerate in their way of working that which is good in your seventh and last Section where you say and that truely That the neglect of what they can do in this kinde is more sinful and displeasing to God then the doing of such things which for matter are commanded in the word where by the way you hint what are the requisite things which should concur to the making up of a good work viz. That they have the word for their rule faith for their efficient a purified heart for their fountain the Glory of God for their end where onely your main efficient is wanting the spirit and power of God Yet thus much we must advertise you of that many of those whom you account to be moral men and Heathens do act out of Conscience enlightened and the grace of regeneration also as Abimilech seems to have done Genesis 20.1.6 Job Rabah the widow of Sarepta and others did CHAP. XVII Of the Perseverance of the Saints THEY whom God hath accepted in his beloved effectually called and sanctified by his Spirit neither totally nor finally can fall away from the state of Grace but shall certainly persevere therein unto the end and be eternally saved a Phil 1 6. 2 Pet 1.10 John 10.28 29. 1 Joh 3.9 1 Pet 1.5 II. This perseverance of the Saints depends not upon their own free-will but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father b 2 Tim 2.18 19. Jer 31.3 upon the efficacy of the merit and intercession of Jesus Christ c Heb 10.10 14. Heb 13.20 21. Heb 9.12 13 14 15. Rom 8.23 to the end John 17.11 14. Luke 22.32 Heb 7.25 the abiding of the spirit and of the seed of God within them d John 14.16 17. John 2.27 1 John 3. â— and the nature of the covenant of grace e Jer 32.40 from all which ariseth also the certainty and infallibility thereof f John 10.28 III. Nevertheless they may through the temptations of Satan and the World the prevalency of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins g Mat 26.70 72 74. and for a time continue therein h Psalm 51 title and verse 14. whereby they incur Gods displeasure i Isa 64.5 7 9. 2 Sam 11.27 and grieve his holy Spirit k Eph 4.30 come to be deprived of some measure of their graces and comforts l Psal 51.8 10 12. Revel 2.4 Cant 5 2.3 4 5. have their hearts hardned m Isa 63.17 Marke 6.52 Marke 16.14 their consciences wounded n Psalm 32.3 4. Psalm 51.8 hurt and scandalize others o 2 Sam 12.14 and bring temporal judgements upon themselves p Psalm 89.31 32. 1 Cor 11.30.32 CHAP. XVII Of the perseverance of the Saints examined PErseverance follows good works here in due order for it is in them that the Saints must persevere howbeit we finde in you a constancy which we cannot commend for you persist in doctrine tending to security In your third chapter of Gods eternal decree you make some presume and others to despair teaching that Gods decree of life and death is both particular and absolute In your ninth and tenth chapters you make men stupid by denying us al use of our wils and setting forth Gods work to be irresistable in our first conversion and here you sow pillows under mens arm-holes in saying That true converts cannot possibly fall away from grace We grant indeed that this controversie about the perseverance of the Saints without greater light then for a long time appeared in the world was
not like to be decided in hast for it was not onely agitated betwixt Protestants and Papists but with intestine debate by the dessenting Doctors of each Church and that with seeming evidence of Scriptures on both sides So that great need there was of a Moderator to be sent from Heaven for the composing of this and manifold other most intricate controversies besides by reason of the returning darkness which after the Apostacy from the faith had overspread the Churches each side also haling the Scriptures velut obtorto collo to plead their cause Howbeit if our eyes had not been holden we might easily have observed that the Scriptures do distinguish both the Saints and their priviledges and that as some of those prerogatives are common to all and such is a possibility of not falling away from God totally and finally if they continue stedfast in their faith and obedience or after some slips rise up by repentance Psal 15.5 2 Pet. 1.10 So some others are peculiar to the Saints of the third form who have followed Christ both unto his death and resurrection and such is the prerogative of final perseverance or of impossibility to be deceived or seduced Mot. 24.24 And though God is constant in his love and assistance of grace yet even his called ones may by their inconstancy and wilful revolt from him alienate his heart from them irrecoverably as David well knew and warned his Solomon accordingly 1 Chro. 28.9 So true is that which the Prophet Azariah spake to Asa and his people 2 Chro. 15 2. Hear ye me Asa and all Judah and Benjamin the Lord is with you while you be with him if you seek him he will be found of you but if you forsake him he will forsake you There is indeed a Covenant made with David and his seed of constant continual and everlasting mercy 2 Sam. 7.14 15. Psa 89.28 37. Therefore is this called The sure mercies of David Isa 55.3 but who are these children of David not his seed after the flesh who have been long forsaken Psa 89.35 36 37. but that spiritual seed of Abraham and David also who are constant in their good will toward God and righteousness as we said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 And peace upon earth to good willing men But now to take a survey of your particular Sections In the very entrance of the first you shew that blindness is broken in upon the Churches First In that you set Gods accepting of us in his beloved before effectual calling as precedent whether in time or eternity to which last you incline whereas we are made accepted in his beloved Son after we are called and brought to obey him yea in some manner sanctified by him and not before And secondly In that you affirm of all the called ones and Saints in general that they shall certainly persevere to the end contrary to many express Scriptures some whereof were before produced First that of the unclean spirit which with set on worse then himself returned to his old house again Mat. 12.43 44 45. And that Rom. 11 22. Behold therefore the goodness and severity of God on them that fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off That 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack That of 1 Tim. 5.12 Having damnation because they have forsaken their first faith and verse 15. For some are already turned aside after Satan See 2 Tim. 1.15 Heb 6.2 3 4 5 6. Nor can these places following be fully answered to the worlds end Ezek. 18.24 But when the righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live c. Heb. 10.26 27 18. for if we sin willfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses Law dyed without mercy under two or three witnesses Of how much sorer punishment shall he then be thought worthy that hath troden under foot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight to the Spirit of Grace See verse 39. 2 Pet. 2.20 21 22. Jude verse 12. Revel 3.2 3. In your second Section almost every assertion is erroneous and false as followes First you say but most untruly That the Saints perseverance depends not at all upon their free will For did not Christ himself after some of his former Disciples were departed from him ask the twelve Apostles Will ye also go away Joh. 6.27 Intimating that he holds no man against his but they by the abuse of their free will might uncompelledly leave him yet at their own peril as Judas one of them afterwards did what was the true reason that Peter in his fall was pittyed and by our Saviour not only prayed for but holpen up again but because he was constant in his good will as our Saviour testifies of him and some others with him Mat. 26.45 The spirit indeed is willing but the flesh is weak Secondly That the perseverance of the Saints depends upon the immutability of the decree of Gods election whereas we have proved before that Gods general election of man is conditional and as for his special election it depends upon foreseen perseverance and not perseverance upon it and so doth Gods last and finall election as we shewed before also Thirdly That this perseverance depends upon the unchangeable love of God which as we have shewed may by our unworthiness unthankfulness and Apostacy be changed into wrath yea hatred Deut. 32.19 And when the Lord saw it he abhorred them because of the provoking of his Sons and of his daughters Fourthly you say It depends upon the efficacy of the merit and intercession of Christ but he makes intercession for none to obtain the Grace of perseverance but such as continue stedfast in their good will which they had to the Father and him as we see he prayed not for the Apostate Judas Jo. 17.8 9 10. Although he with a general intercession prayed for the unregenerate even for his enemies Luk. 23.34 and taught us by his Apostles to pray for all men 1 Tim. 2.1 2 3 4. Fifthly you say truly It depends upon the abiding of the Spirit in us But doth not that abode of the Spirit depend upon our constancy in faith and good will and upon our giving ear to it when after our fals and slips it reproves admonisheth and teacheth us anew Hence we are charged not to grieve the Holy Spirit Eph. 4.30 Least he should depart Heb. 10.38 Now the Just shall live by faith but if any man draw back my soul shall have no pleasure in him Sixthly you say
It depends upon the seed of God remaining in us but that seed remaines in none unremoveably but those which are born again in Christ after the Spirit or the Saints of the third form and order of whom it is said peculiarly 1 Joh. 3.9 That they cannot sin For all other Saints those of the second form Saints and believers in Christ which are not yet dead and made alive again with him may and do sin as well though not so often as the Saints of the first form or the fathers new begotten ones Lastly you say here That this certainty of perseverance depends upon the nature of the covenant of grace of which there are two parts the one promiseth cleansing grace in and through the blood and Spirit of Christ the other a stedfast and immoveable kingdom to those that are so cleansed See for the first Jerem. 31.32 33 34 c. and for the others Jere. 32.40 but all this is promised conditionally to those that believe Mat. 28.18 19. Mark 16.15 16. to such as persevere unto the end Mat. 24.13 and to him that overcometh Reuel 3.12 So that the stedfast estate and kingdom which cannot be shaken depends upon perseverances in mortification and our immoveable estate upon the receiving of that Kingdom Yet do we not deny but that the perseverance of the Saints whereby they continue in the following of Christ unto their death and their infallible estate from which they cannot afterwards possibly fall away hath very great dependance upon all the things by you named but in such manner as we have spoken In your third and last Section you erre first on the one hand and then on the other For first Whereas you ascribe unto all the Saints upon earth promiscuously a possibility of falling into greivous sins by temptations from Satan and the world the prevalency of remaining corruption and neglect of the means of their preservation whereby they may incur Gods displeasure grieve his Spirit suffer some deprivation of their graces and comforts harden their hearts wound their consciences hurt and scandalize others and bring temporal judgements upon themselves We say That the Saints in the Holy Ghost that are risen again with Christ are past all this 2 Cor. 5.12 Old things are passed away behold all things are become new 1 John 3.9 He that is born of God doth not commit sin but his seed remaineth in him and he cannot sin because he is born of God See Revel 2.17 26 27. Revel 3.9 10 11 12. Revel 7.14 15 16 17. Revel 21.3 4 5 6. And I heard a great voice from heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God and God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any pain to wit spiritual pain for the former things are passed away But on the other hand any other Saint those especially which are in their minority may possibly by the meanes aforesaid not onely faile and suffer after the manner aforesaid but by their wilful and wicked desertion of God fall finally from grace into everlasting perdition and yet no one of those can be plucked out of the Fathers hand by all the enemies of mankind if he will abide with God and his Christ John 10.28.29 But how much safer had it been for you and your hearers if in stead of your thus securing the Saints you had with Saint Paul charged them to work out their salvation with fear and trembling as we said before and with holy David had shewed them what they should do that they might be kept from falling finally Psalm 15.1 2 3 4. and to have set Saint Peters scale before them for the same end likewise 2 Pet. 1.5.10 The high way to that kingdom which cannot be shaken is to get grace into our hearts whereby we may serve God with Reverence and godly fear Heb. 12.28 CHAP. XVIII Of the assurance of Grace and salvation ALthough hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and state of salvation a Joh 8.13 14. Mich 3.11 Deut 29.19 Jo 8.41 which hope of theirs shall perish b Matt 7.22 23. yet such as truly believe in the Lord Jesus and love him in sincerity endeavoring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace c Joh 3.14 18.19 21 24. Jo 5.13 and may rejoyce in the hope of the glory of God which hope shal never make them ashamed d Ro 5.2 5 II. This certainty is not a bare conjectural and probable perswasion grounded upon a fallible hope e Heb 6 1â— 19. but an infallible assurance of faith founded upon the Divine truth of the promises of salvation f Heb 6 17 18. the inward evidences of those graces unto which these promises are made g 2 Pet 1.4 5 10 11 1 Joh 2.3 1 Joh 3.14 2 Cor 1.12 the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God h Ro 8.15.16 which spirit is the earnest of our inheritance whereby we are sealed to the day of Redemption i Eph 3.13.14 Eph 4.30 2 Cor 1 21 22. III. This infallible assurance doth not so infallibly belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it k 1 Jo. 5 13. Isa 50.10 Mar 9.14 Psal 88. througho Psal 77. to v. 12. 1 Cor 2.14 1 Joh 4.13 Heb. 6.11 12 Eph 3.17 18 19. yet being inabled by the Spirit to know the things which are freely given him of God he may without extraordinary revelation in the right use of ordinary meanes attain thereunto l 1 Cor 2.12 Jo 4.13 Heb 6.11 12 Eph 3.17 18 19. and therefore it is the duty of every one to give all diligence to make his calling and Election sure m 2 Pet. 1.10 that thereby his heart may be enlarged in peace and joy in the Holy Ghost in love and thankfulness to God and in strength and cheerfulness in the duties of obedience the proper fruits of the assurance n Ro 5 1 2 5. Rom 14.17 Ro 15.3 Eph 1.3 4. Psa 4.6 7. Psa 119 32. so far is it from inclining men to looseness o 1 Jo 2.12 Ro 6.1 2. Tit 2 11 12 14. 2 Cor 7.1 Rom 8.1 12. 1 Jo 3.1 2. Ps 130.4 1 John 1.6 7. IV. True believers may have the assurance of their salvation diverse wayes shaken diminished and intermitted as by negligence in preserving of it by falling into some speciall sin which woundeth the conscience and grieveth the Spirit by some sudden and vehement Temptation by
afterwards being taken in due time may be recovered and revived by the respective means which you here set forth Yea whatsoever you here surmise to the contrary as we have proved it may be finally and irrecoverably lost by security presumptuous rebellions finall and total Apostacy See 2 Joh. 8. Look to your selves that we lose not those things which we have wrought Rev. 3.11 Hold that fast which thou hast that no man take thy crown But the absolute and final assurance of which we speak is neither subject to shaking nor any diminution and much less to a total and finall amission as the place before cited proves For when a man attaines to that estate his seed remaineth in him and can never be lost as we said before 1 John 3.9 See Revelations 3.12 Him that overcometh will I make a pillar in the temple of my God and he shall go no more out c. And I will write upon him the name of my God and the name of the City of my God which is new Jerusalem that cometh down out of heaven from my God and I will write upon him my new name and verse 8.10 of that Chapter Jeremy 32.40 John 14.16 23. Hebrews 17.28 Revelation 7.14 15 16 17. Revelation 21.3 4 5 6. Wherefore we ought as you say in your former Section to give all diligence to make our calling and Election sure 2 Pet. 1.10 as neither of which is sure or absolute at the first And this we must do not by searching out certain markes and tokens which proves us to be in some estate of grace but by adding vertue to vertue and a spiritual progress even to the end 2 Peter 15 6 7 8 9. Wherefore adde unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patienece godliness and to godliness brotherly kindnesss and to brotherly kindness love where the Apostle sets forth seven steps of spiritual progress beyond saith which you take to be the highest estate of grace in this life and then addes this encouragement upon our respective proceeding verse 12. For so an entrance shall he abundantly Ministred unto you into the everlasting Kingdom of our Lord and Saviour Jesus Christ CHAP. XIX Of the Law of God GOD gave to Adam a Law as a covenant of works by which he bound him and all his posterity to personal entire exact and perpetual obedience promised life upon the fulfilling and threatned death upon the breach of it a Gen 1.26 27. with Gen 2.17 Ro 2.14 15. Rom 10.5 Gal 3.10 11. Eccl 7. â—9 Act 2â— 28 II. This Law after his fall continued to be a perfect rule of righteousness and as such was delivered by God upon mount Sinai in ten commandements and written in two Tables b Jam 1.25 Jam 2.8 10 11 12. Ro 13.8 9. Deut 5.32 Deut 10.8 Exo 34.1 The four first commandments containing our duty toward God and the other six our duly toward man c Mat 22.37 38 39 40. III. Besides this Law Commonly called morall God was pleased to give to the people of Israel as a Church under age ceremonial Laws containing several Typical ordinances partly of worship prefiguring Christ his graces actions sufferings and benefits d Heb 9. c. Heb 10.1 Col 2.17 Ga 4.1 2 3. and partly holding forth many instructions of moral duties e 1 Cor 5.7 2 Cor 6.17 Jud. v. 23. all which ceremoniall Laws are now abrogated under the New Testament f Col. 2.14 15 16. Dan 9.27 Eph 2.15 16. IV. To them also as a body Politicke he gave sundry Judicial Laws which expired together with the state of that people not obliging any other now further then the general equity thereof may require g Exod 21. ch Ex 22.1 to 29. Gen 9.10 with 1 Pet 2 13 14. Mat 5.17 with v. 38 39 1 Cor 9.8 9 10. V. The moral Law doth for ever binde all as well Justified persons as others to the obedience thereof h Ro 13.8 9 10. Ep 6.2 1 Joh 2.3 4 5 6. and that not only in regard of the matter contained in it but also in respect of the authority of God the Creator who gave it i Jam 2.10 11. neither doth Christ in the Gospel any way dissolve but much strengthen this obligation k Mat 517 18.19 Jam 2.8 Rom 3.31 VI. Although true believers be not under the Law as a Covenant of works to be thereby justified or condemned l Ro 6.14 Gal 2.16 Gal 3.13 Gal 4.4 5. Act 13.39 Rom 8.1 yet it is of great use to them as well as to others in that as a rule of life informing them of the will of God and their duty it directs and binds them to walk accordingly m Ro 7.12 22 25. Psa 119.4 5 6. 1 Cor 7.19 Gal 5 14 16 18 19 20 21 21. discovering also the sinful pollutions of their natures hearts and lives n Ro 7.7 Ro 3.20 so that examining themselves thereby they may come to further conviction of humiliation for and hatred against sin o Jam 1.23 24 25. Ro 7 9 14 23. together with a clearer sight of the need they have of Christ and the perfection of his obedience p Gal 3 24. Rom 7.24 25. Rom 1.3 4. It is likewise of use to the regenerate to restrain their corruptions q Jam 2.11 Psal 119.101 104 128 in that it forbids sin and the threatning of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law r Ezra 9.13 14. Psa 89.30 31 32 33 34. The promises of it in like manner shew them Gods approbation of obedience and what blessings they may expect upon the performance thereof Å¿ Lev 36.1 to 15 with 2 Chr 6.16 Eph 6 2 3. Psa 37.11 Although not as due to them by the Law as a Covenant of works t Gal 2.16 Luk 17.19 So as a man doing good and refraining from evil because the Law encourageth to the one and deterreth from the other is no evidence of his being under the Law and not under grace u Rom 6.12 14. 1 Pet 3.8 9 10 11 12 with Psal 34 12 13 14 15 16. Heb 12.28 29. VII Neither are the forementioned uses of the Law contrary to the Grace of the Gospel but do sweetly comply with it w Gal. 3.21 the spirit of Christ subduing and inabling the will of man to do that freely and cheerfully which the will of God revealed in the Law requireth to be done x Exek 36.27 Heb 8.10 with Jer 31.33 CHAP. XIX Of the Law of God examined TRuth it self hath no such cause to wage Law with you here as elswhere most of those things which you have here set forth especially concerning the moral law being legal just and true though herein you
me saith the Lord Zach. 14.16 c. And it shall come to pass that every one that is left of all the Nations that came against Jerusalem shall even go up from yeer to yeer to worship the King the Lord of Hosts c. In your fourth Section you yet seem to digress further from the truth in saying That the judiciall law did expire with the state of the Jewes for doubtless whensoever their Commonwealth shall be restored that Law shall be revived yea how far it may now oblige all Christian states to follow it is worth your inquiring You say That the general equity of it may still continue In which words you recommend the whole upon the matter for what is there to be found in it but equity it self can ever the Christian Nations hope to finde out better political Laws then those which first came from Heaven Yea what by the Testimony of almost all men were more to be wished for in a Christian state then that their Laws might be few in number just in themselves and eafie to be known as those would be if they were gathered into a body and that such as have controversies might have a speedy dispatch as in Moses his dayes In your fifth Section you do justly maintain the continued authority and obligation of the moral Law over all persons under the Gospel Where you truly affirm That Christ doth not any way dissolve but muchst engthen this obligation which thing he doth by his Doctrine Mat. 5.16 17 18 19. by his example John 15.10 and especially by the end of his coming which is to fulfill it in us Rom. 8.3 4. and not for us otherwise then we have shewed before as you in your next Section partly imply In your sixth Section though you do not shew what it is to be under the Law yet there you truly set forth many most precious uses of that law even for the regenerate Nevertheless you forget a singular peice of service it did them in their first converson by God their fathers cooperation when it first made known their sin and misery unto them and was their Schoolemaster unto Christ Galatians 3.22 23 24. At which time while we were under the work of the Law breeding fear of wrath for we alwayes remain under the rule of it till it be dead we were troubled with the spirit of bondage which made us justly fear the wrath and vengeance to come Rom. 8.15 And this was the first great bower and encliner of our wils to leave our wicked wayes and keep Gods Commandements yet an impulsive out of self love and self preservation for the present till faith in Gods gracious promises did kindly melt and charge our hearts to bewaile and leave sin as also to work righteousness out of love and good will to him that was so gracious towaâ—ds us And in this sense we may grant you that which you speak of in your seventh and last Section of the Spirits subduing our wils for it is by the work of the Law that our pride is first brought down and our strong inclination to sin with ouâ— utter aversness to righteousness becomes broken in us but our wils are sweetly attracted and framed to choose the good and nil theevil by the apprehension of mercy and grace from God whom in our own sense by the sentence of our own consciences we deserved nothing but peâ—dition Lo this is that wise powerful and gracious work of God in the conversion of a sinner which you call Gods irresistable working and yet is nothing less then a compulsion though it wants not strong impulsions at the first to work upon our stiffe yet not inflexible wils That these forementioned uses of the Law are not contrary to the grace of the Gospel but either make way for the same or sweetly comply therewith as you speak in this last Section is undoubtedly true And therefore the believer under the Covenant of grace remains still in some sence under works But yet if the Spirit of Christ both can and usually doth subdue our wils and inable us freely and chearfully to do the will of God revealed in the law as you here speak what letteth but that our corruptions may be abolished our sanctification perfected and our obedience to the law made compleat especially if we seek that grace contrary to your former doctrines Yea if Christ by his Spirit can and will so fulfill the Law in us which of the Saints made perfect in the world to come you will not deny what great need can there be at that time may some say of Christs outward obedience to be our righteousness But of that sufficiently before For a conclusion then of this Chapter as you here tacitly oppose the Antinomians and other such adversaries to the law so we pray you remember that it is upon your own grounds here and elsewhere that they desert the Law for they thus argue If Christ hath fulfilled the Law for us in his active and personal obedience to make us compleatly righteous before God what need is there of our obedience to the same Yea some of them are so bold as to say They see not how God in Justice can require obedience to his Law the second time at our hands which he hath both exacted and obtained already from his Son in our behalf yea why should any still perish for their disobedience against the Law who yet believed on Christ as some do Mat. 7.21 22 23. Thus they argue for themselves out of your own principles so dangerous a thing it is to lay a sandy foundation in the bottom of the structure But is not the keeping of Christs words and sayings and therein the fulfilling of the Commandements through his grace and help that immoveable rock which he hath commended to every wise builder for a sure foundatition Mat. 7.24 25. CHAP. XX. Of Christian liberty and liberty of Conscience THE Liberty which Christ hath purchased for believers under the Gospel consists in their freedom from the guilt of sin the condemning wrath of God the curse of the moral Law a Tit 2.4 1 Thess 1.10 Ga 3.13 and in their being delivered from this present evil world bondage to Satan and dominion of sin b Gal 1.4 Col 1.19 Act 26.18 Ro 6.14 from the evil of afflictions the sting of death the victory of the grave and everlasting damnation c Ro 8.28 Psa 119.71 1 Cor. 15.54 55 56 57. Ro 8.1 as also in their access to God d Ro 5.1 2. and their yeilding obedience unto him not out of slavish fear but a child like love and willing mind e Rom 8.14 15. 1 Joh 4.18 All which were common to all believer under the Law f Gal 3.9 14 but under the new Testament the liberty of Christians is further enlarged in their freedom from the yoke of the Ceremonial Law to which the Jewish Church was subjected g Gal 4.1 2 3 6 7 Gal
Covenant of grace a Ro 4.11 Ge 17.7.10 immediately instituted of God b Mat â—8 19 1 Cor 11. to represent Christ and his benefits to confirme our interest in him c 1 Cor 10 16. 1 Co 11.23 25 26. Gal 3 17. as also to put a visible difference between those that belong unto the Church and the rest of the world d Ro 15.8 Exo 12.48 Gen 34 14 and solemnly to engage them to the service of God in Christ according to his word e Ro 6.3.4 1 Cor 10.16.21 II. There is in every Sacrament a spiritual relation or sacramental vnion between the sign and the thing signified whence it comes to pass that the names and effects of the one are attributed to the other f Gen 27.10 Matth. 26.27 28. Titns 3.5 III. The grace which is exhibited in or by Sacraments rightly used is not conferred by any power in them neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it g Rom 2.28 29. 1 Pet. 3.21 but upon the work of the Spirit h Mat. 3.11 1 Cor 12.13 and the word of institution which contains together with a precept an authorizing the use thereof a promise of benefit to worthy receives i Mat 26.27 28. Mat 28.19 20. IV. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord neither of which may be dispensed of any but by a minister of the word lawfully ordained k Mat. 28.19 1 Cor. 11.20 23. 1 Cor 4.1 Heb 5.4 V. The Sacraments of the Old Testament in regard of the Spiritual things thereby signified and exhibited were for substance the same with those of the new l 1 Cor 10.1 2 3 4. CHAP. XXVII Of the Sacraments in General examined IN this your general Doctrine of the Sacraments you have in a general manner kept the road of truth though here and there you deviate following your misleading guides but first we allow you the retention and use of the word Sacrament though not found in the Scriptures because the thing thereby signifyed is frequent there and the term hath not onely been long retained in the Church but was at the first borrowed from a military oath obligeing the Souldier to obedience and faithfulness towards their general to express our like oligations to God and his Christ Then as to your several Sections we take no acceptions at all to your second but must crave leave to certifie you somewhat in most of the other As first in the first Section where you setting forth the ends of the Sacraments do put that in the last place which was the first and principal end of their institution that is solemnly to engage men to the service of God in Christ for it is evident that Circumcision was ordained for that end mainly Gen. 17.10 This is the Covenant which you shall keep between me and you and thy seed after thee that every man child among you shall be circumcised Deut. 10.16 Circumcise therefore the fore-skin of your heart and be no more stiff-necked Jer. 4.4 Circumcise your selves to the Lord and take away the fore skin of your bearts ye men of Judah and inhabitants of Jerusalem the like we finde written concerning the Passover Exod. 12.17 And ye shall observe the feast of unleavened bread for in this self-same day have I brought your armies out of the land of Egypt therefore shall ye observe this day in your generatious for ever 1 Cor. 5.8 Therefore let us keep the feast not with the old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth And as the Sacraments of the Old so those of the New Testament are instituted to instruct us in duty also Hence Baptism is called the Baptism of Repentance Mark 1.4 And Christ in the institution of the Lords supper saith do ye this in remembrance of me 1 Cor. 11.24 and verse 26. As oft as ye eat this Bread and drink this Cup shew ye the Lords death till his coming viz. That spiritual coming which he promised John 14.19.23 Howbeit we do not deny but that spiritual benefits are to be expected in the performance of these duties so the repentance taught by Baptism hath remission of sins annexed to it Mark 1.4 and the spiritual body and blood of Christ of which we shall have occasion to speak in the 29. chapter are in the Sacraments of the Lords Supper assured to those that are mindful of his death and suffer with him in resisting temptations by which they are enabled to hold out and overcome when they are tempted but these benefits are signified and sealed unto us but conditionally and in the second place onely Your third use of that distinction between the people of God and the world we also allow but you have omitted one main end which the Lord had in instituting the Sacraments which was thus even by degrees to build up his Tabernacles of righteousness that was fallen down to wit the first part of it in Circumcision the second in the Passover as also in the Lords Supper and the third in his breathing upon his Disciples and saying unto them Receive ye the Holy Ghost John 20 22. For which last end both the feast of weeks in the Old Testament and Baptism in the name of the Father Son and Holy Ghost were instituted in the new especially that third part of Baptism Secondly Whereas you say in your third Section That the efficacy of a Sacrament doth not depend at all upon the piety and good intention of him that doth administer it you therein speak very unadvisedly For wheras the efficacy of a Sacrament is either obligement unto duty or the assurance of grace and help are not both obstructed by him that administers it if he be ignorant and not able to declare the Mystery of the Sacrament or if he administers the same in a profane and absurd manner or to other ends then it is ordained for or being a wicked person hath his prayers for efficacy rejected And on the contrary do not the spiritual abilities of the Minister his piety and fervent payers conduce much both to the edifying of the people in that service and the drawing down a blessing upon himself and them therein Thirdly Though we must grant you in the fourth Section that there are but two proper and compleat Sacraments in the New Testament yet there are many as it were semi Sacraments to be found there which are holy signes instituted by God in the time of the Gospel or before of which some represent our duties some the grace of God and some both such is the washing and wiping of the Disciples feet John 13.4 15. Secondly The anointing with oyl such as were sick and to be healed by the Disciples and Elders of the Church Mark 6.13 And they cast
out many Devils and anointed with oyl those that were sick and healed them James 5.14 Is any man sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. Thirdly Imposing of hands in a threefold case First In the way of healing Mark 16.18 They shall lay their hands upon the sick and they shall recover Secondly In confirming new Disciples and communicating the Holy Ghost Acts 8.17 and 19.6 And thirdly In ordaining either Deacons or Ministers for the Churches Acts 6.6 Acts 13.1 2 3. or Bishops themselves 1 Tymothy 4.14 2 Tymothy 1.6 Fourthly The near union betwixt the Husband and the wife with their reciprocal duties figuring forth Christ and his Church Genesis 2.21 24.2.19 20. Ephes 5.25 32. Finally Some adhere the Ceremony of the Husbands praying and prophesying with his head uncovered because a cover is a token of uncleanness and he represents Christ the Head of the Church who is holy and pure but of the Wives praying and sitting to hear Prophesyings with their head covered both in token of subjection and to shew that the man her Head is through the fall unclean which things is now neither observed nor regarded in the reformed Churches See Corinthians 11.2 16. Yet let us consider advisedly whether the Apostle would spend half a Chapter about a needless thing which might be observed or omitted at pleasure To those perhaps some might be added But secondly whereas you say here in this fourth Section That the two Sacraments of the Gospel were both instituted by Christ our Lord. You are much mistaken for though the Lords Supper was so yet Baptism was ordained by God the Father who sent John the Baptist by his Doctrine and Baptism to make way for Christ his Doctrine and Office John 1.33 Lastly You truly affirm in the close of the same Section That neither of these two Sacraments may be dispensed by any but by a Minister of the Word lawfully called But here we pray you consider seriously of it whether the bare calling of man be he the Civil or Ecclesiastical Governour or both be a sufficient commission to dispense the Word and Sacraments by Perhaps in a formal Church of Professors the whole Frabrick being humane it may suffice but to administer these among the Saints and houshold of God who onely are the true Church as we said before peradventure it requires an higher call even Gods own authority or commission as the places of Scripture to which you point or some of them plainly intimate to wit Matth. 28.19 20. 1 Cor. 11.20 23. 1 Cor. 4.1 Heb 5.4 Finally Whereas you say in you fifth and last Section That the Sacraments of the Old Testament were in regard of the things signified for substance the same with these of the New it is not every way true for circumcision the initiatory Sacrament in the Old Testament did set forth the first part of regeneration especially but Baptism in or unto the name of the Father Son and Holy Ghost represents all the three parts of the new birth and the Passover though it imported to eat Christs flesh yet it was ordinarily but a communicating in one kinde whereas the Lords Supper communicates in both kindes and holds forth the Blood of Christ as well as his flesh for the strengthening of those that follow Christ into his death CHAP. XXVIII Of Baptism BAPTIM is a Sacrament of the New Testament Ordained by Jesus Christ a Mat. 28.29 not onely for the solemn admission of the party baptised into the Visible Church b 1 Cor 12.13 but also to be unto him a sign and seal of the Covenant of Grace c Rom 4.11 with Col 2 11.12 of his grafting into Christ d Gal. 3.27 Rom 6.5 of regeneration e Tit. 3.5 of remission of sins f Mark 1.4 and of his giving up unto God through Jesus Christ to walk in newness of life g Ro 6.3 4 which Sacrament is by Christs own appointment to be continued in his Church until the end of the World h Mat 28.19 20. II. The outward Element to be used in this Sacrament is Water wherewith the Party is to be baptised in the name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called thereunto i Mar 3.11 John 1.33 Matth 28.19 19. III. Dipping of the person into the Water is not necessary but baptism is rightly administred by pouring or sprinkling Water upon the person k Heb 9.19 20 21 22. Acts 2. Acts 16.33 Mar 7.4 IV. Not onely those that do actually profess faith in and obedience unto Christ l Mark 16.15.16 Acts 8.37.38 but also the infants of one or both beleeving Parents are to be baptised m Gen 17.7 9. with 17 12 Gal 3.9.14 Gol 2.2 Acts 2.38 39. Rom 4.11.12 1 Cor 7.14 Mark 10.13 14 15 16. Luk 18.15 V. Although it be a great sin to contemn or neglect this Ordinance n Luk 7.30 with Exo 4.25 26 27. yet Grace and Salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it o Ro 4.11 Acts 10.2 4 â—2 31 45 49. or that all which are baptised are undoubtedly regenerated p Acts 8.13 23. VI. The efficacy of baptism it not tyed to that moment of time wherein it is administred q John 3.8 yet notwitstanding by the right use of this Ordinance the grace promised is not onely offered but really exhibited and conferred by the Holy Ghost to such whether of age or infants as that Grace belongeth unto according to the counsel of Gods own will in his appointed time r Galat 3.17 Titns 3 5. Ephes 5.25 Ephes 25.26 Acts 2.38 VII The Sacrament of baptism is but once to be administred unto any person Å¿ Titus 3.5 CHAP. XXVIII Of Baptisme examined ALTHOUGH some passages here are foul enough yet they have some of them been washed before As first That where in your first and last Section you would have the first and main thing signified by this Sacrament to be the spiritual grace contained in the Covenant as regeneration and remission of sins Whereas the first and principle scope in this and all other Sacraments is to inform us in and oblige us unto duty as appears out of the words of Ananias unto Paul Acts 22.16 And now why tarriest thou Arise and be baptized and wash away thy fins by calling upon the name of the Lord. See also Rom. 6.2 3 4 5 6. How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptised into Jesus Christ were baptized into his death Therefore we are buryed with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness
to be found as follows in the next verse And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the word of the Lord and shall not finde it In that day shall the young men and the fair Virgins faint for thirst but the written word with the comments and expositions of men thereupon never was any hard thing to come by it was then true in the former sense onely which is written 1 Sam. 3.1 And the word of the Lord was precious in those daies there was no open vision And as the word of God thus spoken is compared to bread in the Old Testament Jer. 3.15 so is it likewise in the New Matth. 4.4 But he answered it is written that man shall not live by bread alone but by every word that proceedeth out of the mouth of God As man then hath a twofold life so he must live by a twofold bread Thus for the mystical flesh of Christ his Blood here is that which came from Heaven as well as his Flesh John 6.58 and which is Spirit and Life for the nourishing and quickning of our Souls and this is no other but the life and power and spirit of Christ whereby our corruptions are put away and removed signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our spiritual enemies overcome Rev. 12.11 of which you heard before out of Heb. 9 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your Conscience from dead works to serve the living God out of Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace out of Heb. 13.20 21. Now the very God of peace that brought again from the dead our Lord Jesus through the blood of the everlasting Covenant make you perfect in every good work to do his will For what is it we pray you but this life or spirit of Christ that purgeth our soul or conscience from dead works to serve the living God or that sanctifieth us or makes us perfect in every good work This is the first blood of the New Testament as we have proved before It was by this blood that the beleeving Jews to whom St. Peter wrote were redeemed or delivered from their vain conversation 1 Pet. 1.18 19. It was with this blood that the Saints had washed their robes and made them white Rev. 7.14 to which places we added 1 John 5.8 which makes the water the blood and the spirit to agree in one These are the flesh and blood of Christ held forth in this Sacrament as things spoken of before John 6. This flesh or word of Christ had been often broken by him and given to his Disciples to eat this blood of Christ had been given them to take in and drink John 14.17 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1 Cor 12.13 And ye have been all made to drink into one Spirit where the Mystery of the wine administred and blood spoken of in that Sacrament is expounded as it is also by our Saviour at the time of institution in these words of his Matth. 26.28 29. But I say unto you I will not henceforth drink of the fruit of the Vine until that day that I drink it new with you in my Fathers Kingdom Where for the better discovery of your own former mistakes you may observe two things in the foregoing words of the institution First That Christ speaks not of a body in the future tense that should be broken for them but one that was then broken for them Secondly That in the present tense likewise he speaks of a blood then poured out as his spirit had been in some measure upon them and not of a blood to be wholy shed or poured out for the future onely This flesh and blood of Christ is a good Mediatour betwixt us and God to pull down the partition wall of sin and slay the enmity betwixt us and him and the special means of our conquest as we shall shew by and by Yet far be it from us as we said before That we should deny the use and benefit of Christs Humane flesh and blood who was made of the seed of David according to the promises and suffered for us according to the Scriptures and therein did not onely set us an example and monument of what he had inwardly suffered for us and in us but also chalked out the true way to eternal life yea paid an invalluable price for our Redemption from the curse of the Law Gal. 3.13 Heb. 9.27 28. Yea we shewed before that if the fallen man were made perfect again in the way of regeneration yet without the sacrifice and satisfaction of Christ he could not be saved from the guilt and punishment of his sins See Heb. 10.14 For by one offering hath he perfected for ever them that are sanctified But this is the thing which we here assert that the flesh of Christ which he commands us to eat and the blood which he enjoyns us to drink in this Sacrament are not those of his humanity as you and your guides have hitherto taught but that very flesh and blood which came from Heaven by our Saviours own doctrin John 6. aforesaid confirmed with many other Scriptures nor is it the custome of the Lord to figure out corporal things but spiritual by outward and corporal Elements and Types And as you with your Teachers have not had any true fight of those blessed Mysteries so have you not understood the Mystery of the Cup or Chalice out of which the Spirit and life of Christ or the blood of the new Testament is to be received and drunk which Cup is first the suffering or Passion of Christ as we see in that his prayer Father if it be possible let this Cup pass from me and then our like suffering for him and with him both in the outward man and in the inward man also and that especially in the resistance of temptation and the enduring of the enemies assault and vexation Matthew 20.22 23. Are ye able to drink of the Cup that I shall drink of and to be baptized with the baptism wherewith I shall be baptized Now to take a short survey of your several Sections In the first of them you mistake the ends for which the Sacrament was instituted which was not to nourish or strengthen our souls with his humane flesh and blood or to make the same the band or pledge of our communion with him and each other nor to seal up the benefits of his Sacrifice upon the Cross but to hold out in a mystery and exhibite