him into life but there was no prescript or set form of outward worship enjoyned to the sons of men till the dayes of Moses nor then to any others but the Israelites and that when they were mad upon outward things witness their making of the golden Calf True it is That the holy Prophets and Saints of the primitive Church shortly after the Apostles dayes seeing that the people then were grown outwardly minded also did for unity and edification sake bring in a form of Divine Service called the Liturgy which was both pious and very profitable and how far it may oblige us to observe it we will not here dispute But the forms of worship that now are in the reformed Churches are but prudential and not Jure divino Secondly whereas you make thanksgiving and prayer to be a part of Gods set solemn primary and prescript worship We grant that thansgiving shall be a part of Gods everlasting worship in Heaven but prayer with the reading of the holy Scriptures sound preaching and conscionable hearing of the word the holy administration and receiving of the Sacraments the singing of Psalms extraordinary fasts oaths vows c. all which you make parts of Divine worship are onely holy duties and means appointed by the Lord for the begetting and edifying of his Church but no parts of any set or prescript worship as you imagine yet are they piously and often to be used Thirdly you are mistaken not onely in the matter but in the time which is by you set a part thereunto that being left to the care piety prudence and convenience of the Churches Heb. 10.25 Acts 20.7.8 1 Cor. 5 4. 1 Cor. 11.18 20. Nor doth the fourth Commandment as it is positive bind any but the Israelites nor was the seventh day or the last day of the week to be kept as a Sabboth from the creation till the resurrection of Christ For that which is spoken Gen. 2.3 That God blessed the seventh day and hallowed it may be two wayes understood First by way of Anticipation a thing usual in the Scriptures Exod. 18.33 34 35. Gen. 1.27 Or Secondly it may be spoken of Christ in whom the Father hath rested from all his works and whom he hath blessed and sanctified for ever Neither was that day from the resurrection of Christ changed into the first day of the week by Christ or his Apostles as you affirm His arising upon that day or his appearing to his Disciples upon or shortly after that day without a Commandment to observe it do not any way enforce the observation of it The two places to which you refer us carry also little force with them for that in the Acts Chap. 20.7 We say that the occasion of that meeting was extraordinary to wit Paul being ready to depart the next day and not likely to see them any more sent for them and their meeting was not till the first day of the week was ended for it was in the night that they met And the other place 1 Cor. 16.1 2. not speaking of a publick contribution to be made upon the first day of the week but of a private laying a part of some money for such publike uses rather proves that day to be a working day when the Saints were to begin their next weeks work then an holy day Nor finally is it clear that this day is called the Lords Day and muchless that it was instituted for a perpetual holy day or Christian Sabbath for that place Revel 1.10 seems not to speak of any outward time for when the Prophets and Apostles purpose to intimate the time when they received the word of the Lord they never omit the yeer or moneth as John doth so that if he here would hiâ—t the time it may rather seem he speaks of the annual day of Christs resurrection whose mouth was then well known then of the weekly day But there is an inward and spiritual day of the Lord and so a true and spiritual Lords Day which the Saints hoped for and this as it seems was now appeared unto John Heb. 10.25 But exhorting one another and so much the rather as you see the day approaching 1 Cor. 1.7 8. So that you come behinde in no gift waiting for the coming of our Lord Jesus Christ who shall confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ 2 Pet. 1.19 Vntill the day dawn and the day Star arise in your hearts of which coming of his as Christ had given his promise to all his disciples Joh. 14.18 I will not leave you Orphans I will come again unto you So he in special intimates that John should live to see the same and share therein John 21.22 Jesus speaking of John saith thus to Peur If I will that he shall tarry till I come what is that to thee which coming of Christs can be no other then that his spiritual coming promised John 14.21 25. And indeed those latter words Rev. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords day seem to expound the former words I was in the spirit and to declare what measure and degree of the spirit he had then attained when he received that revelation Howsoever most certain it is that the observation of our Lords Day was first taken up by the voluntary and prudential act of the Primitive Churches and afterwards that day with Wednesday and Friday were commanded to be dayes of holy Assemblies by Constantine the great and other holy Emperors as Ecclesiastical Hystories testifie with one consent and the greatest part of modern writers confess So that your propositions in the seventh Section which we have denyed are very rash and bold assertions some whereof are also very injurious for how can those countreys which have either a perpetual day or a perpetual night for many moneths together every yeer punctually observe such an outward Sabboth as you impose We grant that the fourth Commandement is moral as well as the rest but the morality of it lyeth not in appointing one day in seven for a publike outward worship nor was it appointed for that end by Moses though after he returns from Babylon in part so used but rather for a figurative rest but in resting from our own finful thoughts words and works through the help of Christ in keeping Gods Judgements and Commandements through his assistance and in seeking our eternal sanctification life and rest in him as Clemens Alexandrinus Hieronym and almost all the ancients with the best of our modern writers unanimously agree Christ saith that he Gave the Sabboth to be a sign that he is the Lord that Sanctifieth us Exod. 31.13 Ezek. 20.12 and Saint Paul saith That not only the other holy dayes but even the Sabboth were a shadow in the old Testament and the body of them is in Christ Col. 2.16 yea that the Sabboth which is spoken of Esai 58.13 is Christ whom we must not trample under foot by
have spoken in darkness shall be heard in the light and that which ye have spoken in the ear and closets shall be proclaimed upon the house topps Seventhly Whether the Apostle reciteing the parts and holy vessels of the Tabernacle in order Hebr. 9.1 2 3 4 5. and telling us ver 5. of which things we cannot now speak particularly to wit by way of exposition do not imply that a time should come wherein all those things and likewise all other mistical things of the Old and New-Testament should be opened and declared The Holy Scriptures being written for our instruction here upon earth and not in heaven or after this life 8. Whether this Gospel which is to be published to all Nations shall not be written as well as the former was that it may be so published especially since it is called an Everlasting Gospel Rev. 14.6 shall it not be written for the ages to come as the Old and New Testament were before 9. Yea may not those Waters which issued out of the Temple Ezek. 47.1 c. and Joel 3.18 Zach. 14.8 Rev. 22.1 be understood as of all the gifts of the Spirit so of Gods most pure and holy doctrine which shall then proceed from the mouth and pen of the Holy Ghost as is promised Isa 2.2 3 4 c. especially since the Word of God is expresly compared to Water Jo. 15.3 Now are ye clean through the Word which I have spoken unto you Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word 10. Shall that Spirit of God which is to be powred out in the last dayes upon all flesh lose his writing faculty which he formerly had and used in precedent ages 11. Shall not the Art of Printing or gift of God bestowed upon the last age be made the instrument of Gods Holy Spirit to publish his sacred and infallible Truth as well as it hath been made Satans way of disspreading his falshoods But to conclude this point let us entreat you of the Synod if you have any Germanes sitting among you to enquire of them or others what inspired men or professing to be such even of their Nation have written any Gospel to the whole world within six score yeares last past and whether some one of them hath not written more then all the Books of the New Testament amount to If so it may concern them you and us to finde them out to read them with diligence and earnest prayer to God for true enlightening judgement and guidance to compare and examine them not with the Writings of men bee they who they will but with and by the Holy Scriptures themselves for the Holy Ghost cannot contradict it self If we finde upon due search any such grace and mercy vouchsafed to this last age it may shew the true cause why Germany before and above all other Countreys according to that Acts 3.22 23. hath bin plagued and also afford us a present mean and expedient whereby all controversies in Religion may be decided from Gods own mouth and hold forth a true Modell to reform all Churches and Commonwealths by Sed verbum sat Sapientibus Fourthly and lastly in the tenth Section of this Chapter you say The supreme Judge by which all controversies of Religion are to be determined and all Decrees of Councels opinions of Ancient Writers Doctrines of men and private Spirits are to bee examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scriptures If you had added these words to private Spirits even publique Spirits also or pretending to be such we would have closed with you in that enumeration and have acknowledged that the Holy Ghost yet left at large must be the only supreme Judge to wit either speaking in the holy Scripture or without it although in all his determinations of Doctrine he doth speak according to former Scriptures And hence it is that for the tryall of Spirits in his dayes Isaiah sends men to the Law and the Testimony Isa 8.20 And Saint Paul in his time transmits men to the former Prophets 1 Cor. 14.32 And the Spirit of the Prophets is subject to the Prophets And accordingly for the tryall of new or late professing Prophets we are to examine their Doctrine by the former Writings of the Old and New-Testament but not by our own or our private Authors corrupt and darkned Iudgments For the true Prophets were sent to judg and reprove our Errors and not to be judged or condemned by us 1 Cor. 2.15 The only exception that we take against your tenth and last section is this That you limit the holy Ghost as if he was inherent in the Scriptures or could not determinate without the same when he pleaseth saying It is the holy Ghost speaking in the Scripture Howbeit if you meant no more by that expression then this That the Holy Ghost which first dictated the Scripture or still speakes in them being taken in his own sense We admit it to be true but your exposition there is both obscure and ambiguous CHAP. II. Of God and of the Holy Trinity THere is but one onely a Deu. 6.4 1 Cor. 8.4.6 living and true God b 1 Thess â—9 Jer. 10.10 Who is infinite in Being and Perfection c Job 11.7.8.9 Job 26.14 a most pure Spirit d Joh. 4.21 invisible e 1 Tim. 1.17 without body parts f Deut. 4.15 16. John 4.24 with Luk. 24.39 or passions g Acts 14.11 15. immutable h Jam. 1.17 Mal. 3.6 immense i 1 Ki. 8.27 Jer. 23.23 24. eternal k Psa 90.2 1 Tim. 1.17 incomprehensible l Psal 135.3 almighty m Gen 17.1 Revel 4.8 most wise n Rom 16.27 most holy o Isa 6.3 Revel 4.8 most free p Psal 115.3 most absolute q Exod 3.14 working all things according to the counsel of his own immutable and most righteous will r Ephes 1.11 for his own glory Å¿ Prov 16.14 Rom 11.36 most loving t 1 John 4.8 16. gratious merciful long suffering abundant in goodness and truth forgiving iniquity transgression and sin u Exod 34 6 7. the rewarder of them that diligently seek him w Hebr 11.6 and withall most just and terible in his judgments x Nehem 9.32.33 hating all sin y Psal 5.5 6. and will by no means clear the guilty z Nahum 1.2 3. Exod 34.7 II. God hath all life a Joh 5.26 glory b Acts 7.2 goodness c Psal 119.68 blessedness d 1 Tim 6.15 Rom 9.5 in and of himself and is alone in and unto himself all-sufficient not standing in need of any creature which he hath made e Acts 17.4 25. nor deriving any glory from them f Job 22.2 3. but onely manifesting his own glory in by unto and upon them He is the alone fountain of all Being of whom through
marrying have shewed that as omnia prius tentanda quam belle expertendum so all means should be used first to get the gift of continency before people incurre the wants cares burthens sorrows and distractions of the marriage yoke Secondly since our first parents were not joyned together till both were settled in the Image of God that the Lord might have a godly seed upon earth Mal. 2.15 you might have declared that not only maturity of judgement but that grace and regeneration especially in the Church of God is first to be sought before an husband or wife that they may live in the fear of God together and bring up their seed in that fear Thirdly you speak nothing of the advise and consent which children should ask of their wife and godly parents and guarcians before they dispose of themselves in marriage Fourthly in setting forth the ends why marriage was Instituted you have omitted the maine which the old rejected Liturgy did not forge to wit that it was ordained for a figure and representation of the mistical union betwixt Christ and his Church and that therein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery a kinde of Sacrament of which hereafter Fifthly you are silent concerning the reciprocall duties of the marryed persons such as cohabitation 1 Pet. 3.7 mutual benevolence 1 Cor. 7.2 3. of abstinence sometimes either by consent 1 Cor. 7.5 or by injunction from the Lord Levit. 18.19 nor do you set forth either the duties of husbands to their wives or of wives toward their husbands in their specials or particulars Lastly you set not forth this That persons may commit spiritual adultery against God even in marrying while their hearts are more set upon the pleasures of carnall copulation then upon spiritual communion with God The mistakes which we would represent unto you are these First you say That those which profess the true reformed Religion should not marry with Infidels where we desire your advised resolution to these two things since there are several Religions each by their own respective professors accounted the true reformed Religion which of these will you pitch upon Lutheran Calvinistical Socinian Attainian the English formerly established by law all which are different To say nothing of the subordinate Sects of Antinomians Seperatists Anchaptists Independants Levellers Illuminates Ranters or Gods of Godmanchester with their adherents Secondly wherein doth he that professeth the reformed Religion and yet is in the state of unregeneracy and unbelief yea perhaps of a most profane heart and life deserve so well that he may not marry with an Infidel many of the Heathen whom you account infidels being men of better life and more truly conscientious though they know not Christ in the flesh then thousands that are called Christians and living in the Cities and Countries of the reformed as you call them Secondly you say That such professors of the true reformed Religion may not intermarry with Papists Why we pray you Because the Lord reproves Judah for marrying the daughter of a strange god Mal. 2.11 But do not the Papists believe in the same God with the Protestants even in the Father the Son and the holy Ghost though they differ in some articles or branches of articles of their belief and in their way of worship Yea are not some of the Papists regenerate conscientious and vertuous persons If then the Protestant and Papists be both Saints or sanctified persons then they have both one Father in Heaven If they be both unregenerate the divel is yet father to them both But you will say that difference in judgment must needs breed alienation in affection disturbance in the service of God if not seducement We answer that first it is the similitude of natures and dispositions which conciliates love Secondly they may take one another upon those termes of not intermedling with each others Religion Thirdly why may there not be a toleration of different judgements in the family as well as in the Church or Commonwealth Lastly you say that those professors of the true reformed may not marry with any other Idolaters Do you mean any other Idolaters then themselves for all men till by regeneration they be brought to know God and serve the living God in his living righteousness are Idolaters Is not Satan the God of this world 2 Cor. 4.4 The Covetous man is an Idolater Eph. 5.5 So are they that make their belly their God Phil. 3.19 as some of the Clergy themselves do serving their own bellies and not the Lord Christ and the Apostle saith That they which cause divisious and offences are of that number Rom. 16.17 18. All that serve the pleasures and desires of the flesh more then God are Idolaters Eph 2.3 Tit. 3.3 may not the people make an Idol of Monarchy or some other Government of a King a Parliament of an Army or any other civil thing Yea may not a jealous people and religious in their way make an Idol of a Shepherd or teacher See Zac. 11.17 may they not make an Idol of an outward day as outward worship or the like but peradventure you can espie Idolatry no where but in the Mass or the worshiping of Saints or of Images made of wood stone gold silver c. if these Idolaters be so frequent ubiquitary where shal the professors of the reformed Religion marry and yet shun Idolatrous yoak fellows must they go out of the world as the Apostles speaks 1 Cor. 5.10 For those that worship the living God in spirit and truth are very rare persons though some such are to be found even among Jews Turks and Heathens CHAP. XXV Of the Visible Church THE Catholick or Vniversal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the Head thereof and is the Spouse the Body the fulness of him that filleth all in all a Ephes 1. ◠10 22 23 Ephes 5.23 27 32. Col 1.18 II. The Visible Church which is the Catholick or Vniversal under the Gospel not confined to one Nation as before under the Law consists of all those throughout the World that profess the true Religion b 1 Cor 1.1 1 Cor 12.12 13. Psal 2.8 Rev 7.4 Ro 15.9 10 11 12. and of their children c 1 Cor 7 14. Acts 2.39 Ezek 16.20 21. Rom 10.16 Gen 3.15 Gen 17.7 and is the Kingdom of the Lord Jesus Christ d Mat 13 47 Isaiah 9.7 the House and Family of God e Thes 2.19 Thes 3 15. out of which there is no ordinary possibility of Salvation f Acts 2.47 III. Vnto this Catholick Visible Church Christ hath given the Ministery Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World and doth by his own presence and spirit according to his promise make them effectual thereunto g 1 Cor 12.18 Eph 4.11.12
then for you to have pressed the necessity of the first resurrection for all fallen and corrupted men Revel 20.6 Blessed and holy is he that hath his part in the first resurrection on such the second death hath no power CHAP. XXXIII Of the last Judgment GOD hath appointed a day wherein he will judge the world in righteousness by Jesus Christ a Acts 17.30 to whom all power and judgement is given of the Father b Joh 5.22 27. In which day not only the Apostate Angels shall be judged c 1 Cor 6.3 Jude 6. 2 Pet 1.4 but likewise all persons that have lived upon earth shall appear before the tribunal of Christ to give an account of their thoughts words and deeds and to receive according to what they have done in the body whether good or evil d 2 Cor 5.10 Ec 12.14 Rom 2.16 Ro 14.10 12. Mat 12.36 37. II. The end of Gods appointing this day is for the manifestation of the glory of his mercy in the eternal salvation of the elect of his justice in the damnation of the Reprobate who are wicked and disobedient For then the righteous go into everlasting life and receive the fulness of joy and refreshing which shall come from the presence of the Lord but the wicked that know not God and obey not the Gospel of Jesus Christ shall be cast into eternal torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power e Mat. 25.31 to the end Rom 2.5 6. Rom 9.22 23. Mat 25 2â— Acts 5.19 2 Thes 1.7 8 6 10. III. As Christ would have us to be certainly perswaded That there shall be a day of judgement both to deter all from sin and for the greater consolation of the godly in their adversity f 2 Pet 3.11.14 2 Cor 5.10 11. 2 Thes 1.5 6 7. Luke 21.27 28. Rom 8.23 24 25. so will he have that day unknown to men that they may shake off all carnal security and be always watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly g Matth 24 36 42 43 44. Mark 13.35 36 37. Luke 1â— 35 36. Rev 22 20. Amen CHAP. XXXIII Of the last Judgement Examined THis argument de rebus novissimis is a good subiect for you and us to close with but as you want some light in the beginning so we cannot commend your discerning or Judgement in your end You by your Scriptures to which you referr us confounding so many kinds and times of Judgment very different in themselves First you might have observed that Christs office of Judicature is twofold the one in the Saints and the other outward over all persons of Angels and men The former of these his inward and spiritual office Christ executes two wayes at two distant times yea in two several degrees The first is when he judgeth betwixt them and their spiritual enemies and not only delivers his servants from them but guideth and ruleth them according to his Lawes and Will Thus as types of Christ Othnicl Gedion Jephtha and the Judges of old were said to judge Israel and sutably hereunto David speaks thus of Christ Psal 72.4 He shall judge the poor of his people he shall save the children of the needy and break in peices the oppressors and Christ himself saith John 12.31 Now is the judgement of this world now is the Prince of this world cast out Christs second way of judging in his Saints is when he riseth up in them in fulness of light and power after they are dead with him in which day and coming of his he manifests unto them truth and errour light and darkness life and death yea every Councel of their own hearts even as the light of the Sun laies all open to the eye 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart and then shall every man have praise of God for this very cause the Apostle would have all men forbear judging till that time but not until the general day of judgment now the outward judging of Christ is either in this life or the other in this life he judgeth and punisheth persons nations yea and sometimes the whole earth as he did in the daies of Noah After this life he first judgeth every man at his death Heb. 8.27 It is appointed unto all men once to die and after that cometh the judgement and then as you have here set it forth all men and Angels at or in the last day Thus then is a manifold day or time of Christs coming to judgement spoken of Matth. 24. and 25. Chapters and elsewhere First His particular coming to every man at his death Matth. 24. Secondly His coming to judge and punish the nation of the Jews Matth. 24.23 which came to pass about 38 yeers after his death Thirdly His coming to punish the fals proud and Apostate Jerusalem of the Gentiles a work now in hand Matth. 24.3 20 36 37. Fourthly Christs inward and spiritual coming promised to his Apostles and Disciples John 14.19 20. and spoken of 1 Corinth 1.7 Heb. 10.36 37. Jam. 5.7 which spiritual coming of his was after a time to cease in the Church by reason of mens Apostacy and the departure away from the true faith Luke 17.12 The daies will come when ye shall desire to see one of the daies of the Son of man and shall not see them Fifthly There is Christs second coming and his spiritual entrance into his Church in the same kinde called also the day of the Lord of which 2 Thes 2.2 in which the man of sin the son of perdition that mystery of iniquity should be revealed yea and destroyed by the brightness of his coming which coming of his brings the Gospel with it that was to be preached unto all Nations Matth. 24.30 And then shall appear the sign of the Son of man in Heaven and then shall all the Tribes of the earth mourn and they shall see the Son of man coming in the Clouds of Heaven with power and great glory and he shal send his Angels with a great sound of a Trumpet the Gospel aforesaid and they shall gather together his Elect from the four winds which time is by Zachariah described to be a gracious time chap. 12.10 11.12 and wished and longed for by St John Revel 1.7 22. This seems to be that blessed time wherein Christ shall come in the spirit but not in the body as many Chiliasts dream to errect a Kingdom throughout the earth in the hand of his Saints Dan. 7.13 14 27 28. which kingdom shall continue a thousand years Rev. 3.4 5 6. yea some are so bold as to say that this comming of Christ is the great day of judgment spoken of Acts 17.30 and elsewhere wherein Christ cometh spiritually with all his Saints to give a true and upright sentence concerning all spiritual things good and evil for which purpose they alledge that text 1 Thes 3.13 But St. John describes another judgement which shall follow after the thousand years are ended Rev. 20.7 8.15 which seem to be that very judgement which you aim at in this chapter And so sixthly and lastly There is Christs day or time of his last coming to keep a great and general Assizes Thus much in reference to your first Section especially In your second Section we admit your reasons produced to shew why there should be such a judgement with the proceedings then and the several events by you set forth and the rather because you there in the manifestation of the glory of Gods justice against there probates seem to lay their own condemnation upon their own disobedience and demerit and no way ascribe it to Gods absolute preterition or soveraignty to the want of means or sufficient grace for their effectual calling as you have done heretofore Lastly For a peaceable and friendly conclusion we grant you that which you assume in your third and last Section namly that Christ would have us certainly perswaded of a general judgement to deter all men from sin and for the greater consolation of the godly yet would he have us as well assured of our personal and particular going to judgement for the same ends so he would not have us ignorant of his spiritual coming but hope thereupon prepare our selvs thereunto 1 Thes 5.23 and though to take away security make us watchful he would have the day and hour both of our particular and his general judgment unknown unto us yet by such foregoing tokens and Characters as he hath set forth in his word we should learn to know his approaching judgements and commings and order our selves accordingly Matth. 24.32 33. Now learn a Parable of the Fig tree when its branches are yet tender and pntteth forth leaves you know that summer is nigh so likewise you when ye shall see all these things know that it is neer even at the door Against your 15. Article by you revised and here published we have not much to say but what hath been spoken upon those heads and should have had the less if you had left them all standing in statu quo prius And therefore we will here exhibite no articles against them as being more Orthodox then your selves though you hold them not for oracles We have here endeavoured to follow the Councel of St. Jude verse 3. Earnestly to contend for the faith which was once given to the Saints If any will be contentious against the truth we have no such custome nor the Church of God 1 Cor 11.16 But beloved building up your selves in your most holy faith praying in the holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy To the onely Wise God our Saviour be Glory and Majesty Dominion and Power Now and ever Amen Jude 20 21 24 25. FINIS