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
a good conscience have made shipwrack of their faith as we said before 1 Tim. 1.18 19. How Christ may be said to be the Author and Finisher of our faith we shewed before CHAP. XV. Of Repentance unto Life REPENTANCE unto life is an Evangelical grace a Ezek 12.10 Acts 11.18 the doctrine whereof is to be preached by every minister of the Gospel as well as that of Faith in Christ b Luke 24.47 Mar 1.15 Acts 20.21 II. By it a sinner out of the sight and sence not onely of the danger but also of the filthyness and odiousnesse of his sins as contrary to the holy nature and righteous law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieves for and hates his sins as to turn from them all unto God c Ezek 18.30.31 Eze 36.31 Isa 30.22 Psal 51.4 Jer 31.18 19. Joel 2.12 13. Amos 5.15 Psal 119.118 2 Cor 7 11 purposing and indeavouring to walke with him in all the wayes of his commandments d Psal 119.6 50 106. Luke 1.6 2 King 23.25 III. Although Repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof e Ezek 36.31 32 Ezek 16.61 62.63 which is the act of Gods free grace in Christ f Hos 11.24 Rom 3.21 Eph 1.7 yet it is of such necessity to all sinners that none may expect pardon without it g Luk 13 5. Acts 17.30 31. IV. As there is no sin so small but it deserves damnation h Ro 6.23 Rom 5.12 Mat 12.36 so there is no sin so great that it can bring damnation upon those who truely repent i Isa 55 7. Rom 8.1 Iâ— 1.16 18. V. Men ought not to content themselves with a general repentance but it is every mans duty to repent of his particular sins particularly k â—sal 19.13 Luke 19 8. 1 Tim 1.13 15. VI. As every man is bound to make private confession of his sins to God praying for the pardon thereof l Psal 51.4 5 7.9 14 Psa 32.5 6 upon which and the forsaking of them he shall finde mercy m Pro 28.13 1 John 1.9 So he that scandalizeth his Brother or the Church of Christ ought to be willing by a private or a publick confession and sorrow for his sin to declare his repentance to those that are offended n Jaâ— 5.16 Luk 17.3.4 Josh 7.19 who are thereupon to be reconciled unto him and in love to receive him o 2 Cor 2.8 â— Psal 51 throughout CHAP. XV. Of repentance unto life examined IN this Chapter though you deliver many things not to be repented of yet you first strangely and needlessly multiply â—eads and common places For wherein doth your repentance differ from your conversion or effectual calling Chap. 10. and from sanctification joyned with it Chap. 13. or from adopting grace as it is conditional or from effectual calling jointly with justification in Saint Pauls sense In effect all this is one entire work of grace though calling and sanctification or justication are the parts of it But as you are herein redundant so you are many wayes deficient For first you do not distinguish repentance there being a repentance wrought by the Law and accompanied with the spirit of bondage or fear of wrath Rom. 8.15 and another wrought by the Gospel which again is twofold The one a temporary humiliation and reformation the concomitant and effect of a temporary faith and the other a persevering and through repentance never to be repented of Secondly you set not forth the degrees of repentance in the least measure or degree whereas first there is repentance or conversion wrought by God the Father which follows upon our respective faith in him of which these and many other Scriptures speak Mar. 11.5 Repent ye and believe the Gospel Act. 20 21. Testifying both to Jews and also to the Gentiles repentance towards God and faith towards our Lord Jesus Christ Heb. 6 1. Therefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of Repentance from dead works and of faith towards our Lord Jesus Christ which work is all one with our conversion and lieth mainly in our turning to God Ezek. 14.6 Thus saith the Lord repent and turn you from your Idols Ezek. 18.30 Repent and turn you selves Joel 2.14 Who knoweth if be will return and repent Acts 3.19 Repent you there ore and be converted that your sins may be blotted out c. This first degree of repentance is that sanctification which we obtain and receive from God the Father in the change of our minde will and affections Jude To them that are sanctified by God the Father Besides which there is a further progress in repentance of inward and outward reformation wrought by Jesus Christ when after the conversion aforesaid we are brought to believe on him for the purging away of their sins and corruptions by his blood and spirit which in its latitude containes the totall and final work of mortification of which those texts speak expresly Luk. 24 4â— 47. He said unto them thus it is written and thus it behooveâ— Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his name among all Nations beginning at Jerusalem Mat. 9.13 I am not come to call the righteous but sinners to repentance Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and forgiveness of sins This is that work of Christ of which the Apostles and Saints speak Act 11.18 Then hath God also to the Gentiles granted repentance unto life Thus of your defects in general In your first Section you call this repentance unto life whereof you speak an Evangelical grace as if you thought it to be a single vertue as hope patience meekness or the like But repentance in the latitude is an universal change of the inward man as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies to the putting away of all iniquity in heart and life towards which there are necessarily so many vertues required as there are vices to be put away for each sinne is removed by his contrary Secondly Though in your second Section you concurr with us in making repentance such an universal change of the whole man as that he not only grieves for hates and turnes from all his sins unto God but also both purposeth and indeavors to walk with him in all the wayes of his commandements yet here you faile or mistake in three things First In describing such a repentance only as the least Saint attaines by the work of the Father and leaving out that repentance unto life which lies in mortification See Rom. 8.13 where it is said If yee live after the flesh ye shall dye but if through
and many others Hence John warnes us in his second Epistile verse 8. thus Looke to your selves that we loose not those things which we have wrought And Christ speakes to the like effect Revelations 3.11 Fourthly and lastly You exclude from salvation all men not openly professing the Christian Religion Where first We pray you to consider whether such persons as the Apostle seems to describe Rom. 2 26 27. may not be saved by Christ naturally planted in them Secondly May not many of the Jews as well under the Old Testament as the New though they know not or beleeve not the mystery of Christs incarnation be saved by that faith which the Apostle describes Hebrews 11.6 thus For he that comes is God must beleeve that God is and that be is a rewarder of them that seek him especially if they expect and seek the inward Kingdom of a spiritual Messiah with victory over their Ghostly enemies through him Thirdly Whether some that are not in all things of the same faith with the modern Christians whether Calvinists Lutherans or Papists may not possibly obtain salvation by such a faith as we have here confessed Lastly Whether such as Nicodemus and Joseph of Arimathea who are Christs sincere Disciples but dwelling in the midst of persecutors dare make no open profession of their faith and hope may not be saved in the end and that by Christ in whom they have beleeved CHAP. XI Of Justification THOSE whom God effectually calleth he also justifieth a RoÌ„ 8.30 RoÌ„ 3.24 not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of beleeving or any other Evangelical obedience to them as their righteousnesse but by imputing the obedience and satisfaction of Christ unto them b Rom 4.5 6 7 8. 2 Cor 5.19 20 21. RoÌ„ 3.22 24 25 27 28. Tit 3.5 7. Eph 2.7 Jer 23.6 1 Cor 1.30 31. Rom 5.17 18 19. they receiving and resting on him and his righteousnesse by faith which faith they have not of themselves it is the gift of God c Acts 10.41 Gal 2.16 II. Faith thus receiving and resting on Christ and his righteousnesse is the onely instrument of justification d Joh 1.12 Rom 3.28 Rom 5.1 yet is it not alone in the justified but is ever accompanied with all other saving graces and is no dead faith but worketh by love e Jam 2.17 22 26. Gal. 5.6 III. Christ by his obedience and death did fully discharge the debt of all those that are justified and did make a proper real and full satisfaction to his Fathers justice in their behalf f Rom 5.8 9.10 19. 1 Tim 2.5 6. Heb 10.10 14. Dan 9.24 26. Isa 53.4 5 6 10 11 12. yet inasmuch as he was given by the Father for them g RoÌ„ 8.32 and his obedience and satisfaction accepted in their stead h 2 Cor 5.20 Mat 3.17 Eph 5.2 and both freely not for any thing in them their justification onely is of free-grace i RoÌ„ 3.24 Eph 2.7 that both the exact justice and rich grace of God might be glorified in the justification of sinners k Ro 3.26 Eph 1.7 IV. God did from all eternity decree to justifie all the elect l Gal 3.8 1 Pet 1.19 20. Rom 8.30 and Christ did in the fulnesse of time die for their sins and rise again for their justification m Gal 4.4 1 Tim 2.6 Rom 4.25 neverthelesse they are not justified until the holy spirit doth in due time actually apply Christ unto them n Col 1.21 22. Gal 2.16 Tit 3.4 5 6 7. V. God doth continue to forgive the sins of those that are justified o Mat. 6.10 1 Joh 1.7 8 1. Joh 2.2 and though they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure p Luk 22.32 Joh 10.28 Heb. 10.14 and not have the light of his countenance restored to them until they humble themselves confesse their sins beg pardon renew their faith and repentance q Psa 89.31 32.33 Psa 51.7 8 9 10 11 12. Psa 32.5 Mat 26.75 1 Cor 11.30 32. Luke 1.20 VI. The justification of beleevers under the Old Testament was in all these respects one and the same with the justification of beleevers under the New Testament r Gal 3.9 13 14. Rom 4.12 23 24. Heb 13.8 CHAP. XI Of Justification examined YOur doctrine is nowhere less justifiable then in this great business of justification for you neither understand the right notion of the word nor the secret of the work Hence it is that as in your other Sections you have much of error so in your first you have little of truth where laying down the doctrine both positively and negatively you have been so unhappy for the most part as to reject the truth and fix upon the errour More particularly first you say That all those whom God effectually calleth he also freely justifieth which is not true of such as either resist his calling or of them who being brought to believe in Christ do by and by fal away again For the first of these see Gods complaint Psal 91.13 14 15. O that my people had harkened unto me and Israel bad walked in my wayes I should soon have subdued their enemies and turned my hand against their adversaries the haters of the Lord should have submitted themselves unto him but their time should have endured for ever For the other of these see Mat. 12.45 That sometimes the unclean spirit which was cast out returneth again through mens unwatchfulness Then goeth he and taketh with him seven other spirits more wicked then himself and they enter in and they dwell there and the last state of that man is worse then the first Rom. 11.22 But towards thee goodness if thou continue in his goodness otherwise thou shalt be câ—t off 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off and hath forgotten that he was purged from his old sins All which places though they may at the first view seem strange to you as proofes of what we have asserted yet when you shall understand what justification means in its true and proper notion they will justifie what we have said Secondly You say that God justifies men not by infusing righteousness into them whom he hath called contrary to the express tenure of the Scriptures See 1 Cor. 6.9 10 11. Know ye not that the unrighteous shall not inherit the kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate persons nor abusers of themselves with mankinde nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God And such were some of you but ye are washed but
Testament Deut. 6.25 And it shall be our righteousness if we observe to do viz. through the help of Christ all these commandements before the Lord our God as he hath commanded us Ezek. 18.22 All his transgressions that he hath committed shall not be mentioned unto him in his righteousness that he hath done he shall live Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 10.4 For Christ is the end of the Law for righteousness to every one that believeth 2 Cor. 9.10 As it is written he hath dispersed abroad he hath given to the poor his righteousness remaineth for ever Now he that ministreth seed to the sower both minister bread for your food and multiplie your seed sown and increase the fruits of your righteousness See Heb. 10.36 James 1.22.23 24. Rom 2.13 For not the hearers of the Law are just before God but the doers of the same and they onely shall be justified And Augustine himself doth acknowledge That forasmuch as this obedience is performed with our consents and endeavors though principally begun and ended through the grace and power of God yet it is through the mercy and goodness of God imputed unto us as if it were entirely ours Ninthly you say That men are justified by having Christs obedience and satisfaction imputed unto them but we have shewed before that the outward person and active obedience of Christ stands upon his own score he as a creature being a debtor to keep the Law and is not imputed unto us as his passive obedience is through which we are discharged of those sins which we have repented of and left Tenthly you say That persons to be justified rest upon Christ and his righteousness by faith which is true of his internal righteousness as we have shewed but not in your sense for so Saint Paul having spoken of the righteousness of faith Phil. 3.8 9. doth explain himself at the 10. vers saying That I may know him and the power of his resurrection c. So the same Apostle Rom. 4.11 saith That Abraham received circumcision which in it self signifies and sets forth sanctification as a seal of the righteousness of faith Lastly whereas you say That they have not this faith of themselves it is the gift of God we grant it to be true of Gods illumination revealing unto us the things which we knew not but not of our credence which we yeeld unto the same as we said before In your second Section besides one of your former errors resumed of faiths resting upon an imagined righteousness his outward obedience aforesaid you affiâ—m two untruths more The first is That faith is the alone instrument of Justification whereas the Publican who went away justified rather then the self justifying Pharisee obtained that mercy partly by his penitence and partly by prayer saying Lord be merciful unto me a sinner Luk. 18.14 Furthermore the word of God is a blessed instrument of our cleansing and justification from sin Joh. 15.3 Now are ye clean through the word that I have spoken unto you Joh 17.17 Sanctifie them through thy truth thy word is truth see Eph. 5.25 26. Finally we have shewed before that our obedience both active and passive is a way wherein and so a mean and instrument whereby we attain justifying and sanctifying grace from Christ Secondly you say but untruely That faith is accompained with all other graces For though it is the high way to obtain whatsoever grace we want yet at the first it is seconded but with two other ordinarily to wit hope and love Hence the Apostle saith 1 Cor. 13.13 Now abideth these three Faith Hope and Love but the greatest of these is Love And if it were attended at the first with all other graces why doth the Apostle thus charge us 2 Pet. 1.5 6 7. And besides this giving all diligence add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness love Lastly though you say truly That the faith which justifieth is no dead faith we may justly fear that such a faith as seeks no living justification is scarce a lively faith In your third Section first you harp upon that old string That Christ hath discharged our debt and satisfied Gods justice by his death which how far it is true or false we have already declared yet is our justification of freegrace and so contrived that both Gods exact justice which can have no fellowship with iniquity and his rich grace also might be glorified in the justification that is the renewing and reparation of sinners In your fourth Section we acknowledge Gods decree to justifie all sinners if they oppose him not in the work but not to justifie all the elect For such chosen ones as die in innocency need it not We assent also unto it that Christ did in the fulness of time in his assumed humanity die for the sins of all offenders as in his Godâ—ead he dyeth in them from the time of their fall but neither way doth he suffer death for all the Elect. T is granted likewise that he is risen again both inwardly and outwardly for the justification of sinners but not in your sense But that which you add in the close of the same Section That they are not justified until the Holy Spirit doth in due time actually apply Christ unto them is false Not that we dream as some do that men are justified either from eternity or from the time of Christs resurrection but that Christ in the work of our justification applyeth the spirit unto us and not the Spirit him as you here dream In your fifth Section by not distinguishing of justification in sieri in facto you bring forth both confusion and error For first you say That God doth continue to forgive the sins of those that are justified which is true of them that are now under the work so far as they continue in faith and obedience or after fals renew their repentance but as for those who are fully justified they have a general acquitance and discharge of all their sins sealed up unto them in and through the death of Christ Heb. 10.14 15 16. For by one offering he hath perfected for ever them that aâ—e sanctified whereof the Holy Ghost also is a witness to us For after that he had said before this is the Covenant that I will make with them after those dayes saith the Lord I will put my Lawes into their hearts and in their minds will I write them and their sins and iniquities will I remember no more Now where remission of these is there is no more offering for sin Secondly whereas you say That the justified persons can never fall away from the state of justification it is false of persons that are there in fieri and true of
further recite in this Chapter must be necessarily thus understood to wit conditionally of those that are but inchoatively adopted and absolutely of such onely as have accomplished the conditions of the premises And therefore you have here adopted many errours for truth though you have spoken some truth also at unawares as That all those that are justified God vouchsafeth in and for his onely Son Jesus Christ to make partakers of the grace of Adoption This is most true of those whom God hath justified in our sense that is purged from all corruption by the blood and spirit of Jesus Christ for such and such onely are absolutely and finally adopted and enjoy all the liberties and prerogatives here by you set forth But if you here understand initiated adoption it precedes justification taken both in your sense and ours and so your affirmation is erroneous It is true also that all they who are adopted in any measure are taken into the number of Gods Children for the present but the younger and weaker sort may by their unthankfulness for so great a grace by their future rebellions and Apostacy be abdicated and cast off for ever 1 Chronicles 28.9 Romans 11.22 Behold therefore the goodness and severity of God on them that fell severity but toward thee goodness if thou continue in his goodness otherwise thou shalt be cut off Deuteronomy 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and daughters Thus the Lord maketh all the regenerate partakers of the grace of conditional adoption but onely the third sort of final adoption yet all these are protected by the Father and provided for as children while they continue children but not otherwise all likewise have access to the throne of grace which is Christ Jesus who are brought to know him and beleeve in his name and who persist in that their faith and in good will but none other neither they which yet know him not nor such as by apostacy crucifie him afresh Acts 6.6 Hebrews 10.27 28 29. Wherefore Let all those who are incoatively adopted bless God for that estate and rejoyce in it Galatians 4.6 And because ye are sons God hath sent forth the spirit of his Son whereby ye cry Abba Father 1 John 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God Yet let us remember it is but a conditional estate at the first and a long time after Rom. 8.15 16.17 For ye have not received the spirit of bondage to fear again but the spirit of adoption whereby ye cry Abba Father The spirit it self beareth witness with our spirits that we are the the children of God and if children then heirs heirs of God and joynt heirs with Christ if so be that we suffer with him that we may also be glorified with him And to the end that we may obtain a final and absolute adoption â—et us fulfil the condition thereunto required 2 Corinthians 6.17 1â— Wherefore come ye out from among them and be ye separate saith the Lâ—â—d and touch not the unclean thing and I will receive you and I will be a father unto you and 〈◊〉 shall be my sonnes and daughters saith the Lord Almighty See also what the Apostle infers thereupon 2 Corinthians 7.1 2 Having therefore these promises my beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting our holiness in the fear of God CHAP. XIII Of sanctification THEY that are effectually called and regenerated having a new heart and a new spirit created in them are further sanctified really and personally through the vertue of Christs death and resurrection a 1 Cor 6.11 Acts 20.32 Phil 3.10 Ro 6.5 6. by his Word and Spirit dwelling in them b Joh 17.17 Eph 5.26 2 Thes 2.13 the dominion of the whole body of sin is destroyed c Rom 6.6.13 and the several lusts thereof are more and more weakned and mortified d Gal 5.24 Rom 8.13 and they more and more quickned and strengthened in all saving graces e Col 1.11 Eph 3.16 17 18. to the practice of true holiness without which no man shall see the Lord f 2 Cor 7.1 Heb 12.13 II. This sanctification is throughout in the whole man g 1 Thes 5.23 yet imperfect in this life there abideth still some remnants of corruption in every part h 1 Joh 1.10 Rom 7.18 23. Phil 3.12 whence ariseth a continual and irreconcileable War the flesh lusting against the spirit and the spirit against the flesh i Gal 5.17 1 Pet 2.11 III. In which war although the remaining corruption for a time may much prevail k Rom 7.23 yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome l Ro 6.14 1 Joh 5.4 Eph 5.4 16. and so the Saints grow in grace m 2 Pet 3.18 perfecting holiness in the fear of God n 2 Cor 7.1 CHAP. XIII Of Sanctification examined HAving already spoken of Justification this whole Chapter of sanctification which is but the Christening of the same thing with a new name as we have shewed before might have been superseded and as the whole discourse is superfluous so many of your erroneous and unsanctified assertions such as those which follow might profitably have been omitted As first where you say in the first Section That all they who are effectually called and regenerated have a new heart and a new spirit created in them whereas many are called and that earnestly and effectually on the Lords part as we have shewed â—lready who admitt of no change of will and affections through their own obstinacy and though all that are truly changed receive at the first a new frame of heart will and disposition yet they do not by and by receive a new heart and a new Spirit in the sense of the holy Prophets for Ezekiel shewes That not onely clean water must be poured down upon us but that we must be cleansed from all our filthiness and abomination before we can have a new heart and a new spirit created in us nor is the stony heart wholly taken from us and an heart of flesh wholly given unto us till then But this is the peculiar estate of such Saints or sanctified ones as have attained the third and last degree of regeneration when Christ according to the spirit is risen up in them as we shewed before See Ezek. 36.25 26. Of these the Apostle speaks 2 Cor. 5.17 Old things are passed away behold all things are become new See Revel 21.3 4 5 of those to whom the new Jerusalem is come Secondly whereas you say That such persons are sanctified through the vertue of Christs death it is another great mistake for though the vertue of his death is great and of inestimable value to take away the guilt of sin and remove the curse from us
whom and to whom are all things g Rom. 11.36 and hath most Sveraign Dominion over them to do by them for them and upon them whatsoever himself pleaseth h Re 4.11 1 Tim 6.15 Dan 4.25 35. In his sight all things are open and manifest i Heb 4.13 his knowledge is infinite infallible and independent upon the creature k Rom 11.33 34. Psa 147.5 so as nothing to him is contingent or uncertain l Act 15.18 Ezek 11.5 He is most holy in all his counsels in all his works and in all his commands m Psa 145.17 Rom 7.12 to him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them n Revel 5.12 13 14. III. In the unity of the Godhead there be three Persons of one substance power and eternity God the Father God the Son and God the Holy Ghost o 1 Joh 5.7 Mat 3.16.17 Mat 28.19 2 Cor 13.14 The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father p Joh 1.14.18 The Holy Ghost eternally proceeding from the Father and the Son q Joh 1.15.26 Gal 4.6 CHAP. II. Of God and of the Holy Trinity Examined IN This Chapter yon present us in the first Section with a large description of Gods Essence where we cannot but wonder that you should omit an essential to him and an essence so bright and glorious in the Godhead as the Divine light of God is whereby he manifests himself unto Angels and Men opposeth himself to the Prince of darkness And of which glorious Attribute or Nature of his the word of God maketh so frequent mention There are found in the holy Scripture some short but excellent descriptions of him first Hebr 11.6 That God is that is he onely is of from by and in himself and all other things are by in and for him Secondly God is light 1 John 1.5 that is a lightful bright and glorious being Thirdly God is a Spirit John 4.24 that is a most spiritual being yea that Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3 17. Lastly God is love 1 John 4.16 that is a most holy good gratious kinde patient vertuous and perfect Being for love is the bond of perfection Col. 3.14 see 1 Cor. 13.1 2 to the 13. Now it seems strange unto us that you which are and who would be accounted Seers should not observe the second of these Is not light Gods glorious Robe and Vestment Psal 104.2 Who coverest thy self wiâ—h light as with a garment Is not light Gods habitation Who dwelleth in the light whereunto no man can approach 1 Tim 6.16 Doth not God distinguish himself and his work from Satans and his Kingdom by this very thing 1 John 1.5 6 7. This then is the message which we have received of him and declare unto you that God is light and in him dwelleth no darkness at all c. Is not God the Father called the light of Israel Isa 10.17 And the light of Israel shall be for a fire and his holy one for a flame Is it not said of the Son of God John 1.9 That was the true light which lighteth every man which cometh into the world Is not the Holy Ghost the everlasting light of Gods spiritual Jerusalem Isa 60.20 Thy Sun shall no more go down neither shall thy Moon withdraw it self for the Lord shall be thine everlasting light and the daies of thy mourning shall be ended Is not Gods work in the regenerate light of this light Ephes 5.8 For ye were once darkness but now ye are light in the Lord. Yea Is not our everlasting inheritance a participating of his living and glorious light Psal 36.9 For with thee is the Fountain of life and in thy light we shall set light Col. 1.12 Giving thanks unto God the Father who hath made us meet to be partakers of the inheritance of the Saints in light Brethren what would you think of him who should undertake to give you a description of the Sun and should leave out his glorious splendor and light would you not conclude he had suffered some Ecclipse of his inward and outward senses But we desire to spare you and hope the best of many of you But here we must not omit to shew our great detestation of a late Diabolical Doctrine which turns God into a Devil making him the Author of the evils of sin aswell as the evils of punishment and affirming that he is the worker in deeds of darkness aswel as in the works of light yea maintaining that he is aswell pleased with the one as the other See 1 John 1.5 This then is the Message which we have heard of him and declare unto you that God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darkness we lie and do not the truth So also Jam. 3.11 CHAP. III. Of God's Eternal Decree GOd from all Eternity did by the most wise and holy Councel of his own will freely and unchangable ordain whatsoever comes to pass a Eph 1.11 Ro 11.33 Heb 6.17 Rom 9.15 18. yet so as that neither is God the Author of sin b Jam. 1.13 17. 1 John 1.5 nor is violence offered to the will of the creatures nor is the liberty or contingency of second causes taken away but rather established c Act 2.23 Mat 17.12 Acts 4.27 28. Job 19.11 Pro 16.33 II. Although God knows whatsoever may or can come to pass upon all supposed conditions d Act 15.18 1 Sam 23 12. Mat 11.21 23. yet hath he not decreed any thing because he fore-saw it as future or as that which would come to pass upon such conditions e Rom 9.11 13 16 18. III. By the decree of God for the manifestation of his glory some men and Angels f 1 Tim 5.21 Mat 25.41 are predestinated unto everlasting life and others fore-ordained to everlasting death g Rom 9.22 23. Eph 1.5 6. Pro 16.4 IV. These men and Angels thus predestinated and fore-ordained are particularly and unchangable designed and their number is so certain and definite that it cannot be either increased or diminished h 2 Tim 2.9 Joh 13.18 V. Those of mankinde that are predestinated unto life God before the foundation of the world was laid according to his eternal and immutable purpose and the secret counsel and good pleasure of his will hath chosen in Christ unto everlasting glory i Eph 1.4 9 12. Rom 8.30 2 Tim 1.9 1 Thes 5.9 out of his meer free grace and love without any foresight of faith or good works or preseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto and all to the praise of his glorious grace l Eph 1.6 12. VI. As God hath appointed the Elect unto glory so
by his prayer to God Gen. 17 20 21. that he carried the type of those who should not be heirs of life Gal. 4.22 c. and peradventure the like may be said of the person of Esau who at the meeting of his brother Jacob was turned into another man Gen. 23.4 and did ever after sweetly accord with him although Hebr. 12.16 he carries the type of a spiritual fornicator and profane person that sels his eternal birthright for a morsel of meat here in this world and of him that losing his first grace or blessing obtaines not a second But here we would not be misunderstood for though we brought Isaac as an instance of a typical or representative seed which he was in opposition to Ishmael Rom. 9.6 7. yet we do not deny but that he was one really elected out of Gods special foreknowledge nor do we doubt but Ishmael might be so likewise howsoever he was generally and conditionally elected as was also Cain Gen. 4.6 7. where the Lord saith unto him Why art thou wroth And why is thy countenance fallen If thou doest well shalt thou not be accepted c. Eighthly Betwixt these that are unchangeably designed to life or death out of foreseen faith or unbelief perseverance or Apostacy and those that are absolutely and peremptorily without any condition or respect to standing or falling rising again through grace or lieing still retaining or losing grace received For after this last manner none are irrevocably designed either to life or death from all eternity among Angels or men Ninthly Betwixt a soveraign power invested in a most wise just gratious loving and merciful Prince which may be used to his greater glory and the same placed in a rigourous and cruel Tyrant which last to affix upon God is no small degree of blasphemy Tenthly Betwixt an absolute preterition of some from eternity before they have done or thought good or evil yea had any being which is not found in God towards any of his future rational creatures and a passing over of some in time for their personal ingratitude and contumacy against him as the fallen Angels are declined after their fall and some men after grace often refused and others after grace abused are lest to walk in their own wayes Eleventhly Betwixt the not extending of grace at all after a needless and wilful Apostacy as the Lord dealt with the proud and presumptuous Angels which fell and the withholding of mercy from some persons which were not so strongly and well situated in grace and which fell through the temptation of others and thus God withholds not his first grace which iâ— also a sufficient grace from any of the sons of men though they are fallen in Adam Twelfthly Betwixt the withholding the first or converting grace from fallen men which is not kept back for any till they resist it and the withdrawing of his second or subsequent grace from such as have wilfully cast off the first in the just requiring of it and so do despite of the Spirit of Grace These few necessary distinctions being first premised we proceed Now for your errors and mistakes in your several Sections First we say that your assertion in the second Section is very false and erroneous where you say That Although God knows whatsoever may or can come to pass upon all supposed conditions yet hath he not decreed any thing because he foresaw it as future or as that which should come to pass upon such conditions For did not the Lord foresee that if he created the Angels free Agents some would fall and others stand still in their integrity That if he created our first parents with liberty of will that they would fall That if he offered fallen men his grace to help them up again some would embrace it and some refuse it That his offered grace being conditional some which received it would persevere and fulfil those conditions and some would fail in the performance after they had begun well That Judas being returned to his former covetousness would betray his Master for gain That the Jews out of obstinacy and envy would condemn and deliver Christ to the Gentiles That Pilate out of favour to men would yeeld him up to be scourged and crucified All which and a thousand things more the Lord foresaw would conditionally or supposedly come to pass and did thereupon decree or determine that they should so do because he could turn them to his glory yet do we not say that the Lord was necessitated so to do alwayes but when he foresaw that the effects and productions arising out of such supposed conditions were not conducible to his wise and holy ends he both could and in time did put a stop thereunto at his pleasure Thus he foresaw that the men of Keilah out of their wicked and ingrateful disposition being left to themselves would deliver and betray David into the hands of Saul and therefore he did both decree not to permit it and did actually hinder it by advertifing David of it that he might timely escape In your third Section there is truth and error to be found accordingly as your words are taken for you speak generally and ambiguously saying By God's Decree for the manifestation of his glory some men and Angels are predestinated unto eternal life and others fore-ordained to everlasting death To which we answer thus First That men and Angels are not in all things and every way disposed of alike in God's eternal Decree For though no fallen Angels are ordained to life yet by your own confession many fallen men are appointed to salvation in Jesus Christ Secondly We say that all both men and Angels are first predestinated to eternal life in case they should continue in their first created estate by answerable obedience The truth whereof appears sufficiently in the confirmation and blessing of those holy Angels which persisted in their allegiance who are therefore called the Elect Angels Thirdly We affirm that all men though fallen are appointed to restauration and life by grace conditionally that they beleeve on that grace and obey its requiring Ezek. 18.23 have I any pleasure at all that the wicked should die saith the Lord and that not he should return and live Ezek. 33.11 Say unto them as I live saith the Lord I desire not the death of the wicked 1 Tim. 2.3 4. For this is good and acceptable in the sight of God our Saviour who would have all men to be saved and to come to the knowledge of the truth Whereunto add that of Tit. 2.11 12. which holds forth both the universality of grace it self and its condition For the grace of God that 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 But lastly we grant notwithstanding that some both Angels and men were appointed for destruction yet conditionally through their own default and disobedience as
the Apostles shew both of the one and of the other and first of the Angels 2 Pet. 2.4 God spared not the Angels that sinned but cast them down into Hell Jude 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chaines under darkness to the judgement of the great day And secondly concerning men 2 Thes 2.12 That all might be damned who beleeve not the truth but had pleasure in unrighteousness Now these and some other Scriptures by us alledged do not speak immediately of Gods eternal Decree yet we know that God works all things in time according to the counsel of his own will from eternity Ephes 1.11 In your fourth Section you declare your selves more fully in this point of Predestination saying These Angels and men thus Predestinated and fore ordained are particularly and unchangeably designed and their number is so certain and definite that it cannot be either encreased or diminished Which words of yours we will grant to be true First of the Angels after some had stood fast in obedience and others had fallen but this was a destination in time not a predestination from eternity Secondly Of Angels and men out of the special fore-knowledge of God whereby he certainly foresaw the perseverance of the good Angels in obedience when the wicked spirits fell as also the persistance of the Saints in faith and obedience towards grace which should be exhibited on the one hand with the Apostacy of the lapsed Angels and the obstinacy of the impenitent men and backsliding temporaries on the other hand and so accordingly determined that the one part should be saved and the other perish But that Gods decree in the general toward Angels and men was onely conditional and did no wayes necessitate either to sin and damnation or to obedience and salvation it is evident out of these ensuing texts and many more As for the Apostate Angels the fault of their Apastacy is wholly and clearly ascribed to themselves 2 Pet. 2.4 Jude 6. as before And as for men it is said Luke 7.30 the Pharisees and Lawyers did frustrate the counsel of God against themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things would not possibly be done unless God's counsel was conditional add 2 Pet. 3.9 But God is long-suffering to us ward not willing that any should perish but that all should come to repentance which is spoken aswel of singula generum as of genera singulorum and you had before God's oath Ezek. 33.11 As I live saith the Lord I have no pleasure in the death of the wicked To confirm his affirmation Ezek 18.23 Have I any pleasure at all that the wicked should die And as there is no enforcing necessity from Gods decree to dispose Angels and men to obedience or disobedience life or death so neither was there any necessity of nature that is want of liberty in their wills or inability to obey before their fall whatsoever there is left afterwards in mankinde But if you mean by this particular and unchangeable designing men and Angels an absolute irrespective and peremtorie or inevitable dispose of some Angels and men to life and of others to destruction and that from eternity you do not onely make God a respecter of persons in those that are appointed to life from which the Scripture vindicates the Lord frequently Acts 10.34 Rom 2.11 Deut. 10.17 1 Pet. 1.17 But this contradicts what you speak concerning God Chapter the second where you describe him to be most wise most holy most loving most gratious most merciful and most righteous c. When you ascribe to him such a peremtory and irrevocable Decree of condemning thousands of Angels and men everlastingly and that before they had done or purposed any evil against him or yet had any being Consider this we pray you could any of you which is a father and scarce hath one drop of love mercy and goodness compared with God's ocean appoint one or more of your little babes which yet never offended you to be burned to death How far then must it be from the gratious disposition of him that is love it self and whose bowels of Compassion are infinite inevitably to designe so many millions of Angels his children by creation to endless and insufferable flames of fire before they had any existence in nature or capacity of offending In your Fifth Section you say that those of mankinde that are predestinated unto life are chosen by God before the foundation of the world was laid according to his eternal and immutable purpose and the secret counsel and good pleasure of his will in Christ unto everlasting glory out of his meer free grace and love All which is true both of Gods general and special election But whereas you add these words in conclusion without any foresight of Faith or good works or perseverance in either of them as conditions or causes moving him thereunto It is a most dangerous error and falsehood For was not that counsel of God which Paul declared to the Churches Acts 20.27 briefly comprehended in that Doctrine whereby as he himself saith he testified bâ—th to the Jewes and also to the Gentiles repentance towards God and faith towards our Lord Jesus Christ Act. 20.20.21 Doth not the same Apostle tell us Rom. 8.29 That those whom God foreknew he did predestinate to be made conformable to the Image of his Son Doth not Saint Peter tell the believing Jews that they were elect according to the foreknowledge of God through sanctification of the Spirit to obedience and the sprinkling of the blood of Jesus Christ 1 Peâ— 1.2 Doth not Saint Paul declare the counsel or will of God to be conditional when he saith 1 Tim. 2.3 4. For this is good and acceptable before God who will have all men to be saved and to that end to come to the knowledge of the truth Are not the words of Saint Peter clear also to that effect 2. Pet. 3.9 Who willeth not that any man should perish but that all men should come to repentance Is not the saving grace of God which hath appeared to all men conditional by the Apostles own testimony Tit. 2.11 12. For the Grace of God which bringeth salvation to all men bath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Is not the Gospel it self which is a declaration of the whole counsel of God to be published conditionally Mat. 18.19 20. Mark 16.15.16 Go yee into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved but he that believeth not shall be damned Doth not God best know what his own will and counsel is and was from eternity when he tels us Ezâ—k 18. and 33 and almost every where else in the old Testament that the obstinate sinner shall die but such as convert to him shall live Yea the finall and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place Heb. 1.2 fignifies ages or generations as sometime that word is found to do this last place which clearly speakes of the work of creation having the same word again will evict that the former place speakes of worlds truly so called as it is well and truly rendred in our translation If you reply again that perhaps the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Rabbins sometimes take the word gnolam gnolam caton for the Microcosme and gnolam gadol for the Macrocosme gnolam hazzeh for this world and gnolam habha for the world to come and the same word again for the lower world that is the earth sometimes for the middle world which is all these visible heavens and lastly for the Angels world or the invisible heavens Answer It may be so yet are these neither one entire world nor were all these things created in the space of six dayes as you untruly affirm First That the Angels world called by our Saviour and the Apostle Paul Paradise Luke 23.43 2 Cor. 12 4. and this present world are not one entire but two remote and distinct worlds it is evident out of the words of our blessed Savior Mat. 12.32 But whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come Luk. 20.34 5.36 And Jesus answering said unto them the children of this world marry and are given in marriage but they that shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equall to the Angels c. Secondly Nor were the Angels and their heavens created within the space of those six dayes wherein all things of this world were made Gen. 1.1 but long before For 1. It is certain that Moses makes no mention of them in the narration and history of those six dayes workes 2. Esdras in his second Book of which we spake before saith expresly Chap. 3.6 That Gods right hand planted Paradise before ever the earth came forward and that he having created man in time did lead him into it Nor doth he alone speak this that the Angels were existent before the creation of this world but the Lord himself also Job 38.4 Where wast thyou when I laid the soundations of the earth and then followes When the morning Stars sang together and the sons of God shouted for joy So that those sons of God who are at all hands confessed to be the Holy Angels were present and glorified God when he laid the first foundation of this world Nor is it improbable which some late prophetical men affirm that man was created in the room of the faln Angels which so much the more stirred up the envy of the Devil against him Certain it is that the wicked Angels were not only pre-existent but had faln also from their first estate before man was created 3. As the Scriptures make frequent mention of the Heavens of Heavens which can be no other then Paradise or the Angels which also are Gods heaven in whom he dwelleth So the Psalmist shews that they were of old Psal 68.33 To him which rideth upon the Heavens of Heavens which were of old Nor can we or you justly reject their opinion who say that as the Angels are in nature nearer to God then the creatures of this gross visible world so he first laid forth himself in them and that many ages before he proceeded to the creation of those things which were remoter and further distant from him But whether the Lord used the ministry of these Spirits in the creation of this world as he doth in the government of the same we will not dispute Howsoever it was the unanimous consent of most of the Greek fathers if not of them all and the assertion of divine Nazianzen in special and of Jerom among the Latines that the creation of Angels did precede the making of this world and that upon these grounds before alledged among many other After you have spoken of this world in general you come to the composure of the creature for whose sake this world was especially made even mankinde where according to holy Scriptures we finde another world not only because man is stiled a Microcosme by â—o contemptible Authors but by reason of an inteâ—â—â— and spiritual world and that far greater and more excellent then this outward Fabrick placed 〈…〉 of which Solomon not a stranger to any of these worlds speaks Eccles 3.11 He hath made every thing beautifull in his season he hath also set the world in their bea rt so that no man can finde out the worke of God from the beginning to the end Which world was Gods Kingdome in the man or the beautifull Image of God upon the inward and outward man as may appear by the promises of God which he hath gratiously given us in Christ for the repairing and re-edifying the same when it was decayed and defaced Esay 51.16 And I have put my words in thy mouth and have covered thee in the shadow of my hands that I may plant the Heavens and lay the foundation of the earth and say unto Zion Thou art my people Esai 65.17 18. For behold I create new Heavens and a new earth and the former shall not be remembred nor come into minde But be yee glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a joy 2. Pet. 3.13 Nevertheless we according to his promises look for a new heaven and a new earth wherein dwelleth righteousness But the outward heaven and earth of which many understand this place never was nor ever shall be the subject of righteousness for they are irrational yea liveless creatures Nor is this spiritual and glorious workmanship of God though to the world and her wise ones invisible called a world in the Old Testament alone but in the New also Rom. 4.13 For the promise that he should be heir of the world was not to Abraham and his seed through the Law but through the righteousness of faith Now if any hearing of more worlds be sorry with Alexander that he hath taken so much travaile for one growing ambitious to have the other also let him first by faith obedience prayer and all other good means seek to get the inward and spirituall world planted and created in him and upon him by the grace and power of Christ and he may be in the better possibility of the third and highest world and prove an heir of Paradise with the blessed Angels For as the Lord himself proceeded gradually first to that creation which was spiritual and invisible and then to that which was visible and corporeal so let the sons of men now faln and corrupted turn from the outward creature get the inward world of righteousness and holiness and so
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
bow us we are incorrigible and deplorate Isa 1.5 6. Isa 9.13 yea and are sure to perish in the end Prov. 29.1 He that being often reproved hardneth hss neck shall suddenly be destroyed and that without remedy Other means are named and commended unto us in the word which shall work upon some when the word will not As the good conversation of the wife towards an unbelieving husband or disobedient to the word 1 Pet. 3.1 2. But Gods most usual and powerful way of converting sinners is by his spirit and severe chastisements those especially upon mens consciences which we elsewhere call the work of the Law though ofttimes wrought without the written Law or Word of which the Psalmist speaks Psal 94 13. A fourth mistake of yours there is That you say all men are by nature in the state of sin and death For we have already proved that to be false And doth not the Apostle say Rom. 2.27 That if the uncircumcision which is by nature fulfil the Law taking it for granted that some may do so he shall judge thee who by the letter and circumcision dost transgress the Law True it is that the word nature is not always taken in one notion by the Apostle himself but as by nature here he understands a state of men without the written word so by nature Ephes 2.3 where he saith that we were by nature the children of wrath as well as others he intends either corrupt nature or a reality of the thing as Gal. 4.8 you did service to them which by nature are no Gods that is not really such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fifth errour of yours in that Section is that you say God in this his effectual calling of men determines the will to that which is good wherein as we said before he should overthrow that course and order which himself hath set up making us free Agents and leaving our wills free and interminate Yet we grant that the Lord bowes and inclines the wils of men from evil to good by illumination in the understanding and working upon the judgement as we said before but he laies no violent hands upon the will immediately Finally you have other mistakes in the first Section also as when you say that God in his effectual calling of men takes away the stony heart and gives them an heart of flesh for that is not wholly done in our first conversion but in process of time by our cleansing from sin and renewing in Jesus Christ according to the Covenant Ezek 36.25 26 27. Nor are all converts brought to Jesus Christ at the first as you here dream for the father hath his work of regeneration upon us ere we are brought to know or beleeve on the Son for his worke of spiritual redemption which is the second step or degree of our regeneration as we shew in the sequel of this tractate Yea whosoever resists the father in his work or doth not continue in it he is not brought by the father to the son to be saved by him from sin and Satan John 6.44 Nor is your second Section so sound or Orthodox in all points as we could wish it For you say there but not truly That he who is called of God is altogether passive until quickned and renewed by the holy Ghost For though in the works of illumination correction and reproof he is passive yet afterward in the turning of his will and desires to God and goodness he is active as the Apostle speaks 1 Thes 2.19 For they themselves shew of us what mannor of entrance we bad unto you and how ye turned to God from Idols to serve the living and true God So Acts 11.21 And the hand of the Lord was with them and a great many beleeved and turned to the Lord. Wherefore doth the Lord require this motion at our hands so often if we cannot turn after inlightning and convincing grace Ezek. 18 30. Wherefore repent ye and turn ye from all your transgressions and verse 32. Wherefore turn ye and live see Eze. 33.11 Joe 2.12 13 14 c. In your third Section you abate something of your wonted rigour in saying That all other elected persons besides infants who are uncapable of being outwardly called by the ministry of the word are regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth If you grant then that there is an elect people among all nations as John saw an infinite or innumerable company of such standing before the throne of God and before the Lamb cloathed with white rober and palms in their hands Re. 7.9 you have here yeilded that they may be called without the ordinary means of the word and this is no other thing in effect then what ye have here maintained For if the Lord could do this in Elihu Job Rahab the widow of Zarephta and Paul all which were converted without the word what hindereth but that he can do the like all over the world in all ages and generations of mankinde if they obstruct not his working In this Section we pass over that which you spake in the beginning of it concerning elect infants because we know no other sort of infants And that such need no regeneration we have shewed before In your fourth and last Section you have heaped up together many untruths as these by name First That there are some persons that are not elected which being understood of a special and final election is true but being taken of Gods general and conditional election is false as before Secondly You say That such as are not elected and so not saved though they may be called by the ministry of the word yet they receive onely the common operations of the spirit It is most certain that many who are not finally elected and saved besider a true and effectual calling vouchsafed from the father have in some measure received a true faith bringing forth repentance for a time a true love turning them to God and bringing forth a temporary obedience a true hope which brought forth patience yea and some proportion of purifying and sanctfying grace as is evident out of these Scriptures and others 1 Tim. 1.19 and chapt 5.12 and chapt 6.10 Heb. 6.4 5 6. and chapt 10.28 29. 2 Pet. 2.20 21 22. Thirdly You say That such never came truly unto Christ and therefore cannot be saved where it is true that such can never be saved from the power of their spiritual enemies who never came to Christ nor Christ to them yet many of them which were never chosen out of the furnace nor in the end partake of eternal life yet were brought for a time both to beleeve in Christ and in some measure to obey him who yet afterward fel from him and lost all that which they had wrought with their future hopes of which number were those apostate Disciples of Christ mentioned John 6.66 with Judas Demas
them onely that are justified in facto vel potius perfecto Thirdly whereas you grant That persons justified may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their faith and repentance This is true yet not of those perfect or consummate ones who fall not so either into sin or Gods displeasure but of the younger sort onely in the time of their progress and growing up who may not only so faile and suffer as you have affirmed but possibly may through a wilful revolt both fall away totally and remain under indignation finally As to your sixth and last Section because we have described the way and means of justification more groundedly then ye have done we can truely speak it in your words but not in your sense That the justification of beleevers in the Old Testament was in all these respects one and the same with the justification of beleevers under the New Testament But before we leave this subject give us leave to inform you of two things The first is That the means of our justification or spiritual redemption in Christ Jesus is principally his blood the blood of the everlasting Covenant his promised spirit Romans 3.24 25. Ephesians 1.7 Colossians 1.14 Hebrews 9.14 15. 22. compared with Jeremy 31.32 33 Ezekiel 36.25 26 c. Hebrews 10.29 chap. 13.20.21 Rev. 7.14 1 Joh. 1.7 9. The second is that remission of sins wherein you place justification for the main is to be had after sin is put away by sanctification and amendment and not before as you fondly dream both here and elsewhere For which purpose take these ensuing Scriptures Proverbs 28.13 He that covereth his sin shall not prosper but but whoso confesseth and forsaketh them shall have mercy Jeremy 33.8 And I will cleanse them from all their iniquities whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me Mark 1.4 John preached the baptism of repentance for the remission of sins Luke 24.47 And that repentance and remission of sins should be preached in his name among all Nations Acts 5.32 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and remission of sins Acts 26.17 18. Vnto whom I now send thee to open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive remission of sins and an inheritance among them that are sanctified by faith that is in me 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us wisdom righteousness sanctification and redemption Hebrews 10.14 For by one offering hath he perfected for ever those which are sanctified To all which we could adde that the blessedness which David speakes of Psal 32.2 lies first in the putting away of sins by sanctification as the last words there import and the rest will bear it and then in having them or the guilt of them pardoned in Jesus Christ which words may be thus rendered O the blessedness of the man whose transgression is taken away and whose sins are covered or buryed with the like death of Christ O the blessedness of the man to whom the Lord imputeth not iniquity by letting him dye in his sins as one filthy and unpurged and in whose spirit there is no guile CHAP. XII Of Adoption ALL those that are Justified God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of Adoption a Eph. 1.5 Gal 4.4 5 Ro 8.17 by which they are taken into the number and enjoy the liberties and priviledges of the children of God b Joh 1.12 have his name put upon them c Jer. 14.9 2 Cor 6.18 Rev. 3 12. receive the spirit of Adoption d Ro. 8.15 have access to the Throne of Grace with boldness e Eph. 3.12 Rom. 5.2 are inabled to cry Abba Father f Gal. 4.6 are pitied g Psal 103.13 protected h Prov. 14.16 provided for i Mat 6.30.32 1 Pet. 5.7 and chastened by him as a Father k Heb 12.6 yet never cast off l Lam 3.31 but sealed to the day of redemption m Eph 4 20. and inherit the promises n Heb 6.12 as heirs of everlasting salvation o 1 Pet 1.3 4. Heb 1 14. CHAP. XII Of Adoption examined ERROR and misconceptions in you here as elsewhere Hydra like multiplies heads needlessly for this argument of Adoption is the same with effectual calling in some measure and the self-same with that election of God which is in time of which we spake before And as that is twofold the first conditional the second final and absolute so is this and though all the children of God are capable of these your priviledges or most of them in time if they continue in their filial faith and obedience yet are not they so at the first yea some have by their faithful walking proceeded so far by Gods grace that they have left some of the lesser and foregoing prerogatives behind them Therefore you have first committed great disorder and confusion in attributing all these alike unto all not shewing which priviledges belong to all Saints and which but to some who may absolutely expect all or most of them and who may expect the same conditionally onely Secondly You take the high way here as you have done elsewhere to fill many who are not yet past danger with security and presumption For the first of these There are three degrees of Gods name Image or like being The first Which is the fathers name is written upon those that beleeve on him love and obey him The second Which is Christs powerful and saving name becomes written upon such as are brought to know him to trust in his saving office and to seek his help against their enemies and who persist so seeking The third Which is the name of the holy Ghost and the new Jerusalem with the new name of Christ is engraven onely upon those that have overcome all their enemies through the power of Christ Revel 3.12 These last are they that are never cast off and who inherit the promises as heirs of salvation But the other two If they abide not in the Father and in Christ after they know him may fall short of the promises and be rejected Those of the third form are past Gods fatherly chastisements because they now sin not 1 John 3. but the other two are not so As for the other You tell us that all which are adopted to be the children of God are sealed to the day of redemption but none are so sealed finally and absolutely save the third sort of whom we spake before the rest are but sealed conditionally yet left in good hope Yea all those priviledges which you
the holy Ghost Thus speaks our Saviour to Peter when he had through faith confessed him to be the Son of God Matth. 16.19 Blessed art thou Bar-Jonah for flesh and blood hath not revealed this unto thee but my Father which is in Heaven It is the Father that must draw us unto the Son to seek and expect redemption internal and external from him John 6.44 45 46. Christ indeed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 2. That is He is the first Captain and Ring-leader of ouâ— faith for he is gone before us in the same way of trust and confidence to be holpen by the Father in all his distresses and raised up again after he had been obedient to the death And secondly He is the fulfiller of our faith or of that which we by our like faith while we follow him in the same race expect from him according to the promises But whether the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well translated Author That be is the Author of our Faith except it be understood of his joynt working with the Father and the Holy Ghost we will leave the learned to judge for our selves dissent That also which follows in the same Section must be understood of such a ministry as is called and enabled by the Lord for that work and of prayer made with understanding and affection for the increase of that grace where you say That Faith is ordinarily wrought by the ministry of the word by which also and by the administration of the Sacraments and prayer it is increased and strengthened for such Ministers as teach vain Doctrine and administer the Sacraments with ignorance and errour beget an answerable faith and perswasion in their hearers who give ear and credit unto them as your Authors and Teachers have done in some of you but this must here also be remembred that the Lord can and often doth when and where he pleaseth beget faith even faith in Jesus Christ by the sole illumination and teaching of the holy Ghost as he did in Job among the Heathen Job 19.25 26. and in Paul among the Jewes Gal. 1.15 16. For to one is given by the Spirit the word of wisdom and to another the word of knowledge by the same Spirit to another faith by the same Spirit 1 Cor. 12.8 9. And for this work sake he is called the Spirit of faith 2 Cor. 4.13 In your 2. Section you confirm what we said before of historical faith that it is an ingredient into true saving faith where you say ' By this a Christian beleeveth to be true whatsoever is revealed in the word you mean so far as men are enlightned to the understanding of it otherwise there is more repeated in the word then most men do or can understand while they are in the state of Faith but here you should have added this also to your former words that the servantâ— of God beleeve also whatsoever God is pleased to reveale unto them besides the word which yet is not contrary to the word Thus Paul beleeved that which God had shewed unto him concerning the preservation of himself and those that were with him in the ship Acts 27.25 And St. John gave respect and credit unto all that was shewed unto him in the Revelation where by the way you may observe how God is the Author of Faith to wit by revealing his saving counsel and will unto us which by nature and much more in our corrupt estate we are in a great measure ignorant of And how far faith lies in our own hand and power viz. onely to assent unto that which is so revealed and made known out of grace Thus there is an assenting or dissenting faculty in all men See Acts 9.29 Psalm 106 12. Then beleeved they his word and sang his praise with verse 24. Yea They despised the pleasant Land they beleeved not his Word Acts 17.4 And some of them beleeved and consorted with Paul and Silas verse 5. But the Jewes which beleeved not were moved mith envy c. John 3.32 33. And what be hath seen and heard that he testifieth and no man receiveth his testimony be that receiveth his testimony hath set to his seal that God is true And accordingly as men stand affected to the person reporting or the thing revealed so are they apt to credit or discredit the same Facilè eâ—im credimus quae volumus c. è contrà Hence it was that some persons who were wel inclined to the leaving of sin and the seeking of righteousness and consequently in a good order and posture towards eternal life did easily and joyfully receive the word preached by Paul and Barnabas when others who were more engaged to their sins self-wisdom and false righteousness beleeved not but contradicted and blasphemed Acts 13.44 45 â—6 c. Hence it is also that after Gods grace was made known unto men they were commanded to repent and believe the Gospel Mar. 1.15 And that others are complained of for their unbelief Hebrews 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them being not mixed with faith in them that heard it For the Lord never requires more then either by his preventing or assisting grace men can perform nor yet complaines of them but where they are some wayes deficient in acting their part Secondly What you there speak of faith's different actings in relation to the commands promises and threatnings recorded in the word is true also as to the inhibitions and narrations found there but herein you are defective First in not declaring by what form or vital principle faith becomes so active to wit by love Gallatians 5.6 Without which faith is dead James 2.14 15 16 17. And secondly In passing over the acts and offices of faith in God the Father and of faith in the Holy Ghost both which have an eye to sanctification and eternal life as well as faith in Christ though this last named seeks that which we called justification more especially from Christ But if Gods eternal decree be so absolute as you speak of before what need is there that saith should be moved with threatnings or promises For your third and last Section It may be wholly admitted with this caution That faith at length gets the victory and growes up to a full assurance if men persevere in love and obedience to God and fervently seek that victory and the assurance also from the Lord and his power But both time and the use of all good means are required thereunto and as faith is weak in its first beginning so when it hath gotten some strength yet by neglect of the means aforesaid and by wilful disobedience it may not onely be much weakned but wholy lost as we see in the parable of the Sower Matth. 13. Yea the Aposte tells not onely of women that had forsaken their first faith 1 Tim. 5.12 But of men also who by putting away
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
to their authority and the exercise of it over their Brethren CHAP. XXI Of Religious Worship and the Sabbath Day THE light of Nature sheweth that there is a God who hath Lordship and soveraignty over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in and served with all the heart with all the soul and with all the might a Ro 1.20 Act 17 14 Psa 119.68 Jer 7.10 Psal 31.23 Psal 18.3 Ro 10.12 Psal 62.8 Josh 24.14 Mar 12.33 But the acceptable way of worshiping the true God is instituted by himself so limitted by his own revealed wil that he may not be Worshiped according to the imaginations and devises of men or the suggestions of Satan under any visible representation or any other way not prescribed in holy Scripture b Deu 12.32 Mat 15.9 Acts 17.25 Mat 4.9.10 Deut 4.15 to 20. Exod 20.4 5 6. Col 2.23 II. Religious Worship is to be given to God the Father Son and Holy Ghost and to him alone c Mat. 4.10 with John 5.23 and 2 Cor 13.14 not to Angels Saints or any other creature d Col 2.18 Rev 19.10 Rom 1.25 and since the fall not without a Mediatour nor in the mediation of any other then of Christ alone e Joh 14.6 1 Tim. 2.5 Eph 2.18 Col 3.17 III. Prayer with thanksgiving being one special part of Religious worship f Phil 4.16 't is by God required of all men g Psa 85.2 and that it may be accepted it is to be made in the name of the Son h John 14.13 14. 1 Pet 2.5 by the help of his Spirit i Ro 8.26 according to his will k 1 Joh 5.4 with understanding reverence humility fervency faith love and perseverance l Psa 47.7 Eccl 5.12 Heb 12.28 Gen 18.27 Jam 5.16 Jam 1.6 7 Mar 11.24 Mat 6.12 14 15. Col 4.2 Eph 6.18 and if vocal in a known tongue m Cor 14.14 IV. Prayer is to be made for things lawful n Joh 5.14 and for all sorts of men living or that shall live hereafter o 1 Tim 1.1 2. Joh 17.20 2 Sam 7.29 Rut 4.12 but nor for the dead p 2 Sam 12.21 22 23. with Luke 16.25.26 Rev 14.13 nor for those of whom it may be known that they have sinned the sin unto death q 1 Joh 5.5 V. The reading of the Scriptures with godly fear r Act 15.21 Rev 1.3 the sound preaching Å¿ 2 Tim 4.2 and conscionable hearing of the Word in obedience unto God with understanding faith and reverence t Jam 1.22 Acts 10.33 Mat 13.10 Heb 4.2 Isa 66.2 singing of Psalms with grace in the heart u Col 3.16 Eph 5.19 Jam 5.13 as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Riligious Worship of God w Mat 28.19 1 Cor. 11 23 to 29. Acts 2 12. beside Religious Oaths x Deut 6.13 with Neh 10.29 Vows y Isa 19.21 with Eccles 5.4 5. Solemn Fastings z Joel 2.12 Esther 4.16 Matth 9.15 1 Cor 7.5 and Thanksgivings upon special occasions a Psal 107. throughout Esth 9.12 which are in their several times and seasons to be used in an holy and religious manner b Heb 12.28 VI. Neither prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed e Joh 4.21 but God is to be Worshiped every-where d Mal 1.11 1 Tim 2.8 in Spirit and in Truth e Joh 4 23 24. as in private Families f Jer 10.25 Deu. 6.6.7 Job 1.5 2 Sam 6.18 20. 1 Pet 3.7 Acts 10 2. daily g Mat. 6.11 and in secret each one by himself h Mat 6.6 Eph 6.18 so more solemnly in the publick Assemblies which are not carelessly or wilfully to be neglected or forsaken when God by his word or providence calleth thereunto i Is 56.6.7 Heb 10.25 Pro. 1 20.21 24. Acts 13.24 Luk 4.16 Acts 2.42 VII As it is the Law of Nature that in general a due proportion of time be set apart for the Worshiping of God so in his Word by a positive Moral and perpetual Commandment binding all men in all Ages he hath particularly appointed one day in seven for a sabbath to be kept holy unto him k Exo 20.8.10.11 Isa 56.2 4 5 6 7. which from the beginning of the World to the resurrection of Christ was the last Day of the week and from the resurrection of Christ was changed into the first day of the week l Gen 2.2.3 1 Cor 16.1 2. Acts 20.7 which in Scripture is called the Lord's Day m Rev 1.10 and it to be continued to the end of the World as the Christian Sabbath n Exod 20.8 10. with Mat 5.17.18 VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affaires before hand do not onely observe an holy rest all the Day from their own works words and thoughts about their worldly imployment and recreations o Ex 20.8 Exod 16.23 25 26 29.30 Exod 31.15 16 17. Isa 58.13 Neh 13.15 16 17 18 19 21 22. but also are taken up the whole time in the publick and private exercises of his Worship and in the duties of necessity and mercy p Isa 58.13 Mat 12.1 to 13. CHAP. XXI Of Religious Worship and of the Sabboth Day examined IN the foregoing Chapters you gave us a scantling of your faith and here you exhibite a view of your piety or Religion but as your faith was many wayes unsound so your Religion for the greatest part will prove a will worship and both it and the time you allot thereunto are so ungrounded that we can neither Sabbatize in your worship nor worship your sabboth with you You have here touched many things that concern that worship as the object the rule the part or subject with which the supposed matter the Place and time of it after your manner but we cannot but wonder at four things first your strange omissions secondly some truths which break from you at unawares contradicting what you said before thirdly your gross mistakes and lastly your confident affirming of things most false and destitute of foundation For the first it is no small matter of wonderment to us that you neither shew us what the worship of God is nor of what latitude in the general nor how many kinds there be of it nor wherein Gods principal eternal and saving worship lieth especially since the holy Scriptures are so clear in all the four which set forth unto us First that to worship God is all one as to fear him serve him and glorifie him Mat. 4.10 It
mystery of iniquity verse 7. that is such a work of iniquity and error as passeth man for wisdom truth and righteousness from above as many mens faith religion and zâ—al doth this day which yet is meer delusion and from the father of lies 12. That he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can be no other then he that is quite opposite to the righteous one even Christ and as Chirst is the first born of God so is this the first born and chief master piece of the divel transforming himself into an Angel of light 13. That his coming is not only with lying signes and wonders but with all deceivableness of unrighteness obtruding that for truth which is falshood commending that for vertue or holiness or righteousness which is iniquity and abomination before God verse 3.10 14. Out of the same verse it is clear that this Antichrist is an inward person agent or evil worker because it is said that he comes with all deceivableness of unrighteousness in them that perish 15. This Antichrist is fent by way of wrath and vengeance upon those that received not the love of the truth Lastly he is called in the next verse the strong delusions of Satan in making them to receive and believe lies For the other text Rev. 13.11.12 13 14 c. you may please to observe First That this beast the wisdom and holinesse of the flesh ariseth out of the earth or naturall man Secondly That he hath some semblance of the Lambe and two hornes with him with which he will seem to push against some sins of both Tables Thirdly That yet he speaks like the Dragon both against all that differ from him in opinion way and worship and especially against the true Saints of Christ Fourthly That he exerciseth all the power of the first beast which is voluptuousne ss or sensuality or the open iniquity for a false holiness retaines or entertaines a new the former corruptions which were in men without mortifying or resisting them to purpose and so the last beast which is the false wisdome and holiness aforesaid makes men to serve and worship the first beast which was the open or manifest iniquity in covetousness ambition sensuality c. Fifthly Though the former beast was wounded by repentance and reformation for a time and had one of his heads which is covetousness broken yet this makes him to live again in men and causeth an Image or the like resemblance to the first beast to be set up in man yea he gives life quickning and power unto it Thus also that first wicked beast bein in some measure wounded by Christ and his Apostles in the Primitive Church through the Apostacy of men and the errors and false holiness which crept in was healed and revived to the full yea his image hath been more and more worshipped to this day Sixthly That this hypocritical beast bringeth fire from heaven that is he kindles a fiery zeal in men for the maintaining of their own tenets and the opposing of others and their devotions and sacrifices are often filled with fervency as it were fire from Heaven Lastly He causeth al that hearken to him both bond and free rich and poor to receive a mark in their right hand or forehead which is unrighteousness it self or unfaithfulness in their dealings with God and men this is the grand mark of the old beast though one peculiar mark whereby this last beast is known is enviousness against others James 3.14 15. Thus brethren we have given you some hints of the true Antichrist it is for certain none of Satans least policy to divert our thoughts and eys from beholding this Antichrist within us and to incense us against our own flesh and blood the Pope or some other whom we are commanded to love as our selves Oh how invisible hath Satan and his first born within us passed while he hath directed and pointed us to a false and imagined Antichrist yea so far hath he bewitched many that they can find no Devil to declaim against but the Pope nor any kingdom of hell errors or wicked things to write or preach against but the doctrine ceremonies and practises of the Church of Rome be they right or wrong wherein notwithstanding many things are very faulty but not all that some men boggle at or ball against CHAP. XXVI Of the Communion of Saints ALl Saints that are united to Jesus Christ their head by his spirit and by faith have fellowship with him in his Graces sufferings death refurrection and glory a 1 Joh 1.2 Eph 3.1 16 17 18. Joh 1.16 Eph 2.5 6. Phil. 3.10 Ro 6.5 6. 2 Tim 2.12 and being united to one another in love they have communion in each others gifts and graces b Eph 4.15 16. 1 Cor. 12. y. 1 Cor 3.21 22 23 Col 2.19 and are obliged to the per formance of such publike and private duties as do conduce to their mutual good both in the inward and outward man c Thess 5.11 14. Ro 1.11 1â— 14. 1 Joh 3.16 17 18. Gal 6.10 II. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God and in performing such other spiritual services as tend to their mutual edification d Heb 10.24 25. Act. 2.42 46. Isa 2.3 1 Cor 11.20 as also in relieving each other in outward things according to their several abilities and necessities which communion as God offereth opportunity is to be extended to all those who in every place call upon the name of the Lord Iesus e Act 2.44 45. 1 Joh 3.17 2 Cor 8.9 c. Act 11.29 30. III. This communion which the Saints have with Christ doth not make them in any wise partakers of the substance of his Godhead or to be equal with-Christ in any respect either of which to affirm is impious and blasphemous f Col 1.18 19. 1 Cor 8.6 Isa 42.8 1 Tim 6.15 16. Psa 45.7 with 8.9 nor doth their communion one with another as Saints take away or infringe the title or property which each man hath in his goods and possessions g Exo 20.15 Eph 4 28. Act 5.4 CHAP. XXVI Of the communion of Saints examined IN your two first Sections here you speak positively and in your last negatively of the communion of Saints where we hold faire correspondence wâ—th you in many things but not communion with you in all For first you distinguish not of the several ages formes or degrees of the Saints but joyning them altogether you rather bring in a confusion then a true communion of Saints And secondly you tumble duties and priviledges possibilities and possessions together For first as we said before there are 3 degrees of Saints First Saints in God the Father such as are only called and sanctified by him which was the common state of the Saints in the old Testament Deut. 33.3 1 Sam 2.9 See Psal 31.33