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
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.
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
that are written in this Book We answer that so much in effect was forbidden long before as Prov. 30.6 Add thou not unto his words least be reprove thee and thou be found a lier Yet many Books of the Holy Prophets and Apostles have been added since the written word of those times yea the same inhibition was given by Moses Deut. 4.2 and 12 32. Ye shall not add to the word which I command you neither shall you diminish ought from it Therefore this addition thus prohibited must necessarily be understood of any new Doctrine in substance differing from the Old even that of Moses But that there should be a vindication of the same when misunderstood or a more full and free publication of the same by the Prophets of the Old-Testament or inspired men of the New is not interdicted but rather promised It is true the whole Counsel of God concerning the glorifying of God and mans salvation is revealed in the New-Testament and so it was even in the Pentateuch of Moses Deut. 29.29 The secret things belong to the Lord our God but those things which are revealed belong to us and to our Children for ever that we may do the words of the Law Now look what reasons can be rendered why new books of Holy Scripture should be written after Moses by the Prophets of the Old Testament and after both by the Prophets and Apostles of the New Testament and the self same will plead for other Scriptures to be yet written after both If it be said that the Devil in time brought in a false understanding of Moses and so corrupted both the Civil and Ecclesiastical Estate and therefore it was necessary that Prophets should be raised up to cleer the Doctrine of Moses to reprove Princes Priests and Prophets to restore the Truth and worship of God and to foretell things to come whether good or evil c. And that in process of time when Satan had corrupted Moses and the Prophets with false glosses perverted the civil Government defiled 〈◊〉 Ministers and worship of God That for the Reformation of these and all other abuses as also to record what was fulfilled in their daies and to prophesie of future things the Apostles and inspired men of the New Testament were appointed to write the respective Books thereof we shall crave leave to demand these things of you again First Whether Satan that old and malicious perverter of all truths and goodness be not alive and as vigilant and active as heretofore Secondly Whether it was not foretold even in the New Testament that there should be a departure from the Faith as before 2 Thes 2.3 1 Tim. 4.1 Luk. 18 8. That there should be false Teachers in the last daies who privily shall bring in damnable heresies even denying the Lord that bought them 2 Pet. 2.1 2. c. which Jude in his Epistle testifies also That the whole Book of God should become a sealed Book Rev. 5.1 c. That a smoake ascending out of the bottomless pit should darken the Sun and the Air Rev. 9.2 That the two witnesses which prophesie in sackcloath a thousand two hundred and threescore daies or years which can be no other then the two Testaments as most spiritual men conclude were to be slain deprived of light and life for a time Rev. 11 8 to 12. That iniquity should so abound that all love and true goodness should decay Matthew 24.12 2 Timothy 3.1 2 3 4 5. c. That there should be false Christs and false Prophets which should preach those Christs Matth. 24.24 That Antichrist the son of perdition should fit in the Temple of God as if he were God or Christ 2 Thess 2.3 4 5 6 7. c. And finally that for the most part the visible Church with her severall Sects should become a great Harlot calling her self the Spouse of Christ and committing Whoredomes daily against Him his holy example and righteous Life and Kingdom which should be orabide in us being full of names of Blasphemy the most wicked of every Sect or Profession calling themselves â—â—e Temple and Tabernacle of God and the Saints of Christ Rev. 17.1 2. Thirdly whether Christ himself shall not come again in the Spirit to reveal Antichrist to consume him with the Spirit of his mouth and to destroy him with the brightness of his coming 2 Thess 2.8 Luke 18.8 To binde Satan and seal him up in the bottomless pit that he deceive not the Nations as before Revel 20.1 2. and to shorten the dayes of seducement contention and mutuall destruction in the Churches for the Elect sake lest no flesh should bee saved Mat. 24.22 23. Fourthly whether the Gospel is not to be preached anew to the whole world after all this ignorance error and corruption brought in Mat. 24.12 13 14. And because iniquity shall abound the love of many shall grow cold but he that endureth unto the end the same shall be saved And this Gospel of the Kingdom shall bee preached in all the World for a witness to all Nations and then shall the end come to wit the end of Babylon or of the false and wicked Jerusalem of the Gentiles spoken of in that Chapter under the type of the former proud factious contentious bloody Christ-murthering City of which Christ took occasion to speak Vers 1 2. Nor was this universall publication of the Gospel fulfilled in the Apostles days but was foreshewed to St John as a thing yet to com Re. 14 6 7. And I saw another Angel flying in the midst of heaven having the everlasting Gospel to preach to them that dwell on the earth and to every Nation and kindred and tongue and people saying with a loud voice Fear God and give glory to him for the hour of his judgement is come That is upon the last wicked Jerusalem before mentioned Whereupon the fall of Babylon follows vers 8. And the curse of him that worshipeth the Beast or his image vers 9. both which Babylon and the Beast become clearly laid open by the said preaching of the Gospel Fifthly Whether there shall not another Elias arise after John Baptist to prepare the way for Christs spiritual coming to purge and renue the earth and to judge and govern the world in righteousness according to manifold promises and prophesies Isai 2.1 2 3 4. Micah 4.1 2 3. Jsa 11.2 3 4 5 6 and chap. 54.5 Dan. 7.14 27. Zach. 14.9 Psal 96.9 10 11 12 13. and Psal 98.1 9. The reason of this Querie is taken from the express words of our Saviour Matth. 17.11 Jesus answered and said unto them Elias truely shall first come and restore all things where he granteth that there is another Elias yet to come besides John Baptist already come spoken of in the verse following Sixthly Whether there shall not in time be a cleerer and more free dispensation of all truths after the Apostles dayes then in those or any former times Luk 12.3 Therefore whatsoever ye
for not suffering him to mould them a new as that Potter had done Fourthly That the Lord forms not men anew by force or violence as the Potter did the senseless clay but works upon them as rational creatures and free Agents by perswading them and drawing them as is evident from the 7. verse to the 12. At what instant I shall speak concerning a Nation and concerning a Kingdome c. Lastly That the better a vessel is that is so made out of a depraved lump the more honour it is for the work man c. Object 18. Rom. 9 22. What if God willing to shew his wrath and to make his power known indured with much long-suffering the vessels of wrath fitted to destruction Whence some collect that it is God that hath so fitted them Answ First It is not said that they were created but fitted for destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly It is not so much as implyed much less affirmed that they were so fitted by the Lord. Thirdly The clear contrary is imported where it is said that he hath with much or great long sufferance endured these vessels of wrath For if God created or designed them purposely for destruction things had succeeded according to his own hearts desire when they went on in fin and rebellion but in as much as he heartily desired their repentance and return in order to their salvation hence it was that he bear their multiplyed provocations and their contumacies against his grace with much irksomness and long sufferance the end whereof was salvation as the Apostles teach 2 Pet. 3.15 Rom. 2.4 Object 19. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had before prepared unto glory Whence it may seem that God hath prepared these vessels from eternity for this their glory Answ Note first That no such vessels since the fall can be vessels of glory till they be prepared thereunto that is purged from corruption and renued 2 Tim. 2.21 Secondly That the preparing and fitting of these vesfor the main part and power of the work is attributed to God in express tearms and so was not the fitting of the vessels of wrath aforesaid Thirdly That this preparing of the vessels of glory is said to precede glory but it is not here attributed to Gods eternal decree Lastly That both the glory and the preparation of the vessels thereunto is of grace and so ordained to Gods glory Object 20. St. Peter saith Epist 1. Chap. 2. ver 7.8 Vnto you therefore which beleeve he is precious but unto them which be disobedient the stone which the builders disallowed the the same is made the head of the corner and a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto they were also appointed It seems then that some were fore-appointed to take offence at Christ and to stumble at that rock Answ It is granted that some were fore ordained thereunto and that it was foretold also that they should do so Isai 8.14 yet neither simply nor yet absolutely or irrespectively but as their punishment for their former pride upon their own self conceited wisdom holiness and righteousness and for their obstinacy also And so much seems to be intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dosobedient namely before For it is usual that former sins especially a refractary disposition should be plagued with after and succeeding perverseness Psal 81 11.12 But my people would not bearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own councels Read Rom. 1.25.32 And the like answer we give to that place of St Jude verse 4. For there are certain men crept in among you who were before of old ordained to this condemnation ungodly men turning the grace of our God into laciviousness and denying the onely Lord God and our Lord Jesus Christ For first The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this condemnation shews it to be a punishment And secondly The cause of this condemnation is shewed in the words following ungodly men they were c. These are all the principal Objections which we could now call to minde and we hope though briefly and plainly yet they are sufficiently answered to the satiffaction of all understanding and impartial men True it is that this Argument rather required a Treatise then so short a Discourse but as you are succinct so we must not too far enlarge CHAP. IV. Of the Creation IT pleased God the Father Son and Holy Ghost a Heb 1.2 Jo 1.2 3. Gen 1.2 Job 26.13 Job 33.4 for the manifestation of the glory of his eternal power wisdome and goodness b Rō 1.20 Jer 10.12 Ps 104.24 Ps 13.5 6. in the beginning to create or make of nothing the world and all things therein whether visible or invisible in the space of six dayes and all very good c Gen 1. c. Heb 11.3 Col 1.16 Act 17.24 II. After God had made all other creatures he created man male and female d Gen 1.27 with reasonable and immortall souls e Gen 27. with Eccl. 12.7 and Luk 23.43 and Mat. 10.28 indued with knowledge righteousness and true holiness after his own Image f Gen. 1.26 Col 3.10 Eph. 4.24 having the Law of God written in their hearts g Rom 2.14 15. and power to fullfill it h Eccles 7.29 and yet under a possibility of transgressing being left to the liberty of their own will which was subject unto change i Gen. 3.6 Eccl. 7.29 Beside this law written in their hearts they received a command not to eat of the tree of the knowledge of good and evil which while they kept they were happy in their communion with God k Gen. 2.27 Gen 3.8 9 10 11 23. and had dominion over the creatures l Gen 1.26 28. CHAP. IV. Of the Creation examined IN the last Chapter you bewrayed a world of defects but here a defect of worlds you making mention but of one and that of the least importance and concernment to mankind whereas the Holy Ghost in the Scripture points out a plurality of worlds and some of them no less glorious to the Creator nor beneficial to men then this present outward world of which you speak For is it not expresly written Heh 1.1 2. That God hath in these last dayes spoken unto us by his Son whom be hath appointed heir of all things by whom also be made the world Yea was it not an Article of faith in the Apostles dayes that God had so done For the Author of that Epistle after a description and encomion of faith Heb. 11.1 2. speaks thus ver 3. through saith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear If you answer
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Inâ—rdinate affection evil concupiscence and coveâ—ousness c. This is that Earth which is opposed to be the Heaven of Gods holiness Eccles 5.2 For God is in Heaven and thou upon the Earth For the Lord is present in this outward Earth aswel as we in this Earth all men sin but there are some places in the new Testament also which you oppose us with as first that Luke 17.10 So likewise you when ye have done all these things say ye are â—â—p ofitable servents But this place if well considered makes more against you then for you for our Saviour there implyes that we may do all things which are commanded to wit through his grace yet having so done we are unprofitable servants to God for we have done but our duties and that through grace also and so have added nothing to the Lord. But a second and a grand objection is made out of Rom. 7.14 15 16 17 18 19. c. For the Law saith the Apostle is spiritual But I am carnal sold under sin Answer Although this place is commonly taken as if the Apostle spoke here of his own personal and present estate yet it is certain he did not first because elsewhere speaking of that estate he contradicts what is here spoken by him as 1 Cor. 4.4 For I know nothing by my self but here the person spoken of knowes much evil by himself and Phil. 4.13 I can do all things through Christ which strengtheneth me but he that is here intended though to will is present with him yet findes no means or power to do any good yea that which the Apostle speaks of his present estate chap. 8. of this Epistle to the Romans verse 2. is directly opposite to what is complained of verse 23 of this 7 chapter for in that 23. verse the complaint speaketh thus But I see another law in my members warring against the law of my minde and bringing me into coptivity to the law of sin which is in my members Oh wretched man that I am who shall deliver me from this body of death But Rom. 8.2 Paul saith For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death what can be more contradictory then this last place is to the former So that of necessity the fist place must be understood of babes in Christ whom Paul here personates instructs and comforts and the latter of his own present condition and victorie as Occumenius and others well observe and what was more usual with the Apostle then to speak of that which concerns others in his own person 1 Cor. 4.6 And these things brethren I have in a figure transferred to my self and Apollos for your sake 1 Cor. 13.11 c. When I was a child I spake as a child c. Thirdly You alledge against us and this truth the words which the Apostle speaks to the Galatians chap. 5. verse 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contraeâ—y the one to the other so that ye cannot do the things that ye would Here say you the Apostle describes that combat betwixt the flesh and the spirit which must continue while we endure in the body Answer But where do you read that this conflict must last so long The Apostle saith a good space before his death 2 Tim. 47. I have fought a good fight I have finished my course I have kept the faith Were not the Galatians Babes in Christ so young and weak that the Apostle had no sooner left them then they were ready to be drawn away from Christ by the false Apostles See Gal. 1.6 with 3.1 2. Now to make their estate the highest pitch growth of a Christian in this life is as if we should take the scantling of a child and conclude that it is the full stature of mankinde and that no man is or can be of a taller groth Fourthly You object what St. James writes chap. 3.2 For in many things we offend all where you imvolue him and his fellow Apostles in that plural number To which we answer That the Apostle can no more be there implyed then in the 9 verse where he saith again and that plurally With the same tongue we bless God even the Father and with the same tongue we curse men which are made after the similitude of God Was James or the Apostles now of the number of those that still cursed men But it is frequent for lenity sake and in a winning way for the Prophets and Apostles of Christ to speak in the plural and sometimes in the singular number those things which concern not themselves but their hearers onely Nebem 5.10 I pray you let us leave of this usury saith the man of God who was no wayes guilty of that sin Isa 59.10 the Prophet speaketh this We groap for the wall like the blind and we groap as if we had no eyes Lastly It is objected out of 1 John 1.8 That the Apostle saith directly If we say that we have no sin we deceive our selves and there is no truth in us Answer The same Apostle implyes ch 4 17. that he and his fellow Apostles were now without sin Herein is our love made perfect that we might have boldness in the day of Judgement because as he is so are we in this present world There is no fear in love but persect love casteth out fear The Apostle therefore speaks the former words to those that were young in Christ and yet imperfect as is evident chap. 2. verse 1. My little children these things write I unto you that ye sin not c. Yea he explains himself so Chap. 1. verse 10. that he may be safely taken into the number If we that say we have not finned we make him a lyar and his word is not in us And thus much of your first erroneous proposition in your 5th and last Section Your other Thesis wherein you affirm That though this corruption remains in the regenerate during life yet it is actually pardoned is false also and contradictory to these ensuing and many other Scriptures Prov. 28 13. Luke 24.47 Acts 8.20 Acts 26.18 or as we shall shall shew at large chap. 11. by Gods assistance Now for a conclusion of this last Section give us leave to propound these Queries unto you First whether those ten unbeleeving spies did not highly displease God and much hinder injure and prejudice the people which hearkened unto them who cryed that there were such Anakiâ— in the way that they could not be subdued by them and Cities so high that they were walled up to Heaven and therefore not 〈◊〉 be scaled Numb 14. Did not the people too slothful and averse before to fight the Lords battail against the Canaanites become therethrough wholy unbeleeving even despairing of victory and altogether indisposed to the fight enjoyned by the Lord Were not both they and those their leaders
by his Spirit to believe and obey and governing their hearts by his word and spirit Å¿ John 14.16 Heb. 12.2 2 Cor. 4.13 Rom. 8.9 14. Rom. 15.18 19. Joh. 17.17 overcoming all their enemies by his mighty power and wisdom in such maner and wayes as are most consonant to his wonderful and unsearchable dispensation t Psal 1â— 1 1 Cor. 15.25 26. Mal. 4.2 3 Col. â— 15 CHAP. VIII Of Christ the Mediatour Examined WHen the foundation of the second Temple was laid as the younger sort shouted for joy so those that had seen the former house wept And though some younglings in the faith may rejoyce at this groundwork which you have laid yet were there any such here who had seen the house of God built in the Apostles dayes they could not refrain from teares beholding your ungrounded ground-work True it is which the Apostle speakes 1 Cor. 3.10 11 13 c. That other foundation can no man lay then that which is already laid by them even Jesus Christ But as all materials are not apt for building so both matter and workmanship bewray the workmans skil or unskilfulness And truly you brethren discover sufficiently what manner of builders you are who upon the foundation Jesus Christ have built so much wood hay and stuble but so little of gold silver or precious stones But since the word of God is compared to a fire Jerem. 23.23 Let us try what stuffe of yours will abide the fire that you may receive a reward and what must of necessity burn that though you suffer loss therein your souls may be saved In your first Section then besides many omissions concerning Christ as that he is the wisdom and power of God 1 Cor. 1.24 The brightness of his glory and the express image of his person the creator and upholder of all things who purgeth our sins by himself Heb. 1.2 You speak somethings of the Father and him ignorantly preposterously and untruly also For first you say That the father hath given him a people from all eternity which being understood of an actual gift is false for then there was no people to be bestowed upon him If you here meant that this was done by design and decree only why did you not so express your selves True it is by the confession of Christ himself that there are some which are given unto him by the father which also come unto him at least wise for a time Joh. 6.39 But these are they who are taught by the Father first and actually brought to know Christ and beleeve on him Joh. 6.39.40 44 45 c. Joh. 17.11 12. Thus was Judas also given unto him Joh. 17.12 Secondly you say That these are given to him first to be redeemed then called thirdly justified fourthly sanctified and lastly glorified by him Where first you may take notice of your preposterous disorder for all that are given or brought to Christ are a people first called by God the Father Joh. 6.44 And though Christ invites them to come unto him for release from their spiritual burdens Mat. 7.28 29. Yet untill the father hath called them they cannot be sensible of such burdens Thirdly whereas you say that he should first redeem against the Apostles order 1 Cor. 1.30 then justifie after sanctifie and lastly glorifie them you may please to take notice in the sequel of this book that inward or spiritual redemption in the Apostles sense is al one with justification that justification sanctification differ not And as for outward redemption the benefit of it accrues to no man till he be first â—anctified and hath put away his sins that they may be pardoned Lastly you here name but one sort of people who are to be saved by Christ to wit those which are faln in Aâ—am but Christ saveth Infants also as we have showed He being the onely tree of life in the whole paradise of God Rev. 2.7 In your second Section you make so clear a confession of Christs two natures united into one person of his conception by the Holy Ghost of his birth of the Virgin Mary in the fulness of time c. as will vindicate you from the errours of many hereticks which heretofore troubled the Church But is it sufficient to salvation think you to be no Arrian Nestorian Eutychian or the like heterodoxe or is there no other union betwixt Christ and our humanity but that hypostatical union at which you point here to be thought upon by us or finally is there not a spiritual conception and birth of Christ within us necessary for all faln men who would be saved If there be such an union and conception why have you made no mention of the one nor of the other As for the former of these we have shewed already in part that Christ is in every man by creation which may be further cleared by these Scriptures John 1.20 26 27 28. John answered them saying I baptise with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there standeth one in the midst of you whom ye know not he it is who coming after me is preferred before me whose shoes latchet I am not worthy to unloose These things were done in Bethabara beyond Jordan where John was baptizing Here observe that if Christ had been present John would have pointed unto him as he did the next day vers 29. which declares thus The next day John seeth Jesus coming unto him saith Behold the Lamb of God which taketh away the sin of the world Wherefore this place must be understood of Christs inward presence To like effect the Apostle speaks Acts 17.26 27 28. That Christ the Creatour of the world hath made of one blood all nations of men for to dwel on all the face of the earth and hath determined the times before appointed and the bounds of their limitation that they should seek the Lord if haply they might feel after him and finde him though he be not far from every one of us for in him we live and move and have our being This is that word which St. James cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the implanted â—â— ingrafted word which is able to save our souls ch 1.21 But that place Joh. 1.9 is like the argument that it speaks of full of light and clearness to this our purpose This is that light which lighteth every man that cometh into the world For the 2. omission viz. Of the necessity of Christs new conception birth in us you may take notice of these places that he is called Immanuel especially for his spiritual incarnation in us And in the same regard his true disciples are called his mothers Mat. 12.50 Rev. 12.1 5. John beheld the Church bringing forth a man-child which should rule all nations Gal. 4.19 the Apostle cries out â— my little children of whom I travel in birth again until Christ be formed in you Yea so necessary is this spiritual conception of Christ for us men now faln and
the representing of your errours in worse part then it is meant your better information and the saving of your souls and others Finally Since you have set so good bounds between the Civil Magistrate and your selves in your last Section we will not remove the Landmark CHAP. XXXII Of the state of men after death and of the resurrection of the dead THE bodies of men after death return to dust and see corruption a Gâ—n 3 19 Act 13.36 but their soul which neither die nor sleep having an immortal subsistance immediately return to God who gave them b Lu 23.43 Eccl 12.1 the souls of the righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full redemption of their bodies c Heb 12.13 2 Cor 5.16.8 Phil. 1 23â— Acts 3.20 Eph 4.10 And the souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the judgement of the great day d Luke 16.23 24. Acts 1.25 Jude 1.6 7 1 Pet 3.19 Besides these two places for souls separated from their bodies the Scriptures acknowledg none II. At the last day such as are found alive shall not die but be changed e 1 Thes 4.15 1 Cor 15.5 2. and all the dead shall be raised up with the self-same bodies and none other although with different qualities which shall be united again to their souls for ever f Job 19.26 27. 1 Cor 15.42 43 44. III. The bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by his Spirit unto honour and be made conformable to his own glorious body g Acts 24.13 John 5.28.29 1 Cor 15.43 Phil 3.21 CHAP. XXXII Of the state of men after death and of the resurrection of the dead Examined HERE we could revive a manifold resurrection by you buried in silence one of internal both righteousness and unrighteousness discovered and raised up at our first humiliation by the spirit of God and the work of his Law Rom. 7.7 8 9. Another of men raised up by a work of regeneration some to honour as those that persevere and others to dishonour as those that fall away again Dan. 12.2 Thirdly A spiritual resurrection with Christ after we have been dead with him to sin Rev. 20 6. And lastly the raising up the souls again at our dissolution that it may go to judgement which is called a resurrection Catechristically but because you are now drawing towards a conclusion we shall have the less cause to contest or debate with you These violent motions should grow more remisse and gentle towards the latter end Your first Section comprehends many Propositions which we dare not deny nor shall we much alter them That the bodies of men after death return to dust That then they see corruption That the Soul whether a distinct part from the spirit or no hath an immortal subsistence That the soul sleeps not though many of them be at rest That the spirit returns to God that gave it Ecclesiastes 12 7. That the souls go to God immediately to receive their doom That the souls of the righteous after death are made perfect in happiness not without some access of holiness That those so made perfect are received into the Highest Heaven or into Paradice That those which are so received behold the face of God in life and glory waiting for the full redemption of their bodies That the Souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the judgement of the great day yet we could tell you of some no contemptible Authors and those no Papists who maintain a twofold delivery out of Hell the one made by Christ of the men of the old world at the time of his resurrection for which they alledge Zech. 9.11 and 1 Pet. 3.19 20. and 1 Pet. 4.6 The other to be made at the end of the Chiliasts term of their thousand years Rev. 20.5 But the rest of the dead lived not till the thousand years were ended That besides these two places of the souls separatd from the bodies the Scripture for ought we yet finde makes no cleer mention of any other yet are we not altogether ignorant of what some have written concerning Limbo nor that some which favour not the Church of Rome as Jacob Behman for one do assigne a third place namely the Region of the Land of Canaan to be an Elysian field for the souls of departed Saints because the Lord sware to give the Land to Abraham and his seed for ever But whether the souls of the just shall dye imperfect and have their perfection adjourned to another world as you mean is a quere of some importance and to hold that it must be so positively may prove a dangerous errour For our parts we acknowledge that the Saints in Heaven do obtain no small access and increase as of light and wisdom so of power love holiness peace and joy also for the Apostle saith Phil. 1.21 For me to live is Christ but to die is gain To which that seems to agree which the Apostle speaks 2 Cor. 5.1 2. For we know that if our earthly Tabernacle of this house were dissolved we have a building given us of God not made with hands but eternal in the Heavens But that the body of sin may and should be destroyed the workmanship of Satan abolished the righteousness of the law fulfilled and the Jerusalem that comes down from Heaven be fully sought and attained by us through the grace of Christ even in this life we have sufficiently proved before It remains then that we all take heed to the Apostles charge 2 Cor. 7 1.2 Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and the spirit perfecting our holiness in the fear of God yea let all those that would be counted faithful Ministers in Christ Jesus labour with St. Paul Colos 1.28 to present every man perfect in Christ Jesus As to your 2d Section although the Apostle in that great larger chapter of the resurrection 1 Co. 15. seems to speak onely of the resurrection of the just yet we must grant that all the dead shall be raised according to other Scriptures and namely that of John 5.28 29. Marvel not at this for the hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of condemnation But for a conclusion of this chapter may not some be mistaken in thinking the first resurrection which comes not to any till they be first dead with Christ Rom. 6 5. is past already see 2 Tim. 2.18 yea to make our future happiness sure what had been more needful here
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