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
speaking our own words thinking our own thoughts and doing our own pleasure as the said Fathers expound the place In your last Section as your Sabboth it self so your sanctification of it is an humane devise any day may be so sanctified But for a conclusion of this Chapter we offer five things to your better consideration First whether Gods will is since changed who at the first created man after his own Image and established him in all righteousness that he might worship him therein Secondly whether he would be worshipped at our hands one day in seven or all the dayes of our lives See Luk. 1 71 75. before cited Rev. 7.15 Therefore are they before the throne of God and serve him day and night in his Temple and he that sitteth upon the throne shall dwell among them Thirdly whether the thoughts words and works which are called our own and from which we are commanded to rest that we may sanctifie the Lords Sabbath be those which are necessarily employed about the honest duties of our lawful callings or our sinful thoughts words and actions See Isaiah 55.7 Let the wicked man forsake his way and the unrighteous man his thoughts Isaiah 58.6 7 8. Their works are works of Iniquity and the act of violence is in their hands their feet run to evil and they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths Jer. 3.5 Behold thou hast spoken and done evil things as thou couldest Fourthly whether the Lord would rather have an outward day or time which is one of the most transient and fluxible things of this world or his everlasting light life and rest Christ Jesus honored by us See Psal 97.7 Worship him all yee Gods Mat. 17.5 And behold a voice out of the cloud which said this is my beloved Son in whom I am well pleased hear ye him Joh. 5.23 That all men should honor the Son as they honor the father Isa 58.13 And shall honor him where the Sabboth mentioned in the beginning of the verse is turned into a person the person of the Lord Jesus Christ who by our sinning against him is troden or trampled under foot Heb. 10.29 and therefore it is not without cause that we are here Isa 58. commanded to turn or keep our feet from the Sabboth that is from trampling upon Christ Fifthly whether we shall attain those high things promised Isa 58.14 to wit to be fed with the heritage of Jacob our Father c. by forbearing the works of our lawful callings one day in seven or by abstaining and resting through the help of Christ from our own wicked thoughts words and works all the dayes of our life that so we may keep Gods judgements and commandments which are his lesser Sabboths Isaiah 56.2 and finde all righteousness rest and life in Christ the great Sabboth and Lords Day or Day of the Lord in his spirituall comming Yea we would entreat you to examine your selves impartially in or about those six things ensuing First whether you do not worship God in vain here teaching for doctrines the precepts of men Matthew 15.9 for the Lord hath neither instituted these duties for a set and solemn outward worship which you make the several parts of his outward worship nor hath he appointed any other worship but the serving him in spirit and in truth John 4.23 24. And although the duties you insist upon are appointed by him as helps and furtherances to the attaining of that grace whereby we may so worship God and may in that sense pass for a secondary worship yet are they not limitted by him to any set time but rather are lest to the Churches convenience and care to her piety and prudence Secondly whether you do not with the prodigall feed your selves and others upon huskes while you rely thus upon the outward Sabboths which are shels and shadows Galatians 4 9 10 11. But now after yea have known God or rather are known of God how turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage ye observe dayes and moneths and yeers I am aâ—raid I have bestowed upon you labour in vaine If ye fay that ye keep not the Jewish Sabboth but have turned that into the Lords Day to be Rept after the same manner Then in the third place may it not be said unto you by the Lord as it is Isaiah 1.12 When ye come to appear before me who hath required these things at your bands c. Yea fourthly is it not some kinde of superstition and Idolatry against the second Commandement when God hath removed a ceremonial and figurative worship for you now of your own heads and in his name to set up another solemn and prescript outward worship as if God were a visible and corporeall God or one that took more delight that men should speak and hear discourses concerning his everlasting righteousness then to be worshipped therein See Isaiah 38.1 2 3 4 c. See Isaiah 28.1 2 3. Yea fifthly when God hath abolished one shadow or Image to wit his seventh dayes Sabboth which as was said before was not at the first instituted for a day of worship but a figurative day of rest for you to make another like it and as from God to set it in its stead to be honoured without any warrant or command from him what is this but to set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image like the former and a very Idol of your own brain or at the best with Jeroboam to offer unto the Lord on that day which ye have devised of your own heart 1 Kings 10.33 Not but that this day or any other may be lawfully and profitably spent in such holy duties as you speak of being observed as an ordinance of the Church or the civil Magistrate so it be not imposed upon men as a Commandement of the Lords as you obtrude it For therein you with the Judayzing zealots Acts 15.10 would put a yâ—ke upon the neck of the Disciples which neither we nor our fathers were able to bear And there in so doing how far you tempt God your selves may advisedly confider Lastly Wherein doth your righteousnesse exceed the righteousnesse of the Scribes and Pharisees Mat. 5.20 for they not only kept the outward Sabboth of the fourth commandment most severely but made long prayers fasted often preached diligently administred the Sacraments yea compassed Sea and land to make a Proselite or convert to their Religion Matthew 12.1 2 3. Luke 18.10 11 12. Mat. thew 23.1 2 3. CHAP. XXII Of Lawful Oaths and Vows ALawful oath is a part of Religious worship a Deu 10.20 where in upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth b Exod 20.7 Lev 19.12 1 Cor. 1 13. 2 Chr 6.22 23.
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
dispenced are the preaching of the word and the administration of baptism and the Lords Supper we grant it to be true if those be administred by such persons to whom Christ is truely come in his light spirit and power Otherwise for men to preach a self-conceived Christ whom they have learned by reading or tradition from their blinde guides or to administer the Sacraments without any due understanding of the Baptism flesh and blood of Christs these are not Gods ordinances but mens usurpations Thirdly we grant you that where the Covenant of grace is set forth by men so taught and acted by the Spirit of Christ as we have described there it is held forth in more evidence spiritual efficacy and fulness then it was in Moses his literal services But this will not be equally verified of those that preach a misconceived Christ without true light or life Lastly whereas you conclude That there are not then two Covenants of grace one under the old Testament and another under the new we will from this your confession inferr that the first Covenant of grace made was unto and for all mankinde because the Gospel by Christs express command is to be preached to every humane creature and hath universal but conditional salvation annexed unto it Mat. 28.19 Mark 16.15 16. What then will become of your doctrine of Gods preterition of particular redemption of some men onely of the effectual calling of this and that elected one onely and many other points wherein with Herod you imprison John that is you confine the grace and mercy of God CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to choose and ordain the Lord Jesus his onely begotten Son to be the Mediator between God and man a Isa 42.1 1 Pe 1.19 20. Joh 3.16 1 Tim 2 5. the Prophet b Act 3.22 Priest c Heb 5.5 6 and King d Psal 2.6 Luk 1.33 the head and Saviour of his Church e Eph 5.23 the heir of all things f Heb 1.2 and judge of the world g Act 17.31 unto whom he did from all eternity give a people to be his seed h Joh 17.6 Psa 22.30 Isa 53 10. and to be by him in time redeemed called justified sanctified and glorified i 1 Tim. 2.6 Isa 55.4 5. 1 Cor. 1.30 II. The Son of God the second person in the Trinity being very and eternal God of the substance and equal with the Father did when the fulness of time was come take upon him mans nature k 1 Joh 1.14 1 Joh 5.20 Phil 2.6 Gal. 4.4 with all the essential properties and common infirmities thereof yet without sin l Heb. 2.14 16 17. Heb 4.15 being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance m Luk 1.27 31 35. â—al 4.4 so that two whole perfect and distinct natures the Godhead and the Manhood were inseparably joyned together in one person without conversion composition or confusion n Luk. 1.35 Col 2.9 Rom 9.5 1 Pet 3.18 1 Tim. 3.16 which person is very God and very man yet one Christ the onely Mediator between God and man o RoÌ„ 1.3 4. 1 Tim 2.5 III. The Lord Jesus in his humane nature thus united to the Divine was sanctified and annoynted with the Holy Spirit above measure p Psal 45.7 Joh 3.34 having in him all the treasures of wisdom and knowledge q Col 2.3 in whom it pleased the Father that all fulness should dwell r Col. 1.19 to the end that being holy harmless undefiled and full of grace and truth Å¿ Heb 7.16 Joh 1.14 he might be throughly furnished to execute the office of a Mediator and surety t Act 10.18 Heb. 22.24 Heb 7.22 which office he took not to himself u Heb 5.4 5. but was thereunto called by his Father who put all power and judgement into his hand and gave him commandment to execute the same * Joh 5.22 27. Mat 28 18. Act 2.36 IV. This office the Lord Jesus did most willingly undertake x Psal 40.7 8 with Heb 10.5 10 11. Joh 10.18 Phil 2.8 which that he might discharge he was made under the Law y Gal. 4.4 and did perfectly fulfill it z Mat 3.17 Mat 5.15 endured most greivous torments immediately in his soule a Mat 25.37 38. Luk 22.24 Mat 27.46 and most painful sufferings in his body b Mat 26.27 chap. was crucâ—fied and dyed c Phil 2.8 was buryed and remained under the power of death yet saw no corruption d Act 2.3 21 27. Act 13.37 Rom 6.9 On the third day he arose from the dead e 1 Cor. 15.23 4. with the same body in which he suffered f Joh 20.25 27. with which also he ascended into heaven and there sitteth at the right hand of his Father g Mark 16.19 making intercession h Rom. 8.34 Heb 9.24 Heb. 7.25 and shall return to judge men and Angels at the end of the world i Rom 1â— 9 10. Heb. 7.25 Rom. 1â— 9 10. Act 1.11 Act. 10.42 Mat. 13.40 41 42. Jud. 6. 2 Pet. 2.4 V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God hath fully satisfied the justice of his Father k Ro. 5.19 Heb 9.14 16. Heb. 10.14 Ephes 5.2 Rom. 3.25 26. and purchased not onely reconcilation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him l Dan 9.24 26. Col 1.19 20. Ephes 1.11 14. Joh 17.2 Heb 9.12 15. VI. Although the work of redemption was not actually wrought by Christ till after his Incarnation yet the virtue efficacy and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpents head and the Lamb slain from the beginning of the world being yesterday and to day the same for ever m Gal. 4.4.5 Gen. 3.15 Rev. 13.8 Heb. 13.8 VII Christ in the work of mediation acteth according to two natures by each nature doing that which is proper to it self yet by reason of the unity of the person that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature o Acts 20.28 Joh. 3.13 1 Joh. 3.16 VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same p Joh. 6.37.39 Joh. 10.15 16. making intercession for them q 1 Joh. 2.1 Rom. 8.34 and revealing unto them in and by the word the mysteries of salvation r Joh. 15. â—3 15. Eph. 1.7 8 9. Joh. 17.6 effectually perswading them
corrupted that without it we could not have been saved or brought to communiō w th God again by that his other conceptiō alone in the womb of the Virgin Mary as neither could infants be saved without his other presence spoken of before Thus is Christ both the resurrection and the life Joh. 11.25 viz. a life preservation to the innocent a resurrection to the dead who beleev on him obey him In your 3 Section you are first much mistaken and afterwards no less defective Mistaken in these things 1. That you say That the Lord Jesus in his human nature was sanctified above measure For though it is said of him Joh. 3.34 that he receiveth not the spirit by measure yet that is spoken of the God-head which alone is infinite As for his humanity it being a creature must needs be finite though spiritually enriched above any other creature 2. Whereas you say or imply That in his humanity likewise all treasures of wisdom are hidden it is a mistake likewise For that place Col. 2.3 to which you refer us speaks of the Diety likewise The same we say concerning Colos 1.19 where it is written that it pleased the Father that in him should all fulness dwell by you appropriated but amiss to his human nature 2. Though it must be granted also to be true which the Aposte speakes Heb. 7 26. that he is holy hormless undefiled and separate from sinners and made higher then the Heavens yet the last words transfer this honor to the Deity especially and not to the humanity alone as you would restrain them And thus he is throughly furnished to do the great office of a Mediator which Office as you truely say Christ did not take upon himself of his own head but was there unto called of his Father who hath put all power judgement into his hand Thus of your mistakes deficient you are in setting forth what and wherein the Mediatorship of Christ doth mainly consist especially in his works of spiritual Mediation Intercession and Redemption In your 4. Section you have in part set forth Christs twofold state in the humanity the one of humiliation the other of exaltation but if you will confider what you have here omitted you will have more cause to be humbled then exalted For 1. You make no mention at all of that great work of his wherein Gods justice and severity against sin is so conspicuous and the love of Christ towards mankind is so illustrious to wit Christs descending into Hel his suffering there for us the torments due to the sins of the whole world Which grand article of the Faith though retain'd in the most ancient Creeds confessed in the most Orthodox Councels is by you suppressed to the eternal blemish of this your confession But Consider we pray you was not Jonah three daies afflicted or tormented by the sense of Gods wrath upon him in the belly of Leviathan as a type of our Saviours future sufferings See Jonah 2.2 Out of the belly of Hell have I cried unto thee compared with Mat. 12.40 For as Jonah was 3 daies and 3 nights in the Whales belly so shall the Son of man be 3 daies and 3 nights in the heart of the earth Doth not the Apostle also expresly say Ephes 4 9. Now that be ascended what is it but that he also descended first into the lower parts of the earth Where take notice of two things First Of the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower which is according to an usual Hellenism in the New Testament put for the superlative the lowest as utter darkness is put for the utmost darkness And Secondly That the heart of the earth afore-named Matth. 12. and the lower parts of the earth here mentioned cannot possibly be understood of Christs Sepulther which was upon the superficies of the earth Thirdly Doth not Christ comfort himself with this that though he knew he should go into hell yet he fore-saw that God would not leave his soul there alwayes Psal 16.10 for thou wit not leave my soul in hell neither wilt thou suffe◠thine holy one to see corruption Doth not St. Peter seconded with the other Apostles and all filled with the holy Ghost in the day of Pentecost expresly affirm Acts 2.24 the God raised up Christ from the dead loosing the paines of death c Now Christs body while it remained in the grave was not in any pain therefore it was his soul that at the hour of his resurrection was loosed from those paines and torments But here two things seem to puzle you First That saying of Christs upon the Cross not long before his expirement John 19.30 crying it is finished Secondly That he sayeth to the penitent theef this day thou shalt be with me in Paradise Luke 23.43 To which we answer severally as followeth To the first We object a like place John 17.4 where our Saviour saith unto his Father some space before his death I have finished the work which thou gavest me to do that is I have almost finished it And how much more then might Christ so say when he had suffered so much more in the garden before his Judges and upon the cross If you reply That in the former place he speaks of his ministery we will rejoyn that he speaks here of the sacrifice and offering up of his corporal life both to fulfil the types of the Old Testament and to set us an example of dying with him To the second we answer with Gillebert in Bernard That as man consists of three distinct parts body soul spirit 1 Thes 5.23 seconded with Hebr. 4.12 So did Christs humanity also consist of the same parts Psal 16 9 10. Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soul in Hell nor suffer thine holy one to see corruption Where the heart is the soul and the flesh the body so the glory was his spirit which Jacob also calls his honour Gen 49.6 O my soul come not thou into their secret unto their assembly mine honour be not thou united Which two are dissevered again by a gradation Isa 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early The which distinction of parts being most clear we say then that the spirit of Christ at his death immediately ascended to God according to those words Luke 23.43 aforesaid This day shalt thou be with me in Paradise his body also was laid in the grave yet saw no corruption but his soul went to hell there to suffer for us the condign punishment of our sins in the proper place of punishment Oh justice upon the surety to be trembled at for ever O love in Christ never to be forgotten Secondly You are deficient in setting forth the inward and spiritual crucifying death and burial of Christ within us ever since our fall
they proceed from themselves are defiled and mixed with much weakness and imperfection and that they cannot endure the severity of Gods judgements for doth the Lord any where require more of his Saints then to love him with all their heart and with all their souls and so much we finde promised to all that truly return unto God if they have faith and will to seek it Deut. 30.6 And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live Yea doth not the Apostle expressely tell us 1 John 4.17 That herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this world Defend the honour of God then according to the truth and take not from the glorious works of Christ whereby the Father is glorified upon pretence of giving glory to the Father Remember what Job saith Chapter 13.7 Will ye speak wickedly for God Will ye talk deceitfully for him In your sixth Sextion as you speak comfortably to the young beleevers in Christ who are constant in their good willing indeavours that their good works are acceptable to God in Christ though for the present they are not wholy unblamable and do truely affirm That the Lord is pleased to reward also that which is sincere in them though accompanied with many weaknesses and imperfections yet your sayings in that Section are so accompanied also First In that you speak that the works of beleevers are accepted for their persons the contrary whereof may be truly asserted that the persons are accepted for their works wrought in them by Christ Revelations 3.8 I know thy works behold I have set before thee an open door and no man shall shut it for thou hast a little strength and hast kept my word and hast not denyed my name And verse 10. Because thou hast kept my word I will also keep thee from the hour of temptation which shall come upon all the world to try then that dwell upon Earth Secondly In that you say That the workes of the best grown Saints in this life are not wholy unblameable and unreproveable in the sight of God Thirdly In your affirmation That the unperfect workes of the Saints are accepted in Christ though they remain such all our life long which is not true of those who have both time and means to aime at perfection it self Hebrews 5.12 13 14. with Hebrews 6.1 2 3 4 5 6 7 c. 2 Peter 1.8 9. Lastly Whereas you imply That bare sincerity will carry out the Saints though they remain imperfect in their obedience all their life long it is a great mistake for the Lord requires growth answerable unto the grace means and space offered unto men even of them who are sincere already 1 Peter 1.22 Seeing you have purified your soules in obeying the truth under the obedience of Love saith the old Latine Translation to the unfeined love of the Brethren see that ye love one another with a pure heart fervently But as you have here and elsewhere weakened the hands of the regenerate in the work of perfecting their obedience and good workes so you have animated the unregenerate in their way of working that which is good in your seventh and last Section where you say and that truely That the neglect of what they can do in this kinde is more sinful and displeasing to God then the doing of such things which for matter are commanded in the word where by the way you hint what are the requisite things which should concur to the making up of a good work viz. That they have the word for their rule faith for their efficient a purified heart for their fountain the Glory of God for their end where onely your main efficient is wanting the spirit and power of God Yet thus much we must advertise you of that many of those whom you account to be moral men and Heathens do act out of Conscience enlightened and the grace of regeneration also as Abimilech seems to have done Genesis 20.1.6 Job Rabah the widow of Sarepta and others did CHAP. XVII Of the Perseverance of the Saints THEY whom God hath accepted in his beloved effectually called and sanctified by his Spirit neither totally nor finally can fall away from the state of Grace but shall certainly persevere therein unto the end and be eternally saved a Phil 1 6. 2 Pet 1.10 John 10.28 29. 1 Joh 3.9 1 Pet 1.5 II. This perseverance of the Saints depends not upon their own free-will but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father b 2 Tim 2.18 19. Jer 31.3 upon the efficacy of the merit and intercession of Jesus Christ c Heb 10.10 14. Heb 13.20 21. Heb 9.12 13 14 15. Rom 8.23 to the end John 17.11 14. Luke 22.32 Heb 7.25 the abiding of the spirit and of the seed of God within them d John 14.16 17. John 2.27 1 John 3. â— and the nature of the covenant of grace e Jer 32.40 from all which ariseth also the certainty and infallibility thereof f John 10.28 III. Nevertheless they may through the temptations of Satan and the World the prevalency of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins g Mat 26.70 72 74. and for a time continue therein h Psalm 51 title and verse 14. whereby they incur Gods displeasure i Isa 64.5 7 9. 2 Sam 11.27 and grieve his holy Spirit k Eph 4.30 come to be deprived of some measure of their graces and comforts l Psal 51.8 10 12. Revel 2.4 Cant 5 2.3 4 5. have their hearts hardned m Isa 63.17 Marke 6.52 Marke 16.14 their consciences wounded n Psalm 32.3 4. Psalm 51.8 hurt and scandalize others o 2 Sam 12.14 and bring temporal judgements upon themselves p Psalm 89.31 32. 1 Cor 11.30.32 CHAP. XVII Of the perseverance of the Saints examined PErseverance follows good works here in due order for it is in them that the Saints must persevere howbeit we finde in you a constancy which we cannot commend for you persist in doctrine tending to security In your third chapter of Gods eternal decree you make some presume and others to despair teaching that Gods decree of life and death is both particular and absolute In your ninth and tenth chapters you make men stupid by denying us al use of our wils and setting forth Gods work to be irresistable in our first conversion and here you sow pillows under mens arm-holes in saying That true converts cannot possibly fall away from grace We grant indeed that this controversie about the perseverance of the Saints without greater light then for a long time appeared in the world was