The late ASSEMBLIES Confession of FAITH Examined.
CHAP. I. Of the holy Scriptures.

IN This Chapter you give an honourable testimony in many thiings to the testimo­ny of truth; that is the holy Scriptures, yet some things very unwarrantable, and no less prejudicial to truth, have here, as elsewhere slipped from you.

For first, you say, Section 1. That those former ways of Gods revealing his will unto his people are now ceased; where, if you by those former wayes, under­stand such wayes and meanes whereby God either or­dinarily instructed the people, as he taught the Fami­lies of the Patriarches, by the Patriarches themselves, Gen. 18.19. and the people of the old world by the preaching of Noah; 2 Pet. 2.5. or extraordinarily, by Angels, Dreams, Visions, Inspirations, and the like, revealed his will to the Prophets and Apostles of old, you are very much mistaken.

For as Gods arm is not now shortened, so neither is his care, good will, and love towards the sons of men changed. He hath of late, as elsewhere, so in Wirtem­bergh spoken to a servant of his by an Angel, and fore­warned them of the return, and reinvasion of the Turks, to chastise all those parts of Europe for their wickedness.

[Page 7]And for raising up of Prophets upon special occasi­on, consider these ensuing Scriptures, among many others; Numb. 12.6. If there be a Prophet among you, I the Lord will make my self known unto him in a vision, and will speak unto him in a dream: Where the Lord speaketh of that which is his usual course and practise, and that which he will continue to do.

Isai. 59.21. As for me, this is my Covenant with them saith the Lord; my spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever.

Amos 3.7. Surely the Lord God will do nothing, but he first revealeth his secrets to his servants the Prophets.

Joel 2.28, 29. And it shall come to pass afterwards, that I will pour out of my spirit upon all flesh, and your sons and your Daughters shall Prophefie, and your old men shall dream dreams, and your young men shall see visions, &c.

Matth. 28.34. Wherefore behold I send unto you Prophets and wise men, and Scribes, and some of them yee shall kill, &c.

Rev. 6 9, 10, 11. Among other things to come, John saw (when Christ had opened the fift seal) under the Altar the soules of them lying which were slain for the word of God, and for the Testimony which they held, &c. and heard that more of them should be slain. Now this their Testimony, is not onely called the Testimony of Jesus Christ: Rev. 12.17. but also the Spirit of prophe­sie it self. Rev. 9 10.

Even when Babylon is not onely come to her height, but her downfal also, there are Apostles and Prophets found in the Church, who are called to rejoyce at her overthrow. Rev. 18.20. Rejoyce over her thou Heaven and ye holy Apostles and Prophets, for God hath avenged you on her: see also vers 24. For in her was found the blood of holy Prophets, and of Saints, and of all that are slain upon the Earth.

[Page 8]To all which add that of Wisdom 7.27. For shee, that is, Wisdom, being but one, can do all things; and remaining in her self, she maketh all things new; and in all ages entring into holy souls, she makes them friends of God and Prophets.

Out of all which, and many Scriptures more, it is evident that the Lord wil have Prophets in all ages, and especially when he is about to bring extraordinary Judgments upon the World in generall, and the Chur­ches in speciall; and that the last times shall abound most of all with the prophetical Spirit; so that these ex­traordinary ways of Gods revealing himself, neither are ceased, nor shall determine in the Militant Church.

Secondly, in the third Section you Words are these; ‘The Books commonly called Apocrypha, not being of Divine inspiration; are no part of the Canon of the Scriptures; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of then other humane Writings.’

Where we cannot but wonder at three things: First, that you should equal those Books to other humane Writings, without any discrimination; for you know that some humane Writings are prophane, some meerly fabulous, some obscene, some impious, some blasphe­mous, and some Atheistical.

Secondly, that you should give the Books (in the ge­nerall commonly called Apocryphal) no preheminence above other humane Writings, since you know that they cannot only plead their Antiquity, but Gods spe­cial preservation; that the Church and Saints have bin their Treasurers and Library keepers, that they have been bound up and translated in various Languages with the other Oracles of God, which by all are ac­knowledged Canonicall, that they have been allowed and appointed to be read not only in private but pub­lickly: Nor are you ignorant what an high esteem both Saint Augustine and other Fathers had of them above all humane Writings, though they did not hold them co­equal [Page 9]every way with those commonly called Cano­nicall.

And lastly, we marvail that you should use no distin­ction at all concerning these Books, but pass the same censure upon them all alike: Since that the Book of Tobit, or Tobias is extant in the Hebrew, as wel as Greek and Latin; the Book of Ecclesiasticus was translated out of the Hebrew text, by Jesus the son of Sirach, as himself confesseth. This Book, with the Book of Wisdom breaths forth such a spirit of Wisdom and Holiness, that it may be said, Non vox hominem sonat, that it transcends all hu­mane capacity. To say nothing that the words which the Apostle hath, Hebrews chap. 1. vers 3. Who being the brightness of his glory, and the express Image of his person, &c. seem to be taken out of the 7 chap. of Wisdom, vers 26. these words, Hebr. 11.5. That he had pleased God, are ta­ken out of Wisd. 4.10. compare 1 Cor. 6.2 with Wisd. 3.8. More especially, the fourth Book of Esdras is acknow­ledged by Clemens Alexandrinus, Faber, and many more learned men to be written by inspirement of the Holy Ghost. It is owned as Canonicall by diverse holy Pro­phets of later times. Our Saviour cites these words, which are written, Mat. 23.37, 38 How often would I have gathered thy children together, even as a hen gathereth her chic­kens under her wings, and ye would not. Behold your house is left unto you desolate; out of the second Book of Esdras, chap. 1. vers 30. Many things shewed to St John in the Revelation, are found in that Book. It is doubtless a most lively prediction of these last times; and the great famine, and generall desolation spoken of in the last Chapter, which is now in his accomplishment, will ere long convince all the world that this Book is, or should be Canonicall.

When you shal shortly see three Emperours at once in Europe, one set up by the Pope, another by the Princes and People, and then the great Turk usurping that place and dignity, think upon Esdras his vision of the Eagle with three heads, Chap. 11.12.

[Page 10]Thirdly, Whereas you say in the sixth Section, ‘That nothing at any time is to be added to the holy Scrip­tures of the Old and New Testament, whether by new relations of the Spirit, or Traditions of men.’

We desire to know what warrant you have thus to determine. If you say that Rev. 22 18. it is written, that if any man shall add unto these things, God shall add unto him the plagues 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 [Page 11]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. [Page 12]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, [...]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 [Page 13]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 have spoken in darkness, shall be heard in the light; and that which ye have spoken in the ear and clo­sets, shall be proclaimed upon the house topps.

Seventhly, Whether the Apostle reciteing the parts and holy vessels of the Tabernacle in order, Hebr. 9.1, 2, 3, 4, 5. and telling us ver. 5. of which things we cannot now speak particularly, (to wit by way of expositi­on) do not imply that a time should come, wherein all those things, and likewise all other mistical things of the Old and New-Testament should be opened and declared: The Holy Scriptures being written for our in­struction here upon earth, and not in heaven, or after this life.

[Page 14]8. Whether this Gospel, which is to be published to all Nations, shall not be written, as well as the former was, that it may be so published, especially since it is called an Everlasting Gospel, Rev. 14.6. shall it not be written for the ages to come, as the Old and New Te­stament were before.

9. Yea, may not those Waters which issued out of the Temple, Ezek. 47.1. &c. and Joel 3.18. Zach. 14.8. Rev. 22.1. be understood, as of all the gifts of the Spirit, so of Gods most pure and holy doctrine, which shall then proceed from the mouth and pen of the Holy Ghost? as is promised, Isa. 2.2, 3, 4, &c. especially since the Word of God is expresly compared to Water, Jo. 15.3. Now are ye clean through the Word which I have spo­ken unto you. Eph. 5.26. That he might sanctifie and cleanse it with the washing of Water by the Word.

10. Shall that Spirit of God which is to be powred out in the last dayes upon all flesh, lose his writing fa­culty which he formerly had and used in precedent ages?

11. Shall not the Art of Printing, or gift of God be­stowed upon the last age, be made the instrument of Gods Holy Spirit to publish his sacred and infallible Truth, as well as it hath been made Satans way of dis­spreading his falshoods?

But to conclude this point, let us entreat you of the Synod, if you have any Germanes sitting among you, to enquire of them, or others, what inspired men, or pro­fessing to be such, even of their Nation, have written any Gospel to the whole world within six score yeares last past? and whether some one of them hath not written more then all the Books of the New Testament amount to? If so, it may concern them, you, and us to finde them out, to read them with diligence, and earn­est prayer to God for true enlightening judgement and guidance, to compare and examine them not with the Writings of men bee they who they will; but with and by the Holy Scriptures themselves: for the Holy [Page 15]Ghost cannot contradict it self.

If we finde upon due search any such grace and mer­cy vouchsafed to this last age, it may shew the true cause why Germany (before and above all other Coun­treys) according to that Acts 3.22, 23. hath bin plagued; and also afford us a present mean and expedient where­by all controversies in Religion may be decided from Gods own mouth, and hold forth a true Modell to re­form all Churches and Commonwealths by. Sed ver­bum sat Sapientibus.

Fourthly, and lastly, in the tenth Section of this Chapter, you say; ‘The supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Councels, opinions of Ancient Wri­ters, Doctrines of men and private Spirits are to bee examined, and in whose sentence we are to rest; can be no other but the holy Spirit speaking in the Scrip­tures.’

If you had added these words to private Spirits, even publique Spirits also, or pretending to be such, we would have closed with you in that enumeration, and have acknowledged that the Holy Ghost, (yet left at large) must be the only supreme Judge, to wit, either speaking in the holy Scripture, or without it, although in all his determinations of Doctrine he doth speak according to former Scriptures; And hence it is, that for the tryall of Spirits in his dayes, Isaiah sends men to the Law and the Testimony, Isa. 8.20. And Saint Paul in his time trans­mits men to the former Prophets, 1 Cor. 14.32. And the Spirit of the Prophets is subject to the Prophets. And accordingly for the tryall of new or late professing Prophets, we are to examine their Doctrine by the for­mer Writings of the Old and New-Testament; but not by our own, or our private Authors corrupt and darkned Iudgments. For the true Prophets were sent to judg and reprove our Errors, and not to be judged or condemned by us. 1 Cor. 2.15.

[Page 16]The only exception that we take against your tenth and last section, is this, That you limit the holy Ghost, as if he was inherent in the Scriptures, or could not de­terminate without the same, when he pleaseth, saying "It is the holy Ghost speaking in the Scripture, Howbe­it, if you meant no more by that expression, then this; That the Holy Ghost which first dictated the Scripture, or still speakes in them being taken in his own sense; We admit it to be true, but your exposition there is both obscure and ambiguous.

CHAP. II. Of God, and of the Holy Trinity, 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 wi [...]h light, as with a gar­ment.

[Page 20]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 [Page 21]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 examined.

IN this Chapter you begin well in the first Section, and end not much worse in the last, if you had added a word or two more, and had observed the advice therein given; but in the rest you fail much. Here then we must crave your patience, (as elsewhere) that you will suffer your failings to be represented, your errors de­tected, and those objections which have been so many stumbling blocks to you, and many others, and may prove works of offence hereafter also, if not timely removed, to be answered and cleared.

Your failings are here specially two; First, you for­get your selves, and contradict what you have spoken before in your describing of Gods holy nature; and Secondly, you distinguish not things, but differ very much, as,

First, Betwixt Gods general knowledge, whereby he sees and knows all persons and things before-hand: Acts 15.18. known unto God are all his works; and his special foreknowledge of some mens wayes and courses; and these either evil and disapproved in themselves, as was the obstinacy and envy of the Jews, into whose hands Christ was delivered by the determinate counsel and foreknowledge of God, Act. 2.23. [Page 25]and Acts 4.28. or else foreseen and allowed, as the faith, obedience and perseverance of the Saints, Rom. 8.29. For whom he did foreknow, those he did predestinate to be made conformable to the Image of his Son.

Secondly, Betwixt Gods predestination from ever­lasting, and his destination in time.

Thirdly, Betwixt a predestination of things, and those either good, such as are good works, which God hath ordained that we should walk in them, Ephes. 2.10. or evil, to wit, the evil of punishment; as, Tophet was ordained of old, Jsai. 30.33. and betwixt the predestina­tion of persons; and those either to some office, estate or condition here, as Jeremiah was ordained of God to be a Prophet, Jer. 1.4. Paul an Apostle, 1 Tim. 2.7. or to an eternal estate hereafter of life or death.

Fourthly, Betwixt an absolute predestination, either unto life, and so onely is Christ ordained; or unto death, and so is the spiritual Antichrist, and that great son of perdition appointed to death: and betwixt a conditional predestination, either to life or death, un­der which, not onely Angels fall but men also; as, Rom. 8.13. For if we live after the flesh we shall die; but if through the Spirit ye shall mortifie the deeds of the flesh, ye shall live.

Fifthly, Betwixt a general Election unto life, which is alwayes conditional; as first, of the Angels in case they should persevere in obedience, and so retain their first estate. And then secondly, of men, and that in a twofold estate: For in the state of Innocency they were ordained to life in case of perseverance in obedience, and the retention of God's Image in which they were created. And secondly, after their fall, in case they imbrace the grace that shall be offered, and fulfil the conditions or requiring of the same. And betwixt God's special Election of some persons, both Angels and men out of foreseen perseverance, &c.

Sixtly, Betwixt the special Election of God, which is from eternity, out of foreseen Faith, Love, Obedi­ence, [Page 26]Perseverance, &c. or that which is made in time actually; and that is either conditional, as of those which (by regeneration) are called out of the sinful estate, wherein other men are yet captived; and so all called ones are said to be chosen: John 15.16, 19. and Election in this notion is all one with calling: 2 Pet. 1.10. Wherefore the rather Brethren, give all diligence to make your calling and election sure. Which persons are chosen or called to life, conditionally, that they persevere in Faith and Obedience, &c. Rom. 11.22. Behold there­fore the goodness and severity of God; towards them that fell severity; but towards thee goodness, if thou continue in his good­ness: therwise thou also shalt be cut off. Or else the Election of God in time is absolute, such was the Election and choice of the blessed Angels, after their perseverance in the fear and love of God, when others had fallen therefrom.

And such is the Election of men spoken of by the Lord, Isai. 48.10. Behold I have chosen thee in the furnace of affliction. These have fulfilled the conditions aforesaid of peseverance in Faith, Obedience, and Mortificati­on. And therefore were absolutely and finally chosen to eternal life. These are the Elect that cannot be de­ceived, Matth. 24. and who shall never fall.

Seventhly, Betwixt some that were onely typically Elected, or passed by in God's providence, as figures and representatives of those which should be saved or perish; as Isaac and Ishmael, the two sons of Abrab [...] were, Gen. 17.16. and Rom. 9.6, 7. without any pre­judice to the salvation of either. And those which are really elected or rejected; For as Moses, and Aaro [...] were debarred entrance into the land of promise, for their doubting or unbelief, for a warning to all unbe­leevers, Heb 4.1.11. Revel. 21.8. yet without any pe­ril of their own exclusion from eternal life (none (that we know of) making the least doubt of their salvati­on) so it was not prejudicial to the salvation of Ishma­el (his father Abraham having obtained life for him by [Page 27]his prayer to God, Gen. 17 20, 21.) that he carried the type of those who should not be heirs of life; Gal. 4.22. &c. and peradventure the like may be said of the person of Esau, who at the meeting of his brother Ja­cob was turned into another man, Gen. 23.4. and did ever after sweetly accord with him, although Hebr. 12.16. he carries the type of a spiritual fornicator and profane person that sels his eternal birthright for a morsel of meat here in this world: and of him that losing his first grace or blessing, obtaines not a second. But here we would not be misunderstood; for though we brought Isaac as an instance of a typical or representa­tive seed, which he was in opposition to Ishmael, Rom. 9.6, 7. yet we do not deny, but that he was one really elected out of Gods special foreknowledge; nor do we doubt but Ishmael might be so likewise: howsoever he was generally and conditionally elected, as was also Cain, Gen. 4.6, 7. where the Lord saith unto him, Why art thou wroth? And why is thy countenance fallen? If thou doest well, shalt thou not be accepted? &c.

Eighthly, Betwixt these that are unchangeably de­signed to life or death out of foreseen faith or unbelief, perseverance or Apostacy; and those that are absolutely and peremptorily without any condition or respect to standing or falling, rising again through grace or lieing still, retaining or losing grace received: For after this last manner none are irrevocably designed either to life or death from all eternity, among Angels or men.

Ninthly, Betwixt a soveraign power invested in a most wise, just, gratious, loving, and merciful Prince, which may be used to his greater glory; and the same placed in a rigourous and cruel Tyrant: which last to affix upon God is no small degree of blasphemy.

Tenthly, Betwixt an absolute preterition of some from eternity, before they have done, or thought good or evil, yea had any being, (which is not found in God towards any of his future rational creatures) and a passing over of some in time for their personal ingra­titude [Page 28]and contumacy against him, as the fallen Angels are declined after their fall, and some men after grace often refused, and others after grace abused are lest to walk in their own wayes.

Eleventhly, Betwixt the not extending of grace at all after a needless and wilful Apostacy, (as the Lord dealt with the proud and presumptuous Angels which fell) and the withholding of mercy from some persons which were not so strongly and well situated in grace, and which fell through the temptation of others; and thus God withholds not his first grace, which i [...] also a sufficient grace, from any of the sons of men, though they are fallen in Adam.

Twelfthly, Betwixt the withholding the first, or con­verting grace from fallen men, which is not kept back for any till they resist it; and the withdrawing of his second or subsequent grace from such as have wilfully cast off the first, in the just requiring of it, and so do despite of the Spirit of Grace.

These few necessary distinctions being first premised we proceed. Now for your errors and mistakes in your several Sections; First, we say that your asserti­on in the second Section is very false and erroneous, where you say; That, ‘Although God knows what­soever may or can come to pass upon all supposed conditions, yet hath he not decreed any thing, be­cause he foresaw it as future, or as that which should come to pass upon such conditions:’ For did not the Lord foresee that if he created the Angels free Agents, some would fall, and others stand still in their integrity? That if he created our first parents with liberty of will, that they would fall; That if he offered fallen men his grace to help them up again, some would embrace it, and some refuse it. That his offered grace being con­ditional, some which received it would persevere, and fulfil those conditions, and some would fail in the per­formance after they had begun well. That Judas being returned to his former covetousness would betray his [Page 29]Master for gain. That the Jews out of obstinacy and envy would condemn, and deliver Christ to the Gen­tiles. That Pilate out of favour to men would yeeld him up to be scourged and crucified: All which, and a thousand things more, the Lord foresaw would con­ditionally or supposedly come to pass, and did there­upon decree or determine that they should so do; be­cause he could turn them to his glory; yet do we not say, that the Lord was necessitated so to do alwayes; but when he foresaw that the effects and producti­ons arising out of such supposed conditions, were not conducible to his wise and holy ends; he both could, and in time did put a stop thereunto, at his pleasure. Thus he foresaw that the men of Keilah out of their wicked and ingrateful disposition (being left to them­selves) would deliver and betray David into the hands of Saul; and therefore he did both decree not to per­mit it, and did actually hinder it, by advertifing David of it that he might timely escape.

In your third Section there is truth and error to be found, accordingly as your words are taken; for you speak generally and ambiguously saying, ‘By God's Decree for the manifestation of his glory, some men and Angels are predestinated unto eternal life, and o­thers fore-ordained to everlasting death.’

To which we answer thus; First, That men and An­gels are not in all things, and every way disposed of a­like in God's eternal Decree. For though no fallen Angels are ordained to life, yet by your own confessi­on many fallen men are appointed to salvation in Jesus Christ.

Secondly, We say that all both men and Angels are first predestinated to eternal life, in case they should continue in their first created estate by answerable o­bedience. The truth whereof appears sufficiently in the confirmation, and blessing of those holy Angels which persisted in their allegiance, who are therefore called the Elect Angels.

[Page 30]Thirdly, We affirm, that all men, though fallen, are appointed to restauration and life by grace condition­ally that they beleeve on that grace, and obey its requi­ring. Ezek. 18.23. have I any pleasure at all that the wicked should die saith the Lord; and that not he should return and live? Ezek. 33.11. Say unto them, as I live saith the Lord, I desire not the death of the wicked. 1 Tim. 2.3, 4. For this is good and acceptable in the sight of God our Saviour, who would have all men to be saved, and to come to the knowledge of the truth. Whereunto add that of Tit. 2.11, 12. which holds forth both the universality of grace it self, and its condition, For the grace of God that bringeth salvation, hath appeared to all men, Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. But lastly, we grant notwithstanding that some both Angels and men were appointed for destruction, yet conditionally through their own de­fault and disobedience, as the Apostles shew both of the one and of the other; and first of the Angels; 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down into Hell. Jude 6. And the Angels which kept not their first estate, but left their own habitation, he hath re­served in everlasting chaines under darkness to the judgement of the great day. And secondly concerning men, 2 Thes. 2.12. That all might be damned who beleeve not the truth, but had pleasure in unrighteousness; Now these and some o­ther Scriptures by us alledged, do not speak immedi­ately of Gods eternal Decree; yet we know, that God works all things in time, according to the counsel of his own will from eternity, Ephes. 1.11.

In your fourth Section you declare your selves more fully in this point of Predestination, saying, ‘These Angels and men thus Predestinated and fore ordain­ed, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either encreased or diminished.’ Which words of yours we will grant to be true: First of the Angels after some had stood fast in obedience, and others had [Page 31]fallen; but this was a destination in time, not a pre­destination from eternity. Secondly, Of Angels and men out of the special fore-knowledge of God, where­by he certainly foresaw the perseverance of the good Angels in obedience, when the wicked spirits fell: as also the persistance of the Saints in faith and obe­dience towards grace which should be exhibited, on the one hand, with the Apostacy of the lapsed Angels, and the obstinacy of the impenitent men, and back­sliding temporaries on the other hand, and so accor­dingly determined that the one part should be saved, and the other perish. But that Gods decree in the ge­neral, toward Angels and men was onely conditional, and did no wayes necessitate either to sin and damnati­on, or to obedience and salvation; it is evident out of these ensuing texts, and many more: As for the Apo­state Angels the fault of their Apastacy is wholly and clearly ascribed to themselves, 2 Pet. 2.4. Jude 6. as be­fore: And as for men, it is said Luke 7.30. the Phari­sees and Lawyers did frustrate the counsel of God a­gainst themselves, [...], which things would not possibly be done unless God's counsel was conditional; add 2 Pet. 3.9. But God is long-suffering to us ward, not willing that any should perish, but that all should come to repentance: which is spoken aswel of sin­gula generum, as of genera singulorum, and you had before God's oath, Ezek. 33.11. As I live saith the Lord, I have no pleasure in the death of the wicked. To confirm his affirmati­on; Ezek 18.23. Have I any pleasure at all that the wicked should die? And as there is no enforcing necessity from Gods decree to dispose Angels and men to obedience or disobedience, life or death: so neither was there a­ny necessity of nature, that is want, of liberty in their wills, or inability to obey before their fall, whatsoe­ver there is left afterwards in mankinde.

But if you mean by this particular and unchangeable designing men and Angels, an absolute, irrespective, and peremtorie or inevitable dispose of some Angels and [Page 32]men to life, and of others to destruction, and that from eternity; you do not onely make God a respecter of persons in those that are appointed to life, from which the Scripture vindicates the Lord frequently, Acts 10.34. Rom 2.11. Deut. 10.17. 1 Pet. 1.17. But this con­tradicts what you speak concerning God, Chapter the second, where you describe him to be ‘most wise, most holy, most loving most gratious, most merciful, and most righteous, &c.’ When you ascribe to him such a peremtory and irrevocable Decree of condemn­ing thousands of Angels and men everlastingly, and that before they had done, or purposed any evil against him, or yet had any being. Consider this we pray you, could any of you which is a father (and scarce hath one drop of love, mercy and goodness, compa­red with God's ocean) appoint one or more of your little babes (which yet never offended you) to be burn­ed to death? How far then must it be from the gratious disposition of him that is love it self, and whose bowels of Compassion are infinite, inevitably to designe so many millions of Angels (his children by creation) to endless and insufferable flames of fire, before they had any existence in nature, or capacity of offending?

In your Fifth Section, you say, that ‘those of man­kinde that are predestinated unto life, are chosen by God before the foundation of the world was laid, ac­cording to his eternal and immutable purpose, and the secret counsel and good pleasure of his will in Christ unto everlasting glory,’ out of his meer free grace and love. All which is true both of Gods gene­ral and special election. But whereas you add these words in conclusion without any foresight of Faith, or good works or perseverance in either of them, as con­ditions or causes moving him thereunto: It is a most dangerous error and falsehood. For was not that coun­sel of God which Paul declared to the Churches, Acts 20.27. briefly comprehended in that Doctrine, whereby (as he himself saith) he testified b [...]th to the Jewes, and also [Page 33]to the Gentiles repentance towards God, and faith towards our Lord Jesus Christ, Act. 20.20.21. Doth not the same Apostle tell us, Rom. 8.29. That those whom God foreknew he did predestinate to be made conformable to the Image of his Son? Doth not Saint Peter tell the believing Jews that they were elect according to the foreknowledge of God through sanctification of the Spirit to obedience, and the sprink­ling of the blood of Jesus Christ? 1 Pe [...]. 1.2. Doth not Saint Paul declare the counsel or will of God to be conditional, when he saith, 1 Tim. 2.3, 4. For this is good and acceptable before God who will have all men to be saved, and to that end to come to the knowledge of the truth? Are not the words of Saint Peter clear also to that ef­fect, 2. Pet. 3.9. Who willeth not that any man should pe­rish, but that all men should come to repentance? Is not the saving grace of God, which hath appeared to all men conditional by the Apostles own testimony? Tit. 2.11, 12. For the Grace of God which bringeth salvation to all men bath appeared, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.

Is not the Gospel it self, which is a declaration of the whole counsel of God, to be published condition­ally? Mat. 18.19, 20. Mark. 16.15.16. Go yee into all the world and preach the Gospel to every creature, he that be­lieveth and is baptized shall be saved; but he that believeth not shall be damned.

Doth not God best know what his own will and counsel is, and was from eternity, when he tels us Ez [...]k. 18. and 33 and almost every where else in the old Testament, that the obstinate sinner shall die; but such as convert to him shall live? Yea the finall and last E­lection hath foregoing works for his motive, Revel. 3.4. Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy, and Rev. 7.14, 15. These are they which came out of great tribulation, and have washed their robes, and have made them white in the blood of the Lambe. Therefore they [Page 34]are before the throne of God, and serve him day and night in his Temple, &c.

In your Sixth Sextion you affirm, ‘That as God hath appointed the elect unto glory, so he hath by the eternal and most free purpose of his will fore-ordain­ed the means thereunto.’ Which is true of all those that in mankinde are elected in general, as well as of the special elected or chosen ones. But whereas you add these words: ‘Wherefore they who are elect­ed being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his spirit working in good season, are justified, adopted, sancti­fied, and kept by his power through faith unto salva­tion.’ This part of the Section taken conjunctively, cannot be verified of any elected ones, but those which are the final and special chosen aforesaid. Thus far the words of this Section wisely and warily understood may pass for truth; but the last words of all contain manifold falsehoods: which words are these, ‘Nei­ther are any others redeemed by Christ, effectually called,’ justified, adopted, sanctified, and saved. For though it be true that none are saved but onely the E­lect: yet all the [...]est of that complexed speech being resolved into several propositions, will prove so many false positions.

For first, Many others are redeemed by Christ be­sides the Elect, which shall be saved, 2 Pet. 2.1. But there were false prophets amongst the people, even as there shal be false teachers among you, who privily shall bring in damna­ble heresies, even denying the Lord that bought them, and shall bring upon themselves swift destruction. Yea, all mankinde is redeemed by Christ, 1 John 2.1, 2. And if any man sin, we have an advocate with the Father, Jesus Christ the righ­teous, and he is the propitiation for our sins, and not for ours onely, but for the sins of the whole world. Yea, he came to redeem Singula generum every man in particular. Hebr. 2.9 That by the grace of God he should taste death for every man.

[Page 35]Secondly, Many others besides those special elected ones are called, Mat. 20.16. and Mat. 22.14. For many are called, but few are chosen.

Thirdly, some are justified for a time, that is, have their sins purged away and forgiven, and yet by new rebellions and Apostacy perish afterwards. Mat. 18.32.33.34 Then his Lord after he had called him, said unto him; O thou wiked servant, I forgave thee all that debt because thou desiredst me; shouldest thou not have had compassion on thy fel­low servant, even as I had pitty on thee? And his Lord was worth, and delivered him to the tormentors till he should pay all that was due unto him. 2 Pet. 1.9. But he that lacketh these things, is blinde, and cannot see afar of, and hath forgotten that he was purged from his old fins.

Lasty, Some are sanctified in some measure, yet af­te [...]wards fall away, and so come short of salvation. 2 Pet. 2.20, 21, 22. For if after they have escaped the pollutions of the World, through the knowledge of the Lord and Saviour Jesus Christ, they are again intangled therein, and overcome, the latter end is worse with them then the beginning: For it had been better for them not to have known the way of righteousness, then when they have known it to turn from the holy commande­ments delivered unto them. But it is happened unto them accor­ding to the true proverb, The dogg is turned to his own vomit again, and the sow that was washed to her wallowing in the mi [...]e.

In your seventh Section you come to Gods preteri­tion, saying, ‘The rest of mankinde God hath plea­sed according to the unserchable councel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his soveraign power over his creatures, to pass by and to ordain them to dishonour and wrath for ther sin, to the praise of his glorious justice.’

Here We pray you give us leave to propound these Queries to you. First, who are the rest of mankinde of whom you speak? Are they all those who are not elected? But we have shewed before that all are elect­ed [Page 36]in general upon condition. Did not God make his Covenant of Grace with all mankinde in Adam after his fall, and afterwards for them with Noah? Gen. 9.8, 9. Yea, he covenanted with Abraham for all gene­rations, and Nations, and People, Gen. 12.3. and 18 18. and that with an oath. Gen. 22: 16, 17, 18. Acts 3.24. Gal. 3.8. Whereupon all Nations, yea, all people are called upon to praise the Lord for this his great merciful kindness, and for the truth of his promise which endureth for ever, Psal. 117.1, 2. which being undoubtedly true, there can be none of mankinde pas­sed over from eternity.

But if you mean that All, but those final and special chosen ones before mentioned, are passed over from eternity, without any purpose of grace or mercy to be extended towards them in Jesus Christ: your asser­tion is not onely false, but most dangerous. For, God is the Saviour of all men, but especially of those that beleeve, 1 Tim. 4.11.

Secondly, If Gods counsel herein be unsearchable, how came you to know it?

Thirdly, Since it is clear that Gods merciful kind­ness is towards all men as before, and that he hath con­cluded all in unbelief, that he might have mercy up­on all, Rom. 11.32. who are they from whom he with­holdeth, or to whom he extendeth not mercy? Sure­ly they can be no other, but such as thrust it away from them, first or last, at least wise in its conditions and re­quiring, Acts 13.46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you, but seeing you put it from you, and judge your selves unworthy of everlasting life, we turn to the Gentiles, Prov. 1.24, 5, 26. Because I have called and ye re­fused, I have stretched out my hand and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, I will mock when your fear cometh, &c. See Psal. 8 [...].8, 9, 16. Isa. 48.17, 18, 19. Hos 7.1. and 11.1, 2, 3, 4. Mat. 23.37, 38 Heb. 4.1, 2. Heb. [Page 37]6.4, 5, 6. and 10.26, 27, 28. 2 Cor. 6.1, 2, 3.

Fourthly, Is not God's Soveraign power placed in one that is both most righteous, and also most merci­ful, and not in tyrannical hands?

Fiftly, Is not that soveraign power most glorified in punishing offendors after mercy hath been offered; and contemned or rejected?

Sixthly, If these be passed over for their sins, as you affirm; How could this preterition be from eternity? For men sinned not till they were.

Seventhly, If it were for sins, what sins did better deserve such a preterition then mens own personal and actual sins; yea, then their contempt and contumacy against grace offered?

Eighthly. If this preterition was for the praise of God's glorious justice, must not his justice first be ap­parent and conspicuous in this his passing by them? But he accounts it neither honorable for him that the Son should die for the sin of the Father; Ezek. 10.1, 2, 3, 20. nor yet just, for he hath forbidden the self same thing in the Law, Deut. 24.16.

Lastly, Is there no difference betwixt a vessel of dis­honor, and a vessel of wrath? Many vessels are made by the Potter for dishonorable uses; yet none of set purpose for destruction.

Finally, Your Caution in the last Section is very good, where you say, that, ‘The Doctrine of the high mystery of Predestination is to be handled with spe­cial prudence and care, that men attending the will of God revealed in his word, and yeelding obedience thereunto, may from the certainty of their effectual vocation,’ be assured of their eternal election: Where you should have added, and from their perse­verance in that obedience till the death of sin, be as­sured of their spiritual, final, and everlasting election: there being a twofold election from eternity as hath been said.

But this caution of yours, you your selves have not [Page 38]very well observed and kept. And whereas you add in conclusion, ‘So shall this Doctrine afford matter of praise, reverence and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.’ We report our selves to your own consciences, and to all men, whether your Doctrine, or ours here set forth, is likely to produce the good effects here by you remembred.

But now we come in the third and last place, to an­swer such objections as seem to lie as so many rocks of offence, in your and other mens wayes.

Object It is written of Hophni and Phineas the sons of Eli, 1 Sam. 2.25. That they hearkened not unto their father, because God would destroy them.

Answ. It is true, God now had a purpose so to do for their abominable wickedness which they had commit­ted: but it doth not follow that the Lord had so de­creed from eternity, unless it was out of prevision of their lewdness and in order thereunto.

Object, 2. It is written, Prov. 16.4. That the Lord made all things for himself, even the wicked for the day of [...]il.

Answ. The first part of the text speaks of God's ends, the latter part of the event, as it is now fallen out through their own default, as Hosea speaks in a like ex­pression, Chap 9.13. Ephraim, as I saw Tyrus, is plante [...] in a pleasant place: But Ephraim shall bring forth his chil­dren to the murderer: that is, eventually, not industri­ously; and so are the wicked created for the day of evil.

Object. 3. It is said of Rehoboam, 2 Chron. 10.15. So the King hearkened not unto the people; for the cause was of God, that the Lord might perform his word which h [...] spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.

Answ. This Text speaks not of Gods eternal Decree, but of his wise and just providence, leaving a man (sufficiently wicked before) to follow his own coun­sels, for a temporal punishment of his own and his Fa­thers sins.

[Page 39]Object. 4. Jeremiah saith Chap 52.3. For through the anger of the Lord it came to pass in Jerusalem, till he had cast them out from his presence, that Zedekiah rebelled a­gainst the King of Babylon.

Answ. This Scripture imports no more, but that wicked Zedekiah for a just punishment of his own, and Judah's rebellion against the Lord, wat left at length in the hand of his own Counsels, to rebel against his Lord and King upon Earth, who was able to punish him, and did it accordingly.

Object. 5. Mat. 11.25. At that time Jesus answered and said, I thank thee O Father Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes.

Answ. This is to be understood of the second grace, withholden from those who refused the former, and did shut their eies against the first light; and so is that place also Deut. 29.4. Yet the Lord hath not given you an heart to perceive, and cies to see, and eares to hear unto this day. For God reveales his secrets (to wit, his further counsels) to them that fear him, Psal. 25.14. see Matth. 13.12, 13, 14, 15, &c. For whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath, but useth not (as wee see in him that hid) his talent, Mat. 25. [...], 19.

Object. 6. Acts 13.48. It is said, that when the Gentiles heard that, they were glad and glorified the word of the Lord, and as many as were ordained to eternal life beleeved. Whence it seems to be clear that some persons are not so or­dained.

Answ. The original Text [...] is wrested and forced in the translation: For it signifies not ordained, but prepared or disposed, and such onely are they who are good, willing to leave their sins, and to follow after righteousness, according to the requiring of the Gospel. Titus 2.11, 12. for to such the Angels wish peace and happiness, as knowing them onely capable of it, Luke 2.14. [...], [Page 40] Glory be to God on high, and in the earth peace, to men, or in men of good will: For so did St. Je­rome, St. Augustine, and many of the Ancients read that Text in their daies, and so it is yet found in the best Greek copies: Yet we could give another answer, if the Text before alledged were [...] or [...], that is, fore-ordained; to wit, that so many as then and there, were (out of Gods speci­al fore-knowledge) predestinated to life, did at that time beleeve: which notwithstanding hinders not but that many more; yea all there present were appointed to life conditionally, as is there partly testified of the unbeleeving Jewes by the Apostle, vers 46.

Object. 7. Rom. 9.6. It is said, That they are not all Israel, which are of Israel. It seems then that all are not elected.

Answ. The Apostle intimates that the carnal Israel, or all that are come of Jacob surnamed Israel, are not the Is­rael to whom the promises of salvation are absolutely and finally made: Though in the general the conditi­onal promises belong to all Israel, as the Apostle shews, vers. 4. and to the Gentiles also, vers. 24, 25. That we may not be misunderstood, know that there are a­mong others, seven promises made to the overcomers, Revel. 2 and 3. Chap. and such as persevere in the Chri­stian race unto the end of it, or to the death and burial of sin. Now these and the like promises belong unto the Elect that are chosen out of the furnace of affliction, Isa. 48.10. which with Paul have fought their good fight, 2 Tim. 4.7, 8. and so may fully expect their reward, be­cause God is faithful who hath promised, see Hebr. 6 12, and 10 36. For ye have need of patience, that when ye have done the will of God, ye might receive the promise, Jam. 1.12. Blessed is the man that endureth temptation, for when he is try­ed, he shall receive the crown of life which the Lord hath pro­mised to them that love him. But these and the like pro­mises are made but conditionally unto others.

Object. 8. Rom. 9.7. Neither because they are the seed [Page 41]of Abraham, are they all children: but in Isaac shall thy seed be called. Where the Apostle alludeth to Gen. 17.18, 19, 20, 21. It may seem then that onely Isaac, and not Ishmael was chosen.

Answ. Isaac alone was chosen to be the representa­tive seed of God, he being a type, first of Christ, in whom God hath made his Covenant: and secondly, he being a seed born by Sarah, who represents faith, out of the promises, rather then by the strength of na­ture; and so is a figure of the Spiritual seed of Abra­ham, which are begotten or born by vertue of the pro­mises: For so the Apostle explaines himself, vers. 8. That is, they which are the children of the flesh, (of whom Ishmael carried the type) these are not the children of God; but the children of the promise are counted for the seed. As for Ishmael, who was begotten by the strength of na­ture, and according to the flesh of Hagar, which re­presents the Law, Gal. 4.21, 31. he figured forth those which would be saved not by the grace of the promi­ses but by the works of the Law; a people with whom God hath not erected his Covenant, that they should be saved in that way. But though Ishmael carried the figure of such, it was without any prejudice to his eter­nal election or salvation. For Abraham praying thus for him, Gen. 17.18. Oh that Ishmael might live before thee or in thy presence: The Lord answered vers. 20. As for Ish­mael I have heard thee, &c. His being such a type was no more prejudicial to him, then that Moses and Aaron were debarred entrance into Canaan, (they therein being a figure of those that should be shut out of Gods kingdom for unbelief) without any hazard to their own salvation, as hath been said before.

Object. 9. Rom. 9.10, 11. It is said, That there is a purpose of God according to election, not of works, but of him that calleth.

Answ. Though Election there seems to import no­thing but Gods grace, as the explanation following (not of works but of him that calleth) will in some sort e­vict; [Page 42]yet we grant that there is a purpose of God both according to Election of persons and things, and that either general or special, as hath been by us already often acknowledged. And the eternal election of per­sons, in mankinde now fallen, whether general or par­ticular, is out of grace, and not by their own works wrought by the strength of nature. Howbeit in that special or particular election arising out of the special fore-knowledge of God, works of grace and perseve­rance therein are looked upon as a means and way to life: yea, as a condition fulfilled, and a motive both in that, and the final election of the Saints; which we called the election out of the fornace, Rev. 3.4. Thou hast a few names in Sardis which have not defiled their garments. and they shall walk with me in white, for they are worthy, Rev. 3.8 Behold I have set before thee an open door, and no man can shu it. For thou hast a little strength, and hast kept my word, and not denyed my name. Read more at large Rev. 7.13, 14, 15, 16, 17.

Object. 10. Rom. 9.10, 11, 12. For the children not be­ing yet born, it was said that the elder should serve the younger. Where Jacob and Esau are disposed of before they were born.

Answ. First it is granted that all men may be so, yea are so, both for their temporal estates here, and e­ternal condition hereafter, but in a most wise and just way.

Secondly, We have shewed before, that the Apostle relating to Gen. 25.23. doth not speak of the persons of Esau and Jacob, but of their two seeds the Nations of the Edomites, and the people of Israel.

Thirdly, It is not their eternal estate that is there spo­ken of, but their rank and place in this world. Now as it is lawful for the Lord to make some Governors and su­periours, and others inferiour or subjects, so it was not any injustice in him to make the seed of Jacob the grea­ter and superiour kingdom. For even the Edomites were appointed to a good and comfortable condition.

[Page 43]Fourthly, The Apostles mentions this disposal of them beforehand, to prove that Jacob's or Israel's pre­ferment was of meer grace, and so the Argument was apt for his discourse in that book, where he asserts God's grace against our own natural works and me­rits.

Lastly, there is in this subordination of Esau to Jacob, a spiritual document, shewing that no natural or earth­ly man must be subject to the spiritual or heavenly man, for Edom signifies earthly.

Object. 11. Rom. 9.13. As it is written, Jacob have I loved, but Esau have I hated. It should seem then that the person of Esau was hated before hand, and Jacob als [...] loved before they were born.

Answ. Some indeed have so understood the Apostle, and have run themselves and others thereby upon dan­gerous rocks, not considering those things.

First, Where those words are written, to wit, not Gen. 25.23. as the other is, but Mala. 1.1, 2, 3, 4.

Secondly, That the Prophet spake not of the person of Jacob, where he saith to Israel vers. 1, 2, 3. I have lo­ved you; and again, yet I loved Jacob: but of the seed and posterity of Jacob.

Thirdly, That in the third verse the Lord speakes of the posterity of Esan in that very age, and not of the person of Esau: Where he saith, And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.

Fourthly, That the Lord shews the cause in the 4. ver. why he hath hated Edom at this time; It was for their incorrigible wickedness, saying, Whereas Edom saith we are impoverished, but we will return and build the desolate places: They shall build, but I will through down; and they shall call them the border of wickedness, and the people against whom the Lord hath indignation for-ever.

Lastly, That the Apostle alledgeth this place, to shew that what God had spoken concerning Israel's preheminence above Edoms, Gen. 25.23. was now ful­filled, [Page 44]they continuing to be his people, when the o­ther were cast off for their obstinacy.

Object. 12. Rom. 9.14, 15. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses. I will have mercy, on whom I will have mercy, and I will have compassion, on whom I will have compassion. It seems then that there are some upon whom the Lord will not have compassion.

Answ. It is true, there are some such persons; and such were the incorrigible Edomites, before spoken off: yet note three things.

First, That the Apostle preoccupates an Objection, which some might make, out of Gods mercy continu­ed still to Israel, but withdrawn from Edom, as before, What shall we say then? Is there unrighteousness with God?

Secondly, That the Apostle answers it, not onely with a detestation, saying God forbid, but also with a Scripture taken out of Exodus 33.9. And I will be grati­ous, to whom I will be gratious, and I will shew mercy, to whom I will shew mercy.

Thirdly, That the Lord speakes there of continuing and enlarging his after mercies and favours to those that walk humbly, faithfully, and answerably to his first mercy or grace, as Moses had done then, when he beg­ged of the Lord that he would shew him his glory: And not of his first grace, withholden from none. Whereby the contrary it may be gathered, that God will withhold his second mercies from some, who refu­sed his first grace, as the Edomites had done, or should abuse the same afterwards by turning his grace into wan­tonness, Jude 4.

Object, 13, Rom. 9.16. So then it is not of him that wil­leth, nor of him that runneth, but of God that sheweth mercy. Our salvation then is of meer mercy.

Answ. It is granted so to be, yet by the way note, that man can both wil, and run in some sort as this Scri­pture imports.

[Page 45]Object. 14. Rom. 9.17, 18. For the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mer­cy on whom he will have mercy, and whom he will he har­deneth.

Answ. First, note that here the Lord doth not say, for this same purpose have I created thee, but raised thee up, or brought thee upon the stage.

Secondly, That Pharaoh was known to the Lord to be a proud and obstinate Rebel, before he thus called him out, Exod 5.2. And Pharoah said, who is the Lord that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.

Thirdly, That yet the Lord gives him to know his will, and gratiously shews him the danger of his dis­obedience, before he sends his plagues upon him.

Fourthly, That he leaves him not, till he made him, of unwilling, willing to let his people go.

Fifthly, That God did not harden Pharaohs heart by infusing any hardness into it, but rather used means to soften and bend his heart to obedience.

Lastly, That the Lord destroyed him not, till his heart byased, and wilfully revolted from that inclination of letting Israel go, to which the Lord had brought and wrought him. So that the Lords pleasure in hard­ning whom he will; must out of this example be un­derstood of such as are first or last refractory against his grace, and gratious requirings, monitions. &c.

Object. 15. Rom, 9.19. Thou wilt say, why doth he yet finde fault? Who hath resisted his will? It seems then his will in condemning the wicked is irresistable.

Answ. The will of God is manifold, First, voluntas signi, that which he would have done by men, and that may be resisted or disobeyed.

Secondly, voluntas beneplaciti, that which he is plea­sed to effect, and that either absolutely to be done by himself alone, or with others, which cannot be with­stood: [Page 46]or conditionally, in case the creature will act his part. This conditional will may also be repugned, so that wicked men cannot excuse themselves by the ir­resistibility of the first or last mentioned will. There is also the unchangeable will of God's irrevocable decree, at length passed upon the obstinate and incor­rigible sinner, which like his powerful or efficacious will is inexpugnable. But it is the obdurate mans refra­ctory and inflexible will that hath now made this will or decree of God so peremptory against him. So that God hath just cause to fault and blame the man that perisheth, but not è contra.

Object. 16. Rom. 9.20. Shall the thing formed say to him that formed it, why hast thou made me thus? Whence it may seem to follow, that God makes the lost ones such as they are.

Answ. Paul intends nothing less then to lay any such aspersion upon God, who is onely the Author of their deserved punishment; but not of their sins, unless of such as are just and severe compensations of their former contumacies. Indeed the Apostle here first takes up these murmurers for their audacious and presumptuous obloquies against their Maker, in this verse: Nay but O man who art thou that replyest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? And then in the three next verses for the total si­lencing of their obmurmuration, he asserts first Gods soveraign power vers. 21. and then his justice vers. 22. with his mercy also vers. 23. If the wicked then finding themselves lost, at length should cavil against God, and say why did he create me with liberty of will and so with a power of falling? It is answered, that this fa­culty might be improved to the salvation of the crea­ture, as well as to the glory of Gods grace, vers. 23. Or why did God give us any being, since we must be wretched and unhappy for ever? It is answered. vers. 22. that it coming to pass meerly through their own de­fault and wilfulness, it was free for our Soveraign [Page 47]Lord thus to glorifie his power and justice against such rebels, yea, and his incurable enemies also.

Object. 17. Hath not the Potter power over the clay, of the same lumpe to make one vessel unto honour, and another unto dishonour? It seems then that God makes some vessels of purpose unto dishonour.

Answ. I. It is certain that God is a wise Potter, and not a workman that never had wisdom, or hath lost his witts. Now such a Potter though he (as the event falls out afterwards) makes many vessels to be broken, yet forms none of set purpose for destruction, as we said before: Some vessels indeed are made by him for more honourable uses, as Salt-sellers, drinking-cups, &c. and some for more dishonorable uses, for Chamber­pots & the like, but none to be destroyed; for that were to lose his labour. And so hath the Lord appointed both in Church & Common-Wealth, some to be superiours and some inferiours as hath been shewed, but none of the sons of men hath he made of purpose to perdition.

II. It is evident enough that the Apostle alludeth to Jeremie 18. verse 3.4, 5, 6. Where observe these things.

First, That the Prophet being sent to the Potters house, he found that the vessel in the Potters hand first miscarried, and was marred, representing man not in the pure but corrupt mass.

Secondly, That the Potter took pains to make it up a new, or other vessel.

Thirdly, That the Lord expostulates with Israel 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.

[Page 48]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 [Page 49]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. Ʋnto 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 [Page 50]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 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 [Page 53]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 [Page 54]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 [...]o contemptible Authors: but by reason of an in­te [...] and spiritual world (and that far greater, and more excellent then this outward Fabrick) placed [...], of which Solomon not a stranger to any [Page 55]of these worlds) speaks Eccles, 3.11. He hath made every thing beautifull in his season; he hath also set the world in their beart; 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. [Page 56]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 gradually tend towards the world Angelical, that they may proceed from glory to glory.

CHAP. V. Of Gods providence examined.

IN this Chapter not without a specimen or document of Gods divine providence, you have testified many things as rightly and truly, so with reverence and honor to that wise and holy administration of his; yet in two things we crave leave briefly to shew you your defects; yet not so great or blameable as some of your former failings. First then, in your second Section, you affirm, ‘That although in relation to the fore­knowledge and decree of God (the first cause) all things come to pass immutably and infallibly; yet by the same providence he ordereth them to fall out ac­cording to the nature of the second causes either ne­cessarily, freely, or contingently.’ Where first you seem to us to make Gods providence not only to jar with his decree, but even to thwart the same; For this last orders many things to come to pass contingently and freely, as you say, whereas the former appoints all things to come to pass immutably. It is granted that [Page 60]all things come to pass infallibly in regard of the fore­knowledge of God: but we cannot see how all things should come to pass immutably, since many things are decreed but conditionally, as we have shewed Chap. 3. and here you confess that all things do not come to pass necessarily, which they must necessarily do, if all things be immutably decreed; but it is evident that God de­crees both good and evil towards men Hypothetically, Jer. 18.7, 8, 9, 10. At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up, to pull down and to destroy; If that Nation against whom I have pronoun­ced, turn from their evil, I will repent of the evil that I thought to do unto them;. And at what instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant: If it doe evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said, I would benefit them. So vers. 11.12. Rom. 8.13. and 11.22, 23. How could Gods counsel be made voide by men (as was said be­fore out of Luk. 7.30.) if it were immutable in it self, as you affirm?

Secondly, In your sixth Section you say, ‘As for those wicked and ungodly, whom God as a righte­ous Judge, for former sins, doth blinde and harden; from them he not onely withdraweth his grace, whereby they might have been enlightned in their understandings, and wrought upon in their hearts, but also sometimes withdraweth the gifts which they had,’ &c, Wherein, besides that you mention not the maine (if not onely) sin, for which God leaves men to themselves, to wit, mens shutting their eyes against his monitions, commandements and requi­rings: you seem to lay some default upon God him­self, saying, ‘That he withholdeth that grace from them, whereby their hearts, that is, their wils and affections might have been wrought upon,’ which both derogates from Gods mercy and is inconsistent which innumerable Scriptures testifying the contrary, as Esai. 5.4. What could I have done more for my vine­yard, [Page 61]that I have not done? Mat. 23.37. How often would I have gathered thy children as a ben gathereth her chickens under her wings? but see would not, Acts 7.51. Ye stif­necked and uncircumcised in heart and eares, ye do alwayes resist the holy Ghost; as did your Fathers, so do yee.

CHAP. VI. Of the fall of man, of Sin, and of the Punishment thereof, examined.

IN this Chapter of mans fall, you have gi­ven sufficient evidence of it; for, except the first and last Sections, all parts of it are a resemblance of the depraved man (you spake of) sufficiently corrupted: In the second Section these are your words, ‘By this sin they (that is our first parents) fell from their original righteousness, and communion with God, and so be­came dead in sin, and wholly defiled in all the fa­culties of soul and body.’ In which words we finde the fruits of the forbidden tree, evil as well as [Page 64]good, error as well as truth. That they fell from their former communion with God, from some degree of original righteousness, and that they became dead, that is liable to eternal death, we grant you: but that they fell wholly from original righteousness, at the first Act of their Apostacy, or that they presently became so wholly defiled as you speak, are great mistakes. As to the first of these, did not the Image of God in which they were created consist in holiness and righ­teousness? Now you know habits are not lost by one act or two. Again, the thing that God threatned, was a gradual punishment as well as a certain; In dying, ye shall die. Furthermore, those that fall away from incho­ated grace, and that renued Image of God (which is not at first so strong and vigorous as Gods similitude was in the first man) though they die, and being in a great decree of languishing are said to be dead; yet they die but gradually & after great debilities, and de­cay, may be kept alive and recovered, Rev. 3.1, 2. I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before me.

Now as for the second, that they became wholly defiled in all parts and faculties, no Scripture speaks it, nor could it be till the whole Image of God was extin­guished by contrary corruptions. True it is, that if the Lord had wholly left them to themselves (as he did the rebellious and backsliding Angels) it would have fared no better with them in the end, then you speak of: but the father of mercies was pleased to appear unto them in the cool and declination of the day, be­fore it was dark night with them, and by his covenant of grace to help them up again.

In the third Section you say, ‘They being the root of all mankinde, the guilt of the sin was imputed, and the same death in sin and corrupted nature cor­veyed to all posterity,’ descending from them by ordi­nary [Page 65]generation; where that they were the root of all mankinde is undoubtedly true: but all the rest of that Section may be justly questioned. And first, that pas­sage where you tacitely exempt Christ from the impu­tation of this sin made unto him; for doubtless that, with all other sins of ours, were laid upon him. But secondly, it may be upon good ground hoped, that it, neither was, nor shall be imputed to any of their posterity, who are not the imitators of the same in a­ctual rebellion; for that just Lord doth not onely forbid the punishing of the children for the iniquity of their parents, even with temporal death, Deut, 24.18. but he swears also by his own life, that he will not do that thing. Ezek 18.1—20. Then what you there affirm in the second place is more improbable then the other; to wit; ‘That the same death in sin and corrupt nature is conveyed to all their posterity descending from them by ordinary generation, is yet more improbable.’ For first, that some men are san­ctified from the womb, as Jeremiah and John the Baptist were, and the Virgin Mary might possibly be, none will deny. And secondly, that all others are still cre­ated innocent, in some measure of Gods image, there are not a few Scriptures which seem to testifie it; of which Genesis the 9.6. is one, where the killing of men by a p [...]ivate hand is forbidden, because in the image of God created he man; which reason will not hold unless man be still so created: For if it were derived or drawn from the first created Adam, who by rebellion against God lost that image, and corrup­ted himself with all his posterity, it would rather lay a ground that man might now lawfully, or without a­ny great scruple be killed (as a defaced, corrupt, depra­ved creature) then that he should be so tenderly spa­red and preserved. For so Cain apprehended after he had sinned, Gen. 4.14. saying, And it shall come to pass, that every one who findeth me, shall slay me. But to clear the place unto all that seek the truth out of love unto [Page 66]it; we affirm that this place must needs be ment of all mankinde, where he saith, for In the image of God made be man, because the prepositive article & particle Ha, is pre­fixed before the noune, Adam, the name of him who is here said to be killed, declaring it to be an appellative name of the whole species, and not the proper name of our first parent, yea, and he that is here said to kill, hath here the same name of Haadam, as well as the person killed, given unto him: where it is said, At the hands of man & at the hands of every mans brother wil I require the life of men. It is therefore evident out of the context that the holy ghost ment it of mankinde in general, and not of the first created Adam, when he saith in the next verse, for In the Image of God created he man; which thing may be yet farther evidenced frō the cōnextion, which all true Logicians observe betwixt the Antece­dent and the Consequent, which is this; Quia Antece­dens, sic habet sei deò Consequens est, For they depend as cause & effect, the Antecedent here being the cause, and the Consequent insteed of the effect. The contextion is here confessed by all rational men in that act, ex vi causae existere. Now to apply this to our purpose; if a man must not be killed, because in the image of God he created man, then this reason which is the Antece­dent must be understood of man in general, or man­kinde universally, and of every individuum of that spe­cies, or else this Consequent, that he shall have his blood shed, who sheddeth mans blood verse 6. can have no force of Argument from the said Antecedent, viz, That in the image of God created be man.

The second Scripture that is to be considered is that place Deut. 32.4, 5. where we have two Arguments more to prove Israel, and consequently all men, to be still created innocent. The first is from the perfection of all Gods works, verse 4. He is the Rock, his work is perfect, for all his wayes are judgment: A God of truth; and without iniquity, just and right is he: How then can he which is holy, righteous, and pure, create any thing [Page 67]that is unrighteous, unclean, or unpure? The second is taken from Gods complaint there against mens per­sonal fall and corrupting themselves, whom God had not brought forth with any such spots, verse 5. They have corrupted themselves, their spot is not the spot of his chil­dren, they are a perverse and crooked generation. A third Text asserting mans innocency, is the 8 Psalm, where verse 4, 5, 6. &c. the Psalmist speaks thus of all mankind, What is man, that thou art mindful of him, and the son of man, that thou visitest him? For thou bast made him a litle lower then the Angels; and hast crowned him with glory and honour: which glory lies in the Image of God, 1 Cor. 11.7. For a man indeed ought not to cover his head, foras­much as he is the image and glory of God: Thus the Psalmist shews that the man is still set in honour, to wit, by his first state of production, though he doth not long re­tain the same, but falls therefrom, Psal. 49. verse 12. Nevertheless, man being in honour, abideth not: be is like the beasts that perish. So again verse 20. Man that is in honour and understandeth not, is like the beast that perish: But if man had been created so corrupt, as you speak he had not onely been lower then the Angels, but below all creatures here. A fourth place evicting mans upright creation is, Eccles. 7.29. where the Preacher publish­eth this truth to all the world, to vindicate Gods ho­nour in mans creation, and to shame the sons of men for their vile Apostacy and degeneration; for This onely have I found, that God hath made man upright: but he hath sought out many inventions, Where it is evident, first out of the context, and then out of the text, that Solomon speaks of all mankinde in their succeeding generations. For first he saith verse 28. after his search into man­kinde. For such as continued in innocency: One man (to wit Christ) among a thousand have I found, but a women a­mong all those have I not found. Secondly, in the text it self, first, the word translated man, is in the origional Haadam, the common name of mankinde. And se­condly, when the wise man comes there to speak of [Page 68]the fall, he ascribes it not to our first fore-father alone but to the individuals of their posterity, likewise saying, But they have sought out many inventions, to w^ch we might add this, that Solomon needed not to have usherd in this fall & depravement of mankinde with a Lo! or note of wonderment in the begining of this verse, if all men (as you both hold and teach) came so corrupted into the world with the poyson of propagated uncleanness. A fifth place that here stands up for the defence of this innocency, is that of Isa. 1. verse 21, 22. which may be understood aswel of a personal Jerusalem (each one of us being created for an holy City and habitation of God) as of the inhabitants of Jerusalem and Judah, which were the present auditors and object of Isaiahs ministery: How is the faithful City become an harlot? It was full of judgement, righteousness lodged therein, but now murtherers. Thy silver is become dross, thy wine is mixed with water. Unto such a personal Jerusalem as we described, speaks the Prophet Jer. c. 4. v. 14. O Jerusalem, wash thine heart from wickedness, that thou maist be saved: how long shall thy vain thoughts lodge within thee? A fifth place which like an undanted Advocate pleads for God still creating men in uprightness, is that of Isaiah 5.1, 2, 3, 4, 5, &c. My beloved hath a vineyard in a very fruitful Hill. And he fenced it, and gathered out the stones thereof, and plant­ed it with the choisest vine, and built a Tower in the midst of it, and also made a wine-press therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge I pray you betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should have brought forth grapes, brought it forth wild grapes? Unto which inter­rogatories the church, if they had believed your doctri [...] might have answered thus: Thou mightest have done much more for thy vineyard then thou hast done, if thou hadst created us all in Gods Image, as thou didst our first parents, a thing very easie unto thee: And how [Page 69]wouldest thou, O wise and righteous Lord, expect that we should bring forth any other fruit but wild grapes, since by our depravation derived from our first parents we are a meer wild vine. But as the choisest vine with which God planteth his vineyard, is Christ from our creation planted in us, being called Ja. 1.21. The ingrafted word which is able to save our souls; so this vineyard is our heart or inward man, into which al are hired, or sent by the Lord to work therein, & to keep & dress the same from the 3. unto the 11 hour, yet some at one hour and some at another are more excited to labour therein Matth. 20.1, 2, 3,—16. And the wickedness which by our fall from God, we have brought in and planted, is the vine of Sodom (that is of their secret or foundati­on) of which the Lord complains, Deut. 32.32. For their vine is of the vine of Sodom, and the fields of Go­morrah, their grapes are grapes of gall, their clusters are bitter. A seventh place which lets his voyce be heard without fear, is that of Jeremiah 2.21. where the Lord justifies himself, but justly blameth Israel. Yet I had planted thee a noble vine, wholly of a right seed: How then are thou turned into the degenerate plant of a wild vine unto me? Now the whole nation of Israel was yet never thus planted any other way, but by an upright creation: for they were not all made such by way of regenerati­on in any age or generation which was heretofore. Eighthly, when God by the same Prophet expostu­lates with them about their falling from him and not rising again and returning, chapt. 8. verse 4, 5. doth not the Lord implie that they once stood before they fell: yea, and that they had not yet lost all abilitie of re­turning, when by precedent grace they where excited thereunto. Moreover, thou shall say unto them, Thus saith the Lord, shall they fall and not arise? Shall he turn away, and not return? Wherefore is this people of Jerusalem slid­den back, by a perpetual back sliding? They bold fast deceit, they refuse to return. Ninthly, the Lord in Hosea chapter 3. verse 9. laies Israels destruction upon her self, and [Page 70]not upon her first parents. O Israel thou hast destroyed thy self, but in me is thy help: and so he doth their fall like­wise, chapter 14. verse 1. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity.

Tenthly, doth not our Saviour declare the state of children both to be innocent and blessed, when first he makes it terminus, ad quem, unto which in our conversion and regeneration we must return, and then tels us that the kingdom of Heaven belongs unto such, and is replenished with such, saying, Matth. 18.3. Ve­rily I say unto you, except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven. And again Matth. 19.1 [...]. he saith, Suffer little children to come unto me, and forbid them not, for of such is the Kingdom of Heaven.

Eleventhly, doth not the Apostle Paul remove not onely from children malice, but all evil of iniquity, when he would have the Corinthians in that behalf con­formed unto them, 1 Cor. 14.20. saying, Brethren be not children in understanding: Howbeit, [...], in malice or iniquity be children, but in understanding be perfect, or of a ripe age.

Lastly, to omit many other Scriptures which might be produced upon this account, the Apostle James af­firms that men are still created after Gods Image, chap. 39. saying, Therewith (to wit, with the tongue) bless we God, even the Father, and therewith curse we men, which are made after the similitude of God. If it be here ob­jected, that the Apostle here ment onely such as were regenerate; we reply these three things. First, that the verb here used signifies to create or make, but to create or make, but not to regenerate without some other exprssion in the text so to limit it. Secondly that the Saints to whom St. James did now write, do not use to curse each other. Thirdly, without doubt the ho­ly Apostle and Disciple of Christ here restraining and reproving the cursing of men, would make his re­straint as large as his master did, who would have us [Page 71]to love all mankinde, even our enemies, and not curse, any of them, but to bless and benefit them all herein following the example of our Hevenly Father, Mat. 5.44.45. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that dispitefully use you, and persecute you, that ye may be the chil­dren of your Father which is in Heaven: For he maketh his Son to rise on the evil, and the good, and sendeth rain on the just and on the unjust.

It is all mankinde therefore that James would ex­empt from being cursed, and consequently no less number that are made after Gods Image.

Thus we have proved, that neither the guilt of our first parents sin was imputed, nor their spiritual death in sin and corrupted nature was conveyed to all their posterity, or to any one of them by ordinary gene­ration, contrary to your assertions in your third Se­ction.

And though this your doctrine hath gone from hand to hand, a long time by tradition, yet neither did the Scribes and Pharisees, nor yet the Disciples of Christ, and much less Christ himself hold forth any such do­ctrine, nor were any of them leavened with this opini­on of yours, and your long mistasten predecessors; for the Pharisees with the Jewes, being highly displeased with him who was born blind, and whose eyes Christ had opened for defending his Saviour and blessed Oc­culist, said thus unto him, John 9.34. Thou wast altoge­ther born in sin, and dost thou teach us? Whence it is evi­dent that they did neither conceive all men in general, nor yet themselves to be by propagation conceived and born in sin. And when Christs Disciples asked him saying, John 9.23. Master who did sin, this man or his pa­rents, that he was born blinde? Jesus answered, neither hath this man sinned nor his parents: but that the works of God should be made manifest in him. Where according to your doctrine our Saviour should have answered positively; that both he and his parents with all his [Page 72]progenitors, even as far as Adam, had sinned, and were all, as many descended from Adam by ordinary generation from one generation to a­nother, conceived in sin, and brought forth in iniquity. But our Saviour taught no such do­ctrine, nor did his Apostles (when rightly un­derstood) hold forth any thing that tends this way more then the Prophets their Predecessors, or the Prince of the Prophets, their Master did; in which point all are silent, if not cleerly oppo­site unto you: The Lord commanded by Moses, that Cities of fefuge should be set apart in all the coasts and habitations of Israel for such per­sons to flee to, as had slain any man at unawares, that the avenger of blood should not slay the innocent with a temporal death, Deu. 19. &c. And will the Lord pursue the innocent seed of A­dam; and hold them guilty for their Fathers sin perpetrated ere they were born? yea, will he himself be the avenger of the blood against these innocents; Amaziah is commended for his justice (and his obedience in that behalf, to the Law of the Lord) in not slaying the sons of those that murderd his father Joash, but only the fathers that did the Villany, 2 Ki. 14.5, 6. And wil ye Brethren father upon God the fountain of all justice, and the Father of mercies, a cruelty forbiden in his own Law, Deuteronomy 24.16. who was so far from destroying the infants of Nineveh (though but an handful compared to the vast harvest of Adams posterity) that he spa­red the whole Cities, mainly, upon that ac­compt, next after the peoples repentance, as he [Page 73]declares unto Jonas who was not a little displea­sed to see; by this means his prediction contra­dicted or come to nothing, Ionah 4.10, 11.

But having here vindicated the justice and mercy of the Lord from this your putative most putid im­putation of the first Adams sin to all his succeeding off­spring, as also derived innocency and righteousness in some measure from God, the true Author of it, in­stead of propagated corruptiō to the ensuing generati­ons: let us now come to answer such objections as seem to stand in our way or the passage of others, who are willing to be brought to the knowledge, and imbrace­ment of the truth.

First here it is objected, that the Lord saith, Gen 8, 21. The imaginations of mans heart, are evil from his youth. An­swer, Even as Esau or Edom though he had a birth right yet sold it in his youth to satisfie some strong desires kindled in him: So men though created innocent, do in the time of temptation and tryal, too often and too soon yeeld unto the temptation, and sell or forfeit, that their innocency and birth right, and so their ima­ginations become evil from their youth, but are not so from their birth unless you here understand a spiri­tual, conception and birth in sin, by our personal fall.

Object. 2. Job saith chap. 11.4. Who can bring a clean thing out of an unclean? not one. Answer, Job here con­fesseth that himself was unclean, and that ever since his personal fall: and therefore he of himself could not bring forth an obedience or righteousness that was clean and pure: no nor the adaequate fruits of righte­ousness, which might pass for such before the Lords judgement of a long time, though he was holpen by grace, for grace is not had all at once.

Object. 3. Job 15.14, 15, 16. Eliphaz speakes thus, What is man that he should be clean? and be that is born of a woman, that he should he righteous? Behold he puteth no trust [Page 74]in his Saints, yea the heavens are not clean in his sight, How much more abominable, and filthy is man which drinketh ini­quity like water? Answer, this is an hy perbolical speech of his tending to the further accusation of Job, whom he had more then sufficiently; yea, very unjustly charged before. For first, God doth put trust and confi­dence in his Saints and Angels, whom he dayly em­ployeth. Secondly, The heavens and all other crea­tures, as they come out of the Creators hands, are pure and good in his sight. And thirdly, though some men are so accustomed to sin, that they have contracted an hypodropical chirst thereunto, yet neither Job of whom he means all this in hypothesie, nor any other of the Saints upon earth do drink iniquity like water: But suppose all men did so, yet it doth not from hence follow that we are all so deeply tainted, and corrupt­ed by sin drawn from Adam our first parent: For as he corrupted himself by his personal Lapse & disobe­dience, so may any other man, and so doubtless do all lapsed men do likewise. See Psal. 14.2, 3. The Lord looked down from heaven upon the children of men, to see if ther were any that did understand, and seek after God. They are all gone aside, they are all together become filthy: there is none that doth good, no not one. Of this fall and corruption Pilagius unmindfull in pleading mans ability, in and of himself still, to keep and fulfill the law which Saint Austin grants ought to be done by grace, not by corrupt nature. The like answer we give to those words of Bildad, Job. 25.4, 5, 6. How then can man be justified? or how can he be clean that is born of a woman? behold even to the M [...]on and it shineth not, and the Stars are not pure in his fight? How much less, man that is a worme, and the son of man who is a worme; for as it must be granted that man since his fall cannot by himself be either made just or clean; so it is false that the Moon and Stars are not pure in Gods sight. Thus Jobs friend would make good their unjust charge against him, with false principles, and glarifie God with lies, for which he is afterwards [Page 75]justly displeased with them, as he is with all other that plead for him in a wicked way.

Job 42.7. The Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the things that as right, my servant Job hath.

Object. 4. David saith, Psal. 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me, which words seem expresly to speak of his conception and birth in the corruption by you set forth. Answer, we would first gladly know of you, whether it be not Davids scope in this confession, to aggravate his sin; But if he here pleadeth the inevitable corruption of nature, which you hold forth his words, will be found a meere extinuation of his offences, if not a throwing of all or most of the blame upon God, who had brought him forth so corrupt, & so averse to all good, and so propense to all evil, and that without hope of an absolute cure, while he was in this world. Secondly for the clearing of the truth, let us first consider, whether David had no other parents but Jesse and his wife, and then if he had which is the mother that he here speak of. As to the first, besides our natural parents we have spiritual Fa­thers and mothers, whether for our begetting in the evil and iniquity, or for our regeneration in grace and goodness. Concerning our procreation in sin, our Saviour speaks thus unto the Jewes, Iohn 8.44. Ye are of your father the devil, and his lusts will ye do. Now this father makes use of a twofold mother to beget men in wickedness, besides their own lust, which when it is intised and drawn away by temptation, conceiv­eth and bringeth forth sin, Jam. 1, 14, 15. The first is the lying word, and promises with which he deceiveth men as he did Eve, saying, Gen. 3.4, 5. Ye shall not dye, for God doth know that in the day ye eat thereof, then your eyes shall be open [...]d, and ye shall be as Go [...]s knowing good and evil. [Page 76]The second is the false Synagogue which through Sa­tans help begets men in a false faith, religion and wor­ship. Thus the Lord speaks to Ammi or his own people which were in the false Synagogue of Israel, or the 10. tribes, Ho. 2.1, 2. Say unto your brethren Ammi, and to your si­ster Ruhama, plead with you mother, plead, for she is not my wise, neither am I her husband, let her therefore put away her whoredoms out of her fight, and her adulteries from between her breasts, &c.

On the other hand in the work of the new birth, as God is our father, so the word of truth is our inward mother, & Jerusalem or the Church which is be­gotten from above, is our outward spiritual mo­ther, Ja. 1.18. Of his own wil begat, he us with the word of truth that we should be a kinde of first fruits of his creaturs, Gal. 4.26. But Jerusalem which is above is free, which is the mother of us all: Come we now to enquire which of these mothers, David here speaks of: Not of his na­tural mother doubtless, for as his father Isai (which signifies a gift) was a pious man in Israel; so no doubt is to be made, but his mother was a godly matron: and being both of them well grown in grace ere they begot this their youngest son, they were more likely to convey grace and holiness, if that be communicable then sin unto him, since at this age they must needs be well grown in goodness and very mortified persons: But that it was the lye or lying promises of Satan with the folly therein contained, by which he was shapen in iniquity, and conceived in sin (as our first parents were, and all their faln posterity have been since procreated) no man of wisdom will doubt: And this is here the more evident to [Page 77]be Davids meaning, because in the next verse following, he by way of opposi­tion (having now hope after his late fall to be holpen up again) speaks of a new Spiritual Father and Mother, saying, verse 6. Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me know wisdom. which wisdom is a mother, and hath her children, Mat. 11.19. But wisdom is justi­fied of her children: as the lie and folly, or Beli­al, hath her brood likewise, unto whom the Lord speaks thus, Isai 57.3. But draw near hither ye sons of the Sorceress, the seed of the A­dulterer and of the whore,

So we read often of lying children, or the sons of the lie, and of the sons of Belial; yea, Da­vid himself attributes his sinnes to his folly, 2 Sam. 24.10. saying, I have done very foolishly. Of these two Solomon speaks thus, Prov. 14.8. The wisdom of the prudent is to understand his way, but the folly of fools is deceit, and Prov. 15.21. Folly is joy unto him that is destitute of wisdom, and the Apostle saith the like, Gal. 3.1.

5. Objection: It is said Psal. 58.3. That the wicked are estranged from the womb; they go astray as soon as they be born, speaking lies.

Answer, First we may here take notice that the Pro­phet speaks not this of all men, but of the wicked onely. Secondly, it must needs bee the womb and birth of iniqui­tie, and not the natural birth of which he here speaks: For otherwise how can men go astray, or speak lies so soon at they are born.

[Page 78]The 6. Objection, Ezek. 16.3. The Lord speaks thus unto Jerusalem, Thy birth and thy nativity is of the land of Canaan; thy Father was an Amorite, and thy Mother an Hittite.

Answer, The Lord doth not here upbraid the Jews with the corruption derived from our first parents, but with wicked poslutions learned from the Canaanites: although the name Amorite serves fitly to represent the Divel, with his lying promises; for it signifies a vain-talker, or man of words, as the name Hittite sets forth the soul that is prostrate to him.

The 7. Objection. Paul confesseth thus much concern­ing himself, and the Jewes, Ephes. 2.3. Among whom we all likewise had our conversation in times past, in the lusts of the flesh, serving the desires of the flesh, and of the minde, and were by nature the children of wrath as well as others.

Answer, it is one thing to be sinners from our first Na­tivitie, and another in time to become the children of wrath by our personal fall, and actual disobedience, which also coming to pass in our natural man, and by his desault, we may truly be said by nature to be the children of wrath; especially when sin by custom becomes a second nature unto us. Yet doth the word [...], here translated by nature, import no more but [...] or [...], that is re­ally and truly such by disobedience, as the same word sig­nifies Galat. 4.8. Howbeit when ye knew not God, ye did sert vice unto them which by nature are no Gods.

The 8. Objection. But the grand objection which our opposites bring, is that of Rom. 5.12. &c. where it is said, That by one man sin entred into the world, and death by sin, and so death passed over all men, for that all have sinned.

Unto which we first answer in the general. That this Chapter seems to be one of those places unto which Saint Peter aludes. 2 Epist. 3. Chap. vers. 16. saying, In which to wit the Epistles of Saint Paul) are some things hard to [Page 79]be understood, which they that are unlearned and unstable, wrest as they do the other Scriptures to their own destruction. For here are seven things rightly understood by few, but per­veretd by many.

First the Justification of faith, whereby we have peace with God, verse 1.

Secondly, the time of our small strength in the natural man when we first fell through the power of temptation, & Christ dyed in us, and for us, v. 6.

Thirdly, the love of God then in letting his Son die for us, and not destroying us, v. 7, 8.

Fourthly, the bloud of Christ through which we are ju­stifie by faith, v. 9.

Fiftly the death of Christ, or rather his like death through which we are reconciled to God, v. 10. Of all which we shall speak in their due places.

Sixthly, that one man Adam, in us, through whose dis­obedience all are made sinners.

And lastly, That one man, Christ in us, through whose obedience many shall be made righteous; which two A­dams are not onely paralleled and opposed here with their fruits and effects, but in many other Scriptures likewise, whereof take these few.

John. 1.13. Which were born not of bloud, nor of the will of the flesh, nor of the will of man, but of God. John 3.6. That which is born of the flesh, is flesh: and that which is born of the spirit, is spirit. 1 Cor. 2.14, 15. For the natural men percei­veth not the things of the spirit of God, for they are foolishness unto him. Neither can he know them, for they are spiritually discerned. But the spiritual man discerneth all things, but is dis­cerned of none. 1 Cor. 15.22. For as in Adam all die, so in Christ shall all be made alive, and verse 45, 46, 47, 48, 49. As it is written, the first man was made a living soul, but the second Adam was made a quickening spirit; Hewbeit that was not first, which is spiritual, but that which is natural, and then that which i [...] spiritual. The first man is of the [...]rth earthy, the second m [...]n is the Lord from heaven: as is the earthy, such are they that are [Page 80]earthy, and as is the heavenly, such are they that are heavenly: and as we have born the image of the earthly, so must we bear the image of the heavenly, &c.

More particularly we answer, That this one by whom sin entred into the world, is not meant our first parent A­dam, but our own earthy or natural man, which is called Adam, and Edom from the earth of his foundation. For the apostle shews that Adam our progenitor, was not the o­riginal or first sinner. 1 Timothy 2.14. For Adam was not deceived, but the woman being deceived was in the trans­gression: according then to your Doctrine the apostle should have said, By one Woman sin entred into the world. But you hear before how Solomon Eccles. 7.29. and the Lord himself, Hos. 14 1. scribe our fall to our selves. This is yet clearer out of the 14. verse, here where the apostle speaks of some who sinned after the similitude of Adams transgression, but makes mention of none that sinned in him; where he had fair occasion to speak of it; yea, if he had been of your belief, he had committed a grievous neg­lect, totally to omit it in silence.

Secondly, here by the world, into which sin entered, we must understand the world of fallen and corrupt men, as our Saviour doth, Jo [...]n 3.16, 17. and John 15.17, 18. and not all mankinde as you do, &c.

Thirdly, by death is not meant the bodily death, which doth not presently ensue upon our fall, no more then it did upon our first parents; but a death unto righteousness, or the life of innocencie, with the contrary body of sin; and so obnoxiousness to eternal death is hear meant.

Fourthly these words, and death passed upon all men [...] are thus to be rendered, in as much, or so far forth as all have sinned: and as Moses in the 14. verse is not he that was the Lawgiver, but the work of the Law drawing us to God, so neither is this man the litte­rall Adam: For Paul here saith, That death reigned from Adam to Moses, which must be understood neces­sarily thus; from the fall of our natural Adam, till the work of the Law came: For otherwise the extent of the reign of sin should reach from the first man to the last, and not to Moses onely. Which thing the [Page 81]13. ver. holdeth out more plainly, that he meant by Mose: the Law. For it is there said, That until the Law, sin was in the world, which must be conceived that until the work of the law, sin is in the world, that is likewise in the faln & corrupted men undiscovered, which is plain from the latter part of the 13 verse, where it is said, sin is not reputed nor regarded, as the word [...] signi­fies, and so Coverdel translates it, (and not imputed) when there is no Law; for that is false that sin was not imputed when there was no Law extant; for it was imputed to Cain, Gen. 4. and he was punished. So to the old world, and they punished, Gen. 6, so to Babels builders, and they punished, Gen. 11.7.8. so it was imputed to Sodom and Gomorrab, and they punished, Gen. 19. when there was none of Moses law extant; but it is a very truth, that sin is not reputed not regarded, when there is no work of the Law discovering sin unto the man; so St. Paul saith of himself, Rom. 7.9. that he was alive without the Law; and verse v. he saith, he had not known lust, but by the Law, and Rom. 3.20. it is said, that by the Law cometh the knowledge of sin. Thus you see how death raigned from Adam to Moses, yet not from the first individual Adam to Moses, the Law-giver; but in the 2. part of the 14 ver. it is not affirmed that any sinned in the first individual Adam; for he saith, Some finned not after the similitude of Adams transgression over whom (not­withstanding) death reigned. Now that expression hinteth these two things.

First, Some sinned like Adam, not in Adam; others sinned, not after the similitude of his transgression, but some other way, as after Esau's transgression, Hebr. 18.16, 17. or the like, according to that, Eccles. 7.29. Sure­ly if the Apostle had beleeved any such thing, as the raigning of death over all men by the first mans sin, he would not have omitted that, and onely mentioned from Adam to Moses; for all may perceive his main designe is from verse 12. to the 15. to set forth the in­let and extent of deaths reigning over sinners therefore [Page 82]he would have used the fullest and plainest expression serving to that purpose: but the 19. verse is more plain against universal corruption by the first mans disobedi­ence; for there the Apostle useth the word many, and saith, by one mans disobediene many (not all) were made sin­ners. Therefore all fell not in the first individual Adam.

If any yet reply, That (many) in that place is tant' a­mount and equivalent to the word (all)

We Answer, That then by the same reason, the word (many) in the latter part of the verse must have the same latitude allowed, for the Apostle setteth down a full comparison of equals in that verse: here the verse must be thus interpreted, That as by one mans disobedience, all were made sinners: so by one mans obedience, all are made righteous.

If any yet reply, and say, By one mans obedience all that repent and beleeve are made righteous: then by the same inter retation, By ones mans disobedience all are made sinners; that imitate him, and sin like him, after the similitude of A­dam's transgressions.

Thus all men may see, there is nothing gained by interpreting the word (many) (by a Synecdoche) for (all) are made sinners by one mans disobedience; for the latter part of the verse must have the word (many) so explained: which to affirm, namely, that (all) are righteous by Christ, by an absolute and uniuersal Ju­stification, is accounted as detestable an Heresy, as it hath been hitherto, to deny that all and every one to be sinners by the first individual mans disobedience: but grant that the word (many) in both parts of this 19. verse must be explained by the word (all) how clear then without any darkness is the meaning, when it is said, by one mans disobedience, namely, the natural Adam's disobedience all are made sinners, because all that ever sin, sin in that natural Adam; for John 3.9. he that is born of God s [...]neth not, neither can he sin, because he is born of God: Hence by the obedience of one, that is, the heavenly Adam, (many) that is (all) are made [Page 83]righteous according to that, Cor. 15.48. As is the earthy, so are they that are earthy: and as is the heavenly, so are they that are heavenly; and therefore as we have borne the Image of the earthy, by our disobedience, so let us seek to bear the Image of the heavenly; That (as Rom. 5 19.) by one mans disobedience we all may be made righ­teous.

Thus we hope it plainly appears that no place in the fifth of the Romans asserteth the imputation of the first mans sin to all posterity, though it do affirm that by one man sin entered into the world: which must be under­stood of the one natural man, or common Adam, in, and upon us all according to that, 1 Cor. 15.22. For, as in Adam all die, so in Christ shall all be made alive. That is, as all die in the earthy Adam (that do die) so all that live, are made alive in Christ the Heavenly Adam.

We come now to answer the arguments brought à simili, whereby you deceive your selves and others.

As first, It is usually said, That Traytors are not onely punished themselves for their Treason, but their posterity also have their blood tainted, and deprived of their inheritance. But we demand by what Law? Is this by Gods Law and Command, that the posterity of a Traytor should be so tainted and deprived, or by mans law, without warrant from Gods Law? If so, That doth not argue God will deal with Adams posterity to taint them for his sin, and deprive them of an inheritance immortal (which the Lord giveth, and not man) for the first mans sin.

But to apply our selves to your simile: We answer, That none but the fathers are punished with death for that sin; their children are onely disinherited of the lands and honours which are hereditary, but are not made uncapable of new: and though all this be done In terrorem, yet it leaves Traytors life and being with manyfold capacities of well being; but you leave a great part of Adams posterity (for his sin by you im­puted [Page 84]to them) no hope of salvation; yea, you ex­pose them to eternal destruction for that same they ne­ver consented unto, nor could avoid.

Another Objection à simili, is this: That as the so [...] of Achan (Josua 7.24.) perished with him for his sin, so may we justly perish with the first Adam for his sin.

We answer, First, Achan's sons being acquainted with the hidden Treasure, and approving the thest (as it is probable they might) were involved in the fin, and worthy to be partaker of the punishment.

Secondly, It was but a temporal death which his sons suffered, and not an eternal destruction.

Lastly, It is objected, That as young Vipers or Serpents are killed with the old ones: (because we know they have the poysonous nature in them) So may Adams posterity [...]e destroy­ed with him.

We answer, That the similitude cannot hold; for (as we have proved already) Adam's posterity are cre­ated innocent, yea, righteous still even in the nautral man, besides a spiritual Adam that lieth hidden in all men.

True it is, That by a voluntary fall, and the additi­on of manifold rebellions, many men (as John calleth them Matth. 3.7.) make themselves a generation of vipers: but they are not so born, by their descent from the first finful Adam.

Thus we need not throw dirt in the face of our first parents, nor transfer the guilt of our fall to those which lived almost six thousand years before us, if we right­ly understood what we our selves have done; yea, if we understand that one man (before spoken of, Rom. 5.12. to the end of the chapter) to be opposed unto, or pa­ralleled with Christ in a contrary way or course: then we may conceive, that one man as properly, if not more truely, to be meant of one personal, yet common Adam, as of our first progenitors, to defame him: which will be more fully declared when we speak of Christ the other member of the collation or parallel [Page 85]in the 5. chapter, that is concerning Christ the Medi­ator.

We beseech you to pardon this our long aboad upon your third Section, because we know by experience our opposing the tradition of original sin in children, will be most stumbled at and wondered at by them that never surveyed the Scriptures about it.

In your fourth Section you proceed and say, ‘From this original corruption whereby we are utterly indisposed, disabled and made opposite to all good, and wholly in­clined to all evil,’ do proceed all actual transgressions. Where to your former error of deriving both the guilt of Adams fall, and the corruption of nature to his posterity, you add three more according to the multiplying nature of error.

But first you will not deny that Adam was in the estate of regeneration before he begat any of his children; and what true reason can there be given why grace and the re­newed Image of God being inherent and connatural, should not be derived to his seed, as well as his corruptions which were not either universal, or perfect in degree, even be­fore he by grace was renewed again, as we have already proved; but of that enough before.

II. How do you prove that the first fall which we call original sin, whether happening in Adam or our selves, doth presently render us both unable, yea, and altogether indisposed and opposite to any good? For the whole Image of God is not blotted out at once: Doth not the Lord testifie of Jeroboams son-who was sick, That there was some good thing left in him towards the Lord; and therefore he is taken away before that those last sparkes be extinguished, 1 Kings 14.13.

III. As the Image of God is defaced gradually, so corruption is contracted by degrees, so that all men are not corrupted in every part, nor alike deeply corrupted: so Judah by continuance in sin, in process of time, had more polluted her self then Samaria her elder sister, or Sodom her pounger, Ezek. 16, 45, 46, 47. &c.

The last age of the old world upon which the deluge was sent, was more corrupt then any that went before it, and [Page 86]thereupon it was destroyed. Therefore that which the Lord speaks, in complaint of that age is not equally appli­cable to all ages, and muchless to all persons; Although that is true of all grown men which the Lord speaks, Gen. 8.21. That the imaginations of mans hears are evil from his youth, that is, from the first times of his fal, for so they then begin to be.

True it is that the great wickedness, which the Psalmist complains of in his enemies, and the persecutors of Gods people, Psal. 14 1, 2. and Psal. 36.1, 2, &c. as also that which Isaiah confesseth to God, Chap. 59.2, 3, 4, &c. is to be sound in too many, and that not alone in those that are meer strangers unto God, but in many members of the visible Church, and therefore the Apostle applies those sayings to the Jews, to prove them guilty of sin and death, as well as the Gentiles Rom. 3.9, 10—But though it must of necessity be granted (which the Apostle affirms there after­wards, Rom. 3.23) That all both Jews and Gentiles since the fall have sinned and come short of the glory of God: Yet it will not follow from hence that all are alike deeply corrupted as they imply; And this is your second mistake in this Section.

Lastly, Whereas you say in the close of this Section, ‘That all actual transgressions do proceed from this ori­ginal corruption,’ of which you here speak; It is false undoubtedly. For Satan tempts men to many sins where­unto they have no previous inclination, and suggests unto some of Gods servants such blasphemies as they abhor: so far are they from being natural or familiar to them: cannot that subtile powerful adversaries now tempt men aswel without corrupt inclinations, as he did our first parents in their innocency?

Lastly, to take a view of your fif [...]h Section: you do not only affirm gross untruths there, but seem to contradict your selves also.

As first, ‘That this corruption of nature doth remain in the regenerate during this life;’ of which afterwards. And then you adde, ‘Though it be in Christ both par­doned and mortified— What do you say brethren?’ Is it mortified by Christ, and yet doth it remain?

Secondly, Is it pardoned and yet doth it abide still in us? [Page 87]For the first of these, must it remain in us all our life time? when then must it be quite purged out? Must it be done in Purgatory hereafter? or must men carry the remainders of sin with them into Gods Kingdom, whereinto no unclean thing can enter? Rev. 21.27. Surely you did not foresee what a world of absurdities would follow hereupon. Must we not be implanted into the similitude of Christs death (his total death) that we may be implanted into the likeness of his resurrection? Rom. 6.5. Certainly as the pattern was not a bare wounding or an half death in Christ, so must our mortification be no less then a full death likewise. Can Christ also be frustrate of the end of his coming? who gave himself for his Church that he might sanctifie and cleanse it with the washing of water by the word, That he might present it to himself a glorious Church, not having spot or wrinckle, or any such thing, but that it should be holy and without blemish, Ephes. 5.25, 26, 27. Since this washing (as the Apostle speaks) must be by the water of the word, surely it must be effected in this life.

Thirdly, Is corruption a thing so well pleasing to God and his Chirst that he will not depart with it or wholly lose the presence and society of it? See 2 Cor. 6.14, 15, 16. For what fellowship hath righteousness with unrighteous­ness, and what communion hath light with darkness, and what concord hath Christ with Belial? and what agreement hath the temple of God with Idols?

Is not sin and corruption an enemy to Christ as well as death? Now the Apostle faith, That the last enemy which shall be destroyed is death. If death then be the last enemy, then of necessity sin must be destroyed before. But since you are wont to object many things against this: Let us take a view of your objections.

First you say, ‘That as the Canaanites were left to prove the faith and obedience of the Israelites,’ Judg. 3.1. so the Lord in the beginning of our regeneration, leaves ma­ny corruptions to exercise our faith, love, and obedience likewise.

Answer, It is true, that they are left at the first for that end: But would the Lord have them alwayes to con­tinue in us? On no: For as the Lord was displeased with [Page 88]his people Israel for permitting those Nations still to dwel among them when they should have subdued them or cast them out, Judg. 2.1, 2. so will the Lord be highly offended with us if we roote not out these wicked Nations through the help of his Christ, 1 Cor. 15.25. It is certain that David a man after Gods own heart, subdued all the Cana­anites; so that when Solomon succeeded him, there was nei­ther enemy left, nor evil occurrent, 1 King. 5.4. And so hath Christ the promise that all his enemies shall be his fool­stoole, Psal. 110.1. Acts 2: 34. Yea he is given to us for our final deliverance from them and conquest over them, Luk. 1.71. John 3.8.

Secondly, You say, "That corruption is lest to keep us humble least we grow proud.

Answer, If all corruption were purged out, what should be­come of pride? Are not the Angels and Saints in Hea­ven most humble?

Thirdly, you alledg that which Salomon speakes, 1 King, 1.48. 's For there is no man that sinneth not.

Answer, peradventure it may be granted that there is no man that ordinarily lived to mans estate who hath not of­ten sinned (Christ excepted) Howbeit it doth not follow from hence that the regenerate shall always do so; for St. John 1 Epist. cap. 2. ver. 1. writes to the Saints not to sin; see also cap. 4. vers. 17.

Fourthly, You are wont to urge that place, Prov. 20.9. who ‘can say, I have made my heart clean?’ I am pure from my sin?

Answer, First, that kind of interrogation doth not always imply a nullity, but sometimes a paucity onely, as Isa. 53.1. who hath beleeved our report?

Secondly, No man can say, that he hath done this by his own strength.

Fifthly, Some also object that place, Prov. 24.16. the righteous falleth seven times, and riseth again.

Answer, The words following shew that this is to be un­derstood of affliction, not of sin, which words are these; But the wicked fall into mischief.

Sixthly, That place, Eccles. 7.20. is much insisted up­on, For there is not a just man in the earth which doth good, and sinneth not; which place may be three wayes answered, and yet the saying hold true.

[Page 89]First, That though there were no such man in Solomons time, being the infancy of the Church, yet after-times might bring forth many such, when a fuller dispensation of grace should come, James 4.6. and Hebr. 11.40. God ha­ving provided some better things for us, that they without us should not be made perfect.

Secondly, It is not improbable that there hath been no man in any age (Christ excepted) who hath not sinned, or done that which is good continually, as we said before.

Thirdly, There is an Earth of sin and corruption, in which there is no man but sinneth often, Colos. 3.5. Mar­tifie therefore your members which are upon earth, Fornication, Ʋncleanness, In [...]rdinate affection, evil concupiscence and cove [...]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 [...]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 [Page 90]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 contrae [...]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. [Page 91] 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. [Page 92] 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 Anaki [...] 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, the unbeleeving guids shut out of Canaan? And are not these things writen for our instuction? See Heb. 4.12. Let us therefore fear least a promise being left us of ente­ring into his rest, any of you should seem to come short of it, for, to us was the Gospel preached as well as unto them, but the word preached profited them not, being not mixed with faith in them that heard it.

CHAP. VII. Of Gods Covenant with man examined.

WE will not say that you have made a Covenant with death, or an agree­ment with hell; but in this tract of the Covenant you do not alwayes keep league with truth; for though you beging plausibly in the first Section, yet both there and elswhere you affirm many things untruly.

As first when you say, That the distance between God and the creature is so great, that though all reasonable crea­tures do owe obedience unto him as their Creator, yet they never could have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant. For do not the elect Angels from their first creation by their first consti­tution, see God in his own light, and participate of his blessedness in wisdom, holiness, power, life, peace, and glory? And if the Lord did not create our first parents in so ful a fruition of blessedness; yet he could have so bea­tified them if he had pleased without a precedent cove­nant: And was not the humanity of Christ in his inward man, placed in that communion and fruition of God, from the beginning of his incarnation, though his out­ward man was subject to mortality and misery?

Yet you make us some peece of amends in your second section, saying, That the Lord made a Covenant of works with mankinde at the first, wherein li [...]e was promised to Adam, and in him to his posterity upon condition of personal [Page 96]and perfect obedience, Where by the way you tacitly grant two truths by your selves denyed, and by us asserted Chapter the third; so powerful is truth in it self, that oft times it breaks forth from men de improviso though they have gain said it before, the which two truths are these.

First that all men in Adam were appointed or ordain­ed to life if the Covenant of life was made to him and all his posterity. For God works all things in time ac­cording to the eternal counsel of his will, as we said be­fore out of Ephes. 1.11.

And secondly, That this decree was conditional also; for so you confess the first Covenant to have been, and so are all subsequent Covenants likewise or the far greatest part of them, which are given by God himself to mankinde.

In your third Section you are more defective and er­roneous; for though you say truly in the beginning of it, That man by his fall having made himself uncapable of life by the Covenant of works, the Lord was pleased to make a second Covenant commonly called the Covenant of grace wherein be freely offereth unto sinners life and salvation by Jesus Christ: Yet herein you faile in that you do not set forth that this Covenant was universal for all sinners as indeed it was. For it was made with all mankinde in our first parents, and as all that fell had need of the same, and were by creation alike related to God; so he had com­passion upon all impartially, being no accepter of per­sons, and appointed one mediator, alike neer to all men, betwixt him and us, even the man Christ as we shewed before out of Rom. 3.22, 23, 24, &c. Rom 10.11, 12, Rom. 11.32. Gal. 3.22. [...]8. 1 Timo. 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 [Page 97]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 [Page 98]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 [Page 99]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.

[Page 100]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 [Page 101]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 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 [Page 106]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 [...]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 A [...]am, but Christ saveth Infants also, as we have [Page 107]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 [Page 108]word which St. James cals [...] the implanted [...] 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, [...] 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 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 [Page 109]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.

[Page 110]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 [Page 111]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: Of which as you here make no mention at all, so we justly fear you have no fight nor feeling. Yet do these ensuing Scriptures with many others give a luculent testimony of the same, Rev. 13.8.—He is the Lambe slaine from the beginning of the world. If you here answer, That he was so in Gods decree, we reply that Gods decree is said to be before the world, and before all ages.

The Prophet Isaiah Chap. 53. speaks throughout of the sufferings of Christ as a thing past, and done both in himself and others, where the ninth verse cannot be verified of Christs sufferings in the flesh; And he made his grave with the wicked, and with the rich in his death. For, though Christ was crucified with two theeves, yet he was buryed alone in a tombe which Joseph a righteous man had prepared for himself. In which place the Holy Ghost holds forth two things; the place of Christs in­ward burial, and the cause of his death.

For Christ is slaine and buryed in two sorts of men, first in the openly wicked, and secondly in those that are rich in the wisdom and holiness of the flesh, sudh as were the Scribes and Pharisees: The cause why we let him dye, or slay him, is, for that he will not con­sent [Page 112]to do any violence, nor is deceit found in his mouth. See also Gal. 3.1. For the further proof of what we have in hand, where the Apostle cryeth out, O foolish Galatians, who hath bewitched you, before whom Christ hath been evidently set forth crucified in you and among you? Now we all know that Christ in his humanity suf­fered at Jerusalem, (Revel. 11.8.) and not in Galatia: So Heb. 6.6. The Apostle tels them who fall away from Christ, That they crucifie afresh the Son of God; which he could not truely charge upon them, if they had not crucified him once afore.

Finally, St. James saith, chap. 5.6. you have condemne [...] and killed [...], which words must needs be un­derstod of Christ within us, as the following words e­vict, and he resisteth you not; for Christ for a time suffers patiently in us, and that as a lamb led to the slaughter; but if men repent not, he will rise up like a Lyon to devour them. We here say nothing that the Farmers of the Vineyard (which is our heart) do not onely evilly entreat the other motions and messengers of God, but kill the heir also, Matth. 21.38, 39. Nor that John hath foretold us, that all Nations shall look up­on him whom they have pierced, and bewail the same in a time of grace, to which he saith Amen, Revelations 1.7.

In your fift Section you comfort your selves and fol­lowers with vain words, the dreams and devices of men; for though it is true which you spake in your last Section, that Christ was made under the law, and did perfectly fulfil it; yet hath he not by his perfect obedience and sacrifice of himself, which he through the eternal spirit once offered up to God, fully satisfied the justice of God for us in any regard, but to take a­way the curse of the Law which was due unto us, Gal. 3.13. Nor is it true that he hath purchased a ful recon­ciliation for men with God, by that his outward obe­dience, nor finally doth it appear out of the Scripture [...] that by the same means he hath purchased an inheri­tance [Page 113]in the Kingdom of Heaven for all or any of those whom the Father hath given unto him. And though the proof of what you have affirmed on the contrary lyeth on your part, yet we will briefly shew you our remon­strative reasons.

First, It is certain that as Christ was a man, and so a creature, he did owe unto his Father a personal and perfect obedience in fulfilling the Law; how then could he perform the same for us also?

Secondly, All men in Adam were created to per­form perfect obedience to Gods Law and Will in their own persons; neither doth it appear, that God hath since released them of that obligation; nor did David think that he was or could be discharged there from, when he thus confessed and prayed, Psal. 119.73. Thy hands have made me, and fashioned me, O give me un­derstanding that I may learn thy Commandements.

Thirdly, The Moral Law requires of us a perfect ob­servation of it, not by a deputy, or surety, but in our own persons. In which regard the renewing and as­sisting grace of Christ is most requisite for us, Rom. 8.4. That the righteousness of the Law might be sulfilled in us, who walk not after the flesh, but after the spirit: But his outward active obedience therein helps us no further, but as an example to be followed.

Fourthly, There is yet no other way unto life left for the sons of men, but by the fulfilling of Gods com­mandements; witness our Saviour's own words, Mat. 7.21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven; and Rev. 22.14. Blessed are they that keep the Commandements, that they may have right unto the tree of Life, and may enter through the gates into the Citie.

Fifthly, Our Saviour saith thus unto us by way of anticipation, Mat. 5.17, 18, 19. Think not that I am come to destroy the Law and the Prophets, I am not come to destroy, but to fulfil; for verily I say unto you, till Heaven and Earth [Page 114]pass, one jot or one title shall in no wise pass from the Law till all be fulfilled. And least we should dream that he by ful­filling the Law for us hath exempted us from it, or any way abated its requiring, he saith at the next verse, Who­soever threfore shal break one of these least Commandements, and teach men so, he shall be called the least in the Kingdom of Hea­ven: But whoso shall do and teach them, the same shall be cal­led great in the Kingdom of Heaven; how then can Christ by his outward obedience satisfie Gods Justice for us, or in our behalf? nor is there any one Scripture which so much as colourably speaks for you, but that Rom. 5.19. which yet will bear a better sense, For as by one mans disobedience, many were made sinners, so by the obedience of one man, shall many be made righteous; for we have proved before, and shall now again evidence it further out of the 14 verse, that there are more Adams besides our first progenitor, and namely one within us, by whose disobedience, especially if not soly we are made sin­ners. And it it is more clear that there is a Christ with­in the beleevers as well as without them, by whose grace and spiritual obedience many are made holy and righteous.

For the first of these, namely the 14, verse you may observe that there is an Adam from whom death raigns, the which say we is our Adam, our earthly or na­tural man.

Secondly, That there is a spiritual Moses or time in us, till which death raigns, namely, the time of Gods drawing grace, as is hinted in the name of Moses, which also is the time of Gods delivering his Israel from un­der the spiritual Pharoah.

Thirdly, That men are not said here to sin in Adam, to wit, our first fathers transgression, but after the simi­litude of it.

Fourthly, There are some which sin not after that pa­tern, but another way, as we have shewed before con­cerning Edom the same name with Adam in the Hebrew consonants, and consequently in signification also.

[Page 115]Fifthly, That there is an Adam which is, or was the figure of Christ, and that is our personal Adam also of whom the Apostle speaketh thus, 1 Cor. 15.49. And as we have born the Image of the earthy, so we also shall bear the Image of the heavenly.

Lastly, That though Christ be already come in the flesh, yet here in this 14. verse, he is spoken of as one yet to come, which doubtless is Christs coming in the spi­rit, John 14.21.

Now for our second task, You may please advised­ly to consider these two things.

First, That the Apostle at the 17. verse speaketh thus, How much more shall they that receive abundance of grace and of the gift of righteousness, raign in life by one Jesus Christ? Now since we cannot enter into life but by a personal obedience, as we shewed before; for what other intent should the abundance of grace in Christ be more needful for us, then for the performing of that obedience, through which we attain unto the Kingdom and righteousness of God? And so by one mans obedience, even that of Christ within us, are many made, not putatively, but really righteous, ac­cording to verse 19.

Secondly, That the Prophets and Apostles speak frequently of Christs obedience in us, but nowhere of his obedience for us more then of his suffering in our stead, or his setting of us a patern to be followed. Isa. 26.12. Thou Lord wilt ordain peace for us, for thou hast wrought all our works in us. Jer. 31.33. I will put my law in their inward parts, I will write it in their hearts. Heb. 13.20, 21. Now the God of peace that brought again from the dead our, Lord Jesus Christ, that great Shepherd of the sheep through the blood of the everlasting Covenant, make you perfect in every good work, to do his will, working in you that which is well­pleasing in his sight, through Jesus Christ. 1 Cor. 15.10. But I laboured more abundantly then they all, yet not I, but the grace of God that was with me, Phil. 1.10. Being filled with the fruits of righteousness, which are by Jesus Christ unto the [Page 116]glory and praise of God. Phil. 4.13. I can do all things through Christ, who strengtheneth me. Rom. 8.4. That the righteousness of the Law might be fulfilled in us, &c. Now if the righteousness of the Law may be fulfilled in us through the grace and help of Christ, as the Apostle expresly affirms it there, what great need was there that it should be fulfilled for us? Frustrà fit per plura, &c. Furthermore, as our disobedience was both begun and perfected, with our own consent & endeavours, though not without the leading instigation and power of Sa­tan; is it not meet that our obedience likewise should be both enterprized and accomplished with our wills and best concurrences, though guided and carried on, yea accomplished also by the grace of God, and the power of his Christ? Is not that which is done in us, or by u [...], though in the strength of Christ, in obedi­ence to Gods Law and requiring, much more accep­table unto him, then that which is done without us, without our knowledge, endeavour, or consent? We in the mean time remaining enemies and rebels, or but lazy and loytering servants. Indeed the outward and personal obedience of Christ as it was active, was ne­cessary in him as a Mediator, not onely as our [...] or foregoer, but in order also to his suffering for us; for had he failed in his obedience to the Law, he might have suffered afterwards for his own sins; but could not have satisfied for ours. And as Christ could not by his outward and personal obedience satisfie the Fa­thers justice for that personal obedience which we out selves ought, and which by his grace and help we may perform, so he did not by the same obedience purchase a reconcilement between us and God, as you here af­firm. Amos saith, chap. 3.3. Can two walk together except they be agreed? Although God affects us as a work of his hands, yet so long as the body of sin, which is enmity a­gainst God, remains in us, we can neither be reconciled unto him, nor he to us: For what fellowship hath righteous­ness with unrighteousness? and what communion hath light with [Page 117]darkness? 2 Cor. 6.14. Therefore it is said in the forego­ing Chapter, 2 Cor. 5.19, 20. That God was in Christ re­conciling the world unto himself, not imputing their prespasses unto them, and bath committed unto us the word of reconcilia­tion. Now then we are Embassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. Where we pray you to ob­serve two things.

First, That Christ is not said to have done the work, to wit, by his obedience or sufferings, as you conceive, but to be doing of it still; viz. by his grace and spirit slaying the enmity aforesaid, in, and for those who be­leeve aright on him, and follow him in his like obedi­ence and sufferings.

Secondly, That the ground of the emnity between us and God, lieth on our part, who hate him, his ways and righteousness, through the sin that dwelleth in us. And therefore the Apostle prayes us, yea in a beseeching manner, to be reconciled unto God. And though two places, at the first view, upon which you mainly ground, may seem to favour your assertion, yet being rightly understood, they do not patrocinate the same at all: the first is Ephes. 2.16. And that he might reconcile both unto God in one body by the Cross, having slain the emnity thereby: But here you may take notice, that the body spoken of is his mystical body, and the cross whereby the emnity is slain, is his spiritual cross, like patience, or sufferance: for by that we overcome every temptation of sin, according to that of the A­postle, James 1.4. But let patience have her perfect work, that ye may be perfect and entire wanting nothing: This is that cross (and not afflictions themselves, as the world conceives) which Christ commandeth those that will follow him into life to take upon them, for the denying of themselves, or the putting off the old man, Matth. 16.24. Hebr. 12.1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run [Page 118]with patience the race that is set before us.

Your other place upon which you rely, is that of Col. 1.20, 21, 22. And having made peace through the blood of his cross, by him to reconcile all things unto himself, by him I say, whether they be things in Earth, or things in Heaven; And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh to present you holy and unblameable, and unreprovable in his fight. Where you may take these things into conside­ration.

First, Whom he reconcileth; All the members of the Church who are regenerate.

Secondly, From what; from the enmity in their minds, whereby they are set upon wicked works.

Thirdly, Where; through the spiritual blood of the Covenant, or the spirit of grace, which is called the blood of his cross, because it is then sent unto us, and poured down upon us, when we are upon the cross with him, and suffer with him, not yeelding unto tem­ptations.

Fourthly, That Christ is said to be still doing of that work, [...].

Lastly, In what way as a precedent for us he hath done it, to wit, in the body of his flesh, through death, as these ensuing Scriptures shew, 2 Tim. 2.11, 12. 'Tis a faithful saying, for if we be dead with him, we shall also live with him; if we suffer wi [...]h him, we shall also raign with him; see Rom. 6.8. But that it is unpossible to have reconcile­ment and communion with God, unless it be in such a way, the Apostle witnesses likewise, 1 John 1.5, 6, 7. This then is the message we have heard of him, and declare unto you, that God is light, and in him is no darkness at all; If we say that we have fellowship with him, and walk in darknes [...] we lye, and haue not the truth; But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all Sin.

Thus far of Christ's spiritual and true reconciling us unto God, which is then perfected and consummate, [Page 119]when besides the slaying of the enmity aforesaid, he hath made us in all things of one spirit with the Father. For which unity and reconcilement he prayeth, John 17.21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us.

Now for the purchasing of an everlasting inheritance for us, eternal life is the free gift of God through Je­sus Christ our Lord, Rom. 8.23. And as the Father hath it in his hand to bestow, so it is in the Sons gift like­wise; and consequently as it seems to us, he needs not to purchase it. But if you will call the fulfilling of that way and process, whereby the faln man must attain it, the way & race of obedience aforesaid, a purchasing of it, it is by the inward and spiritual obedience of Christ, especially that we attain; Heb. 10.36. For ye have need of pa­tience, that after ye have done the will of God, ye may receive the promise. Howbeit his outward passive obedience was requisite thereunto, without which as we could not be delivered from the curse, so neither could we come to inherit life. By this you see we stand in need of an inward and spiritual mediation from Christ, aswel as that outward, of which alone you here speak. Nor can we partake of the benefit of the outward, till qualified, and prepared first thereunto by the work of the inward.

In your Sixth Section, you proclaim your great ig­norance, or small regard of our great and most necessa­ry redemption from the power of sin and Satan, say­ing. "That the work of redemption was not actually wrought till after Christs incarnation: For were not the fathers before and after the flood, with the Pro­phets, and other holy Saints in the Old Testament, in their respective times spiritually saved and redeemed by Christ? And much more doth that great secret of the Father's sparing and forbearing us along time for his Sons sake, who in patience and meekness hath been led as a lamb to the slaughter, and the end of whose long sufferance in us is salvation, as St. Peter speaks, [Page 120] Epist. 2, 3. Chap. 15. seem to be hidden from you: Yet here you grant some truths at unawares; as that Christ is the promised enmity against sin, who must break the Serpents head, and consequenly that his power and Kingdom must be within us, where Satan is to be trod­den down, Rom. 16.20. You grant also that he is the Lamb slain from the beginning of the world: But whereas you add for a proof thereof out of Hebr. 13.9. That Christ is the same yesterday, and to day, and for ever: That speakes of his immutable Deity, and not of his humanity, though now made unchangeable. Yet this we say brethren, ere we leave this Section, that you hold forth a very lame and imperfect redeemer, which which hath indeed redeemed us by his death from the curse of the Law, when our iniquities are put away from us: but who must redeem us from all our corruptions [...] who must save and deliver us out of the hand of all our enemies? who must inable us to keep and fulfil the Law of God? who must renew the Image of God in us? Is not the true Christ made of God unto us wisdom, righteous­ness, and sanctification, as well as redemption? 1 Cor 1.30.

In your Seventh Section, As we grant it to be true, that Christ in the entire office of a Mediator, acteth according to both natures joyntly, or severally, as oc­casion requires, doing by each that which is proper to its self; so perhaps it may be granted, that sometimes in the Scriptures, by reason of the unity of the person, that which is proper to one nature, is attributed to the person denominated by the other. Howbeit, the pla­ces to which you refer us, do not prove so much; for that of Acts the 20.28.

Its true, First of Christ in the Godhead, that he hath purchased his Church with his own blood, having redeemed it from the power of Satan by his Spirit.

Secondly, To that of John 3.13. it may be said, that as Christ is spiritually born in us, he is the Son of man which comes from Heaven, and is, or dwells in the heavenly being.

[Page 121]Finally, To 1 John 3.16, It may be truly answered, that Christ the Son of God hath laid down his life for us, while he died in us, to keep off the deserved wrath of God from us, and to preserve us from the death threatned in the Law; as also to set us an example, how we may in following him overcome sin, and re­cover life again, we seeking his grace and help there­unto.

In your eighth, and last Section, being like checquer­work you have black as well as white, errour as well as truth: where your first affirmation ‘That Christ doth certainly and effectually apply and communi­cate his redemption to all those for whom he hath purchased it,’ will prove false in what sense soever it be taken.

For first, If we here understand Christ's outward re­demption as you undoubtedly do, that being made for all sinners, as we have proved by manifold Scriptures, it is not by him applyed unto all men, as your selves will confess: but if we here take up the inward and spiritual redemption of Christ; that is not purchased for us, but we are rather purchased by it; and in the very working of it, it being an inward work of Christs, it must needs be effectually applyed also.

Secondly, Whereas you say, ‘That Christ makes intercession for all such as he bath redeemed;’ it is false also; for some deny even him that bought them, and that in an Apostatical way, and by bringing in dam­nable heresies, whereby they bring upon themselves swift de­struction, 2 Pet 2.1. But we justly doubt you whether you understand aright what the intercession of Christ doth mean. For his intercession at large, compre­hends his whole office of mediation. Isa. 53.12. and Heb. 7.25. but to take his intercession for his supplicative office, as you here intend it consists principally, if not a­lone in the spiritual intercessions which he makes unto God for & in his Saints by his holy spirit. Ro. 8.26, 27. As for his intercession at large, of which we conceive the [Page 122]Apostle speaketh Rom. 8.34. Christ useth or imployeth that for none other, but those whom the Father hath called and given unto him, and for them also so long as they continue with him. For the Lord is with us while we are with him. 2 Chron. 15.2. 1 Chron. 28 9. The like we say of his revealing his Mysteries unto them, whe­ther by the word or without it, and of his effectual perswading of them by his Spirit to beleeve.

Where again you are mistaken; for God onely illu­minates, and makes known his truth unto us, but it is our part to set to our seal thereunto. & in our power to withhold the same. What you speak also of Christs governing the hearts of all those whom he hath redee­meed, by his word and spirit, and of the overcom­ing of all their enemies by his almighty power and wisdom in such manner and wayes as he sees good; all these may be true or false according to the limitati­ons aforesaid.

Yet here you tacitely grant or imply Christs inward or spiritual mediation, though you own it not for such a work. Yea, which is more to be wondered at, you here import that Christ by his almighty power doth overcome and subdue in and unto his redeemed people all their enemies; to wit, Satan and their cor­ruptions, which elsewhere you hold to be unconque­rable here, or not wholly to be subdued in this life. But truth is so evident and forcible, that where it is not narrowly watched and suppressed, it will break forth at unawares.

By all this which in this Chapter we have set forth, if the Lord open your eyes rightly to read it, we hope you will be brought to acknowledge that the predicti­ons of Christ and his Apostles, concerning the depar­ture from the faith, are already come to pass, and that forewarning of his, that there should arise false Christs, and false Prophets, is fulfilled, and consequent­ly that there should be great need and cause for the Gospel to be preached anew to all the world, as Christ [Page 123]himself foretold, Matth. 24.14. and that mercy or bles­sing was foreshewed to John, Revel. 14.6.7. For even those Authors whom ye counted the greatest lights of this last age, have very little sight or knowledge of that great Mystery Christ Jesus in you, the hope of glo­ry, Colos. 1.27. Yea, they have been all the publishers of a false conceived Mediator, or Christ.

CHAP. IX. Of Free-will Examined.

ALthough man be alwayes a free Agent in some measure, yet is he not at all times such a patient, nor can we expect you here to be voluntary sufferers. But if you will give us leave to be free with you, we must acquaint you, that even in this short Chapter there are many things though freely spoken by you, yet but gratis dicta. And especially in the three last Sections; but we fear that you have granted more truth in the first Section, then upon the view you will own again.

For you say, ‘That God hath endued the will of man with such natural liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil;’ for you seem in the first Section of the next Chap­ter directly to contradict yourselves, saying, ‘That in our effectual calling God doth not onely renew our wils, but determines them to that which is good by his Al­mighty power.’

And that which you speak in the second Section, ‘That man in his state of innocency had freedome and power to wil and do that which was good & well-pleasing to God,’ but yet mutably, so that he might all from it, seems to us in some sort to hold true stil of all men as they are now born till they have personally and actually sinned. And that Scri­pture to which you reser us, Eccles. 7.29. it speaking of mankinde in general, and not of our first parents onely, evicts so much in the very words, saying, Lo this onely have I found, that God hath made man upright, but they have found out many inventions. To which others may be added, as Jer. 2.21. For I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate plant of a wild vine unto [Page 126]me? But that place in which the Lord speakes of a child shortly to be born unto the Prophet, and to be called Immanuel, as some most learned expositors affirm, Isa. 7.14, 15, 16. Therefore the Lord himself shall give you a signe, Behold a Virgin (or a young woman, for the word signifies both) shall conceive, and bear a son, and shall call his name Immanuel. Butter and hony shall he eate, that he may know to refuse the evil, and chuse the good, for before the child shall know to refuse the evil, and chuse the good, the land that thou abhorrest shall be forsaken of both her Kings.

Here you may please to observe these things with us.

First, That though this place be commonly understood of our Saviour, yet it is a great mistake; for his proper name was Jesus and not Immanuel.

Secondly, This child was to be born shortly after this prophecy, and is given to the Jewes as a sign and token of a sudden deliverance from Rezin and Remaliah before the child should be of age, and knowledge to refuse the evil and chuse the good.

And thirdly, The prophet in the next Chap. triumph­ing against the enemies of the Church alludes to this very name, as if the child were then in being, Isa. 8.10. saying, Take counsel together, and it shall come to nough, speak the word and it shall not stand, for God is with us; Where it is in the original Immanuel.

The second thing to be observed, is, that this child even from i [...]s insancy according to the common state of man­kind should have the knowledge and ability to refuse the evil, and chuse the good, a faculty spoken of in two verses together as before.

But to come to your third Section, where our main con­test begins. Besides a mistake in the very first entrance, Man that is fallen into sin, being by you taken for all man­kinde, no smal mistake, as we have proved before;

You are first defective in that you distinguish not of the different states of sin.

And secondly, to maintain that which is true in it self, viz. that the faln man cannot without preventing grace by his own strength convert himself, or haply prepare [Page 127]himself thereunto: you lay such grounds as are either false or at leastwise improper, of which anon.

But first you speak of a state of sin into which man is faln, as though there were but one such, whereas there is a manifold state in sin, one against God the Father, another against the Son, and a third against the holy Ghost, Mat. 12.32. There is a state of sin before regeneration, and another under grace, Rom. 7.9, 14. there is a state of sin before mans first conversion, and another after their final falling away, 2 Pet. 2.21, 22. as there is a threefold degree of righteousness, and grace, wherein some are Babes, some youngmen, and some old men; so there is a threefold state, or age in sin. So the Lord saith to Abraham, Gen. 15.16. That the ini­quity of the Amorites is not yet full; and complaines, Jer. 9.3. That the sinners proceeded from evil to worse; finally there is a sin unto death, and a sin which is not unto death, 1 John 5.16.

Now the false grounds aforesaid, which you lay for the establishing of a truth, are these, ‘That the faln man hath lost all ability of wil to any spiritual good accompanying salvation.’ That a natural man is altogether averse from from any such good: The ground that you here improper­ly apply is, "That the man is dead in sin.

For the first of these, tis a rash, and ungrounded asse­veration; for you will not deny, That to become a Christi­an, to have our wicked thoughts forgiven us, to hear the word preached, to eat, and drink at Christs table, to keep the commandements of the second Table, as they are com­monly called, and finally to dye the death of the righte­ous, are all of them spiritual good things, and such as ac­company salvation; But we finde all these things wished for, and desired by those which you count unregerate; for King Agrippa hearing Saint Pauls defence, had more then a velleity, some good measure of inclination to become a Christian, Act. 26.28. Simon Me [...]us entreated the Apo­stles to pray for him, that his wicked thoughts might be pardoned, and that none of the evils they had spoken of might happen unto him, to hinder his salvation, Act. 8.24.

Our Saviour tels us, Luk. 13.26. That many will plead before him at the latter day, that they had heard him teaching in, [Page 128]their streets, and had eaten, and drunke at his table. The young man who enquired of our Saviour what good thing he should do to inherit eternal life, had from his youth kept the precepts of the second table aforesaid, Mat. 19.20. Yea our Saviour looked upon him and loved him on that behalf, Mar. 10.21.

Finaily, Balaam desired to dye the death of the righte­ous, and that his latter end might be like his, Num. 23.10.

For the second ground that the natural man is altoge­ther averse from any thing that is good: it is alike errone­ous with the former, whether we take a natural man for the earthly man, as he is still created of God in innocency, or for the faln man in his unregenerate estate as you mean.

For in the first notion the natural man can both will and act according to his first integrity, till he disables, and corrupts himself by falling, as Esau or Edom a type of this man did seek to please and observe his father. And you may remember that the Apostle would have us in malice and naughtiness to be like children, 1 Cor. 14.20. But many natural men taken in your own sense, are not utterly averse from all good things: even Herod himself heard John the Baptist gladly, and not only willed, but did many things ac­cording to his Doctrine and precepts, Mark 6.20. And Moses having set before all Israel, life and blessing, with death and cursing, Deut 30.19. he there expresly commands them to chuse life, That both they and their seed might li [...], & Isa. chap. 1.19, 20 elicites and excites this freewilling faculty, saying, If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devon­red by the sword; for the mouth of the Lord hath spoken it: Yea the very name of freewill offerings, so oft mentioned in the Scriptures, argues some competent remainder of that fa­culty, unless ye would subjectum tollere; but consider we pray you these two things which we have partly touched be­fore.

First, That all faln men are not alike extensively cor­rupted, that is, they are not all alike enclined to all fins, but some to voluptuousness, and prodigality, more then to co­vetousness or the like. And though David a King prayeth [Page 129]thus against covetousness, Encline my heart to thy Testimo. nies, and not to covetousness, Psal. 119.36. Yet Luther saith, "That he was never tempted to that sin. Whence it will necessarily follow that such a man is not equally averse to all good, but to some vertues more then to others. The Pharisees though inclined to pride and covetousness were not so propense to sensuality and uncleaness, as some of the Publicans were, Luke 18.11, 12. and consequently they did not so much abhor sobriety, temperance, and chastity as the others did, nor did the other so much a­versate sincerity, liberality, and humility as the Pharisees did.

Secondly, You may take notice that all faln men are not alike intensively depraved; sinners do gradually sinks into sin by custome and continuance therein; so the Lord saith, Ezek. 16.46, 47. That Jerusalem had more deeply corrupted her self, then her elder sister Samaria, or her younger sister Sodom, and by consequence she was more averse to good then either of them both.

And our Saviour affirms, that Corazin and Bethsadia were more averse from repentance and amendment then Tyre, and Sidon, Luk. 10.13. And though it fares thus with the divel and his Angels, yea and with all those men who through pride, malice, and desperation are incorporated into him, yet we hope that the case or state for the present is not so evil or desperate with any other, as you here would make it with lapsed men. For to be utterly averse from all good, is a most forlorn and deplorable condition, and their very incorrigible state of whom the Lord complaines, Jer. 13.23. Can the Ethiopian change his skin, or the Leopa [...]d his spots? then may ye also do good who are accustomed to do evil.

Now for your ground improperly and impertinently ap­plyed, ‘That because man since his fall is dead in tres­pass, and sins, Eph. 2.2, 5. he cannot, therefore by his own strength convert himself, or at all prepare himself there­unto.’

To this we say, It is neither a lively nor a forcible kind of arguing; for it must be considered to what kind of life men by their fall become dead, not to their natural life [Page 130]surely; for the Apostle speaking of her that liveth in plea­sures, saith, that she is dead whilst she liveth, 1 Tim. 5.6. Here then as he chargeth her with a spiritual death, so he grants her a natural life still remaining.

It is then to the former light of Christ, or life of righ­teousness, that we are dead by our fall, as it is written Act. 8.33. That the life of Christ is taken from the earth, and Isa. 58.8. That he was cut off from the land of the living. Agree­ably hereunto the Apostle tels the Ephesians that in their unbelief, they were at thee time without Christ, Eph 2.12. and consequently without power to do good, till we receive that again by grace.

But what is that to the willing, and nilling faculty which is a natural and essentiall property to the soul? Must that be dead in the man also, and he become a meer passive block or a dead trunk, as you would have him? we have proved before that even the faln man can both will and act some kinds of righteousness, at leastwise towards man; witness that young man in the Gospel before spoken of: But here to disintangle you and others we will first breifly [...]istinguish concerning the use and exercise of that faculty; and then secondly, shew some causes why men do not ordinarily choose the good and nil the evil, even then when it is in their power so to do.

For the first of these, we must distinguish, between free­dome of will and coaction, the latter of which may befal man, but not the will of man.

Secondly, betwixt a will that willeth or nilleth with full consent, and a mixt will, wherein the one party is predo­minant, Phil. 1.23. For I am in a strait between two, desiring to depart, and to be with Christ, which is best of all.

Thirdly, Betwixt an indifferency of will or aequilibriu [...] to good or bad, and a will enclined more to that which is good, then to the evil. This we take to have been the state of will in or first parents, if not of all men yet before they fall.

Fourthly, Betwixt a will more enclined to the evil, then to the good, and a will inflexible.

The former of these may be found after our fall gradu­ally [Page 131]in men, according to their inchoated, or more perfect habits in evil.

The latter of these is found in no man till he be wholly incorporated in the pride, and malice or desperation of the divel. That the will of man after the fall is not wholly in­flexible, till such a diabolical incorporation, we prove by these few instances instead of many.

First, Pharoah that proud and obstinate Tyrant, al­though at the first he was most averse to obey Gods voice, and let Israel go; yet he was brought to it by degrees, un­till he fully consented, by Gods Judgements upon him and his people, together with their perswasions.

Secondly, Those six hundred thousand Israelites brought out of Egypt, who harkening to their unbelieving spies or searchers of the good land, refused to go up & fight against their enemies, afterwards being made sensible of Gods dis­pleasure against them, did of their own accord go up and fight against the Amalekites in the mountain, even then when Moses forbad them, and threatned them with capital danger, Numb. 14.

A most evident example of the vertibility of mans will, Judas himself, though he would not be warned by our Sa­viours discovery of his treason aforehand, nor by his threatning of the ensuing danger, Mar. 14.18, 19, 20, 21. Yet afterwards his will turned, and he brought the money again which had corrupted him, truely confessing his great wickedness Wisdome it self, or Christs declareth, Prov. 1.20.—30. though many will not turn to him at his calling or reproof, yet when it is too late, the door of mercy being shut against them in the time of their great calamity, this will turn to him and seek him early, that is, diligently. So that mans will is never finally obstinate till it be wholly in­devilled.

But from these last instances we should be warned to seek the Lord while he will be found, Isa. 55.6. Where the Psal­mist concluds thus, Psal. 32.6. For this shall every one that is godly pray unto thee in the time when thou maist be found. Surely in the great waterfloods (of Gods destroying calamities) they (that is the wicked) shall not come nigh him: But to go on in our distinctions, we must in the fifth place distinguish [Page 132]betwixt freewill, and power, voluntatem & arbitrium; for the one may be had, where the other is wanting, Rom. 7.18.

Lastly, Between a free will, or agency and some strong inclination of nature, to this or that object, both which may stand together.

As first in God, who is strongly inclined to the good, and Sathan who propends wholly to the evil, yet doth act freely without compulsion, though not without some ne­cessity, or strong influence of nature.

Now in the second place, the causes why the faln man doth not will the good which he might, are these among others.

The first is the ignorance of that good—ignoti nulla cupi­do. Thus the ignorance of things promised, hinders the seeking of them, Rom. 10.14, 15, &c.

A second let is a depraved judgement, Act. 26.9. for I verily thought with my self, th [...]t I ought to do many things against the name of Jesus.

A third impediment is the want of due remembrance, and serious consideration of what we know in generall, Lam. 1.9. He filthiness is in her skirts, she remembred not her latter end.

A fourth bar is the power of Temptation, of which the Apostle complaines, 2 Cor. 12.7.8.

A filth and a powerful obstacle is habit and custome in sin, of which that is verified. — Qui non est ho [...]iè, eràs mi­nùs aptus erat.

Lastly, Gods final desertion, one of the heavyest of Judgements, is an unremovable obstacle to the willing of good, because seconded with Satans power.

Hence we may take a view, how far the faln man can will good, convert himself or prepare himself thereunto, name­ly so far forth as men have some light of nature left or new illumination, and convincing grace, the which of all other is most necessary for the work of a true conversion. Jer. 23.24. O Lord, I know that the way of man is not in himself, it is not in man that walketh to direct his steps.

Secondly, This may be done with the more facility, so far as they are chastned by the hand of the Lord, and make [Page 133]a good use of it, which made the Prophet Jeremy to pray as he doth, Jer. 10.24. Correct me O Lord, yet in judgement; and not in thine angor, lest thou bring me to nothing. Howbeit in all this the Lord seems to lay no violent hand upon the will, but works upon it by understand­ing, judgement, and reason, with the use of sense; and because he is the Author of the new understand­ing and judgement, which leads and drawes the will, he is said to work the will also, Phil. 2.13. for, Causae causae est etiam causa causaei. But the main way where­by the man after illuminating or preventing grace can prepare himself to turn his heart or will, is by frequent meditation, and deep consideration of what he knows by grace or nature.

In your two last Sections, First according to an or­dinary distribution, you distinguish the condition of converted sinners into a State of Grace and a State of glory; but albeit there be different degrees in their new Metamorphosis, or change, yet their least estate in regeneration is a State of Glory, as on the contrary the highest degree of that change, and exaltation is a state of Grace.

For the proof of the first of these consider what the Apostle speaks, 2 Cor. 3.18. But we all with open face, beholding as in a glass the Glory of the Lord, are transformed into the same Image, from Glory to Glory, as by the spirit of the Lord. 2 Pet. 1.3. — Through the knowledge of him who hath called us unto Glory and Vertue.

And for the evidencing of the latter, weigh well what Saint Peter writeth, 1 Pet. 1.14. wherefore gird up the loins of your minde, be sober and hope to the end, for the Grace that is to be brought unto you at the Revelation of Jesus Christ. See also 1 Pet. 3.7. as heirs together of the Grace of life.

But more particulary for your fourth Section, As in the beginning of it you attribute too much to the first work or degree of our regeneration: so you detract too [Page 134]much, from the last, and highest period of the same in the end of that Section.

For first you say, but not truely, ‘That when God converts a sinner, and translates him into the State of Grace, he presently freeth him from his natural bondage under sin, and by his grace alone en­ables him to will and to do that which is spiritually good.’

Here brethren, you go too far; for the Apostle in the behalf of the young Babes or converts, complains thus, Rom. 7.8, 9. For to will is present with me, but how to perform that which is good L [...]nde not; for the good that I would, I do not, and the evil that I would not, that do I. How then are they freed, when the Apostle saith, ver. 23, He findes another Law in his members not only warring against the Law of his minde, but bringing him captiue to the Law of sin in his members, whereupon he cryes out, verse 24. O wretched man that I am who shall deliver me from this body of dea [...]h?

Is a bondage then against your wils, no captivity? yea it is the most grievous bondage of all others in our sense and feeling, though not so perilous to the soul, as a willing subjection unto sin. Indeed it is true of the young in Christ, which the Apostle writs to them of that age, 1 John 2.14. I have written unto you young men, because ye are strong, and the word of God abideth in you, and you have overcome the wicked one; But the Babe in Christ cannot attain thereunto while he is a chide.

Now in the close of that Section, you flag and fall as much too short, saying, ‘That this convert at his highest pitch (for so you mean) by reason of his re­maining corruption doth not perfectly, nor only will that which is good,’ but willeth that which is evil also.

The which though it be true of the Infants aforesaid, and perhaps may sometimes be verified of the middle [Page 135]ort, yet it is not true of the old or aged men in Christ, such as the Apostles themselves were; as we have pro­ved before.

In your last Section, you do as you are wont, whol­ly transferring the state of Glory in which the will of man is made immutably good, out of this world, but herein you are some what mistaken, if we may give credit to these Scriptures, Rev. 3.12, & 21. C. 1.2.3, 4, 5, 6.

CHAP. X. Of effectull calling examined.

AS you had no calling to deliver many things here uttered by you, so they are not very ef­fectual or true; In which kind the first Se­ction is not the least culpable; for therein you deliver these paradoxes among others.

First, ‘That God is pleased in his appointed and ac­cepted time to call all those effectually whom he hith predestinated unto life;’ the which is not true: For as thousands dying in their Infancy never fell (which thing we have before sufficiently proved) so such neither need, nor have any such calling as you here describe. For though our Saviour speake thus of all faln men, Mat. 18.3. Verily I say unto you, Except ye be converted, and become as little chil­dren, ye shall not enter into the Kingdom of heaven, yet chil­dren have no need to be conformed to such converts; for of them, and with such as they are is the Kingdom of heaven replenished, Mark. 10.14.

Secondly, You say with no less untruth, ‘That God calleth only those effectually whom he hath pre­destinated unto life,’ which in your sense are the smaller part of men: But as you make the universal father, and common Saviour of all mankinde, a partial God in his decree of election, or predestination, so you make him an accepter of persons in his calling of sinners to repentance, both contrary to manifold and cleare Scriptures.

Here then we must assert those two things against you for the vindicating of Gods honor, and the stopping of all mouths.

First, That the Lord cals unto him all the sons of men, who are faln from him, and that with sufficient though not alwayes with a successful calling.

[Page 139]Secondly, That he calls some of these which retain not, with more industry and earnestness, then many that come unto him, continue with him, and are sa­ved in the end; for the first of those we will here say nothing of that which our Saviour speaks, Matth. 22.14. That many be called, but few are chosen: which though it overthrow the last Section, yet it comes not up to a full proof of what we are now to maintain, an univer­sal and particular call of all men that are faln from God, and who are capable of instruction. But these following texts will carry it before them, 1 Tim. 2.3, 4. where the Apostle would have all men in general and in particular, who have not sinned that sin unto death, prayed for upon this ground; For this is good, and accep­table before God, who would have all men saved, and come to the knowledge of the truth. If he would have it so, what hinders, but that he both may and doth bring all men to the knowlekge of so much truth as whereby they may be saved.

To this agree the words of the same Apostle, Rom. 2.8. where he shews the true and onely cause why all that are lost do perish, But to those that are contentious, and disobey the truth, and obey unrighteousness, shall be in­dignation and wrath, which is the same in effect with what he had before delivered, Chap 1 18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who withhold, or suppress the truth in unrighteousness.

If you reply that the Apostle in the former place of 1 Tim. 2.4. speaks, de generibus singulorum, That God would have some of all kinds and sorts of men saved, and come to the knowledge of the truth.

We must here again urge the place of St. Peter, Epist. 2 Chap. 3.9. which undoubtedly speaks universally in the negative, and the affirmative, and so de singulis generum. Not willing that any should perish, but that all should come to repentance. Doth not Elibu speak thus of Gods gratious dealing with all mankinde that are gone [Page 140]astray? Job 33.14, 15, 16, 17, 18. For God speaketh once, yea, twice, yet man perceiveth, or regardeth it not. In a dream, in the visions of the night, when deep sleep falleth upon men, in slum­bring upon the bed: Then he openeth the eares of men, and seal­eth their instruction. That he may withdraw man from his pur­pose, and hide pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword.

And having named many other means which God useth for the self-same end, ver. 29.30. thus he sums up all and concludes the point. Loe all these things God often­times worketh with man, to bring back his soul from the pit, to be enlightened with the light of the living: And Job 34.23. For he will not lay upon man more then is right, that he should enter into judgement with God; which thing according to the doctrine, all the sons of Adam might do; for ha­ving his sin imputed to them, before, they were actu­al sinners, and in him being deprived not onely of all wisdom, holiness, and power, but every way blinded and depraved, and that without a sufficient help of grace to ridd, and deliver them, as to the grea­test part of them: And verse 26, 27. he shews the cause why he strikes wicked men, even for this refra­ctory opposition apainst his teachings and calls; He striketh them as wicked men in the open sight of others, because they turned back from him, and would not consider any of his wayes: whereas it was our duty to say to the Lord, as often as he teacheth and chastiseth, as it there fol­lowes, verse 31.32. It is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I know not, teach thou me: if I have done iniquity, I will do no more. And chap. 35.10, 11. complaining of mans per­verseness, he saith, But none (that is very few of the stubborne ones) saith, where is God my maker, who giveth songs in the night? Who teacheth us (all mankinde) more then the beasts of the earth, and maketh us Wiser then the foul of Heaven. How can the wicked say to the al­mighty. Job 21.11.22, 17. depart frou us, we desire not the knowledge of thy wayes, if he were not present with them [Page 141]at times teaching rebuking, drawing, and calling them, that he might turn them to him; yea, with their wills from their wiked and destructive wayes? doth not wisdom utter her voice to all the fallen race of man­kinde? Prov, 8.4, 5. Unto you O men I call, and my voice is to the sons of men. O ye simple understand wisdom, and ye fools be ye of an understanding heart: yea, is not her invitati­on as universal, and particular also, Prov. 9.4, 11. as the call and seductive allurements of folly is, verse 16. for each of them useth the self-same words. Whoso is simple, let him turn in hither, &c. yea, what is the true cause that wisdome saith, Prov. 1.28, 29. Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not finde me: But this which followeth there verse 29, 30, 31. For that they bated knowledge, and did not chuse the fear of the Lord; They would none of my counsel, they despi­sed all my repreof.

Thus of our first assertion; come we now to the se­cond, ‘That some of those which stand out, are more earnestly and industriously called by the Lord, then many true converts,’ which continue stedfast with the Lord: for which purpose take these places.

First, Gods gracious and effectual dealing with Cain when his wrath and envy was kindled against his bro­ther: What could the Lord without offering violence to his will, do more to him then he did, saying, Gen. 4.6.7. Why art thou wrath? And why is thy countenance fallen? If thou dost well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door: And then it follows, as one both judicious and skilful in the original hath it. Idque a te pendebit, tuque ei imperabis. And in thee shall be the will or desire of it, and thou shalt have dominion over it, viz. if thou wilt seek that grace Did not the Lord also complain, that he had striven with the men of the old world, till he was weary again? Gen. 6.3. And the Lord said, my spirit shall not alwayes strive with man, for that be also is flesh; yea, were not their spirits or human souls cast into the prison of Hell for their disobedience, and [Page 142]refractoriness? 1 Pet. 3.19, 20 doth not the Lord say also, Isa. 5.4. What could have been done more to my vineyard, which I have not done unto it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? you will say, Is not God almighty? Could he not have compelled them?

Answer, Yes; but he will not violate the order, which he hath set in our creation, he will not force the will, but deals with man as a free agent, by commands, pro­mises, threatnings, rebukes, chastisements, allurements, and rewards: So true is that of the Father, Nemo in­vitus fit bonus.

To conclude this point, what can be more express, then those three ensuing texts, among many others, Ezek. 3.6, 7. Thou are not sent to many people of a strange speech, and of an hard language, whose words thou canst not understand; Surely, had I sent thee to them, they would have hearkened unto thee: but the house of Israel will not hearken unto thee, &c. Matth. 11.21. Woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works which were done in thee, had been done in Tyre ond Sidon, they would have re­pented long ago in sackcloth, and ashes; Of which text we spake before upon the last occasion.

Finally, That of Matth. 12.21. brings full convicti­on with it, The men of Niuive shall rise in judgement with this generation, and condemn it, because they repented at the preaching of Jonah, and behold a greater then Jonah is here.

If you demand here, what's the cause that these ob­stinate men do not answer Gods call and return?

We answer, It is not want of illumination, and in­struction; as we have shewed, nor want of reproof, as we have proved, but this let lies in mens abuse of their free-will, as we heard before, Prov. [...], 29, 30. Not that mens wils are inflexible, when God first cals them, as we have evicted at large in the foregoing chapter, but some men are self wise, and self-righteous already through the illusion of Satan, and think that they need [Page 143]no repentance, or conversion to any better thing, a [...] the Scribes and Pharisees were in the daies of our Sa­viour, who taught them with power and authority, Matth 7.29. and whose doctrine was confirmed suffici­ently by miracles also. And others which know, and acknowledge that they are evil doers, yet do defer their return till it be too late, as Prov. 1.28, 29. Psal. 32.6. a­foresaid: Hence it is that they shall be filled with weeping and mourning for the opportunity which they have lost, as the other shall be with envy and gnashing of teeth, the concomitant of pride, and self­wisdom, Matth. 8.12. Luke 13.25, 26, 27, 28. And these are Satans two wayes of destroying men; he either casts them into the sin of contention, wrath, and envy through the riches of their self knowledge, self-holi­ness, and self zeal, or into the stolen and pleasant waters of voluptuousness, or worldly cares, therein detaining them till they be drowned in sensuality; see Mark 9.22. But now to return to our first task back again.

The third falshood which you affirm in you first Secti­on, is, ‘That God calleth all his predestinate only by his Word and Spirit:’ where we must grant you, that his Spirit is alwayes the cheif actor, and that oft times God is pleased to use his word, whether written or spoken, as an instrument in that work, but not alwayes as yourselves af­ter confess Section the third. Besides the Lord hath many other instruments and means to call, and convert men, besides his word, as Elihu shews at large, Joh. 33.14—29. of which also we speak before: Yet are none more ge­neral, or more effectual then Gods chastisments both in­ward and outward, Psal. 94.10. He that chashseth the Hea­then, shall not he correct? Psal. 119 67. Before I was afflicted I went astray, but now have I kept thy word. For whomsoever God loveth (as he loveth all mankinde) he chasteneth, and scourgeth every son whom be receiveth, Heb. 12.6, 7, 8, 9, 10. see Job 5.17. Behold happy is the man whom God correcteth; therefore despise not thou the chasining of the Almighty, Pro. 3.11.12. Psal. 94.12, 13. Isa. 27.7, 8, 9. Isa. 9.13. Isa. 28.23, [Page 144]24, 25, &c. 38.16. By this was Pharaoh wrought to obey the will of God for the present, though he afterwards rebelled, and perished. If this will not bow us, we are in­corrigible, and deplorate, Isa. 1.5, 6. Isa. 9.13. yea and are sure to perish in the end, Prov. 29.1. He that being often reproved hardneth hss neck, shall suddenly be destroyed, and that without remedy. Other means are named and commended unto us in the word, which shall work upon some when the word will not, As the good conversation of the wife to­wards an unbelieving husband, or disobedient to the word, 1 Pet. 3.1, 2. But Gods most usual, and powerful way of converting sinners, is by his spirit and severe chastisements, those especially upon mens consciences, which we elsewhere call the work of the Law, though ofttimes wrought with­out the written Law or Word, of which the Psalmist speaks, Psal. 94 13.

A fourth mistake of yours there, is, ‘That you say all men are by nature in the state of sin and death;’ For we have already proved that to be false. And doth not the A­postle say, Rom. 2.27. That if the uncircumcision, which is by nature fulfil the Law (taking it for granted, that some may do so) he shall judge thee, who by the letter, and circumcision dost transgress the Law. True it is, that the word nature is not always taken in one notion by the Apostle him­self; but as by nature here he understands a state of men without the written word, so by nature Ephes. 2.3. (where he saith, that we were by nature the children of wrath as well as others) he intends either cor­rupt nature, or a reality of the thing, as Gal. 4.8. you did service to them which by nature are no Gods, that is, not really such, [...] for [...].

A fifth errour of yours in that Section, is, that you say, ‘God in this his effectual calling of men, deter­mines the will to that which is good,’ wherein, as we said before, he should overthrow that course and order which himself hath set up, making us free A­gents, and leaving our wills free, and interminate. Yet we grant that the Lord bowes and inclines the wils of men, from evil to good, by illumination in the un­derstanding [Page 145]and working upon the judgement as we said before, but he laies no violent hands upon the will immediately.

Finally, you have other mistakes in the first Section also, as when you say that God in his effectual calling of men takes away the stony heart, and gives them an heart of flesh: for that is not wholly done in our first conversion, but in process of time, by our clean­sing from sin, and renewing in Jesus Christ, according to the Covenant, Ezek 36.25, 26, 27. Nor are all con­verts brought to Jesus Christ at the first, as you here dream; for the father hath his work of regeneration upon us, ere we are brought to know or beleeve, on the Son for his worke of spiritual redemption, which is the second step or degree of our regeneration, as we shew in the sequel of this tractate, Yea, whoso­ever resists the father in his work, or doth not continue in it, he is not brought by the father to the son to be saved by him from sin and Satan, John 6.44.

Nor is your second Section so sound, or Orthodox in all points as we could wish it. For you say there, but not truly, ‘That he who is called of God is altoge­ther passive, until quickned and renewed by the holy Ghost.’ For though in the works of illumination, correction, and reproof, he is passive, yet afterward in the turning of his will and desires to God, and good­ness he is active, as the Apostle speaks, 1 Thes. 2.19. For they themselves shew of us, what mannor of entrance we bad unto you, and how ye turned to God from Idols, to serve the living and true God. So Acts 11.21. And the hand of the Lord was with them, and a great many beleeved, and turned to the Lord. Wherefore doth the Lord require this motion at our hands so often, if we cannot turn after inlight­ning and convincing grace? Ezek. 18 30. Wherefore re­pent ye and turn ye from all your transgressions; and verse 32. Wherefore turn ye, and live. see Eze. 33.11. Joe. 2.12, 13, 14, &c.

In your third Section you abate something of your wonted rigour, in saying, ‘That all other elected [Page 146]persons (besides infants) who are uncapable of being outwardly called by the ministry of the word, are regenerated, and saved by Christ, through the Spirit who worketh when, and where, and how he pleaseth.’

If you grant then that there is an elect people a­mong all nations, as John saw an infinite or innume­rable company of such standing before the throne of God, and before the Lamb, cloathed with white rober and palms in their hands, Re. 7.9. you have here yeilded that they may be called without the ordinary means of the word; and this is no other thing in effect, then what ye have here maintained. For if the Lord could do this in Elihu, Job, Rahab, the widow of Zarephta, and Paul, (all which were converted without the word) what hindereth but that he can do the like all over the world, in all ages and generations of mankinde, if they obstruct not his working. In this Section we pass o­ver that which you spake in the beginning of it concer­ning elect infants, because we know no other sort of infants. And that such need no regeneration, we have shewed before.

In your fourth and last Section you have heaped up together many untruths, as these by name.

First, "That there are some persons that are not e­lected; which being understood of a special, and final election is true, but being taken of Gods general and conditional election, is false, as before.

Secondly, You say, ‘That such as are not elected, and so not saved, though they may be called by the ministry of the word, yet they receive onely the common operations of the spirit:’ It is most certain that many who are not finally elected and saved, be­sider a true and effectual calling vouchsafed from the father, have in some measure received a true faith, bringing forth repentance for a time, a true love tur­ning them to God, and bringing forth a temporary o­bedience, a true hope, which brought forth patience, yea, and some proportion of purifying and sanctfying [Page 147]grace, as is evident out of these Scriptures and others, 1 Tim. 1.19. and chapt. 5.12. and chapt. 6.10. Heb. 6.4, 5, 6. and chapt. 10.28, 29. 2 Pet. 2.20, 21, 22.

Thirdly, You say, "That such never came truly unto Christ, and therefore cannot be saved: where it is true, that such can never be saved from the power of their spiritual enemies, who never came to Christ, nor Christ to them; yet many of them which were never chosen out of the furnace, nor in the end par­take of eternal life, yet were brought for a time both to beleeve in Christ, and in some measure to obey him, who yet afterward fel from him, and lost all that which they had wrought with their future hopes; of which number were those apostate Disciples of Christ men­tioned John 6.66. with Judas, Demas, and many others: Hence John warnes us in his second Epistile verse 8. thus, Looke to your selves, that we loose not those things which we have wrought. And Christ speakes to the like effect, Revelations 3.11.

Fourthly, and lastly, ‘You exclude from salvation all men not openly professing the Christian Religi­on.’

Where first, We pray you to consider, whether such persons, as the Apostle seems to describe, Rom. 2 26, 27. may not be saved by Christ naturally planted in them.

Secondly, May not many of the Jews as well under the Old Testament, as the New, though they know not, or beleeve not the mystery of Christs incarnation, be saved by that faith which the Apostle describes, Hebrews 11.6, thus; For he that comes is God must beleeve that God is, and that be is a rewarder of them that seek him, especially if they expect, and seek the inward Kingdom of a spiritual Messiah, with victory over their Ghostly enemies through him.

Thirdly, Whether some that are not in all things of the same faith with the modern Christians, whether Calvinists, Lutherans, or Papists, may not possibly obtain [Page 148]salvation by such a faith as we have here confessed?

Lastly, Whether such as Nicodemus and Joseph of Ari­mathea who are Christs sincere Disciples, but dwelling in the midst of persecutors, dare make no open pro­fession of their faith and hope, may not be saved in the end, and that by Christ in whom they have be­leeved.

CHAP. XI. Of Justification examined.

YOur doctrine is nowhere less justifiable then in this great business of justification; for you neither understand the right notion of the word, nor the secret of the work.

Hence it is that as in your other Sections you have much of error: so in your first you have little of truth, where laying down the doctrine both po­sitively and negatively, you have been so unhappy for the most part; as to reject the truth, and fix upon the errour.

More particularly, first you say, ‘That all those whom God effectually calleth,’ he also freely justifi­eth, which is not true of such, as either resist his call­ing, or of them who being brought to believe in Christ do by and by fal away again.

For the first of these, see Gods complaint, Psal. 91.13, 14, 15. O that my people had harkened unto me, and Israel bad walked in my wayes; I should soon have subdued their ene­mies, and turned my hand against their adversaries; the haters of the Lord should have submitted themselves unto him, but their time should have endured for ever.

For the other of these, see Mat. 12.45. That some­times the unclean spirit which was cast out, returneth again through mens unwatchfulness. Then goeth he, and taketh with him seven other spirits more wicked then himself, and they enter in, and they dwell there, and the last state of that man is worse then the first, Rom. 11.22. But towards thee goodness if thou continue in his goodness; otherwise thou shalt be c [...]t off, 2 Pet. 1.9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was [Page 152]purged from his old sins. All which places, though they may at the first view seem strange to you as proofes of what we have asserted, yet when you shall understand what justification means in its true and proper notion, they will justifie what we have said.

Secondly, You say that God justifies men not by in­fusing righteousness into them, whom he hath called contrary to the express tenure of the Scriptures. See 1 Cor. 6.9, 10, 11. Know ye not that the unrighteous shall not inherit the kingdom of God? be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate persons, nor abu­sers of themselves with mankinde, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the Kingdom of God. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Was not new righteousness put into these men? And were they not thereby washed, sanctified, and justified, these three words expressing one and the same thing? see also Tit. 3.4, 5, 6. But after the kindness and love of God our Saviour unto man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the wash­ing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour, that so being justified by his Grace, we should be made heirs accord­ing to the hope of eternal life. Where you see again that the Apostle makes regeneration in Christ, and justifi­cation to be the self same thing, as we intimated in the foregoing Chapter: Yea in the whole dispute about justification by Christ, the Apostle Paul useth the word [...] to justifie, either for that part of justification, which we commonly call mortification, or that other part which we usually term vivification, or for both as Rom. 6.7. [...]. For he that is dead (to wit with Christ) is justified, freed, or purged from sin▪ In this notion doth the Apostle use the word, Act. 13.39. And by him all that believe are justified (or cleansed) from all things from which they could not be [Page 153]justified by the Law of Moses. Rev. 22.11. [...]; that is, He that is unjust (will be so) let him be unjust still, and be which is fil­thy, let him be filthy still; and he that is (or will be) righ­teous let him be justified (or righteous) still; and that is holy, let him be sanctified still. Where justification and sanctification are the same thing; so Isa. 45.24, 25. Surely shall one say, In the Lord have I righteousness, and strength; even to him shall men come, and all that are incensed against him, shall be ashamed: In the Lord shall all the seed of Israel be justified, and shall glory. Where righte­ousness, and strength being joyned together the words must be understood of an internal righteous­ness, through which our sins and corruptions are purged out. And therein lies our justification, as the next verse imports. Yea if mortification be not com­prehended under the word justification, it is wholly left out in that golden chain so much spoken of, and so little understood, Rom. 8.30. Moreover whom be did pre­destinate, them he also called, and whom he called, them he also justified; and whom he justified, them he also glorified: In this sense Cyprian useth the word frequently, and among prophane authors Catullus thus. Justificam nobis mentem avertere deorum, And so must the word of necessity be meant by the Apostle, Rom. 5.8. as appeareth there by the opposition of our state as sinners to our justified estate. But God commendeth his love towards us that while we were yet sinners Christ dyed for us, much more being now iustifi­ed by his blood we shall be saved from wrath thruogh him: And so must the same word be taken, Rom. 3.24, 25. Gal 2.17. We grant indeed that the word is a [...], and variously used, as for defending our selves or others as just, Luke 16.15. Ye are they which justifie your selves before men, &c. for absolving or declaring one just, Rom. 8 33, 34. It is God that justifieth, who is he that condemneth? for predicating or magnifying some person or thing, Mat. 11.19. But wisdom is justified of her children: But all these [Page 154]are founded upon that moral sense of being just, or made just, or of being free from unrighteousness, which is the Apostles sense in all his discourse of justi­fication by Christ.

Thirdly you say positively, ‘That God justifieth by pardoning of sins;’ but though [...] is used sometimes for the puting away of sins, and that by regeneration, Luk. 1.77. Eph. 1.7. and elswhere, as well as for the pardon of sins: Yet justification in Saint Pauls sense lieth not in remission of sins.

Fourthly, you say positively also, ‘That God justi­fies men by accounting and accepting their persons as righteous,’ and you mean he doth so while they are otherwise both in heart and life. But God accounts of every man as he is; and though he is so gracious as to pardon, the guilt of sins forsaken, and repented of, and ready also in Christ both to cleanse us and renew us, because he would not have us dye in our iniqui­ties; yet, as he speaks to Moses, he will by no means clear the guilty, or such as continue in evil. Exod. 34.7. He is a God of purer eyes then to behold iniquity, Hab. 1.13. Doth not he search the heart and try the reines, that he may give to every man according to his wayes, and according to the fruit of his doings, Jer. 17.20. See what he saith, Micah 6.10, 11. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? shall I count them pure with the wicked balances, and the bag of deceitful weights? God indeed is said to justifie the un­godly, Rom. 4.5. Yet not by accounting him righteous when he is wicked, but by cleansing and renewing him, and so making him of ungodly a godly and righteous person.

Fifthly you say, ‘God justifies them not for any thing that is wrought in them;’ which is false; for it is by something wrought in us, that we are justified, and sanctified, and by something wrought in us also that we are justified, that is declared just before God and men in Jesus Christ.

[Page 155]Sixthly you say, "That such are justified for Christs sake alone, which is true of Christ and his work with­in us, but not of Christ and his obedience without us, as you mean it. But why do you in these two last passages oppose that which is wrought in us to Christ, as if the father, and his Christ, with the Holy Ghost, were not the makers of every good work in the unre­generated?

Seventhly you say, ‘That God in this work imputeth not faith,’ or the act of believing unto us for righte­ousness, contrary to express Scriptures. Is it not writ­ten, Gen. 15.6. Rom. 4.3. Gal 3.6. that Abraham be­lieved God, and it was imputed unto him for righteousness? that is, the Lord accepted his believing (whereby he gave him that honor of his truth, omnipotency and faithfulness) as an acceptable duty at his hand, and re­warded it with the promised righteousness as St. James speaks chap. 2.23. Yea doth not the Apostle speak thus expresly, Rom. 4.23, 24. Now it was not written for his sake alone, that it was imputed to him; but to us also, to whom it shall be imputed if we believe in him who raised up our Lord Jesus from the dead.

Eighthly you say, ‘That God doth not impute any other Evangelical obedience to men for their righ­teousness;’ wherein you run full butt against the whole stream of the Scriptures, of the Old and New Testa­ment, Deut. 6.25, And it shall be our righteousness, if we observe to do, viz. through the help of Christ, all these commandements before the Lord our God, as he hath commanded us, Ezek. 18.22. All his transgressi­ons that he hath committed, shall not be mentioned unto him: in his righteousness that he hath done he shall live, Rom. 8.4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit, Rom. 10.4. For Christ is the end of the Law for righteousness to every one that belie­veth, 2 Cor. 9.10. As it is written, he hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever. Now he that ministreth seed to the sower, both mini­ster [Page 156]bread for your food, and multiplie your seed sown, and increase the fruits of your righteousness. See Heb. 10.36. James 1.22.23, 24. Rom, 2.13. For not the hearers of the Law are just before God, but the doers of the same (and they onely) shall be justified, And Augustine himself doth acknowledge, ‘That forasmuch as this obedience is performed with our consents and en­deavors, though principally begun and ended through the grace and power of God, yet it is through the mercy and goodness of God imputed unto us, as if it were entirely ours.’

Ninthly you say, ‘That men are justified by having Christs obedience and satisfaction imputed unto them,’ but we have shewed before that the outward person and active obedience of Christ stands upon his own score; he as a creature being a debtor to keep the Law, and is not imputed unto us, as his passive o­bedience is through which we are discharged of those sins which we have repented of and left.

Tenthly you say, ‘That persons to be justified rest upon Christ,’ and his righteousness by faith; which is true of his internal righteousness, as we have shewed, but not in your sense: for so Saint Paul having spoken of the righteousness of faith. Phil. 3.8, 9. doth explain himself at the 10. vers. saying, That I may know him and the power of his resurrection, &c. So the same Apostle, Rom. 4.11. saith, That Abraham received circumcision (which in it self signifies and sets forth sanctification) as a seal of the righteousness of faith.

Lastly whereas you say, ‘That they have not this faith of themselves,’ it is the gift of God, we grant it to be true of Gods illumination, revealing unto us the things which we knew not; but not of our credence which we yeeld unto the same, as we said before.

In your second Section besides one of your former errors resumed of faiths resting upon an imagined righ­teousness, his outward obedience aforesaid, you affi [...]m two untruths more.

[Page 157]The first is, "That faith is the alone instrument of Justification, whereas the Publican, who went away justified, rather then the self justifying Pharisee, ob­tained that mercy partly by his penitence, and partly by prayer, saying, Lord be merciful unto me a sinner, Luk. 18.14. Furthermore the word of God is a blessed in­strument of our cleansing and justification from sin, Joh. 15.3. Now are ye clean through the word that I have spoken unto you, Joh 17.17. Sanctifie them through thy truth, thy word is truth; see Eph. 5.25, 26.

Finally, we have shewed before that our obedience, both active and passive, is a way wherein, and so a mean and instrument whereby we attain justifying and sancti­fying grace from Christ.

Secondly you say, but untruely, ‘That faith is ac­compained with all other graces.’ For though it is the high way to obtain whatsoever grace we want, yet at the first it is seconded but with two other ordina­rily, to wit, hope and love. Hence the Apostle saith, 1 Cor. 13.13. Now abideth these three, Faith, Hope, and Love, but the greatest of these is Love. And if it were attended at the first with all other graces, why doth the Apostle thus charge us? 2 Pet. 1.5, 6, 7. And besides this, giving all diligence, add to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness, love.

Lastly though you say truly, ‘That the faith which justifieth is no dead faith,’ we may justly fear that such a faith as seeks no living justification is scarce a lively faith.

In your third Section, first you harp upon that old string, ‘That Christ hath discharged our debt, and satisfied Gods justice by his death;’ which how far it is true or false, we have already declared: yet is our justification of freegrace, and so contrived, that both Gods exact justice (which can have no fellowship with iniquity) and his rich grace also might be glori­fied [Page 158]in the justification (that is the renewing and repa­ration) of sinners.

In your fourth Section we acknowledge Gods de­cree to justifie all sinners if they oppose him not in the work, but not to justifie all the elect. For such chosen ones as die in innocency need it not.

We assent also unto it, that Christ did in the ful­ness of time in his assumed humanity, die for the sins of all offenders, as in his God [...]ead he dyeth in them from the time of their fall, but neither way doth he suffer death for all the Elect.

Tis granted likewise, that he is risen again both in­wardly and outwardly, for the justification of sinners, but not in your sense.

But that which you add in the close of the same Secti­on, ‘That they are not justified until the Holy Spirit doth in due time actually apply Christ unto them,’ is false. Not that we dream as some do, that men are justified either from eternity or from the time of Christs resurrection, but that Christ in the work of our justification applyeth the spirit unto us, and not the Spirit him, as you here dream.

In your fifth Section, by not distinguishing of justi­fication in sieri & in facto, you bring forth both confu­sion and error.

For first you say, ‘That God doth continue to for­give the sins of those that are justified,’ which is true of them that are now under the work, so far as they continue in faith and obedience, or after fals renew their repentance; but as for those who are fully justi­fied, they have a general acquitance and discharge of all their sins sealed up unto them in and through the death of Christ, Heb. 10.14, 15, 16. For by one offering he hath perfected for ever them that a [...]e sanctified, where­of the Holy Ghost also is a witness to us: For after that he had said before, this is the Covenant that I will make with them after those dayes saith the Lord, I will put my Lawes into their hearts, and in their [Page 159]minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin.

Secondly whereas you say, ‘That the justified persons can never fall away from the state of justi­fication,’ it is false of persons that are there in fieri, and true of them onely that are justified in facto vel potius perfecto.

Thirdly whereas you grant, ‘That persons justifi­ed may by their sins, fall under Gods fatherly dis­pleasure, and not have the light of his countenance restored unto them until they humble themselves, confess their sins;’ beg pardon, and renew their faith and repentance.

This is true, yet not of those perfect or consum­mate ones, who fall not so either into sin, or Gods displeasure: but of the younger sort onely in the time of their progress and growing up, who may not on­ly so faile, and suffer as you have affirmed, but pos­sibly may through a wilful revolt, both fall away total­ly and remain under indignation finally.

As to your sixth and last Section, because we have described the way and means of justification more groundedly then ye have done, we can truely speak it in your words, but not in your sense, ‘That the ju­stification of beleevers in the Old Testament was in all these respects one and the same, with the justification of beleevers under the New Testa­ment.’

But before we leave this subject, give us leave to in­form you of two things.

The first is, That the means of our justification or spiritual redemption in Christ Jesus, is principally his blood, the blood of the everlasting Covenant, his promised spirit, Romans 3.24, 25. Ephesians 1.7. Colos­sians 1.14. Hebrews 9.14, 15.—22. compared with Jere­my 31.32, 33, Ezekiel 36.25, 26, &c. Hebrews 10.29. chap. 13.20.21. Rev. 7.14, 1 Joh. 1.7, 9.

[Page 160]The second is that remission of sins wherein you place justification for the main, is to be had after sin is put away by sanctification and amendment, and not before, as you fondly dream both here and else­where.

For which purpose take these ensuing Scriptures. Proverbs 28.13. He that covereth his sin shall not prosper, but but whoso confesseth and forsaketh them shall have mercy. Je­remy 33.8. And I will cleanse them from all their iniquities, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned against me. Mark 1.4. John preached the baptism of repentance for the remission of sins. Luke 24.47. And that repentance and remission of sins should be preached in his name among all Nations. Acts 5.32. Him hath God exalted with his right hand to be a Prince, and a Saviour for to give repentance unto Israel and remission of sins. Acts 26.17, 18. Ʋnto whom I now send thee to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive remission of sins, and an inheritance among them that are sanctified by faith that is in me. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption. Hebrews 10.14. For by one offering hath he perfected for ever those which are san­ctified.

To all which we could adde that the blessedness which David speakes of Psal. 32.2. lies first in the put­ting away of sins by sanctification, as the last words there import, and the rest will bear it, and then in ha­ving them or the guilt of them pardoned in Jesus Christ, which words may be thus rendered, O the blessedness of the man whose transgression is taken away, and whose sins are covered (or buryed with the like death of Christ) O the blessedness of the man to whom the Lord impu­teth not iniquity (by letting him dye in his sins as one fil­thy and unpurged) and in whose spirit there is no guile.

CHAP. XII. Of Adoption. examined.

ERROR, and misconceptions in you here as elsewhere, Hydra like, multi­plies heads needlessly; for this argu­ment of Adoption is the same with ef­fectual calling in some measure; and the self-same with that election of God which is in time, of which we spake be­fore; And as that is twofold, the first conditional, the second final and absolute, so is this; and though all the children of God are capable of these your priviledges, or most of them in time, if they continue in their filial faith, and obedience, yet are not they so at the first; yea, some have by their faithful walking proceeded so far by Gods grace, that they have left some of the lesser, and forego­ing prerogatives behind them.

Therefore you have first committed great disorder and confusion in attributing all these alike unto all, not shew­ing which priviledges belong to all Saints, and which but to some who may absolutely expect all or most of them, and who may expect the same conditionally onely.

Secondly, You take the high way here, as you have done elsewhere, to fill many who are not yet past danger, with security and presumption.

For the first of these, There are three degrees of Gods name, Image, or like being.

The first, Which is the fathers name, is written upon those that beleeve on him, love, and obey him.

The second, Which is Christs powerful and saving name, becomes written upon such as are brought to know [Page 163]him, to trust in his saving office, and to seek his help a­gainst their enemies, and who persist so seeking.

The third, Which is the name of the holy Ghost, and the new Jerusalem, with the new name of Christ is engra­ven onely upon those that have overcome all their enemies through the power of Christ, Revel. 3.12.

These last are they that are never cast off, and who in­herit the promises as heirs of salvation.

But the other two, If they abide not in the Father, and in Christ after they know him, may fall short of the promises, and be rejected.

Those of the third form are past Gods fatherly chastise­ments, because they now sin not, 1 John 3. but the other two are not so.

As for the other, You tell us that all which are adopted to be the children of God, are sealed to the day of redem­ption; but none are so sealed finally, and absolutely, save the third sort, of whom we spake before; the rest are but sealed conditionally, yet left in good hope. Yea, all those priviledges which you further recite in this Chapter, must be necessarily thus understood; to wit, conditionally, of those that are but inchoatively adopted; and absolutely of such onely as have accomplished the conditions of the pre­mises.

And therefore you have here adopted many errours for truth though you have spoken some truth also at una­wares; as ‘That all those that are justified God vouch­safeth in,’ and for his onely Son Jesus Christ, to make partakers of the grace of Adoption.

This is most true of those whom God hath justified in our sense, that is, purged from all corruption by the blood and spirit of Jesus Christ; for such, and such onely are absolutely and finally adopted, and enjoy all the liberties and prerogatives here by you set forth.

But if you here understand initiated adoption, it pre­cedes justification, taken both in your sense and ours, and so your affirmation is erroneous.

It is true also that all they who are adopted in any mea­sure, are taken into the number of Gods Children for the present; but the younger and weaker sort may by their [Page 164]unthankfulness for so great a grace, by their future rebelli­ons and Apostacy be abdicated and cast off for ever, 1 Chronicles 28.9. Romans 11.22. Behold therefore the good­ness and severity of God: on them that fell, severity; but to­ward thee, goodness, if thou continue in his goodness; other­wise thou shalt be cut off. Deuteronomy 32.19. When the Lord saw it, he abhorred them, because of the provoking of his sons and daughters.

Thus the Lord maketh all the regenerate partakers of the grace of conditional adoption, but onely the third sort of final adoption; yet all these are protected by the Fa­ther, and provided for as children, while they continue children; but not otherwise; all likewise have access to the throne of grace (which is Christ Jesus) who are brought to know him, and beleeve in his name, and who persist in that their faith and in good will; but none other, neither they which yet know him not, nor such as by a­postacy crucifie him afresh, Acts 6.6. Hebrews 10.27, 28, 29.

Wherefore, Let all those who are incoatively adopted, bless God for that estate, and rejoyce in it. Galatians 4.6, And because ye are sons, God hath sent forth the spirit of his Son, whereby ye cry Abba, Father. 1 John 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Yet let us remember it is but a conditio­nal estate at the first, and a long time after. Rom. 8.15, 16.17. For ye have not received the spirit of bondage to fear again, but the spirit of adoption whereby ye cry Abba, Father; The spirit it self beareth witness with our spirits, that we are the the children of God; and if children, then heirs, heirs of God, and joynt heirs with Christ; if so be that we suffer with him, that we may also be glorified with him. And to the end that we may obtain a final and absolute adoption. [...]et us ful­fil the condition thereunto required. 2 Corinthians 6.17, 1 [...]. Wherefore come ye out from among them, and be ye separate saith the L [...]d, and touch not the unclean thing, and I will receive you, and I will be a father unto you, and [...] shall be my sonnes and daughters saith the Lord Almighty.

[Page 165]See also what the Apostle infers thereupon, 2 Co­rinthians 7.1, 2, Having therefore these promises my be­loved, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting our holiness in the fear of God.

CHAP. XIII. Of Sanctification examined.

HAving already spoken of Justification, this whole Chapter of sanctification (which is but the Christening of the same thing with a new name, as we have shewed before) might have been superseded; and as the whole discourse is superfluous, so many of your erroneous and unsan­ctified assertions, such as those which follow, might profitably have been omitted.

As first, where you say in the first Section, ‘That all they who are effectually called, and regenerated, have a new heart and a new spirit created in them;’ whereas many are called and that earnestly and effe­ctually on the Lords part, as we have shewed [...]lready, who admitt of no change of will, and affections through their own obstinacy: and though all that are truly changed, receive at the first a new frame of heart, will, and disposition, yet they do not by and by re­ceive a new heart and a new Spirit in the sense of the holy Prophets: for Ezekiel shewes, That not onely clean water must be poured down upon us, but that we must be cleansed from all our filthiness, and abomi­nation, before we can have a new heart and a new spirit created in us, nor is the stony heart wholly taken from us, and an heart of flesh wholly given unto us till then; But this is the peculiar estate of such Saints or sanctified ones as have attained the third and last de­gree of regeneration, when Christ according to the [Page 169]spirit is risen up in them, as we shewed before. See Ezek. 36.25, 26. Of these the Apostle speaks, 2 Cor. 5.17. Old things are passed away, behold all things are become new. See Revel. 21.3, 4, 5, of those to whom the new Jerusalem is come.

Secondly, whereas you say, ‘That such persons are san­ctified through the vertue of Christs death;’ it is another great mistake; for though the vertue of his death is great, and of inestimable value to take away the guilt of sin, and remove the curse from us, as we have said before, yet we read nowhere of any power proceeding from thence, in the mortifying of sin, though that his suffering should be both a patern, and a motive to follow him in his like death, as hath been said. Yea, the Apostle ascribes weakness, and not power to Christ in his death, as that whereby he could properly suffer, 2 Cor. 13 4. For though he was crucified through weakness, yet he liveth by the power of God. It was power indeed whereby he was raised up. Rom. 1.4. And it is through the same power, that those who are dead with him, must be raised up again. Phil. 3.10. That I may know him, and the power of his resurrection, &c.

So then there is express mention in the word, of the ver­tue or power of his resurrection to be imployed in this work of our regeneration, but none of the power or efficacy of his death; yea, that benefit which we have by the death of Christ followes the work of sanctification in order of na­ture, and doth not go before it, as hath been proved suf­ficiently before.

Thirdly, Whereas you say, or imply, ‘That the whole dominion of sin, is destroyed in those that are in any measure called and sanctified,’ it is a thing rather to be wished, if it were the will of God, then to be granted for truth; for we find the contrary in our own experience while we are babes in Christ; yea, the Apostle describing the estate of such in his own person, (because he had been formerly in that [...]state) complaineth grievously of the re­maining and dominion of corruption, Rom. 7.23, 24. But I see another law in my members rebeiling against the Law of my minde, and bringing me into captivity to the Law of sin. Oh wretched man that I am, who shall deliver me from this body of [Page 170]death! indeed if you had said that the former love which the least of Saints had to the body of sin, and their wil­ling subjection thereunto is in some measure destroyed, you had spoken truly; but is not a dominion against their wils, a dominion still? Yea, it is the most grievious tyranny of all other, and the hardest to be born. So then there is left in all the regenerate a dominion and tyranny of sin, till by grace they obtain power, and victory against it, though this dominion is now invitum imperium, and not so dangerous as it was in the time of their voluntary subjecti­on thereunto.

Fourthly, That which you speak in the close of that Section, is true, or false, as men bestir themselves in resist­ing sin, and seeking Gods grace there against, or other­wise neglect those duties; to wit, ‘That the several lusts of this body of sin are more and more weakned, and mor­tified, and they more and more quickned and strength­ned in all saving graces to the practise of true holiness without which no man shall see the Lord.’

Your second Section presents but one error upon the matter; but it is a material one; to wit, ‘That our san­ctification in this life is always imperfect, and that there abide some remnants of corruption in every part;’ that hence ariseth a continual and irreconcileable war, the flesh lusting against the Spirit, and the Spirit against the flesh, Gal. 5.17. But brethren if our sanctification must not be perfected here; when or where must it be made up? Is not this life the time of our regeneration? Tit. 2.11, 12, 13. For the grace of God which bringeth salvation, hath appear­ed to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and that glorious appearing of the great God and our Saviour Jesus Christ. Must some corrup­tion still remain in every part? Why so, hath God such pleasure in it? Shall Christ lose the end of his comming, of which the Apostle speaks in the next verse, Tit. 2.24. Who gave himself for us that he might redeem from all iniquity, and purify unto himself a peculiar people zealous of good works. See Ephes. 5.25, 27. of which we spake before.

And though while the flesh, and the spirit continue, [Page 171]there remains an irreconcileable [...]ar betwixt them, must that war last alwayes? had not Saint Paul sought a good fight, and finished his course? 2 Tim. 4.7. Had he not subued his body and brought it into subjection? 1 Cor. 9.27. shall we never attain to be of a taller Stature and growth then those new born babes in the Galatians, That you apply their conflicts, and weak estate spoken of Gal. 5.17. to all? But we must pardon you, for in your third Section you seem to contradict all this a­gain, saying, ‘In which war although the remain­ing corruption for a time may much prevaile, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the Saints grow in grace, perfect­ing holiness in the fear of God;’ but concerning this we must refer you to what we spake before upon Chap. 6. Sect. 6. Surely as God caused his word to be written that we might there through become absolute, 2 Tim. 3.14, 16, 17. And hath given gifts from heaven unto his Apostles, Prophets, Evangelists, and Teachers to bring us unto such a stature of perfection in Christ, Ephes 4 10, 11, 12, 13, 14. So he praying for the perfecting of the Saints, Heb. 13.20, 21. 2 Cor. 13.9. 1 Pet. 5.10. did pray for things feasible; and attainable, nor can the prayer of Christ for the same thing be irritous, Joh. 17.23. I in them, and they in me, that they may be made perfect in one.

CHAP. XIV. Of Saving Faith Examined.

AS Your selves elsewhere condemn an implicite faith, (of which not­withstanding you are not altoge­ther guiltless, in letting your au­thors so often impose upon you as they do) so we hope you will leave our faith free to dissent from you, where truth is not on your side in this, and other chapters.

Here some men perhaps would quarrel with you for not setting forth the kinds of faith; but since it was your scope and purpose to speak here of saving faith one­ly, which is a living faith, or hope, 1 Pet. 1.3. We will not much blame you for making no mention of that dead faith spoken of by St. James chapter 2.20. The like we say of omitting the mention of a false and feigned faith, seeing that whereby me must be saved is called faith unfeigned, 1 Tim. 1 5.

[Page 174]The ordinary distribution of faith into those of hi­storical, temporary, miraculous, and saving, might here by you with the lesse detriment be passed over in si­lence; because as historical faith is an ingredient into true faith; so the temporary differs nothing or very little from it, but in point of perseverance; and though outward miracles with the primitive power of godli­nesse for the greatest part seem long fince to have grown rare, yet the true saving faith in Jesus Christ hath alwayes according to its strength and growth been a worker of inward and spiritual miracles, and that upon sure grounded promises, John 14.12. Verily, verily, I say unto you, he that beleeveth in me, the works that I do, shall he do also, and greater works then these shall he do, because I go unto the Father.

And those words of our Saviour, Marke 16.17, 18. be­ing spiritually understood, do set forth the signes of a true faith to the end of the world. And these signes shall follow them that beleeve; In my name shall they cast out Devils, they shall speak with new tongues, they shall take up Serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay their hands upon the sick and they shall re­cover.

But the things we most wonder at are these; First, That you should now come to speak of faith, not onely after effectual calling, which in your sense im­plies faith, but after justification, which you confess to be attained by faith; yea, and after sanctification al­so, (which though you take it to be a distinct thing from justification) must for the greatest part follow faith also as an effect of it, Acts 26.18. Among them that are justified by faith that is in me.

And Secondly, That you should make no distincti­on betwixt the three degrees, if not kindes of saving faith; to wit, Faith in God the father, Belief in God the Son, and Confidence in the Holy Ghost.

The which as they are in part descriminated from each other, at least wise by their distinct objects in the [Page 175]Apostles Creed, so are they clearly dissevered from each other in the holy Scripture; It is in a general comprehension, that the Apostle takes the faith of the elect, when he describes it to be an acknowledgment of the truth that is according to godliness, in hope of eternal life, which God that cannot lie promised be­fore the world began; 1 Tit. 1.2. But it is faith in God the Father, or faith in confuso, as we said before, that is set forth, Heb. 11.6. For he that cometh to God, must beleeve that God is, and that he is a rewarder of them that seek him; as it is faith in God the Son, which St. Paul points at Gal. 2.15, 16. saying, We who are Jewes by nature, and not finners of the Gentiles, knowing that a man is not justifi­ed by the works of the Law, but by the faith of Jesus Christ, even we have beleeved in Jesus Christ, that we might be justi­fied by the faith of Jesus. It is also that faith in the holy Ghost of which the Apostle speaks thus. Gal. 5.3. For we through the spirit wait for the hope of righteousness by faith; that is the Lord our righteousness, or the beavenly Jerusalem, Jer. 33.16. These three are distinct from each other, and men may have the first without the second, and the first and second without the third.

For first we finde, that Cornelius beleeved in God, pray­ed unto him, gave alms, and did many things with acceptance before God, ere ever he was commanded to send for Peter, that he might by him hear of the faith in Jesus Christ, Acts 10. chapter.

Thus our Saviour speaks to his Disciples and Apo­stles, John 14.1. Let not your hearts be troubled; ye beleeve in God, beleeve also in me; intimating that though they had a clear and strong faith in God the Father, yet their knowledge of him in his right saving office, and their respective faith was but darke and weak as yet; for they neither distinctly understood, that he must dye for them, and that they must dye with him, if they should be saved, nor expected salvation from sins and Satan by his blood and spirit; and much less had they any hope or due knowledge of the promised Spirit, [Page 176]the everlasting comforter, who should abide with them for ever, till Christ there, & especially after his resurre­ction revealed the same unto them, and brought them to a true belief and stedfast hope of the same; yea, where are they now to be found, who thus beleeve in the holy Ghost, or in Jesus Christ himself, for a right ju­stification, and spiritual salvation, from the hands of all their enemies by his alone power and grace?

Thus is that fulfilled, Luke 18.7, 8. And shall not God avenge his own Elect, which cry day and night; to wit, for help against their spiritual enemies; I tell you that he will avenge them speedily; nevertheless when the Son of man com­eth, shall he finde faith upon the earth? This faith was a rare bird, like a black Swan at Christs last comming in the Spirit. That there may be some pious souls which not onely want the third degree or kinde of faith, but have not so much as heard that there is an holy Ghost, the Scriptures witness clearly. Acts 19.2. The like may be said concerning the Lord Jesus and faith in him, among the Heathen to whom the Father hath not revealed him as yet.

But now to come to your particular Sections; In the first of them you say, ‘That faith whereby the Elect beleeve, to the saving of their souls, is the work of the spirit of Christ:’ which thing in a proper and ac­curate kinke of speaking, is not true; for it is the work of the Father to reveale and manifest the Son un­to us, as it is the work of the Father and Son to be­get faith in the holy Ghost; Thus speaks our Saviour to Peter, when he had through faith confessed him to be the Son of God. Matth. 16.19. Blessed art thou Bar-Jo­nah, for flesh and blood hath not revealed this unto thee, but my Father which is in Heaven; It is the Father that must draw us unto the Son, to seek and expect redemption internal and external from him, John 6.44, 45, 46. Christ indeed is called [...], Heb. 12.1, 2.

That is, He is the first Captain and Ring-leader of ou [...] [Page 177]faith, for he is gone before us in the same way of trust and confidence, to be holpen by the Father in all his distresses, and raised up again after he had been obedient to the death.

And secondly, He is the fulfiller of our faith, or of that which we by our like faith, while we follow him in the same race, expect from him according to the promises; But whether the first word [...] be well translated, Author; That be is the Author of our Faith, except it be understood of his joynt working with the Father, and the Holy Ghost, we will leave the lear­ned to judge, for our selves dissent.

That also which follows in the same Section must be understood of such a ministry as is called and enabled by the Lord for that work, and of prayer made with un­derstanding and affection, for the increase of that grace; where you say, ‘That Faith is ordinarily wrought by the ministry of the word, by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened;’ for such Ministers as teach vain Doctrine, and administer the Sacraments with ignorance, and errour, beget an answerable faith, and perswasion in their hearers, who give ear and credit unto them; as your Authors and Teachers have done in some of you; but this must here also be remembred, that the Lord can, and often doth when and where he plea­seth beget faith, even faith in Jesus Christ by the sole illumination, and teaching of the holy Ghost, as he did in Job among the Heathen, Job 19.25, 26. and in Paul a­mong the Jewes, Gal. 1.15, 16. For to one is given by the Spirit the word of wisdom, and to another the word of know­ledge, by the same Spirit, to another faith by the same Spirit, 1 Cor. 12.8, 9. And for this work sake he is called the Spirit of faith, 2 Cor. 4.13.

In your 2. Section you confirm, what we said before of historical faith, that it is an ingredient into true sa­ving faith, where you say, 'By this a Christian beleev­eth to be true, whatsoever is revealed in the word, [Page 178]you mean so far as men are enlightned to the under­standing of it, otherwise there is more repeated in the word then most men do, or can understand while they are in the state of Faith; but here you should have added this also to your former words; that the ser­vant [...] of God beleeve also whatsoever God is pleased to reveale unto them, besides the word; which yet is not contrary to the word.

Thus Paul beleeved that which God had shewed un­to him, concerning the preservation of himself, and those that were with him in the ship, Acts 27.25. And St. John gave respect and credit unto all that was shew­ed unto him in the Revelation, where by the way you may observe how God is the Author of Faith; to wit, by revealing his saving counsel, and will unto us, which by nature, and much more in our corrupt estate we are in a great measure ignorant of; And how far faith lies in our own hand, and power, viz. onely to assent unto that which is so revealed, and made known out of grace.

Thus there is an assenting, or dissenting faculty in all men. See Acts 9.29. Psalm 106 12. Then beleeved they his word and sang his praise, with verse 24. Yea, They de­spised the pleasant Land, they beleeved not his Word, Acts 17.4. And some of them beleeved, and consorted with Paul and Silas. verse 5. But the Jewes which beleeved not were moved mith envy, &c. John 3.32, 33. And what be hath seen, and heard, that he testifieth, and no man receiveth his testimony, be that receiveth his testimony hath set to his seal that God is true; And accordingly as men stand affected to the person reporting, or the thing revealed, so are they apt to credit or discredit the same, Facilè e [...]im cre­dimus quae volumus, &c. è contrà. Hence it was, that some persons who were wel inclined to the leaving of sin, and the seeking of righteousness, and consequent­ly in a good order, and posture towards eternal life, did easily and joyfully receive the word preached by Paul and Barnabas, when others who were more en­gaged [Page 179]to their sins, self-wisdom, and false righteous­ness, beleeved not, but contradicted, and blasphe­med, Acts 13.44, 45, [...]6. &c. Hence it is also that af­ter Gods grace was made known unto men, they were commanded to repent, and believe the Gospel, Mar. 1.15. And that others are complained of for their unbelief, Hebrews 4.2. For unto us was the Gospel preached, as well as unto them, but the word preached did not profit them, being not mixed with faith in them that heard it. For the Lord never requires more then either by his preventing, or assisting grace men can perform, nor yet complaines of them, but where they are some wayes deficient in act­ing their part.

Secondly, What you there speak of faith's different actings in relation to the commands, promises, and threatnings, recorded in the word, is true also as to the inhibitions and narrations found there; but herein you are defective.

First, in not declaring by what form, or vital prin­ciple faith becomes so active; to wit, by love Gal­latians 5.6. Without which, faith is dead, James 2.14, 15, 16, 17.

And secondly, In passing over the acts and offices of faith in God the Father, and of faith in the Holy Ghost, both which have an eye to sanctification, and eternal life as well as faith in Christ, though this last named seeks that which we called justification more especially from Christ. But if Gods eternal decree be so absolute as you speak of before; what need is there that saith should be moved with threatnings, or pro­mises?

For your third, and last Section; It may be wholly admitted with this caution: That faith at length gets the victory, and growes up to a full assurance, if men persevere in love, and obedience to God, and fervent­ly seek that victory, and the assurance also from the Lord, and his power. But both time, and the use of all good means are required thereunto; and as faith [Page 180]is weak in its first beginning, so when it hath gotten some strength, yet by neglect of the means aforesaid, and by wilful disobedience, it may not onely be much weakned, but wholy lost, as we see in the parable of the Sower, Matth. 13. Yea, the Aposte tells not one­ly of women that had forsaken their first faith, 1 Tim. 5.12. But of men also who by putting away a good conscience, have made shipwrack of their faith, as we said before, 1 Tim. 1.18, 19. How Christ may be said to be the Author and Fi­nisher of our faith, we shewed before.

CHAP. XV. Of repentance unto life, examined.

IN this Chapter, though you deliver many things, not to be repented of, yet you first strangely, and needlessly multiply [...]eads and common places: For wherein doth your repentance differ from your conversion or effectual calling, Chap. 10. and from san­ctification joyned with it, Chap. 13. or from adopting grace as it is conditional, or from effectual calling jointly with justification in Saint Pauls sense? In effect all this is one entire work of grace, though calling, and sanctification, or justication are the parts of it; But as you are herein redundant, so you are many wayes de­ficient:

For first you do not distinguish repentance; there be­ing a repentance wrought by the Law, and accompa­nied with the spirit of bondage, or fear of wrath, Rom. 8.15. and another wrought by the Gospel which again is twofold The one a temporary humiliation and re­formation, the concomitant, and effect of a tempo­rary faith; and the other a persevering, and through re­pentance never to be repented of.

Secondly, you set not forth the degrees of repent­ance in the least measure, or degree: whereas first there is repentance or conversion wrought by God the Father, which follows upon our respective faith in him, of which these, and many other Scriptures speak, Mar. 11.5. Repent ye and believe the Gospel. Act. 20 21. Testify­ing both to Jews, and also to the Gentiles, repentance towards [Page 184]God, and faith towards our Lord Jesus Christ, Heb. 6 1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of Repent­ance, from dead works, and of faith towards our Lord Jesus Christ: which work is all one with our conversion, and lieth mainly in our turning to God, Ezek. 14.6. Thus saith the Lord, repent, and turn you from your Idols, Ezek. 18.30. Repent and turn you selves, Joel. 2.14. Who knoweth if be will return and repent, Acts 3.19. Repent you there, ore, and be converted, that your sins may be blotted out, &c.

This first degree of repentance is that sanctification which we obtain and receive from God the Father, in the change of our minde, will, and affections. Jude, To them that are sanctified by God the Father. Besides which there is a further progress in repentance of in­ward and outward reformation wrought by Jesus Christ, when after the conversion aforesaid we are brought to believe on him, for the purging away of their sins, and corruptions by his blood, and spirit, which in its latitude containes the totall, and final work of mortification, of which those texts speak ex­presly, Luk. 24.4 [...], 47. He said unto them, thus it is written, and thus it behoove [...] Christ to suffer, and to rise from the dead the third day, and that repentance, and remission of sins should be preached in his name, among all Nations, beginning at Jeru­salem, Mat. 9.13. I am not come to call the righteous, but sinners to repentance, Acts 5.31. Him hath God exalted with his right hand to be a Prince, and a Saviour, for to give repentance unto Israel, and forgiveness of sins; This is that work of Christ, of which the Apostles, and Saints speak, Act 11.18. Then hath God also to the Gentiles granted repentance unto life. Thus of your defects in general.

In your first Section you call this repentance unto life, whereof you speak, an Evangelical grace, as if you thought it to be a single vertue, as hope, patience, meek­ness or the like: But repentance in the latitude is an universal change of the inward man, as the word [...] implies, to the putting away of all iniquity in [Page 185]heart, and life, towards which, there are necessarily so many vertues required as there are vices to be put away, for each sinne is removed by his con­trary.

Secondly, Though in your second Section you con­curr with us in making repentance, such an univer­sal change of the whole man, as that he not only grieves for, hates, and turnes from all his sins unto God, but also both purposeth, and indeavors to walk with him in all the wayes of his commandements; yet here, you faile, or mistake in three things.

First, In describing such a repentance only as the least Saint attaines by the work of the Father, and lea­ving out that repentance unto life, which lies in mor­tification, See Rom. 8.13. where it is said, If yee live af­ter the flesh ye shall dye, but if through the Spirit yee mortifie the deeds of the flesh, then ye shall live, and to that effect. Ezek. 18.31. Cast away from you all your transgressions whereby ye have transgressed, and make you a now heart, and and a new Spirit, for why will you dye O house of Israel.

Secondly, In saying here that it is upon the appre­hension of Gods mercy in Christ, to such as are peni­tent, that men so grieve for sin, hate and turn from it; and so purpose, and ind avor to keep all Gods com­mandements: whereas the apprehension of Gods mer­cy and grace in the general, and that for salvation, may produce all this, and hath done it in thousands of Jews and Gentiles in the times of the Old Testament, and since also, who for the present had no knowledge of Jesus Christ, and the further grace to be attained in him; yet do we not deny but the knowledge, and be­lief of that grace which is held forth in Christ, may in­crease that godly sorrow, and much strengthen that purpose, and endevor of obedience, yea and make the believer to seek the second part of repentance, even the work of mortification from the grace of Christ.

Lastly, you are short in this that you make this saving [Page 186]repentance to extend no further, then to bare purpose, & indeavor of walking with God in the ways aforesaid; For if this indeavor acts but according to the strength of nature, or the first grace received, it must needs fall short both in the subduing of sin, and the accomplish­ment of Gods will; and therefore true repentance un­to life, seeks grace, and power from Christ for both, out of faith in the promises, and rests not till it hath attained it according to the promises, Ezek. 36.25, 26, 27, &c. Jerem. 31.33, 34. Ephes. 5.25, 26, 27. 2 Pet. 1.4, 5. Luke 1.74, 75.

In your third Section you strangely contradict your selves in saying, first, That repentance is no cause of the pardon of sin, and yet afterwards making it a thing so necessary for sinners, that none may expect pardon without; Is causa sine qua non, no cause with you? or is the fulfilling of such a condition as without which remission of sins, shall not be granted, a thing of no sa­tisfaction at all to him that requireth it absolutely though he help us in it? Or is it in no wise to be rested in, as any satisfation to God who requires it? We grant it is not the first inducing cause, nor yet the meritori­ous cause, but is first, or last some antecedent cause, be­fore the thing shall be estated, and sealed upon him that is to enjoy it, especially since it is Gods absolute will and pleasure to grant pardon no other way.

That also which you affirm in your fourth Section, is by some questioned, and that not without cause. Whether there be not some sin so great, that it doth, and shall bring damnation with it though it be repen­ted of: For there is a time of patience and mercy, in which God hath purposed to receive the sinner, if he repents, and returns, Rev. 2.21. And I gave her space to repent of her fornications, but she repented not. If in this tearm or space they repent not, they may, yea shall be ex­cluded from pardon, though they repent afterwards, Luk. 13.25, 26. When once the Master of the house is risen up and hath shut to the door, and you begin to stand without, and [Page 187]to knock at the door, saying, Lord, Lord open unto us, he shall answer, and shall say unto you, I know you not whence you are; what say you to Judas who repented all too late, as many thousands more do, Prov. 1.28.29.

Your fifth Section we grant, as also the necessity of confessing of sins unto God, and in case of scandal given to the respective parties scandalized also, Section sixth. But here again you are defective in two things.

First, in that you set not forth the expedience, yea necessity, that there may be for such as are troubled in minde, either for some great sin committed, or with terrible temptations, to confess, and open their estate to some wise, and godly counsellor, whether Minister, or private Saint, and to crave the help of their advise, and prayers.

And secondly, you make no mention of restitution, which is requisite also in many cases, if the party be able to recompence the damage, which he hath done, Exod. 22.1, &c. Luk. 19.8.

CHAP. XVI. Of Good Works, examined

THis Chapter of good works is none of your worst labors in this tractate, yet is your doctrine therein like the good works you describe, short and imperfect.

In your first Section you affirm that good works are only such as God hath commanded in his word, which is to be un­derstood of such as are ordinarily to be performed, or else your affirmation is not true, for many good works have been done by instinct only of Gods Spirit, as the anointing of our Saviour, with that pretious oyntment before hand to his burial, Mat. 26.7; 8, 9, 10. which yet are not contrary to what is commanded in the word: The obedience of Moses, Gideon, and divers other persons, who had immndiate, and extraordinary callings, to do this or that service, was a good work also, and commanded by God, but not in his written word before extant; yet every good work must have a warrant from God for the doing of it, Nor can men have a better warrant for all ordinary works then the writen word, and therefore you justly there reject all works devised by men out of blind zeal upon what pretence soever of good intention, but we fear it will finde your selves faulty: how much more then are those works to be here excluded, which men work through the instigation and illusions of Satan?

In your second Section, besides that you leave out our love to God and men, whereof good works are [Page 192]evidences as well as of a true, and lively faith, 1 Joh. 2.5. 1 Joh. 5.2, 3.

You affirm that all believers are the workmanship of God, created in Christ Jesus unto good works, which is true of all men in general according to our first creation, but of none in the way of regeneration; but of such Saints onely as both actually believe in Christ, and are in some measure renewed in him, for the Saints in God the Father are not yet come so far.

In your third Section, You affirm three things which are yet more strange, not only to us, but to truth it self.

The first is, ‘That the ability of the Saints to do good works;’ is not at all of or from themselves? how then are they workers together with God, and with his grace, 2 Cor. 6.1. For though the power whereby they work is principally the Lords, yet our joynt endeavors, and power are not excluded, 1 Corinthans 15.10. But I labored more then they all, yet not I but the grace of God which was with me.

Secondly, That you seem to bereave men of the use of their wils, not onely before, but after their con­version.

And lastly, in that you make the grace which the Saints have received already, to be vain, impotent, and useless: where you say, And that they may be enabled thereunto, viz. to do good works, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them, to will, and to do of his good pleasure.

We grant that in those works wherein the temptation of the enemy opposeth it self in power, such an influence is needful but not usually elsewhere; yea those that are filled with the holy Ghost from heaven, and to whom the promi­sed kingdom is come in power, seem to need no other influ­ence at all, for that spirit leads them into all truth, and acts them continually.

In your fourth Section you do not only derogate from the chief Saints, but from the grace and power of God wor­king in them, in two false affirmations.

[Page 193]First, In saying, ‘That they who in their obedience attain unto the greatest height which is possible in this life, cannot supererrogate, or do more then God re­quires: For did not St. Paul preach the Gospel of grace,’ which was no where commanded? 1 Corinthians 9.1—15.

Secondly, In maintaining that they fell much short of what in duty they are bound to do; the which be­ing understood of the Saints in their minority, and growing up, is true, but not of the Elect Saints, or such as are perfected in Christ Jesus; doth not the Apostle say, That he was able to do all things through Christ who strengthned him. Phil. 4.13. Why doth holy Epaphras by the testimony of the Apostle pray for the Collossians; That they might stand perfect and compleat in all the will of God, Col. 4. [...]2. if any such thing be attainable? Yea, Christ himself shews that we may do all that which is commanded us, though we are to God unprofitable servants when we have so done, not adding any thing to him, Luke 17.10. It was one main end of Christs coming as we shewed before; That the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit, Rom. 8.3, 4. then the thing must needs be attainable.

In your Fifth Section, as you truely affirm, ‘That we cannot by our best works merit pardon of sin, or e­ternal life,’ at the hand of God, for many reasons which you there alledge, so in the close of that Section you utter some untruths; ‘As that all the works even of the best Saints, as 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 [Page 194]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.’

[Page 195]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 [Page 196]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, 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 [Page 199]the perseverance of the Saints, without greater light then for a long time appeared in the world, was not like to be decided in hast: for it was not onely agitated betwixt Protestants and Papists, but with intestine debate by the dessenting Doctors of each Church, and that with seeming evidence of Scriptures on both sides; So that great need there was of a Moderator to be sent from Heaven for the composing of this, and manifold other most intricate con­troversies besides; by reason of the returning darkness which after the Apostacy from the faith, had overspread the Churches, each side also haling the Scriptures, velut ob­torto collo, to plead their cause: Howbeit if our eyes had not been holden, we might easily have observed that the Scriptures do distinguish both the Saints, and their privi­ledges; and that as some of those prerogatives are com­mon to all, and such is a possibility of not falling away from God, totally, and finally, if they continue stedfast in their faith and obedience, or after some slips rise up by re­pentance, Psal. 15.5. 2 Pet. 1.10. So some others are pecu­liar to the Saints of the third form, who have followed Christ both unto his death, and resurrection, and such is the prerogative of final perseverance, or of impossibility to be deceived, or seduced, Mot. 24.24. And though God is constant in his love, and assistance of grace; yet even his called ones may by their inconstancy, and wilful revolt from him, alienate his heart from them irrecoverably, as David well knew, and warned his Solomon accordingly, 1 Chro. 28.9. So true is that which the Prophet Azariah spake to Asa and his people, 2 Chro. 15 2. Hear ye me Asa, and all Judah and Benjamin, the Lord is with you, while you be with him, if you seek him, he will be found of you; but if you forsake him he will forsake you. There is indeed a Covenant made with David and his seed of constant continual, and everlasting mercy, 2 Sam. 7.14, 15. Psa. 89.28, 37. There­fore is this called, The sure mercies of David, Isa. 55.3. but who are these children of David? not his seed after the flesh, who have been long forsaken, Psa. 89.35, 36, 37. but that spiritual seed of Abraham and David also, who are con­stant in their good will toward God and righteousness, as we said before, [...]. Luk. 2.14. And peace upon earth to good willing men.

[Page 200]But now to take a survey of your particular Sections: In the very entrance of the first, you shew that blindness is broken in upon the Churches.

First, In that you set Gods accepting of us in his be­loved, before effectual calling, as precedent whether in time, or eternity; to which last you incline: whereas we are made accepted in his beloved Son, after we are called, and brought to obey him; yea in some manner sanctified by him, and not before.

And secondly, In that you affirm of all the called ones and Saints in general, that they shall certainly persevere to the end, contrary to many express Scriptures, some whereof were before produced.

First, that of the unclean spirit, which with set on worse then himself, returned to his old house again, Mat. 12.43, 44, 45. And that Rom. 11, 22. Behold therefore the goodness and severity of God on them that fell severity, but towards thee good­ness, if thou continue in his goodness, otherwise thou also shalt be cut off. That 1 Tim. 1.19. Holding faith and a good consci­ence which some having put away, concerning faith have made shipwrack. That of 1 Tim. 5.12. Having damnation because they have forsaken their first faith, and verse 15. For some are al­ready turned aside after Satan. See 2 Tim. 1.15. Heb 6.2, 3, 4, 5, 6. Nor can these places following be fully an­swered to the worlds end, Ezek. 18.24. But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? &c. Heb. 10.26, 27, 18. for if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judge­ment, and fiery indignation which shall devour the adversaries; He that despised Moses Law, dyed without mercy under two or three witnesses. Of how much sorer punishment shall he then be thought worthy that hath troden under foot the Son of God, and counted the blood of the Co­venant, wherewith he was sanctified an unholy thing, and hath done despight to the Spirit of Grace. See [Page 201] verse 39. 2 Pet. 2.20, 21, 22. Jude verse 12. Revel. 3.2, 3.

In your second Section, almost every assertion is errone­ous, and false as followes.

First you say, but most untruly, ‘That the Saints per­severance depends not at all upon their free will:’ For did not Christ himself after some of his former Disciples were departed from him, ask the twelve Apostles, Will ye also go away, Joh. 6.27. Intimating that he holds no man against his, but they by the abuse of their free will might uncompelledly leave him, yet at their own peril, as Judas, one of them afterwards did; what was the true rea­son that Peter in his fall was pittyed, and by our Saviour not only prayed for, but holpen up again, but because he was constant in his good will, as our Saviour testifies of him, and some others with him, Mat. 26.45. The spirit indeed is willing, but the flesh is weak.

Secondly, ‘That the perseverance of the Saints depends upon the immutability of the decree of Gods election,’ whereas we have proved before, that Gods general electi­on of man is conditional; and as for his special election, it depends upon foreseen perseverance, and not perseverance upon it, and so doth Gods last, and finall election, as we shewed before also.

Thirdly, ‘That this perseverance depends upon the unchangeable love of God;’ which as we have shewed, may by our unworthiness, unthankfulness, and Apostacy be changed into wrath, yea hatred, Deut. 32.19. And when the Lord saw it, he abhorred them, because of the provoking of his Sons, and of his daughters.

Fourthly, you say, ‘It depends upon the efficacy of the merit,’ and intercession of Christ; but he makes inter­cession for none to obtain the Grace of perseverance, but such as continue stedfast in their good will which they had to the Father, and him; as we see he prayed not for the Apostate Judas, Jo. 17.8, 9, 10. Although he with a gene­ral intercession prayed for the unregenerate, even for his [Page 202]enemies, Luk. 23.34. and taught us by his Apostles to pray for all men, 1 Tim. 2.1, 2, 3, 4.

Fifthly you say truly, "It depends upon the abiding of the Spirit in us: But doth not that abode of the Spirit, depend upon our constancy in faith and good will, and upon our giving ear to it, when after our fals, and slips, it reproves, admonisheth, and teacheth us anew. Hence we are charg­ed not to grieve the Holy Spirit, Eph. 4.30. Least he should depart, Heb. 10.38. Now the Just shall live by faith, but if any man draw back my soul shall have no pleasure in him.

Sixthly you say, "It depends upon the seed of God re­maining in us, but that seed remaines in none unre­moveably, but those which are born again in Christ after the Spirit, or the Saints of the third form and order, of whom it is said peculiarly, 1 Joh. 3.9. That they cannot sin. For all other Saints those of the second form, Saints and believers in Christ, which are not yet dead, and made alive again with him, may and do sin as well, though not so often, as the Saints of the first form, or the fathers new begotten ones.

Lastly you say here, ‘That this certainty of perseve­rance depends upon the nature of the covenant of grace,’ of which there are two parts, the one promiseth cleansing grace in and through the blood, and Spirit of Christ; the other a stedfast, and immoveable kingdom, to those that are so cleansed.

See for the first, Jerem. 31.32, 33, 34, &c. and for the others, Jere. 32.40. but all this is promised conditionally to those that believe, Mat. 28.18, 19. Mark. 16.15, 16. to such as persevere unto the end, Mat. 24.13. and to him that overcometh, Reuel. 3.12. So that the stedfast estate and kingdom which cannot be shaken depends upon perse­verances in mortification, and our immoveable estate up­on the receiving of that Kingdom.

Yet do we not deny but that the perseverance of the Saints whereby, they continue in the following of Christ unto their death, and their infallible estate from which they cannot afterwards possibly fall away, hath very great [Page 203]dependance upon all the things by you named, but in such manner as we have spoken.

In your third and last Section, you erre first on the one hand, and then on the other.

For first, ‘Whereas you ascribe unto all the Saints upon earth promiscuously a possibility of falling into greivous sins by temptations from Satan, and the world, the prevalency of remaining corruption, and neglect of the means of their preservation, whereby they may in­cur Gods displeasure, grieve his Spirit, suffer some de­privation of their graces, and comforts, harden their hearts, wound their consciences, hurt and scandalize o­thers, and bring temporal judgements upon them­selves.’

We say, That the Saints in the Holy Ghost that are risen again with Christ, are past all this, 2 Cor. 5.12. Old things are passed away, behold all things are become new, 1 John 3.9. He that is born of God doth not commit sin, but his seed remaineth in him, and he cannot sin, because he is born of God. See Revel. 2.17, 26, 27. Revel. 3.9, 10, 11, 12. Revel. 7.14, 15, 16, 17. Revel. 21.3, 4, 5, 6. And I heard a great voice from heaven, saying, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, and God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any pain (to wit spiritual pain) for the former things are passed away.

But on the other hand any other Saint, those especially which are in their minority may possibly by the meanes aforesaid not onely faile, and suffer, after the manner afore­said, but by their wilful and wicked desertion of God, fall finally from grace, into everlasting perdition, and yet no one of those can be plucked out of the Fathers hand, by all the enemies of mankind, if he will abide with God, and his Christ, John 10.28.29. But how much safer had it been for you, and your hearers, if in stead of your thus securing the Saints, you had with Saint Paul, charged them to work out their salvation with fear and trembling, as [Page 204]we said before, and with holy David, had shewed them, what they should do that they might be kept from falling finally, Psalm 15.1, 2, 3, 4. and to have set Saint Peters scale be­fore them for the same end likewise, 2 Pet. 1.5.10. The high way to that kingdom which cannot be shaken, is to get grace into our hearts, whereby we may serve God with Reverence and godly fear, Heb. 12.28.

CHAP. XVIII. Of the Assurance of grace and salvation, examined.

IN your title or inscription of this Chap­ter you have joyned two things together which are not alwayes inseparable. For the assurance of Grace for the present, may be without certainty of salvation, for the future, but the infallibility of the last alwayes presupposeth the former.

[Page 208]Here we cannot but commend your method, for the assurance of Salvation hath such close and immediate de­pendance upon perseverance in obedience, and grace, that that where the former is but conditional, and possible, this latter is so likewise; but where the other is certain, this follows it in infallibility.

And hence it will necessarily follow, that wherein you were mistaken in the former; you must unavoidably err in this latter: how be it many things which you here set forth have good assurance of truth, as those things in your first Section.

‘That hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and estate of salvation,’ and that the hope of such shall perish; But re­member we pray you, that as privy hypocrites can have no such hopes; so some which take themselves to be no hypo­crites (because they serve God in outward duty and forms, yet are strangers to the wayes of everlasting righteous­ness) will be found in this number of vaine hopes at the last, Matthew 7.21, 22, 23. Luke. 13.25, 26.27. 2 Tim. 3.5.

It is true also which you there say in the next place of as­surance, ‘That such as truly believe in Christ (which are onely they that seek sanctification from him, to make them new creatures, as well as deliverance from hell, or an outward happiness in heaven) and love him in since­rity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, yea that such also may rejoyce in the hope of the glory of God,’ but where you add in [...]he close of the Section, ‘That this their hope shall never make them ashamed;’ we cannot close with you, unless you put in this proviso which the Apostle speakes of, Rom. 5.5. That the love of God be and remaine shed abroad in your hearts, which we understand of a constant, and active love; Thus the Apostle promiseth salvation to the weaker sex [Page 209]also 1 Tim. 2.15. Notwithstanding she shall be saved in child bearing, if they continue in faith, love, and holiness, with sobrie­ty. It is to perseverance that the promises are made of finall salvation.

In your second Section you say, ‘That the assur­ance of hope is founded.’

First upon Gods promises; where you might have added his oath also, Heb, 6.12, 13, 14, 15.

Secondly upon the inward evidence of these graces (you should have said those conditions) unto which the promises are made.

And thirdly upon the witnessing of the Spirit of Adop­tion with our spirits that we are the children of God.

But mark here we pray you first, that while the con­ditions of the promises, are but a fulfilling, and not fully performed, our hopes, and assurances are but con­ditional.

And 2. that as the spirit of Adoption is given us, but conditionally at the first, so it beareth witness with our spirit accordingly, speaking peace while we carry our selves as children, reproving us when we rebel, and de­parting from us when we remain incorrigible, Isa. 63.8, 9, 10 For he said surely they are my people, children that will not err, so he was their Saviour, In all their affliction he was af­flicted, and the Angel of his presence saved them, in his love, and in his pitty he redeeemed them, he hare them and car­ryed them all the dayes of old. But they rebelled and vexed his holy Spirit, therefore he was turned to be their enemie, and be fought against them.

Yea the Apostle in the same place where he speaks of our Adoption, and the Spirit of Adoption bearing witness with our spirits, declares that at the first it is but a conditionall estate, Rom. 8.15, 16; 17. as we shewed before; Chap. 12. The same we likewise spake concerning the earnest of the spirit, whereby we are [Page 210]sealed unto the day of redemption; for as some Deeds are fealed only as skrols, to confirm a bargain when conditions are performed, so it is with the earnest, and first sealing of the spirit, but when the conditions are fulfilled in our dying with Christ, then the spirit seales men finally and absolutely, and becomes the promi­sed comforter, which shall abide with the Saints for ever, Rom. 8.13. 2 Titus 2.11, 12. Jo. 7, 38, 39. Act. 2.38. Jo. 14.17.

In your third Section you say truly, ‘That this in­fallible assurance doth not belong to the essence of faith;’ where we will be bold to add, that it pertaineth not to faith, but is an estate, which comes after that saith in Christ hath done its office in purifying our hearts from sin, and not before: Yet may a conditional hope, yea assurance be attained bef [...]e, by the meanes which you there set forth, and that without extraordinary revelation, yea that conditional assurance may be of excellent use for the ends, and intents here by you remembred, and how much more that absolute assurance which is the concomitant, and fruit of Gods inward kingdome when it comes unto us in power; of which the Pro­phet speaks thus, Isa. 32.15, 16, 17. Ʋntil the spirit be poured upon us from on high, and the wilderness be a fruit­ful field, and the frui [...]ul field, counted for a forrest, Then judgement shall dwell in the wilderness; and righteousnesse remain in the fruitfull field, And the work of righteousnesse shall he peace, and the effect of righteousness, quietness, and as­surance for ever: which assurance when it is absolute wil not incline men unto loosness, as you there speak, but a false perswasion that it is absolute when it is not, may make men remiss, yea secure, and loose also.

And how much more will your former doctrine which in this behalf we blamed do it, by naturall consequences, if Gods grace interpose not to the contrary.

[Page 211]As to your last Section, we grant that the inchoated, and conditional assurance of believers may be either shaken, and diminished, or afterwards being taken in due time, may be recovered, and revived by the re­spective means, which you here set forth.

Yea whatsoever you here surmise to the contrary, as we have proved, it may be finally, and irrecover­ably lost, by security, presumptuous rebellions, finall and total Apostacy. See 2 Joh. 8. Look to your selves that we lose not those things which we have wrought, Rev. 3.11. Hold that fast which thou hast, that no man take thy crown.

But the absolute and final assurance of which we speak, is neither subject to shaking, nor any diminuti­on, and much less to a total and finall amission; as the place before cited proves.

For when a man attaines to that estate, his seed re­maineth in him, and can never be lost, as we said be­fore, 1 John 3.9. See Revelations 3.12. Him that over­cometh will I make a pillar in the temple of my God, and he shall go no more out, &c. And I will write upon him the name of my God, and the name of the City of my God, which is new Jerusalem, that cometh down out of heaven from my God, and I will write upon him my new name, and verse 8.10. of that Chapter, Jeremy 32.40. John 14.16, 23. Hebrews 17.28. Revelation 7.14, 15, 16, 17. Revelation 21.3, 4, 5, 6. Wherefore we ought (as you say in your former Section) to give all diligence to make our calling and Election sure, 2 Pet. 1.10. as neither of which is sure or absolute at the first.

And this we must do not by searching out certain markes, and tokens, which proves us to be in some estate of grace, but by adding vertue to vertue, and a spiritual progress even to the end, 2 Peter 15, 6, 7, 8, 9. Wherefore adde unto your faith, vertue, and to vertue, know­ledge, and to knowledge temperance, and to temperance, pa­tience, and to patienece godliness, and to godliness brotherly kindnesss, and to brotherly kindness, love, where the Apo­stle [Page 212]sets forth seven steps of spiritual progress beyond saith, which you take to be the highest estate of grace in this life, and then addes this encouragement upon our respective proceeding, verse 12. For so an en­trance shall he abundantly Ministred unto you, into the everlasting Kingdom of our Lord, and Saviour Jesus Christ.

CHAP. XIX. Of the Law of God. examined.

TRuth it self hath no such cause to wage Law with you here as elswhere, most of those things which you have here set forth, especially con­cerning the moral law being legal, just, and true (though herein you contradict your selves in other places) yet you have here and there your illegali­ties, and mistakes also in this Chapter.

In your first Section you truly say, ‘That God gave to Adam and all his Posterity, such a Law, and covenant of works as you describe, with power and ability to keep it:’ And is he not the same God still in wisdom, mercy and ju­stice; requiring nothing at any mans hand, but what he will enable him to doe by his preventing or assisting grace, if hee seek it?

In your second Section you say, and that truly, ‘That the Law given to Adam, being the same in effect with the Moral! Law delivered upon mount Sinai, continued to be a perfect rule of Righteousnesse:’ Nor must the Israel of God think to obtrude upon the Lord any other accepta­ble righteousnesse for ever, then is therein required and de­scribed, Deut. 6.24, 25. And the Lord commanded us to doe all these statutes, to fear the Lord our God for our good alwayes, that he might preserve us alive as it is this day. And it shall be our righteousness if we observe to doe all these Commandments before The Lord our God, as he hath commanded us: Psalm 119.144. the righteousnesse of his testimonies is everlasting: For the per­forming of which righteousnesse, because it was become impossible to the fallen Man, Christ is freely bestowed up­on us, Rom. 8.3, 4. And so it is the end and drift of the law [Page 217]to send us unto Christ, to seek our power, wisdom and righ­teousnes from him; Rom. 10.4. Gal. 3.22, 23, 24.

But whereas you say in the end of that Section, ‘That the four first Commandments contain our duty toward God;’ and the six last our duty to Man: Perhaps it will prove a distribution more common then sound. For as the whole Law is spirituall, Rom. 7.14. so it seems first to re­quire duty toward God in all the ten Commandments, and then to call for Service toward men in the second place.

For the first four Commandments (which St Augustine, and some of the Ancients reduce to three only) your selves doe not deny it; Let us then take a view of the rest. Doth not the fifth Commandment enjoyn us first of all to honour our heavenly Father; and the Wisdom, or Hierusa­lem from above, our spirituall Mother; 1 Sam. 2.20. For them that honour me, I will honour; Mal. 1.6. If I then be a Father, where is mine honour? Matth. 11.19. But Wisdome is justified of her children, so Luke 7.35. Gal. 4.26. But Jerusalem which is from above is free, which is the Mother of us all, Prov. 7.4. Say unto Wisdom thou art my Sister, and call understanding thy Kinswoman.

Doth not the sixth Commandement forbid spiritual murther in the first place, to wit the killing of Christ, the quenching of the Spirit, and the destroying of the inward messengers, and motions? Jam. 5.6. Ye have condemned, and killed the just one, and he resisteth you not, Eph. 4.30. And grieve not the holy Spirit, 1 Thess. 5.19. Quench not the Spirit, Thus the Apostles complaines of the Apostates that they crucifie afresh the Son of God, and put him to an open shame, Heb. 6.6.

Doth not the seventh Commandement, first prohibite spiritual whoredom against God? Hos. 4.15. Though thou Israel play the harlot, yet let not Judah offend, Jam. 4.4. Yee adulterers, and adulteresses, &c.

Doth not the eighth precept, first restrain us from theft and robbery against God? Malac. 3.8. Will a man rob God? but ye have robbed me. Rom. 2.22. Thou that abhorrest Idols, dost thou commit sacriledge? See Act. 12.22. in Herods example.

[Page 218]Doth not the ninth also, first inhibit a false testimo­ny against the Lord? Jeremy 5.12. They have belyed the Lord, and said it is not he, 1 Cor. 15.15. Yea, and we are found false witnesses of God, &c.

Yea though the tenth commandement may seem to lay restraint upon us only in the behalf of our neighbor, yet who hath so neer vicinity to us as God in whom we live, move, and have our being, so that not only an open these against him, in taking that which belongs to him as Achon did, but even to assume, or once desire that which belongs unto the Lord, is impious, as we see in Herod, who took, and consequently affected the glory that was due to God, Acts 12.22, 23. Nor doth the Lord want a house, Isa. 56.7. Mat. 21.12, 13, 14. Nor is he destitute of a wife, Ezek. 16.8. And I sware unto thee, and entered into a Covenant with thee saith the Lord, and thou becamest mine See Re. 2. or of men servants and maid servants, Psa. 116.16. Truly, O Lord, I am thy servant and the son of thine handmaid. Nor is he without his Oxen, and Asses, 2 Cor. 9.10. Mat. 21.1, 2, 3, 4, 5. which if they be alienated from him in our desires, it is a sin of con­cupiscence-against the last Commandement.

So that it is most true in this regard which Saint James speaks, chap. 2.10. For whosoever shall keep the whole low, and yet offendeth in one point, is guilty of all; for any one sin against God breaks all the Commandements: It is Idolatry, witcheraft, murther, adultery, &c. 1 Samuel 5.15.23.

And as the six last. first oppose sin against God; so the four first in the second place restrain sins against man.

Thus we may not impose a false God upon our neigh­bor, nor set up a false worship before him, nor swear falsly to his hurt, nor by prophaning the Lords Sabbath, or e­verlasting rest, before our neighbor, insnare his soul: And what we speak of the negativepart, is true of the affirmative, or possitive, throughout all the Commandements, so that the great duty of love to God, and our neighbor, seems to run through the veins of every Commandement. And as these two are inseperable in the new creature, so the whole Law by the Apostles own Testimony, is fulfilled in this [Page 219]one Commandement, Thou shalt love thy neighbor as thy self, Rom. 13.8. Gal. 5.14. which cannot hold true, except the Lord be our first neighbor, who is to be loved in the first place; and surely if we should not offer that wrong to God, which we would not ad­mit, were we in his stead, we should not sin as we do.

In your third Section, you set not forth the whole extent of the Ceremonial Law which was to represent Christs inward death, and sufferings, as well as his out­ward, He being the Lamb slain in us from the foundation of the world, Rev. 13.8. and to be a document unto us, shewing how we must follow him unto eternal life; Howbeit you seem to go too far in saying, "It is whol­ly abrogated, now under the new Testament, for though the costly and burthensome yoke, thereof is taken from the Gentiles, yet some part of it by the words of the Prophets may remaine in use among the Jews, after their calling, and restauration, Isa. 66.23. And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to wor­ship before me saith the Lord, Zach. 14.16, &c. And it shall come to pass that every one that is left of all the Nations that came against Jerusalem shall even go up from yeer to yeer, to worship the King, the Lord of Hosts, &c.

In your fourth Section, you yet seem to digress fur­ther from the truth, in saying, ‘That the judiciall law did expire with the state of the Jewes;’ for doubtless whensoever their Commonwealth shall be restored, that Law shall be revived, yea how far it may now oblige all Christian states to follow, it is worth your inquiring.

You say, ‘That the general equity of it may still continue;’ In which words you recommend the whole upon the matter: for what is there to be found in it, but equity it self, can ever the Christian Nations [Page 220]hope to finde out better political Laws, then those which first came from Heaven?

Yea what by the Testimony of almost all men were more to be wished for in a Christian state, then that their Laws might be few in number, just in themselves, and eafie to be known (as those would be, if they were gathered into a body) and that such as have con­troversies might have a speedy dispatch as in Moses his dayes?

In your fifth Section you do justly maintain the continued authority and obligation of the moral Law, over all persons under the Gospel. Where you truly affirm, ‘That Christ doth not any way dissolve but muchst engthen this obligation,’ which thing he doth by his Doctrine, Mat. 5.16, 17, 18, 19. by his example, John 15.10. and especially by the end of his coming, which is to fulfill it in us, Rom. 8.3, 4. and not for us (otherwise then we have shewed before) as you in your next Section, partly imply.

In your sixth Section, though you do not shew what it is to be under the Law, yet there you truly set forth many most precious uses of that law, even for the regenerate.

Nevertheless, you forget a singular peice of service it did them in their first converson by God their fathers cooperation, when it first made known their sin and misery unto them, and was their Schoolemaster unto Christ Galatians 3.22, 23, 24.

At which time while we were under the work of the Law breeding fear of wrath (for we alwayes re­main under the rule of it till it be dead) we were troubled with the spirit of bondage, which made us justly fear the wrath, and vengeance to come, Rom. 8.15.

And this was the first great bower, and encliner of our wils, to leave our wicked wayes, and keep Gods Commandements, yet an impulsive, out of self love, and self preservation for the present, till faith in [Page 221]Gods gracious promises did kindly melt, and charge our hearts to bewaile, and leave sin; as also to work righteousness out of love, and good will to him, that was so gracious towa [...]ds us.

And in this sense we may grant you that which you speak of in your seventh, and last Section of the Spi­rits subduing our wils, for it is by the work of the Law that our pride is first brought down, and our strong inclination to sin, with ou [...] utter aversness to righteous­ness becomes broken in us, but our wils are sweetly attracted and framed to choose the good, and nil thee­vil, by the apprehension of mercy and grace from God, whom in our own sense, & by the sentence of our own consciences, we deserved nothing but pe [...]dition: Lo this is that wise, powerful, and gracious work of God, in the conversion of a sinner, which you call Gods irresistable working, and yet is nothing less then a compulsion, though it wants not strong impulsions at the first to work upon our stiffe, yet not inflexible wils.

That these forementioned uses of the Law are not contrary to the grace of the Gospel, but either make way for the same, or sweetly comply therewith as you speak in this last Section is undoubtedly true. And therefore the believer under the Covenant of grace, re­mains still in some sence under works. But yet if the Spirit of Christ both can, and usually doth subdue our wils, and inable us freely, and chearfully to do the will of God, revealed in the law as you here speak, what letteth but that our corruptions may be abolished, our sanctification perfected, and our obedience to the law made compleat, especially if we seek that grace, con­trary to your former doctrines? Yea if Christ by his Spirit can, and will so fulfill the Law in us (which of the Saints made perfect in the world to come, you will not deny) what great need can there be at that time may some say of Christs outward obedience, to be our righteousness? But of that sufficiently before.

[Page 202]For a conclusion then of this Chapter, as you here tacitly oppose the Antinomians, and other such adver­saries to the law, so we pray you remember, that it is upon your own grounds, here and elsewhere, that they desert the Law; for they thus argue, If Christ hath ful­filled the Law for us in his active and personal obedience to make us compleatly righteous before God, what need is there of our obedience to the same? Yea some of them are so bold as to say, They see not how God in Justice can require obedience to his Law the second time at our hands, which he hath both exacted, and obtained already, from his Son in our behalf, yea, why should any still perish for their disobedience against the Law, who yet believed on Christ as some do? Mat. 7.21, 22, 23. Thus they argue for themselves out of your own principles, so dangerous a thing it is to lay a sandy foundation in the bottom of the structure. But is not the keeping of Christs words, and sayings, and therein the fulfilling of the Commandements through his grace and help, that immoveable rock which he hath commended to every wise builder, for a sure foundati­tion, Mat. 7.24, 25.

CHAP. XX. Of Christian liberty, and liberty of Conscience examined

THis head of liberty is not now unseason­able when liberty hath got such head, that almost every one affects that free­dom which Tully describes Potestas vi­vendi ut velis, but if we may use that [...], which we would both give, and take, you have too much restrained your Christian freedom in your first Section, and liberty of consciences in your second, contradicted your selves in your third, and perhaps set the Governors too far at liber­ty in you fourth, and last.

In your first Section you faile in three things, first in that your enumeration of Christian liberties, and freedoms, is to defective: secondly in that you reckon them up pre­posterously, and thirdly in that you mistake some of them you name.

[Page 226]For the first of those, you have first left out our free­dom from the bondage, and bewitchment of carnal wis­dom and holiness, Gal. 3.1. Who hath bewitched you, that ye should not obey the truth, 1 Pet. 1 18, 19. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, See Gal. 5.1. Col. 2.20, 21.

Secondly, The exemption from the great bondage of fear, wherein some are held all their life long, justly ex­pecting wrath and vengeance, is by you omitted, Heb. 2.15. And deliver them who through fear of death were all their life time subject to bondage.

Thirdly, Freedom for Christian Subjects, from the judicial Law as well as from the ceremonial, by your own confession in the last chapter, especially where other Laws not contrary to the word of God are imposed upon them, 1 Pet. 2.12, 13, 14, 15, 16.

Fourthly, A liberty to observe and omit some ceremo­nial Laws, for the edifying of others and our own peace and indempnity, of which liberty in Christ, the Apostle speaks expresly; Gal. 2.3, 4. And as he used it himself at Cenchrea, Acts 18.18. and in circumcising Timothy there, Acts 16.1, 2, 3. and that he did the like also with the advise of all the Apostles, Acts 21.22, 23, 24. So he chargeth that we should let no man condemn us for such things, but either do them, or omit them as it is required, or expected at our hands, by the people with whom we are to converse. Col. 2.16, 17. Let no man judge you in meat, or in drink, or in respect of an holy day, or new moon, or the Sabbath, which are the shadow of things to come, but the body is of Christ.

Fourthly, You leave out our freedom from sorrow, pain, &c. Revel. 21.4, 7, 17.

Lastly you have omitted the great freedom of the Spirit, when he in fulness is poured upon the Saints, or when the Jerusalem which is from above descends upon them, which yet is not a freedom to sin, but an immunity from fin, to walke with freedom, yea with delight in all the wayes of righteousness, Gal. 4 26. But Jerusalem which is from above is free, which is the mother of us all. 2 Cor. 3.7. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty.

[Page 227]To which liberties some add two more; one is a license to observe any outward thing not forbidden in the word of God, which shall be enjoyned by Eccle­siastical, or civil powers, because the things that are without us defile us not; Thus say they, Paul became all things to all men, that he might win the more.

To the Jews, he became a Jew, to them that were under the Law, as if he were still under it: to them that were without Law, as without Law also, being al­ways under a Law to Christ, 1 Cor. 9.19, 20 21.

And 2dly a liberty to eat of things that had bin offred to Idols, when it offends not others, 1 Cor. 10.27, 28, 29. If any of them that beleeve not bid you to a feast, and ye be disposed to goe, whatsoever is set before you eat, asking no que­stion for conscience sake: But if any man say unto you, this is offered in sacrifice to Idols, eat it not for his sake that shewed it, and for conscience sake; conscience I say, not thine own, but of others; for why is my liberty judged of another mans conscience? Yea, some grow so far as to alow a liberty upon occasion to be present, before an outward Idol without superstition or adoration in the heart, because that the true beleevers well informed, know that such an Idol is nothing in the world, 1 Cor. 8.4. That is say they, neither such a God as some out of a superstitious devotion would make it, nor such a Divel, or defiling thing as others out of their superstitious conceits, and feares would have it to be; this practise they would justify from Ezekiels presence before Idols, Ezek. 8. throughout; and Pauls present beholding of Idols and Idolaters at Athens, Acts 17, 23. And from the answer which Elisha gave to Na­amaus quaere and scruple, 2 Kings 5.18, 19.

True it is indeed, That the great Idol is the God of this world, and next to him our lusts and corrupt de­sires, Col. 3.4. covetousness; but any other thing by too much esteem, love, or fear of it, or trust, and confidence in it, may be made an Idol, even our Authors, mini­sters, & shepherds may be Idolized, Zac. 10.2. Zac. 13.2.

[Page 228]Your second fail in this first Section, as we said, is your preposterous placing of the Christian li­berties which you recite: for you set freedom from the guilt of sin, the condemning wrath of God, and the curse of the moral Law, before deliverance from bon­dage to sin, and Satan, which in order of nature must go before as we have proved before.

Your third fail is in mistakes, for the sting of death is sin it self, 1 Cor. 15.5, 6. which if it cannot be sub­dued wholy in this life, as you affirm, then the sting of death cannot be wholy taken away, or we freed from it here.

So likewise the victory which the Apostle there speaks of, is not that of the Grave, but of Hell, which is the inward condemnation of conscience, against both which the Apostle triumphs, With thanksgiving, to God for the victory that is to be had in Christ Jesus for all true beleevers.

In your second Section you straighten liberty of Conscience, as much as you did Christian freedom, in the first, for though the requiring of an implicite faith, be destructive to Liberty of Conscience, and the imposing of the doctrines, and precepts of men, upon us, as if they were the commandments of God (from which your selves are not free, in the next chapter, and elsewhere, is very injurious likewise; yet the Li­berty of Conscience may be divers other wayes inva­ded, and infringed.

As first, By violent means to seek to alter conscien­tious mens judgments, and their present perswasions; for it is the office of him that is the Lord of Consci­ence, To lighten, and change mens mindes when, and how he pleaseth. Phil. 3.15. Let us therefore as many as be per­fect be thus minded; and if in any thing you be otherwise minded, God shall reveale this unto you.

Secondly, By like forcible means, to incite anothe to will, and act, against his Conscience, and much more by imprisonment, mulcts, terrours, or threats [Page 229] Romans 14.15, 20, 21. For this is to make him destroy his soul, verse 20, 23.

Thirdly, we may not disturbe the peace of mens Consciences, or make their hearts sad with our inve­ctives, or menacing them causelessly, with terrours from the Lord, Ezekiel 13.32. Because with lies ye have made the hearts of the righteous sad, whom I have not made sad, &c.

In your third Section, you do deservedly oppose the practice of any sin, and the cherishing of any the least sinful lust, upon pretence of Christian Liberty; But whereas you add, 'That this is to destroy the end of Christian Liberty; which you there place in two things, deliverance from the hands of our enemies, and a freedom to serve the Lord without fear in holi­ness, and righteousness before him all the daies of our life, you in some sort contradict your selves in calling these the end of our Christian Liberty, which you had in the first Section made two main parts of our Christian Liberty, as indeed they are.

In your fourth Section you have set good bounds betwixt the subjects or subordinates, and the Gover­nours, saying; ‘That they who upon pretence of Christian Liberty, shall oppose any lawful power or the lawful exercise of it, whether it be Civil or Ecle­siastical resist the Ordinances of God.’ Wherein your Doctrine is sound and good, whatever your pra­ctice hath been or may be to the contrary: For God is the Author of order, and not of confusion, and he which hath armed superiors according to their state and degree with authority, hath imposed subjection in all lawful things, with many other respective duties upon the inferiours and subordinates.

It is true likewise, That no such opinions should be pub­lished or practises maintained as are contrary to the light of Nature to the known and received Principles of Chri­stianity in all Ages, especially those of the Primitive and purest times, whether they concerne Faith, Worship; or Con­versation, [Page 230]or are opposite to the power of Godliness.

But how far the different opinions and judgements of men, may by learned men, who yet want spiritu­al eies, be judged erroneous, prejudicial to the power of Godliness, either in their own nature, or in the manner of publishing and maintaining them, we know not.

We are as much for modesty, and sobriety in men, and as far from any thing that is destructive to the external Peace and Order which Christ hath esta­blished in the Church or Common Wealth, as your selves or any other.

But we would not have you assume to your selves, or attribute unto others a power to lord it over mens Faith and Consciences, especially when men walk obe­diently towards those that are in places of Rule and Authority, and live a Godly, honest, sober, peaceable, and unblamable life.

If Men will do wickedly, and pretend a liberty in Christ so to do, let them be liable to the sword of Justice for so doing. But far be it from us so much as by example to draw a weak brother, a Saint and fellow servant of the Lord, whom no man can ac­cuse, but for his different judgement, to do any thing against Conscience, whereby he should con­demn himself, as the Apostle speakes, Romans 14. How much more ought Governours to be tender, and abstemious in the use of violent and coercive meanes, to precipitate men into such perilous and destructive courses. All Authority is given of God for mens welfare, and much more for the Preservation, and not the Destruction of the Soul.

But Brethren, you which are so punctual in teaching the Subject his duty to free your selves from flattery, temporising, or partiallity, might have done God and his people, yea, the Gover­nours [Page 231]themselves no disservice in minding them of their duties also, and so setting due limits, and boundaries to their authority and the exercise of it over their Brethren.

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 is written thou [Page 236]shalt worship the Lord thy God, and him only shalts thou serve, with Deut. 6.13, and 10.20. See Revelations 14.7.

Secondly that our obedience to God and his wor­ship in general are of equal latitude, John 9 13. Now we know that God heareth not sinners, but if any man be a worshiper of him, and do his will, him he heareth.

Thirdly that there are many kinds and degrees of divine worship as the worship of Angels which they owe to God, Psal. 97.7. Worship him all ye gods, and the worship due from men, Rev. 19.10. worship thou God. This humane worship is manifold.

As first, either Typical or real, Rom. 7.6. That we should now serve him in the newness of the Spirit, and not in the oldness of the letter.

Secondly, A glorifying or worshipping him inward­ly, and another which is done only in an outward manner, Isa. 29.13, 14. For as much as this people draw neer unto me with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear to­wards me is taught by the precepts of men, therefore behold I will proceed to do a marvelous work, &c. Matth, 15.8. and 7.6, &c.

Thirdly, that there is a primary and secondary Wor­ship, the former instituted for it self, and accepted in it self: the other, for and in the former only, Hos. 6.6. For I desired mercy and not sacrifice, and the knowledg of God more then burnt offerings.

Fourthly and lastly, the primary, immutable, and sa­lutiferous worship of God (of which you speak no one word either in this your Confession of Faith, or in your directory for worship in the name of a divine worship) stands in the following of God and walking with him in his loving and everlasting righteousness, as these places fully evict, God created man in his own Image and similitude, Gen. 1.27. to wit, that therein he should serve and worship his God; and Christ is given for this end, Luk. 1.74, 75. That we being delivered out of the hands [Page 237]of our enemies might serve him without fear, in holiness and righteousness before him all the dayes of our life, and not in one day in seven as you imagine. Thus Enoch walked with God, Gen. 5.24. So did Noah, Gen. 6.9. Thus God required of Abraham, that he should walk before him, or with him, and be perfect in that way, Gen. 17.1. this was the Religion that Abraham taught his family even by Gods own testimony, Gen. 18.19. For I know him that he will command his children and houshold after him, and they shall keep the way of the Lord to do justice and judgement, that the Lord may bring upon Abraham the thing which he hath spoken of him. Thus the Prophets Catechis­ed: and instructed the people, Micah. 6.6. Wherewithall shall I come before the Lord, and how my self before the most hig [...]h God, that is the question to which he answers, ver. 8. He hath shewed thee O man, what is good, and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to humble thy self to walk with thy God [...]: Thus Phynehas, and the holy priests both walked, and taught, Malachy 2 6. The Law of truth was in his mouth and iniquity was not found in his lipps, he walked with me in peace and equity, and did turn many from iniquity.

This is that worship in the Spirit or work of the Spi­rit which is required by the father, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in truth; where the word Spirit is by a metony my put for the work of the Spirit, for the whole fruit of the Spirit is in all goodness and righteousness, and truth, Eph 5.9. and the word Truth there implies the whole divine nature, or new creature in opposition to the ty­picall services?

Thus the Apostle shews both wherein the Kingdom of God, and his acceptable worship lyeth, Ro. 14.17, 18. For the Kingdom of God is not meat and drink, but righteous­and peace, and joy in the holy Ghost; And he that in these things serveth the Lord Christ is accepted of God, and approved of men.

Thus far concerning your omissions, whereof this [Page 238]last is a most gross, defect in them that would teach a whole Kingdom the way of Religion rightly: For the truths which you have here at unawares confessed they are principally three, all which reflect upon your selves.

The first is that where in the first Section you affirm, That the very light of nature sheweth that there is a God who hath Lordship and Soveraignty over all, who 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, and with all the soul, and with all the might. If then the light of nature extend so far, why may not all men be saved, if they walke according to that light in turning to that God thus made known unto them, in fol­lowing him and serving him in all the wayes of his righte­ousness and goodnes, in calling upon him for the pardon of their sins, the healing of their errors and corruptions, the leading of them into all truth and righteousness, especi­ally if illuminating grace be added thereto, which truth you have denyed before.

Secondly you say in the same Section, ‘That Gods wor­ship is so limited by himself, and his revealed will, that he is not to be worshipped after the imaginations and de­vices of men,’ which is most true, but it fals soul upon your worship here described, which is for the most part a meer imagination, and humane invention, or tradition as it is obtruded upon us, for a worship, which we will shew by and by.

Thirdly, in you fourth Section, you say, that prayer is to be made for things lawful, and for all sorts of men liv­ing, or that shall live hereafter, who sin not the sin unto death, but not for those that are dead. If prayer should and must be made for all sorts of men, that do, or that shall live hereafter, then either there is no absolute decree in God to debar men of salvation, or we must pray expresly against Gods will, or in our prayers not seek mens salvation, which how it contradicts your former doctrine, we shall report it to your selves and others.

Thirdly, for the mistakes, they are neither smal nor few in this place.

For first you take it for granted that there is an outward [Page 239]worship of God instituted by Christ in the new Testament in lieu of that ceremonial worship of the old Testament new accomplished and abrogated by Christ.

Secondly, ‘That there hath been an outward worship of God instituted from the Creation, and a set time even the seventh day from the Creation appointed there­unto all which are meer dreams.’ For though the Fathers before and after the Flood, sometimes sacrificed voluntari­ly, or by instinct, it were as a monument of Christs in­ward sufferings with his future passion, and to represent the way wherein we must follow 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 [Page 240]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 hi [...]t [Page 241]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. Ʋntill 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 [Page 242]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 [Page 243]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.

[Page 244]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 a [...]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 [Page 245]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 y [...]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 [Page 246]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 examined.

ALthough you would not so easily trans­gress in this chapter, as in some of the former, the matter being more particu­lar and very obvious, yet have you here your defects and mistakes also, so that we cannot swear to all that you have writ­ten concerning oaths and vows.

And first we demand of you wherefore you have here in this tractate of Religious oaths and vows, made no men­tion of covenants, and protestations, things of late so fre­quently persued, and not without your contrivance, fur­therance, or consent.

More particularly in the first Section where you speak of oaths, as you do in the three following.

You affirm two things which must be either warily un­derstood, or else they are false.

As first, That an oath is a part of Religious worship, which we grant to be true, that worship being taken in an equal latitude, with the fear and service of God as it is, Deut. 6.13. & 10.20. and Mat. 4.10. but you under­standing [Page 250]here an outward set, and solemn publick wor­ship, as in the foregoing chapter, you seem to contra­dict your selves: For is the taking of an oath tyed to the Sabbath day, as your worship is? Or is any day of the week sanctified therewith? Or can you well distinguish it into a publick and private worship, as you do other duties? Indeed, if religious worship consist herein, this is one of the most religious ages that ever were, Oaths of all sorts being never so common as now.

Secondly you say, but not truly, "That the person swearing alwayes calleth God solemnly to witness what he asserteth, or promiseth, and to judge him ac­cording to the truth or fallehood of what he sweareth, for although God is such a witness and judge, and our publick oaths in England, run most in such a form, yet all oathes do not so, yea very few of those jura­ments mentioned in the Scriptures, are explicitely so formed; we know not whether you can add another to that which the Apostle useth, 2 Cor. 1.23. Moreover I call God for a record upon my soul, that to spare you I came not yet to Corinth. This form is very solemn, lawful, and commendable, but not expresly used in all oaths.

In your second Section you have first told us, that which is true in the general, that it is Gods name on­ly by which men ought to swear, but you have not declared what that name is: For Gods name is either appellative, or else essential, and real; his Being, by name fignifyed by Jehovah,

Is first his Divine nature in himself. Deuteronomie 28.58. That thou mayst fear this glorious and searful name (or being) Jehovah.

Thus Proverbs 18.10. The name (or being) of the Lord is a strong Tower, the righteous run unto it and are sa­ved.

Secondly, His name is his Image, or like being in his Saints, Zac. 10.12. For I will strengthen them, and they [Page 251]shall walk up and down in the name of the Lord: This is that name of Christ, wherein If two or three be assembled, he is, and will be in the midst of them, Mat. 18.20. This is that new name of his which he hath promised to write up­on the overcomer, Revel. 3.12.

Now to swear by Gods name, is first to swear by that dreadful and glorious being.

Secondly, To swear in his like being, that is, in all righteousness.

And thirdly, To swear that Jehovah or the Lord li­veth, is properly to swear that he liveth in us, in his like being. Jer. 4.2. And thou shalt swear the Lord liveth in truth, in judgement, and in righteousness, and the nations shall bless themselves in him, and in him shall they glory. 2 Cor. 11.10. As the truth of Christ is in me, no man shall stop me of this boasting in Achaia. So to say or swear that God liveth in us when he doth not, is to take his name in vain, Hos. 4.15. Though thou Israel transgress, yet let not Judah offend, and come ye not to Gilgal, nor go up to Beth aven, (or house of vanity) nor swear the Lord liveth. See Isa. 48.1. and Isa. 65.16. Jer. 2.16. What name is that which the Lord sweareth should be no more named in the mouth of any of those which had forsaken him, and whom he had now finally rejected; but his like being which he withholdeth from his enemies and obstinate rebels against him?

Jeremiah 44.26. Therefore hear ye the word of the Lord all Judah, and you that dwell in the land of Egypt, Behold I have sworn by my great name (or being) saith the Lord; that my name shall be no more named in the mouth of any man in Judah, in all the land of Egypt, saying the Lord liveth, to wit, in me.

Secondly, You say in the same Section, ‘That to swear vainly or rashly by that glorious and dreadful name is sinful,’ but why have you made no mention of forswearing by that name, perjury being the great­est evil of all sinful kindes of swearing.

[Page 252]Thirdly, you say, "That to swear by any other thing is sinful, whereas the Apostle swears by the truth or work of Christ in him, 2 Cor. 11.15. And by the rejoy­cing which he had in Jesus Christ, 1 Cor. 16.31. unless we should take this last for an asseveration onely. But as the Lord sometimes swears by himself, and his whole being, Gen. 22.16. and sometimes by some particular attribute of his, as Isa. 62 8. The Lord hath sworn by his right hand, and by the arm of his strength. So it may seem that men may swear, either by his whole being or by some part of it, and have the Lords practise for their warrant.

Fourthly, It is true, that you speak, ‘That a lawful oath, is warranted under the New Testament, as well as under the Old;’ yet is there a greater restraint of swearing laid upon us now, then in the old Testament, Mat. 5.34. James 5.12. which hath made some to shun all oathes, though called to swear by the Magistrate in matters lawful.

In the third Section you give good cautions to them that are to take an oath, saying, ‘He that taketh an oath ought duly to consider the weightiness of such an act:’ but none to those which impose the same, as if men might not sin in imposing unnecessary, subtil, and insnaring oaths, Zach. 5.3.4. There is a curse goet out against swearers, aswel as against Theeves; because of needless swearing aswel as false swearing, A land is made to mourn, Jer. 23.10.

Again in the same Section you say, ‘It is a sin to refuse an oath, touching any thing that is good and just,’ being imposed by lawful authority: where you imply that onely such as be in authority may require an oath, but the master may require it from his servant, as Abraham did, Gen. 24.23. and one equal of another, as Laban did of Jacob, Gen. 31.44, 45, 46. &c. Yea, an in­feriour sometimes of a superiour, as the poor Amalekite servant did of David, 1 Sam. 30.15, 16, yet all this upon weighty occasions.

[Page 253]Lastly, All lawful oaths are to be so taken as you speak in that fourth Section; but whether a tyrannical oath tending to the destruction of the Saints, either the swearer himself, or his fellow Saints may not when it is enforced, be taken with some lawful reservation, or equivocation, when the words will bear it, is a querie among the Schoolmen.

Now concerning vowes, of which you speak in your three last Sections.

We first grant that there is a great deale of affinity betwixt a vow, and a promissary oath, and there­fore as we are commanded to be wary, and well advised in our vows, yea, to be sparing therein, Eccles. 5.5. Better it is that thou shouldest not vow, then that thou shouldest vow and not pay, &c. So we cannot easily be too abstemious in taking of oathes, unless it be up­on great and just occasions.

The true Saint, or servant of God is described by this adjunct of fearing an oath, Eccles. 9.2. As is the good, so is the sinner, and he that sweareth, as he that feareth an oath.

Secondly, We concur with you concerning the per­son to whom the things about which, and the manner how vows are to be made, as also concerning the faithful keeping of them, and of all lawful oaths.

Finally we agree, That Popish vows of perpetual poverty, oftentimes of regular obedience, and of a mo­nastick life, are neither warantable, nor true degrees of an higher perfection; but rather superstitious, and sinful snares, wherein Christians should not entangle them­selves, yet must it be granted that some may resolve of fingle life, and in some sort through the assistance of God vow so to continue, 1 Cor. 7.37. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath de [...]reed in his beart that he will keep his virgin, (or virginity) doth well, Matth. 19.12. For there are some Eunuchs which were so bor [...] from their mothers womb, and there are some Eunuches; which were [Page 254]made Eunuches of men, and there be Eunuches which have made themselves Eunuches for the Kingdom of God; he that is able to receive it, let him receive it. The like may be said of such Canons as are in themselves peaceable, pious, or lawful, of which one may lawfully vow, that by Gods assistance he will be regular in the same▪ But though the superstitious snares must be confessed to be sinful, yet there may lie other kindes of snares in oaths, vows, and covenants, made by self seeking men, under specious pretences, which may be no less perilous or wicked then the other: what say you to a mutinous snare among the Souldiers, when some private Officer, or Souldiers draw their fellows into a combination a­gainst their General, or the body of the Army, by pressing a self made League, or Covenant? What think you of a Schismatical or Heretical snare, when some of the Clergy, or Laity, to spread their own opinions, or strengthen themselves against their adversaries, or to make themselves great, draw others into an oath, and combination with them? What opinion have you of a rebellious confederation, bound up with solemn vows, and oathes, such as was that in the late Irish Rebels and Murtherers? Are not all these sinful snares and entanglements.

CHAP. XXIII. Of the Civil Magistrate, examined.

ANtiquum obtinetis fratres, for in hand­ling an office of order your selves are confused; in this Chapter of Magistracy, you not onely fail as you do elsewhere, in not distin­guishing, but for want of the same you affirm some things unadvisedly, especially in the two last Section, yet do we not blame you for not gi­ving us the common distribution of Magistracy into his three kinds or forms; as Monarchy, Aristocracy, and De­mocracy; nor for omitting another distribution of it into simple, or compound government, which last may con­sist of some two, or all three, and this is conceived to be none of the worst forms of Government, nor will we tax you for seeming to approve of Monarchy, in that you speak of the Magistrate so aften in the third person singular, as if one supream; for Monarches and Ty­rants are not alwayes termini convertibiles: but the di­stinctions which we most require and want are three e­specially. The first of alawful and usurped Magistracy. The second of a supream, and a subordinate. And the third of a meer civil, and a Christian or spiritual kinde of Governours; to which we might add that of abso­lute and conditional; another of elective and heredi­tary, with many other which we omit likewise.

Your first Section holds true of lawful Magistrates, ‘That they are ordained of God for his glory and the publick good,’ and that he, and he alone hath armed them with the sword; but not alwayes of usurpers, that they should be Gods appointed ministers, unless it be in wrath as his scourges.

[Page 258]Your second Section is true: First in this, That Christians may accept and execute the Office of Magi­stracy.

And secondly, Of such Christian Magistrates it is, and must be understood, that they ought to maintain Piety, as well as Justice and Peace, according to the wholesome Lawes of their respective Common­wealth, but especially according to the Law and mind of God.

And finally, It is true of them, aswel a [...] of the meer Civil Magistrate, that they may make war upon just, and great occasion, though Hierom and some of the Fathers be of another opinion; yet is not this true of the inferiour Magistrate making an offensive war a­gainst the supream, as most writers conclude.

In your third Section, you monopolize, and are ve­ry partial if not plainly injurious to the Christian Ma­gistrate, especially if he be a spiritual or inspired person in denying him authority to administer the Word and Sacraments, and the power of the Keyes. What say you to Moses, to Joshua, to Melchezedech, to Samuel and David? Is not Solomon called a Preacher? Are not the two witnesses of the Magistracy and Ministry, both Prophets, Revel. 11.3, 4, 5.

Give us leave to ask you these questions. First, whe­ther the Saints are not now to be Kings and Priests? See Rev. 1.6. 1 Pet. 2.5. Secondly, whether the Priests office is so limitted, and restrained now to persons, as it was in the time of Uzziah, 2 Chro: 26.18 and of Uzzah 1 Chron. 15.2. Thirdly, who brought in this distinction of Laity and Clergy in the New Testament? Lastly, whence have you your authority so to administer the Word and the Sacraments, and to use the power of the Keys, as you do in peculiar? you may have jus Civile, or Ecclesiasticum for it, but not jus Divinum, an humane, or Ecclesiastical title, but not a Divine right, and may not he that derives it unto you, have a share therein if he have gifts, and qualifications for it?

[Page 259]Now what you affirm incontinently in that Section, ‘That it is his duty to take order that peace and unity be preserved in the Church, That all blasphemies, and he­resies be suppressed, That all corruptions, and abuses in worship, and discipline, be prevented, or reformed, That all the ordinances of God be duly settled admini­stred and observed; and that for this end he hath power, to call Synods, to be present at them, and to provide that whatsoever is transacted in them be according to the minde of God.’

All this say we is true of the Christian Magistrate on­ly, and not of the only Civil Governor, but we pray you to take notice of two things by the way which have passed from you in that Section.

The first is this, you there say, ‘That it is the Magi­strates duty to see that the truth of God be kept pure,’ which indeed can never be corrupted.

And secondly you say, ‘It is his office, to see that all the ordinances of God be duely settled, administred, and observed;’ which is true of his spiritual ordinances e­pecially, and these are first the commandments of the mo­rall Law, and then his other precep [...] subservient thereun­to; as the Scripture every where cals them Gods ordi­nances [...] Exod. 18.20. 2 Kings 11.37. but not of the preaching of mans doctrine, the administring the Sacraments, not without ignorance, perhaps some supersti­tion, and confusion, as you often do, and which you ac­count to be the main if not the only ordinances of God. Thus we fear that will finde you guilty, of which the Pro­phet complaines, Isa. 24.5. The earth is defiled under the inhabitants thereof, because they have transgressed the Laws, changed the or [...]i [...]anc [...], broken the everlasting Covenant, &c. For what ordinances do you speak of to the people, but of your way of preaching, and administring the Sacra­ments, &c.

In your Directory for worship you have omitted the ten Commandements, Gods principal ordinances, but highly magnified your kinde of preaching, which hath more of art, then of the spiritual gift of Prophecy in it, your keeping of an outward day in every week holy, with [Page 260]your self chosen worship, and other meer humane [...]rdi­nances, Is not this to change the ordinances as Isaiah speakes?

In your fourth which is your last Section. ‘You first set out the respective duties of Subjects to Magistrates well and truly.’

Secondly you rightly affirm, ‘That neither difference in religion, no nor Infidelity it self do make void the Magistrates just, and legal authority, nor free the peo­ple from their due obedience to him.’

If Infidelity it self cannot do this what other thing can? Yet it must be granted, that when Magistrates are esective, and chosen conditionally, the breaking of a fundamen­tal condition may disanull his place and claim.

Thirdly you say here, ‘That Ecclesiastical persons are not exempted from their obedience,’ which is but true in part, in regard of civil honor, obedience, and all needful assistance especially where the Magistrate is no more but civil: But in matters of faith, salvation, and damnation, the consciences not only of Ecclesiastical persons, as you call them; but of laicks themselves are exempted from his tyranny, and force; therein they are only the subjects of Christ: Yea in these things some persons may have autho­rity over the Magistrate himself in the Lord, though that Magistrate be a Christian also, to wit, such persons as are inspired and sent of God to be his mouth, as Na [...]han and G [...]d were to David, and John Baptist was to Herod; and di­verse other Prophets were to their respective Princes, and Governors.

Lastly you justly shut out the Pope, and his jurisdiction from us, as those which have taken the oath of supremacy, but here you are too general in your affirmatives for want of due distinction, or limitation, for in some parts of Italy which are the Popes inheritance, he hath power and authority over his subordinate officers, and the peo­ple as other Princes have, and may justly deprive those that are under him, of dominions and lives, when they break such capital Laws as deserve death, confiscation, and disinheriting, but he may not do this to forraign Princes and States, nor to their people who are not under his lawful [Page 261]jurisdiction; whether upon the pretence of heresie, or any other like pretext: Yet some Papists are confident of this, that now you have deprived the Pope of his deprivative authority over Princes, you will assume it to your selvs, or bestow it upon your friends, when and where you think good to serve your own turns.

CHAP. XXIV. Of Marriage and Divorce examined.

IN this tract of marriage, and divorce the path is so trite, that it is no wonder if you deviate not as you have done hitherto, yet are you sufficiently deficient in many things, and in some other mista­ken here also: Your defects are these among others.

First, since those that marry, shall have trouble in the flesh as Saint Paul speaketh, 1 Cor. 7.28. and marrying brings with it of necessity many avocations, lets, and di­stractions from attending upon Gods service, and the seek­ing of his kingdom, 1 Cor. 7.32, 33, 34. you might very seasonably in these calamitous times (wherein the people like the generation before the flood, are mad upon mar­rying) have shewed that as omnia prius tentanda quam belle expertendum; so all means should be used, first to get the gift of continency before people incurre the wants, cares, burthens, sorrows, and distractions of the marriage yoke.

Secondly, since our first parents were not joyned toge­ther, till both were settled in the Image of God, that the Lord might have a godly seed upon earth, Mal. 2.15. you might have declared that not only maturity of judge­ment, but that grace and regeneration, especially in the Church of God is first to be sought before an husband, or wife, that they may live in the fear of God together, and bring up their seed in that fear.

Thirdly you speak nothing of the advise and consent which children should ask of their wife, and godly parents and guarcians, before they dispose of themselves in mar­riage.

[Page 265]Fourthly in setting forth the ends, why marriage was Instituted; you have omitted the maine (which the old re­jected Liturgy did not forge:) to wit, that it was ordained for a figure and representation of the mistical union be­twixt Christ and his Church; and that therein it is [...], a great mystery, a kinde of Sacrament; of which here­after.

Fifthly you are silent concerning the reciprocall duties of the marryed persons, such as cohabitation, 1 Pet. 3.7. mutual benevolence, 1 Cor. 7.2, 3. of abstinence some­times either by consent, 1 Cor. 7.5, or by injunction from the Lord Levit. 18.19. nor do you set forth either the du­ties of husbands to their wives, or of wives toward their husbands, in their specials, or particulars.

Lastly, you set not forth this, That persons may commit spiritual adultery against God, even in marrying while their hearts are more set upon the pleasures of carnall copulation, then upon spiritual communion with God.

The mistakes which we would represent unto you are these.

First you say, ‘That those which profess the true re­formed Religion should not marry with Infidels;’ where we desire your advised resolution to these two things; since there are several Religions, each by their own re­spective professors accounted the true reformed Religion, which of these will you pitch upon, Lutheran, Calvinistical, Socinian, Attainian, the English formerly established by law, all which are different. To say nothing of the subordi­nate Sects of Antinomians, Seperatists. Anchaptists, Indepen­dants, Levellers, Illuminates, Ranters, or Gods of Godmanche­ster, with their adherents.

Secondly wherein doth he that professeth the reformed Religion; and yet is in the state of unregeneracy, and unbelief, yea perhaps of a most profane heart, and life, deserve so well that he may not marry with an Infidel; many of the Heathen whom you account infidels, being men of better life and more truly conscientious though they know not Christ in the flesh, then thousands that are called [Page 266]Christians, and living in the Cities and Countries of the reformed as you call them.

Secondly you say, ‘That such professors of the true re­formed Religion,’ may not intermarry with Papists: Why we pray you? Because the Lord reproves Judah for mar­rying the daughter of a strange god, Mal. 2.11. But do not the Papists believe in the same God, with the Protest­ants, even in the Father, the Son, and the holy Ghost, though they differ in some articles, or branches of articles of their belief, and in their way of worship? Yea are not some of the Papists regenerate, conscientious and vertuous per­sons: If then the Protestant and Papists be both Saints or sanctified persons, then they have both one Father in Hea­ven, If they be both unregenerate, the divel is yet father to them both: But you will say, that difference in judg­ment must needs breed alienation in affection, distur­bance in the service of God, if not seducement.

We answer, that first it is the similitude of natures, and dispositions which conciliates love.

Secondly, they may take one another upon those termes of not intermedling with each others Religion.

Thirdly, why may there not be a toleration of different judgements in the family, as well as in the Church, or Commonwealth.

Lastly you say, ‘that those professors of the true re­formed may not marry with any other Idola­ters.’

Do you mean any other Idolaters then themselves, for all men till by regeneration, they be brought to know God, and serve the living God, in his living righteous­ness, are Idolaters, Is not Satan the God of this world, 2 Cor. 4.4. The Covetous man is an Idolater. Eph. 5.5. So are they that make their belly their God, Phil. 3.19. as some of the Clergy themselves do, serving their own bellies, and not the Lord Christ, and the Apostle saith, That they which cause divisious, and offences are of that number, Rom. 16.17, 18. All that serve the pleasures and desires of the flesh more then God, are Idolaters, Eph 2.3. Tit. 3.3. may not the people make an Idol of Monarchy, or some other Government of a King, a Parliament, of an Army, or any other civil thing? [Page 267]Yea, may not a jealous people, and religious in their way make an Idol of a Shepherd or teacher? See Zac. 11.17. may they not make an Idol of an outward day, as outward worship or the like; but peradventure, you can espie Idolatry no where but in the Mass, or the worshiping of Saints, or of Images made of wood, stone, gold, silver, &c. & if these Idolaters be so frequent, & ubiquitary, where shal the professors of the reformed Religion marry and yet shun Idolatrous yoak fellows; must they go out of the world as the Apostles speaks, 1 Cor. 5.10. For those that worship the living God in spirit and truth are very rare persons, though some such are to be found even among Jews, Turks, and Hea­thens.

CHAP. XXV. Of the Church examined.

YOur Doctrine of the Church here ex­ceeds not the state of the Churches, whereof you speak, Section the fifth, saying, ‘That the purest of them under heaven are subject to mixture,’ and error.

Yet in your first Section, you begin well with a tolerable description of the universal Church in heaven and earth, where notwithstanding you are mistaken in making this congregation wholly invisible which is but so in part, and to some men.

And secondly, in making it to consist of the whole number of the elect, whereas we have proved before that all men are ordained to life, though but conditionally; But if you understand by elect those only who are called out of the furnace, and chosen from thence, then is your congre­gation defective, for infants who dyed in infancy, and are no smal part of this blessed number, will hereby be exclud­ed; we say nothing to your calling of the Church the Spouse of Christ, because she is one of his brides, yea, a­mong all other people the Spouse of Christ, yet there is another thing, which is his first, and principal Spouse; to wit, the Jerusalem or Kingdom of God, which descend­eth from heaven, of which we spake before. See Rev. 21.2. And I John saw the holy City, New Jerusalem, comming do [...] from God out of Heaven, prepared as a Bride adorned for her husband.

In your Second Section you faile much more: First in [Page 271]going about to speak of the Catholike Church upon earth, and fastning upon her a fals name, and property or adjunct in that you call her the visible Church, wherein besides that you close with Papists in that appellation, you both shew your gross mistakes, for is the husband invisible, and the wife visible? Is the head invisible, and the body visible? See John 15.21. Now all these things will they do unto you for my names sake, because they have not known him that sent me; where was that possibility of the Church even in the new Testament, for the space of 1260. dayes, or yeers; all which time the woman that brought forth the man child Christ (which parturient or the Church) did hide her self in the wilderness, Rev. 12.5, 6, &c. if you say first, "That they are visible in the body, we an­swer, what markes have they in the outward man to distin­guish them from others, especially from formalists and hy­pocrites.

If you reply again, That they are visible and discernable to those that have spiritual eyes.

We answer, that even the invisible God is so in some measure to those men; but this is to make them intelligi­ble, and spiritually discernable but not visible; The work that makes them a Church is invisible, 1 Cor. 2.15. But be that is spiritual judgeth, or discerneth all things; yet is he judged or discerned of none.

Secondly, In this Section you describe a formal not a true Church, when you make it to consist of men profes­sing Religion, which thing formalists and hypocrites may do.

Thirdly, whereas by way of limitation you add pro­fessing the true Religion, you still leave us in suspence. For as the true Church fled into the wilderness, Rev. 12. so you leave us in a wood to finde her out; for do not eve­ry kind and sort of Religious people account their Religi­on to be the true Religion, not only the Papists, Lutherans, and Calvinists, do so in the West, but the Greek Churches, the Jews; yea the Turkes, hold their professed Religion to be right.

We say nothing here of the manifold and different Sects among Christians, each of which maintain their Religion, [Page 272]to be the only true Religion, where then shall we pitch to finde your true Church.

But the true Church, especially that of adult men as the very name [...] imports is a Congregation or col­lection of those who are truly called, or in some mea­sure sanctified, 1 Cor. 1.2. To the Church which is at Corinth to them that are sanctified in Jesus Christ called to be Saints, &c. from which we do not exclude the Infants of them or others dying before they sin actually, since our Saviour saith expresly, that, Of such is the Kingdom of God, Mat. 10.14. out of which numbers and societies, there is ordinarily no possibility of salvation.

In your third Section you build upon a false and rotten foundation which you had laid in the former Section. For it is not to that visible, and formal Church which you describe, but to the congregation of true Saints that God hath given the ministery and his ora­ [...]les, and ordinances in the right use of them. And to those he hath given those offices and gifts, which you will not now admit, as, some to be Apostles, some Prophets, some Evangelists, &c. Eph. 4.9, 10, 11. yea, and the spi­rit of Prophecy, as we have proved before, as the place [...] which you refer us unto of Esay 59.21. with Matthe [...] 28.19, 20. Ephesians 4.9, 10, 11, 12. do evict.

But it is true which you say in the beginning of your fourth Section, ‘That the Catholike Church hath sometimes been more visible,’ and sometimes less, if you understand it of discernableness, otherwise it hath been alwayes invifible to carnal men. And particular Churches as you afterwards there assert, are more or less pure according as the doctrine of the Church is taught and imbraced, and Gods ordinances administred; but what you add in the close, concerning the pure per­forming of publick worship, is a dream, since Christ hath appointed none in the new Testament.

But herein we will joyn with you, if you will alter your words and say, ‘So far as the true worship of God consisting in holiness,’ and righteousness of [Page 273]truth is observed, for that makes a true Church, or socie­ty of worshipers, Luk. 1.74, 75. John 9.31. Act. 10.34, 35. Eph. 4.22, 23, 24.

In your fifth Section, the better to colour over your own faults, as it may seem you asperse the best Churches, say­ing, ‘The purest Churches, under heaven are subject to mixture and error,’ what say you then to the two Churches, the one of Smyrna, Rev. 2.8, 9, 10, 11. the o­ther of Philadelphia, Rev. 3.7, 8, &c. with neither of which Christ finds the least fault, but highly commends them both.

True it is if we look into the Churches, there is mixture of the inferior members, and they are subject to such er­rors, but there are preadventure, some such members to be found in some of those two Churches, if not elswhere, as are no more subject to error then the Prophets, and Apo­stles were; certain it is there is such a doctrine, & discipline from the immediate mouth of God, to be found in one of those Churches, that no reformers have need to seek any further, where also the true Church is fully discovered, and all causes of discord, and controversie are in that behalf taken away.

But whereas you add in the same Section, and that most truly, that some Churches have so degenerated, as to be­come no Churches, but Synagogues of Satan, you do here necessarily grant, what you elswhere deny, that some of the Saints, and called ones, may fall finally from grace, for none other are the members of the true Church, general or particular among men grown, but such.

We will here charge you, with that which you at una­wares, and unadvisedly affirm in the close of that Section, ‘That there shall be alwayes a Church on earth to worship God according to his will,’ for that implies that the earth and the Church there inhabiting, shall continue for ever, which we conceive is no article of your belief.

In your sixth and last Section, you truly affirm, "That there is no other head of the Church, but the Lord Jesus Christ, but you in your next words have rather deserved the Popes Bull then his Benediction, if he may be Judge.

[Page 274]For first, If a Church be that which yee describe it, A Congregation of those which profess the true Reli­gion,

Why might not the Bishop of Rome, a: least wise in the Primitive times, before that Church fell away, be in some sence a subordinate head of that Church under Christ, or an earthly or Ecclesiastical head, as Paul was over the Churches of the Gentiles. That the Pope should be an Antichrist (which of many Popes, and of the state of Papacy is and may be truly affirmed) among many other, we grant; but that he, or the succession of Popes, or the whole Hierarchy, as they are called, should be that man of sin, and son of perdition which sitteth in the Temple of God, exalting himself, above and against all that is called God, 2 Thess. 23.4, 8. is doubtless a great, though a com­mon mistake: for as to the successors of Popes, they are many, but the Antichrist is one individuum; if they all should perish, which no charitable man will affirm, they should be called not one son of perdition, but sons of de­struction.

But to pitch upon the person of the Pope, as one indivi­dual, and single Antichrist, out of such a numerous com­pany of Popes, which will you single out, one past, present, or to come.

Certain it is first, that the Antichrist of which Saint Paul speaks, is a man of sin, composed altogether of iniquity, and not of flesh, and blood as each Pope is.

Secondly, That he is a mystery of iniquity, into which none but very spiritual men can see, of which none of you or any of your authors or their adherents have yet a true sight.

Thirdly, that the Antichrist exalts himself above all that is called God, or is worshipped, and so doth not the Pope directly do, who acknowledgeth God, Christ, the Holy Ghost, yea Angels, and Saints to be above him.

Fourthly, Antichrist sits in the middle of the Temple of God, so doth not the Pope in your sense of the Temple, for he pretends to be head of the Roman Church e­specially.

[Page 275]Fifthly he doth not say, that he is God; as Antichrist doth.

Sixthly, All Popes came not with signs and lying won­ders, nor with all the deceiveableness of unrighteousness, as Antichrist comes.

Lastly Antichrists coming, is inward, and not outward, 2 Thess. 2.9, 10. and deceives all which receive not the love of truth, but the Pope could never decive all such; But what may this Antichrist be then?

Answer first, the Temple of God is mans heart, or soul where he sits.

Secondly, As Christ is the true unction there, so Anti­christ is a contrary unction, of false, and erroneous wis­dom, righteousness, and zeal, which sets it self, as if it were the holy Ghost, and his works, opposeth the truth, and Kingdom of God, and not only allows, but hides, fosters, and cherisheth iniquity in men where he raigneth.

In a word if the Lord give you spiritual eyes to read the two texts, 1. that of 2 Thess. 2.3, 4, 5, &c. and then that of Revel. 13.11, 12, &c. (to both which you refer us) you may by Gods grace, make a discovery of Antichrist, as one neerer you then the Pope of Rome, and one more endan­gering your souls, and learn truly to know and hate him, which mercy the Lord grant unto us all.

Concerning the first text, you may observe these things.

First it is evident, that this Antichrist takes his begin­ning, and rise from mens Apostacy, or departure from the true faith, love, and godliness (which was fet up by Christ and his Apostles) and that in all that fell away, 2 Thess. 2.3. So that he must needs be the succeeding falshood, error, hy­pocrisie, and ungodliness.

Secondly, that he is [...] a man composed of nothing but sin.

Thirdly, That he must therefore needs be a child, yea the son of perdition.

Fourthly, That he opposeth himself to all that is called God, that is to God and all goodness, verse 4.

Fifthly, That he exalts himself above all that is called God, or worshipped, even the Father, Son, and holy Ghost, [Page 276]All which is true of the false wisdom and holiness which Satan begets in men, to delude them there with; and to oppose the truth, kingdom, and work of Christ thereby.

Sixthly, That he sits in the temple of God, which is our heart, or inward man.

Seventhly, That there he shews, or gives forth him­self for a God, as this deceitful work of errour and delusion, saith it is the presence and work of the Holy Ghost.

Eighthly, That he cannot well be known, but by spiritual revelation, vers. 6.

Ninthly, That there is one tha (what he can) hides him, keeps him close, maskes; covers him, and lets or hinders his revealing, or disclosure, and that is Sa­tan, verse 6.7.

Tenthly, That as he came in by mens departure from Christ, his spirit, and kingdom; so by Christs spiritual presence and comming again in his brightness, power, and glory, he shall be both revealed, and de­stroyed by the spirit of his mouth.

11. That he is called the mystery of iniquity, verse 7. that is, such a work of iniquity, and error, as passeth man for wisdom, truth and righteousness from above, as many mens faith, religion, and z [...]al doth this day, which yet is meer delusion, and from the father of lies.

12. That he is called [...], the wicked one, [...], which can be no other, then he that is quite opposite to the righteous one, even Christ; and as Chirst is the first born of God, so is this the first born, and chief master piece of the divel transforming him­self into an Angel of light.

13. That his coming is not only with lying signes, and wonders, but with all deceivableness of unrighte­ness, obtruding that for truth which is falshood, com­mending, that for vertue, or holiness, or righteousness, which is iniquity and abomination before God, verse 3.10.

[Page 277]14. Out of the same verse it is clear, that this Anti­christ is an inward person, agent, or evil worker, because it is said that he comes with all deceivableness, of unrighteousness in them that perish.

15. This Antichrist is fent by way of wrath, and vengeance upon those that received not the love of the truth.

Lastly, he is called in the next verse, the strong delu­sions of Satan, in making them to receive and be­lieve lies.

For the other text, Rev. 13.11.12, 13, 14, &c. you may please to observe.

First, That this beast, the wisdom and holinesse of the flesh ariseth out of the earth or naturall man.

Secondly, That he hath some semblance of the Lambe, and two hornes with him, with which he will seem to push against some sins of both Tables.

Thirdly, That yet he speaks like the Dragon both against all that differ from him in opinion, way, and worship, and especially against the true Saints of Christ.

Fourthly, That he exerciseth all the power of the first beast, which is voluptuousne ss, or sensuality, or the open iniquity, for a false holiness retaines, or en­tertaines a new, the former corruptions which were in men, without mortifying or resisting them to purpose, and so the last beast, which is the false wisdome and holiness aforesaid, makes men to serve and worship the first beast, which was the open or manifest iniquity in covetousness, ambition, sensuality, &c.

Fifthly, Though the former beast was wounded by repentance and reformation for a time, and had one of his heads, which is covetousness broken, yet this makes him to live again in men, and causeth an Image, or the like resemblance to the first beast, to be set up in man, yea he gives life, quickning, and power unto it: Thus also that first wicked beast bein; in some mea­sure wounded by Christ, and his Apostles in the Primi­tive [Page 278]Church through the Apostacy of men, and the er­rors, and false holiness which crept in, was healed and revived to the full, yea his image hath been more, and more worshipped to this day.

Sixthly, That this hypocritical beast bringeth fire from heaven, that is, he kindles a fiery zeal in men, for the maintaining of their own tenets, and the opposing of others, and their devotions, and sacrifices are often filled with fervency as it were fire from Heaven.

Lastly, He causeth al that hearken to him, both bond and free, rich and poor, to receive a mark in their right hand, or forehead, which is unrighteousness it self, or unfaithfulness in their dealings with God and men, this is the grand mark of the old beast, though one peculi­ar mark, whereby this last beast is known, is enviousness against others, James 3.14, 15.

Thus brethren we have given you some hints of the true Antichrist; it is for certain none of Satans least po­licy to divert our thoughts, and eys from beholding this Antichrist within us, and to incense us against our own flesh and blood; the Pope or some other whom we are commanded to love as our selves. Oh how invisible hath Satan, and his first born within us passed while he hath directed, and pointed us to a false, and imagined Antichrist, yea so far hath he bewitched many, that they can find no Devil to declaim against, but the Pope, nor any kingdom of hell, errors, or wicked things, to write, or preach against, but the doctrine, ce­remonies, and practises of the Church of Rome, be they right or wrong, wherein notwithstanding many things are very faulty, but not all that some men boggle at or ball against.

CHAP. XXVI. Of the communion of Saints examined.

IN your two first Sections here you speak positive­ly, and in your last negatively of the communion of Saints, where we hold faire correspondence w [...]th you in many things, but not communion with you in all.

For first you distinguish not of the several ages, formes, or degrees of the Saints but joyning them altogether you rather bring in a confusion, then a true com­munion of Saints.

And secondly you tumble duties and priviledges, possi­bilities, and possessions together.

For first as we said before, there are 3 degrees of Saints.

First Saints in God the Father, such as are only called and sanctified by him, which was the common state of the Saints in the old Testament, Deut. 33.3. 1 Sam 2.9. See Psal. 31.33, and Psal. 34.9. O fear the Lord all ye his Saints, for there is no want to them that fear him.

Secondly, there are Saints in God the Son, who are called to know him, and believe on him for salvation from their spiritual enemies, & deliverance from the curse, Jude 1. To them that are sanctified by God the Father, and preserved in Jesus Christ and called; which is the common Classis of the Saints in the new Testament, Rom. 1.6, 7. 1 Cor. 1.2. And thirdly, there are Saints in the holy Ghost, as the A­postles were made in the day of Pentecost, when they were filled with the holy spirit of promise, Act. 2.1, 2, 3, &c.

[Page 281]Secondly, All those have neither the same degree of fellowship with God nor with each other, but have their respective communion either with the father a­lone as the first, or with the Father and the Son as the second, or with the Holy Ghost, also, and so with the whole Trinity as the third.

John 14.25. Jesus answered and said unto him; If a man love me, he will keep my words, and my Father will love, and we will come unto him and make our abode with him, See 1 John 1.3, 4, 5. And as the Saints have different de­grees of communion with God according to their several ages, and growth, so they all have not alike fellowship with each other, in communicating spiri­tual guifts; for the Saints in Christ Jesus can condi­scend to those in God the Father, and those in God the Holy Ghost can stoop to both the other, to do them service, but the first cannot communicate much in spiritual things to the second, nor either the first, or second to the third, though all may in outward things be serviceable to each other upon earth. These things premised for order, and distinction sake,

We finde then in your first Section these three er­rors. First, That you make none to be Saints, but those that are actually united unto Jesus Christ their head, hereby excluding out of that number, and com­munion, all those who as yet are onely bgotten by God the Father as were Cornelius, Act. 10.1, 2, 3. and many other.

Secondly, You untruly affirm, that all those which are united to Christ by his spirit and saith, have actu­al communion in his sufferings, death, resurrection, and glory; for none of them have fellowship in his resur­rection, and glory, till they be dead with him, and that the holy Ghost be poured down from Heaven upon them, as he was upon the Apostles, Act. 2. See Ro. 6, 5. For if we have been planted in the likeness of his death, we shall be also in the likeness of his resurrection, 2 Tim. 2.11.12. neither have all that beleeved in Christ for the present, [Page 280]proceeded so far as to suffer with him, and much more to pertake with him in his death, he is a good proficient in Christianitie, that knows what Christ h [...]th suffered in him, and for him, and is come to suffer with him, not onely out­ward afflictions, but inward sorrows, in resisting temp­tations without yeelding to them in their solicitations, wherein lies the main part of our fellowship of Christs sufferings; And as for our becomming wholly dead with Christ, you your selves hold it, a thing not ful­ly attainable in this life, wherin you greatly wrong the grace and power of Christ, in his saving work and office, and are not onely injurious to others who give ear unto you, but fall short of that happy con­quest, and salvation ensuing, which is held forth un­to you in the Gospel almost everywhere, as hath been shewed before, See Luke 1.74.75. Rom. 6.5. and 14. Ephes. 5.25, 26, &c. Titus 2.11, 12, 13. Rev. 16.7, 11, 17.26, and Revel 7.14.15, &c.

And thirdly, you here make no distinction betwixt interest, and actual communion, where you say, ‘That the Saints have communion in each others graces,’ which is true of the first, not of the last, where the place which you cited out of Epbes. 2.5.6. speaks of the Apostles high attainments, rather then of the pre­sent state of the Ephesians, and other common belee­vers.

In your second Section you seem tacitely, first to imply that there are two sorts of Saints, the one by profession onely, such as the members of your Church Catholick were in your former Chapter, and some that are really such, but we are sure that the Lord ad­mits of no Saints for his Church or people, but such as are truely sanctified, and continuing such he re­jects them not.

Secondly, You truly say that Saints are bound to maintain an holy communion in the worship of God, but this must be understood with diverse limitations to fence it from error.

[Page 281]For first it must not be Saints living remotely from each other.

Secondly, It holds not concerning an outward wor­ship, unless the Church set up one that is pious, and pro­fitable or lawful, at the least, for Christ himself hath instituted no such worship, as we said before.

Thirdly, Yet must all the Saints wheresoever they live, joyn in one true spiritual worship of the living God, in his living righteousness.

Lastly, We grant notwithstanding that such as conve­niontly can come together, ought as frequently as their occasions and safety will bear, to meet together, for the edification, and comfort of each other, and espe­cially if the Christian Magistrates, and spiritual Gover­nours, command such meetings: But the residue of this Section about the relief, of the Saints is sound and good.

In your third and negative Section, you truly and upon good grounds disavow two things.

First, That the Saints are coequal with Christ, for no creature in his highest perfection can be equal to Christ, the one being finite, the other infinite in his divine essence.

And Secondly that the Communion of Saints upon Earth doth not abolish, no nor infringe the title, or propriety which each man hath in his goods and posses­sions, which is clearly imported in those Scriptures of Exod. 20.15. Ephes. 4.28. and Acts 5.4. which you point us unto, as also in many other places of the Old and New Testament: But whether that estate which the Saints attain at length, when with the Apostle they are raised up together with Christ, and made sit to­gether with him in the Heavenly places, or things, Ephes. 2.5, 6. be a bare quality or accident, or whether it be a spiritual life, power and substance, we will not dispute; sure we are the Apostle calls it the divine na­ture, 2 Pet. 1.4. and our Saviour, or Wisdom calls it substance in one notion or other, Prov. 18.21. And I will [Page 284]cause them to inherit, substance whatsoever that estate is, the Platonists called him that had attained it, not onely [...], but [...], a deified man, and not onely some of the modern, but even of the ancient writers of the Church use the word codeifying in a good sense, of such as are made pertakers of the Divine nature, according to the capacity of creatures.

CHAP. XXVII. Of the Sacraments in General, examined.

IN this your general Doctrine of the Sacra­ments you have in a general manner kept the road of truth, though here and there you de­viate following your misleading guides, but first we allow you the retention, and use of the word Sacrament, though not found in the Scriptures, because the thing thereby signifyed is fre­quent there, and the term hath not onely been long retained in the Church, but was at the first bor­rowed [Page 285]from a military oath, obligeing the Souldier to obedience and faithfulness towards their general, to express our like oligations to God and his Christ.

Then as to your several Sections, we take no accep­tions at all to your second, but must crave leave to cer­tifie you somewhat in most of the other.

As first in the first Section, where you setting forth the ends of the Sacraments, do put that in the last place which was the first and principal end of their in­stitution, that is solemnly to engage men to the service of God in Christ, for it is evident that Circumcision was ordained for that end mainly, Gen. 17.10. This is the Covenant which you shall keep between me and you, and thy seed after thee, that every man child among you shall be cir­cumcised, Deut. 10.16. Circumcise therefore the fore-skin of your heart, and be no more stiff-necked; Jer. 4.4. Circumcise your selves to the Lord and take away the fore skin of your bearts, ye men of Judah and inhabitants of Jerusalem; the like we finde written concerning the Passover, Exod. 12.17. And ye shall observe the feast of unleavened bread, for in this self-same day have I brought your armies out of the land of Egypt; therefore shall ye observe this day in your generatious for ever, 1 Cor. 5.8. Therefore let us keep the feast not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sin­cerity and truth. And as the Sacraments of the Old, so those of the New Testament are instituted, to instruct us in duty also.

Hence Baptism is called the Baptism of Repentance, Mark 1.4. And Christ in the institution of the Lords supper saith, do ye this in remembrance of me, 1 Cor. 11.24. and verse 26. As oft as ye eat this Bread, and drink this Cup, shew ye the Lords death till his coming. viz. That spi­ritual coming which he promised. John 14.19.23. How­beit we do not deny, but that spiritual benefits are to be expected in the performance of these duties; so the repentance taught by Baptism hath remission of sins annexed to it, Mark 1.4. and the spiritual body and [Page 288]blood of Christ, of which we shall have occasion to speak in the 29. chapter, are in the Sacraments of the Lords Supper assured to those that are mindful of his death, and suffer with him in resisting temptations, by which they are enabled to hold out, and overcome when they are tempted: but these benefits are signifi­ed, and sealed unto us but conditionally, and in the second place onely.

Your third use, of that distinction between the peo­ple of God and the world, we also allow; but you have omitted one main end which the Lord had in instituting the Sacraments, which was thus even by degrees to build up his Tabernacles of righteous­ness that was fallen down; to wit, the first part of it in Circumcision, the second in the Passover, as also in the Lords Supper, and the third in his breathing up­on his Disciples, and saying unto them; Receive ye the Holy Ghost, John 20 22. For which last end, both the feast of weeks in the Old Testament, and Baptism in the name of the Father, Son, and Holy Ghost, were instituted in the new, especially that third part of Bap­tism.

Secondly, Whereas you say in your third Section, "That the efficacy of a Sacrament doth not depend at all upon the piety and good intention of him that doth administer it, you therein speak very unadvisedly; For wheras the efficacy of a Sacrament is either oblige­ment unto duty, or the assurance of grace and help, are not both obstructed by him that administers it, if he be ignorant and not able to declare the Mystery of the Sacrament, or if he administers the same in a pro­fane and absurd manner, or to other ends then it is ordained for, or being a wicked person hath his pray­ers for efficacy rejected? And on the contrary do not the spiritual abilities of the Minister, his piety and fer­vent payers conduce much both to the edifying of the people in that service, and the drawing down a blessing upon himself and them therein.

[Page 289]Thirdly, Though we must grant you in the fourth Section, that there are but two proper and compleat Sacraments in the New Testament, yet there are many as it were, semi Sacraments, to be found there, which are holy signes instituted by God in the time of the Gospel or before, of which some repre­sent our duties, some the grace of God, and some both; such is the washing and wiping of the Disci­ples feet, John 13.4, 15.

Secondly, The anointing with oyl, such as were sick, and to be healed by the Disciples, and Elders of the Church.

Mark 6.13. And they cast out many Devils, and anoin­ted with oyl those that were sick, and healed them, James 5.14. Is any man sick among you let him call for the Elders of the Church, and let them pray over him, anointing him with oyl in the name of the Lord.

Thirdly, Imposing of hands in a threefold case; First, In the way of healing, Mark 16.18. They shall lay their hands upon the sick, and they shall reco­ver.

Secondly, In confirming new Disciples, and com­municating the Holy Ghost, Acts 8.17. and 19.6.

And thirdly, In ordaining either Deacons, or Mini­sters for the Churches, Acts 6.6. Acts 13.1, 2, 3. or Bishops themselves, 1 Tymothy 4.14. 2 Tymothy 1.6.

Fourthly, The near union betwixt the Husband and the wife, with their reciprocal duties, figuring forth Christ and his Church, Genesis 2.21—24.2.19, 20. Ephes. 5.25—32.

Finally, Some adhere the Ceremony of the Hus­bands praying, and prophesying with his head un­covered; because a cover is a token of uncleanness, and he represents Christ the Head of the Church, who is holy and pure; but of the Wives praying, and sitting to hear Prophesyings with their head co­vered, both in token of subjection, and to shew that [Page 209]the man her Head, is through the fall unclean; which things is now neither observed nor regarded in the reformed Churches: See Corinthians 11.2—16. Yet let us consider advisedly, whether the Apostle would spend half a Chapter about a needless thing which might be observed, or omitted at pleasure: To those perhaps some might be added.

But secondly, whereas you say here in this fourth Section, ‘That the two Sacraments of the Gospel were both instituted by Christ our Lord.’ You are much mistaken; for though the Lords Supper was so, yet Baptism was ordained by God the Father, who sent John the Baptist by his Doctrine and Baptism, to make way for Christ his Doctrine and Office, John 1.33.

Lastly, You truly affirm in the close of the same Section, ‘That neither of these two Sacraments may be dispensed by any, but by a Minister of the Word lawfully called:’ But here we pray you consider se­riously of it, whether the bare calling of man be he the Civil or Ecclesiastical Governour, or both, be a sufficient commission to dispense the Word and Sacraments by? Perhaps in a formal Church of Professors the whole Frabrick being humane it may suffice, but to admini­ster these among the Saints, and houshold of God, who onely are the true Church, as we said before; peradventure it requires an higher call, even Gods own authority, or commission, as the places of Scrip­ture to which you point, or some of them plainly in­timate, to wit, Matth. 28.19, 20. 1 Cor. 11.20, 23. 1 Cor. 4.1. Heb 5.4.

Finally, Whereas you say in you fifth and last Secti­on, ‘That the Sacraments of the Old Testament were in regard of the things signified,’ for substance the same with these of the New, it is not every way true; for circumcision the initiatory Sacrament in the Old Testament did set forth the first part of regenerati­on especially, but Baptism in, or unto the name of the [Page 291]Father, Son, and Holy Ghost, represents all the three parts of the new birth: and the Passover, though it imported to eat Christs flesh, yet it was ordinarily but a communicating in one kinde, whereas the Lords Supper communicates in both kindes, and holds forth the Blood of Christ, as well as his flesh for the strengthening of those that follow Christ into his death.

CHAP. XXVIII. Of Baptisme, examined.

ALTHOUGH some passages here are foul enough, yet they have some of them been washed be­fore.

As first, That where in your first and last Section, you would have the first and main thing signified by this Sacrament, to be the spiritual grace contained in the Covenant, as regeneration and remission of sins. Whereas the first and principle scope in this, and all other Sacraments is to inform us in, and oblige us unto duty, as appears out of the words of Ananias unto Paul, Acts 22.16. And now why tarriest thou? Arise and be baptized, and wash away thy fins by calling upon the name of the Lord. See also Rom. 6.2, 3, 4, 5, 6. How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptised into Jesus Christ, were baptized into his death? Therefore we are buryed with him by baptism into death, that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life, &c.

Secondly, You say ‘This Sacrament was ordained by Christ,’ which was onely sanctified and continu­ed by him, but instituted and ordained by the Father, as we have shewed before, See Mat. 21.25.

And thirdly, You urge that this Sacrament is to be ad­ministred by a Minister lawfully called thereunto, as you have it in the end of your second Section, and by no [Page 295]other which we admitted before; if that Minister be called of God thereunto, to administer this Sacrament to his Disciples; otherwise we doubt whether his commission be authentique in the true Church, and the congregations of the Saints.

But what you write further in that second Section, "That the Element to be used in this Sacrament, is water; is true, nor is there any other Element to be used, nor is any other composition, or sophistication needful. Notwithstanding you are here two wayes de­fective.

First, In not shewing what the Element signifies, nor secondly, how we are to be baptized in relation to the Trinity, either inwardly or outwardly aright.

But to make a supply for your defects; The water of Baptism signifies the pure Doctrine, or Word of God, as hath been partly intimated before. John 15.3. Now are ye clean through the word that I have spoken unto you John 17.17. Sanctifie them through thy truth, thy word is truth. Ephes 5.25.26. Husbands love your Wives, as Christ loved his Church, and gave himself for it, that he might sanctifie and cleanse it, with the washing of water by the word: Thus we must be born again, not of the Spi­rit alone, but of Water and the Spirit, Joh. 3.5.

Secondly, Those that are duly baptized, must be baptized [...] not in the name onely, but to the name of the Father, and of the Son, and of the Holy Ghost, Matthew 28.19, 20. That is, to carry the name, or the like being first of the Father; then of the Son, and lastly of the Holy Ghost

The first, In a love to all good, and hatred to all evil.

The second, In carrying the saving power of Christ as a conquest over, and preservative against the power of sin and Satan.

And the third, In fruition of all truth, light, life, gifts and comforts of the Holy Ghost, wherein the [Page 296]Heavenly Jerusalem, descending from above con­sists.

Thus the Apostles were sent by Christ: First with their doctrine, and then with water to baptize men, that they might be fitted to receive, & carry the three­fold name, which yet in the end is but one name, and like being of the living God, according to the capa­city of creatures.

In the third Section you have some pretty sprinkling of Truth, where you maintain, and that truly ‘That dipping,’ or ducking in the Water is not necessary in this Sacrament, but that effusion, or sprinkling with water will suffice.

But in your fourth Section, where you say, ‘That the infants of one,’ or both beleeving parents are to be baptized, your assertion is too far dipped in er­ror; For Infants are no where commanded to be bap­tized in the new Testament, though the children of Is­rael were commanded at the eighth day to be circum­cised, nor doth Baptism succeed circumcision in that behalf, or almost in any other respect, unless it be first as an initiatory Sacrament, for new converts. And secondly, so far as it is a Baptism in the name of the Father, or of the Father and the Son at the uttmost; for Baptism in the Holy Ghost points at a far higher estate, then either Circumcision or the Passover, or yet the supper of the Lord hold forth: yet we do not deny but Infants may lawfully be baptized, even the Infants of unbeleeving parents, if some friends of theirs desire it, and the superiour powers so appoint, because the Baptism of Infants is no where forbidden, and though in regard of innate uncleanness they have no great need of outward, or inward washing from sin, as we have proved before; yet this Sacrament being administred in infancy, and afterward known to the party baptized, may be as useful to him in the way of instruction and comfort, when after his fall he would return to the Lord, as circumcision was [Page 297]to the Isralites, which was administred in their In­fancy.

Your fifth Section presents the neglect, or contempt of this ordinance as a great sin, which is true of new converts, who should not onely admit of it being of­fered, but even seek and desire it where it may be had, as the Eunuch did, Acts 8.36.37. But this is not alike true of infants who cannot desire it, nor have need of it for the present; nor yet of their parents in relation to them, unless it be in these Countries, and places where the Governors appoint all infants to be baptized; for here to neglect or contemn, it is a sin of contumacy against these Governours: and though some scruple at it, because they cannot finde Poedo­baptisme to be Gods Ordinance, yet they ought to submit to it as an Humane, or Ecclesiastical Ordi­nance, especially since obedience to Governors is ex­presly commanded, and the baptizing of Infants no where prohibited.

The residue of that your fifth Section is very sound and good, for you truely and rightly affirm, ‘That grace and salvation are not so inseparably annexed unto baptism, as that no person can be regenerated, or saved without it, or that all that are baptized, are undoubtedly regenerated.’

Your sixth Section concerning the efficacy of Bap­tism, not being tyed to the very moment of admini­stration, is true oft his and all other Sacraments, whe­ther we understand the grace held forth onely as you seem to do, not without a great mistake, or the duty we should learn from it, and them which is no small part of the drift, and efficacy of the Sacraments, as hath been declared.

Lastly; Whereas you say in your seventh and last Section, ‘That Baptism is but once to be admini­stred unto any persons;’ it may be either true or false, as it is understood; for these Disciples at Ephesus which had not so much as heard that there was an ho­ly [Page 298]Ghost, were baptised into Johus Baptism; Acts 19.3. when they had heard Paul preach unto them, were baptized again, verse 4, 5. so doubtless were many more of John's Disciples, for though John made mention of one that should come after him, And baptize his Disciples with the holy Ghost, and with fire, Mat. 3.11. Yet he baptized them in the name of the Father, or but unto the name of Son at the furthest, and not unto the Holy Ghost, from which estate, his office and baptisme stood at too great a distance, in that his fore-running office; yet it is true, that those who are compleatly baptized in, or unto the name of the Father, the Sonne and the Holy Ghost, need not to be baptized again: Howbeit two things would further be enquired into.

First, Whether the Apostle did not make some pause in the baptizing, naming each person di­stinctly in whose name they baptized, and so pau­sed a while betwixt the first and the second, and then betwixt the second and the third; because the Apostle speakes of the Doctrine of Baptismes, Hebrews 6.2. as also for that some were said to be Baptized for the dead, 1 Corinthians 15.29. the former of which places implies, that the acts of Baptism might be a plurality, though all at one time suc­cessively performed.

The other, That some were Baptized to be­come dead with Christ, (which we take to be the genuine meaning of that Text) and that the Bap­tizer there paused, if he went any further at that time.

The other is, Whether those that were igno­rant of what was done to them in their Infancy by death of Parents, or Sureties, may not law­fully be Baptized again at the time of their Re­pentance and Conversion to God; and that for their further edification, or comfort, though o­therwise we neither see what necessity there can be [Page 299]of Persons once Baptized, and knowing they were so, to be rebaptized, or what warrant the Ana­baptists have from God or men, to reiterate this Sacrament, or administer it at all.

CHAP. XXIX. Of the Lords Supper, examined.

BRETHREN to give you your due, you have here truly set forth the Au­thor of this Sacrament, the time of its institution, with some of the ends for which it was ordained in the first Section; and some part of the Mini­sters duty in the right administration of it in the third Section: you have learnedly detected, and confuted many of the gross abuses of the Papists in, or about this Sacrament, in your second, fourth fifth, and sixth Sections: endeavoured to comfort the receiver of it in the seventh, and set Railes about the Communion Table in the eighth Section, to keep back ignorant, profane, and unworthy Communicants; but if we here convince your selves with your Au­thors and guides of gross ignorance and error in the main Mystery of this Sacrament, we hope you will the sooner yeeld that it was possible for you to erre in other things, even in the most of these we have main­ly challenged you for; yea, peradventure you will be hereupon induced to beleeve these things?

That there is a departure from the faith come into the Church, 1 Tim. 4.1.2. 2 Thes. 2.24.

That the man of sin, errour, and delusion is crept in, 2 Thes. 2.3, 4,

That much saving truth hath been lost for many hundred years.

That your Authors were not sent of God to preach the true [Page 304]Gospel, which they never understood rightly in its chief myste­ries concerning Christ.

That it was needful that the Gospel should be preached a new to the whole world, before the end of the wicked world, or the great destruction come in, Matthew 24.12, 13, 14.

That it was necessary that some extraordinary Prophet or Apostle should be raised up in mercy for that end, Revelati­ons 14.6.7.

And finally, That other holy Scriptures, and writings as we said before, might in time be profitably added to the books of the New Testament, to clear and vindicate them from the errors and mistakes of men, brought in by Satan in progress of time, as those books were written for the like vindication of Moses, and the Prophets, among other ends.

To return then to the business in hand, besides ma­ny other great mistakes of yours in this argument, you plainly and fully discover to the whole world, that you understand not the mystery either of the Cup, or of the Bread and Wine, which are the true body and blood of Christ in this Sacrament, nor yet the main end of its institution, and so upon the matter you are not less, but more grosly deceived then the Jews were, John 6.52, &c. For our Saviour speaking unto them there of his flesh, which he would give for the life of the world verse 51. and of the necessity of eating his flesh, and drinking his blood, if they would have life, verse 53. and of the excellency and usefulness of his flesh and blood, verse 53, 54, 55, 56, 57, 58. The Jews under­stood the same flesh and blood of Christ which you do here, even those of his humanity; but herein they ex­ceeded you, whereas corporal things can be no ways eaten but corporally, they conceived and that rightly, that if it were his humane flesh and blood that they must feed of, they must Canibal like eat and drink the same; but you hold that the same must be eaten by Faith, that is, by conceit and imagination, and no otherwise; for bodily things must be eaten, and drunk [Page 305]in a bodily manner, and with bodily organs, but spi­ritual things may be taken in spiritually by Faith.

We pray you therefore to read this chapter advised­ly, and the Lord give you a right understanding in all things. Where if the Lord remove the scales from your eyes, you may observe these things with us.

That Christ perceiving this their literal, and gross un­derstanding of his doctrine concerning his flesh, to be eaten and blood to be drunk, doth at the 63. verse explain him­self, and that first negatively, and then positively, telling them, That the fl [...]sh which they understood the flesh and blood of his humanity, &c. profiteth nothing, in the way of feeding, and quickening the soul dead in sin; It is the spi-that quickeneth, and it must be spiritual food that must give life, strength, and nourishment to the soul, the words that I speak unto you are spirit and life, which come from the spirit, and life, tend thither, and speak of the same, yea they are the flesh that I meant ye should eat; That is, I spake not of a corporall flesh and blood. Here you see that it is not his humane flesh and blood that he gives us to feed upon, and that by his own testimony.

Secondly he saith, that unless we eat of his flesh, and drink of his blood, we neither have nor can have life in us, vers. 53. but Infants, and all those that never heard of Christ in the flesh, cannot eat of it in your sense, that is, by faith or imagination; whence it will follow according to your Doctrine and conceiving; that they cannot possibly have life.

Thirdly, Our Saviour saith verse 56. He that cateth my flesh, and drinketh my blood dwelleth in me, and I in him; which you cannot verifie of all those that eat his flesh and drink his blood in your sense, and according to your doctrine, and conceiving; for we finde many rejected by our Saviour and shut out of his Kingdom, who had eaten and drunk in his presence, Luke 3 25, 26, 27. but it is most true of the spiritual flesh and blood eaten and drunken rightly.

Fourthly, Our Saviour saith, That his flesh is a bread that came down from Heaven, verse 58. But his humane [Page 306]flesh, and consequently his blood came not from thence.

Fifthly, Our Saviour implies that this food must be both inward and living, in those words, verse 57. As the living Father hath sent me, and I live by the Father; so he that eateth me shall live by me.

Lastly, To eat these, is to eat Christ: If you de­mand then, What is that flesh of Christ that is broken for us, and which blood of Christ is it that is here signified? We answer to each distinctly.

First, The flesh of Christ is his Word, whereby the invisible Word the Deity is made in some sort visible and edible unto us; thus Christ the Eternal Word was made flesh to his Disciples and dwelt among them, John 1.14. And they afterward saw his glory, as of the onely be­gotten Son of God, when he was spiritually incarnate in and with them. Thus he told us before by way of explanation of himself, John 6.63. what was the flesh that he would have the Jewes and us to feed upon, e­ven his Words, which are spirit and life. Thus Jeremiah speaks of the eating of this word or flesh, chap. 15. verse 16. Thy words were found by me, and I did eat them, And they word was unto me the joy and rejoycing of my heart: Thus Origen among the other Ancients saith, Christiani omni die carnis agni comedunt, &c. Christians eat of the flesh of the Lamb every day, whilst they feed of the flesh of the Word of God; This is that Manna from Heaven which is Angels food, Psal. 103.20. Bless the Lord ye his Angels that excel in strength, that do his Commandements, bearken­ing to the voice of his word, of which the Manna in the wilderness was a type, Psal. 78.24, 25. He raigned down Manna upon them, and gave them of the Corn of Heaven; Thus man did eat Angels food, he sent them meat to the full. All which is more truly to be understood of the word wherewith God fed both them, and the Angels be­fore them, then of the outward manna which was but a shadow of it, Nor was it unusual in the old or new [Page 307]Testament, to express the word of God, the food of our souls by bread. Deut. 8.3. And he humbled thee, and suffered thee to hunger, and fed thee with Manna which thou knowest not, neither did thy Fathers know: That he might make thee know, that man liveth not by bread alone, but by every word that proceedeth out of the mouth of the Lord, doth man live; where by the way the spiritual mystery both of Manna and of bread is opened, Amos 8.11. Be­hold the daies come that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: where observe this word is no other but that which comes out of the mouth of the Lord, or is spoken by his spirit, for otherwise how would it be so scarce and hard to be found, as follows in the next verse, And they shall wander from Sea to Sea, and from the North even to the East, they shall run to and fro to seek the word of the Lord, and shall not finde it; In that day shall the young men, and the fair Virgins faint for thirst, but the written word, with the comments and expositions of men thereupon, never was any hard thing to come by; it was then true in the former sense onely which is written, 1 Sam. 3.1. And the word of the Lord was precious, in those daies there was no open vision: And as the word of God thus spoken is compared to bread in the Old Testament, Jer. 3.15. so is it likewise in the New, Matth. 4.4. But he answered; it is written that man shall not live by bread alone, but by every word that proceedeth out of the mouth of God: As man then hath a twofold life, so he must live by a twofold bread.

Thus for the mystical flesh of Christ, his Blood here is that which came from Heaven, as well as his Flesh, John 6.58. and which is Spirit, and Life, for the nou­rishing and quickning of our Souls; and this is no o­ther but the life, and power, and spirit of Christ, whereby our corruptions are put away and removed signified by [...], and our spiritual e­nemies overcome, Rev. 12.11. of which you heard before out of Heb. 9 14. How much more shall the blood of [Page 308]Christ, who through the eternal spirit offered himself without spot to God; purge your Conscience from dead works to serve the living God: out of Heb. 10.29. Of how much sorer pu­nishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Cove­nant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of Grace, out of Heb. 13.20, 21. Now the very God of peace, that brought again from the dead our Lord Jesus through the blood of the everlasting Covenant, make you perfect in every good work to do his will: For what is it we pray you, but this life or spirit of Christ, that purgeth our soul or conscience from dead works to serve the living God, or that sanctifieth us, or makes us perfect in every good work? This is the first blood of the New Testament, as we have proved before, It was by this blood that the beleeving Jews to whom St. Peter wrote, were redeemed or delivered from their vain conversation, 1 Pet. 1.18, 19. It was with this blood that the Saints had washed their robes, and made them white, Rev. 7.14. to which places we added 1 John 5.8. which makes the water, the blood, and the spirit to agree in one: These are the flesh, and blood of Christ held forth in this Sacrament, as things spoken of before, John 6. This flesh or word of Christ had been often broken by him, and given to his Disci­ples to eat; this blood of Christ had been given them to take in, and drink. John 14.17. Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you, 1 Cor: 12.13. And ye have been all made to drink into one Spirit, where the Mystery of the wine administred, and blood spoken of in that Sacrament is expounded, as it is also by our Saviour at the time of institution in these words of his, Matth. 26.28, 29. But I say unto you I will not henceforth drink of the fruit of the Vine, until that day that I drink it new with you in my Fathers Kingdom.

Where for the better discovery of your own former [Page 309]mistakes, you may observe two things in the forego­ing words of the institution.

First, That Christ speaks not of a body in the future tense, that should be broken for them, but one that was then broken for them.

Secondly, That in the present tense likewise, he speaks of a blood then poured out, as his spirit had been in some measure upon them, and not of a blood to be wholy shed, or poured out for the future onely.

This flesh and blood of Christ, is a good Mediatour betwixt us and God, to pull down the partition wall of sin, and slay the enmity betwixt us and him, and the special means of our conquest, as we shall shew by and by.

Yet far be it from us as we said before, That we should deny the use and benefit of Christs Humane flesh, and blood, who was made of the seed of Da­vid according to the promises, and suffered for us ac­cording to the Scriptures, and therein did not onely set us an example, and monument of what he had in­wardly suffered for us, and in us, but also chalked out the true way to eternal life, yea, paid an invalluable price for our Redemption from the curse of the Law, Gal. 3.13. Heb. 9.27, 28. Yea, we shewed before, that if the fallen man were made perfect again in the way of regeneration, yet without the sacrifice and satis­faction of Christ, he could not be saved from the guilt, and punishment of his sins: See Heb. 10.14. For by one offe­ring hath he perfected for ever them that are sanctified. But this is the thing which we here assert, that the flesh of Christ which he commands us to eat, and the blood which he enjoyns us to drink in this Sacrament, are not those of his humanity, as you, and your guides have hitherto taught, but that very flesh and blood which came from Heaven by our Saviours own doctrin, John 6. aforesaid confirmed with many other Scrip­tures, nor is it the custome of the Lord to figure out [Page 310]corporal things, but spiritual by outward, and cor­poral Elements and Types.

And as you, with your Teachers have not had a­ny true fight of those blessed Mysteries, so have you not understood the Mystery of the Cup or Chalice, out of which the Spirit and life of Christ, or the blood of the new Testament is to be received and drunk; which Cup is first the suffering or Passion of Christ, as we see in that his prayer, Father if it be possible let this Cup pass from me; and then our like suffering for him, and with him both in the outward man, and in the in­ward man also; and that especially in the resistance of temptation, and the enduring of the enemies as­sault, and vexation, Matthew 20.22, 23. Are ye able to drink of the Cup that I shall drink of, and to be baptized with the baptism, wherewith I shall be baptized.

Now to take a short survey of your several Secti­ons.

In the first of them you mistake the ends for which the Sacrament was instituted, which was not to nou­rish or strengthen our souls with his humane flesh and blood, or to make the same the band or pledge of our communion with him, and each other, nor to seal up the benefits of his Sacrifice upon the Cross, but to hold out in a mystery, and exhibite unto us a spiritual verticum, wereby we may be inabled to keep a spiritu­al Passover with him from death to life, and become the more strengthened to follow him in his like suffe­rings, and death, and so to be better armed and for­tified against all encounters of the enemy.

Thus was the sacrifices of the Old Testament ac­companied with a meat offering, and drink offering, to shew that we must be furnished with the body and blood of Christ, to help us in the sacrificing and of­fering up our spiritual sacrifice of sin.

Thus Melchizedek met Abraham when he was weary and faint with his late fight, and brought him bread and wine to revive and strengthen him.

[Page 311]Thus furnished, we ought to remember and shew forth the Lords death till his comming to us in the spi­rit, 1 Cor. 11.23, 26. and by eating of this one bread, we also become one bread, or flesh or bread with Christ, and each other, as St. Paul speaks, 1 Cor. 10.16. and so this Sacrament without all controversie was ordained as you speak afterwards, to oblige us unto duty, and to further our communion with Christ and with each other, that we may be made one bread, and one body with him, and in him; yet not in your sens or way, but as St Paul speaks, 1 Cor 10.16, 17. by being all made pertakers of one bread, to wit, his word, and 1 Co [...] 12.13. by being all made to drink into one spirit, as before it was shewed at large.

In your second Section you truely say, ‘That in this Sacrament, Christ is not offered up to his Fa­ther as a sacrifice for the quick and the dead, but Christ here offereth himself in his Mystical flesh and blood, as a true meat offering, and drink offering to his true beleevers,’ and followers; nor is it advi­sedly said of you there, ‘That at or in this Sacra­ment there is no real sacrifice at all made, beside the commemoration of his own offering of himself, with all possible praise to God for the same;’ for in the right celebration of this Supper, we ought to offer up both the sacrifices of a broken, and contrite heart, Psal. 51.17. and to sacrifice the remainder of our sins as our daily offering in the holy of Gods Tabernacle, in true conformity to Christ, and through the help of his spiri­tual flesh, and blood, 1 Pet. 4.1, 2. yet it is Christ him­self; and not his sacrifice, that is the alone propitiation for all men, John 12.1.2.

In your third Section you set forth some of the duties of the person who is to administer this Sacrament truly, but you have omitted the many parts of his office, which are to declare the time, and ends of its institution, with the holy mysteries which it signifies, and to stir up the people to lay hold of these benefits, [Page 312]and to follow Christ unto the death, with sutable prayers and thanksgivings.

In your fourth Section you truly affirm, "That the Priest, or Minister should not observe, or take this Sa­crament alone, and that he should communicate in both kindes to the true beleevers and followers of Christ, and you do not without cause deny pompous elevations of, and processions with the host for ado­ration sake, and other superstitious reservations and abuses of the bread or host.

In your fifth you mistake much, saying, ‘That the Elements in their signification,’ have relation to Christ crucified, as we have shewed before. Yet it is true, that the names of the Elements, are attribu­ted to the body and blood of Christ, which they are designed to represent, but the predication is Sacra­mental as you speak, and lies in the verbe substantive [...] or [...] which is as much as doth signifie est for signifi­cat, as Gen. 41.25, 26, 27. and Gen. 50.12, 18.

It is likewise true which you there affirm, ‘That the Elements even after consecration remain for nature and substance,’ bread and wine still.

In your sixth Section you justly tax and refute the Doctrine of Popish transubstantiation, and might have reproved the consubstantiation of the Lutherans also upon good grounds; but if that those terms, or phrases were used to teach us, that we must be spiri­tually consubstantiated with Christs body and blood aforesaid, or transubstantiated into the same, it might pass in a good sense of spiritual conformity.

In your seventh Section you comfort your selves, and your worthy receivers with vain words, and hopes concerning the presence, not real only, but spiritual, also of that body and blood of Christ, which were never signified by this Sacrament; so that herein the Papists, Lutherans, and Calvinists, do litigate de lan [...] Caprina, and do not once discern which are the spi [...]i­tual flesh and blood of Christ there intended.

In your last Section you say, ‘That in this Sa­crament [Page 313]persons ignorant of the mystery, though made pertakers of the outward Elements, yet they re­ceive not the things therby signified,’ wherein you speak truly, though the speech laies hold on your selves among others; but it is a question, whether all that come ignorantly to this Sacrament, be guilty of the body and blood of Christ? we for our parts hope many are not, neither doth it seem consonant to reason, that all wicked or unworthy receivers, that are perta­kers of the Elements (though they sin in coming uncalled or unprepared, to this ordinance) should at that time be guilty of the true body and blood of Christ, which perhaps they never understood; but all they that esteem not aright of the body and blood of Christ, when truly offered unto them, and rightly understood, are guilty of the profaining of the same, and much more if they by Apostacy turn therefrom, as we heard before, Hebr. 10.29.

CHAP. XXX. Of Church Censures examined.

HERE Brethren if we first agree what the true Church is, that have power to censure, and then who are those Governours or Superiours in whose hand especially that power lies, we shall not we hope be thought over censorious in other things.

It is true then which you speak in the first Section, "That the Lord Jesus is King and head of his Church, and of no other, though the Lord of all creatures; and such an head he is both of the universal Church, whether upon Earth alone, or in Heaven also, and of each particular Church, yea, of every member of those Churches, which are in Christ, or are brought to beleeve on him, obey and serve him in holiness, and righteousness of truth; but those Saints or Churches which are onely begotten in God the Father, and not as yet taught, & led to the Son, have the Father only for their Head, and king for the present.

[Page 316]It is true also, That Christ appointed a Government distinct from that of the Civil Magistrate, in, and for his true Church, which consists not of formalists, and out­ward professors for the greatest part, but of true Saints which obey and follow Christ daily in his active and pas­sive obedience; but he hath ordained no such thing in his Gospel for national and visible Churches, whose religion stands in outward professions, and formalities; mainly, or onely.

Therefore the outward Government of such Churches, whether Episcopal or Presbyterian, or mixt of both, are but prudential and humane, although it is evident out of both the Epistles to Timothy, that to Titus, and many o­ther Scriptures, that there ought to be not onely a Presby­tery, or joynt society of Elders in compleat congregations of such Saints, but if they be great, a superintendent Bi­shop over them, if we will follow the constitution, and patern of Christ, and his Apostles, in the pure Primi­tive Churches, so that both these in their right State were Jure Divino.

Thirdly, It is not to be denied that this Government is left, or to be placed in the hands of some special mem­bers, or society of the Churches, rightly called and con­stituted; but we rather call those Governours, or Over­seers with the Apostles, then Officers as you do; for that word among Governours, signifies Agents, Instruments, and Ministers under others, or inferiours rather then Su­periours. Howbeit, Christ hath thousands of Saints in several nations, which living dispersedly here and there, either conveniently cannot, or actually do not reduce themselves into one or more Congregations, and so want the benefit of that Government, and other means of com­fort, and edification likewise.

And this is the common state of the Saints in Europe, and elsewhere, who nevertheless are members of the invisi­ble and true Church of Christ; we know notwithstand­ing that there are some Congregations that by consent meet together, and erect a Government among them­selves, the greatest part of which are but formalists, and as their Doctrines and Administrations are none of the [Page 317]purest, so their Government is but arbitrary, or pruden­tiall also.

But here Brethren you are very defective in three things among others.

First, In not shewing what Officers, or Governours each true Congregation in Christ should have.

Secondly, By whom they should be chosen.

And thirdly, By whom the respective censures of the Church should be administred.

For the first, we find, That a compotent congregation in one City or place had their Elders, as Teachers, Councel­lors, and Rulers appointed over them, Act 14.23. And when they had ordained them Elders in every Church, &c. we read also Acts 6.16. That when the number of the Disciples was increased at Jerusalem, and some of the widows had been neglected in the daily ministration of almes, and di­stributions, there were Deacons men of honest report, and full of the holy Ghost, and of wisdom, chosen to be both trea­surers, and dispensers of the almes, and so were assistants to the Apostles, and Elders of the Church in providing for the poor especially; yet did they upon occasion declare the true Faith and Doctrine of Christ also.

And afterward in the absence of the Apostles, there were superintendent Bishops, set over the great Churches, as James at Jerusalem, Acts 21.18. And the day following, Paul went in, or unto James, and all the Elders were present; and Tymothy at Ephesus, as appears out of the tenor of both the Epistles writ unto him by St. Paul, and the subscription to the second.

And finally, Titus over the Churches in Crete a very spacious Iland, Titus 1.5.

As to the second thing, the Elders and Officers of the Church are not to be chosen by the congregation, but by the Superiours both in growth and place, and such as were first called and chosen by the Lord.

Thus Paul and Barnabas ordained Elders in all the Churches, which they had converted as before, Acts 14.23. and the superintendent Bishops had the same power, Titus 1.15. For this cause left I thee in Greet, that thou shouldst set in order the things that are wanting, and ordain Elders [Page 318]in every City. See 1 Timothy 3. throughout, 1 Timothy 5.22. And though the Apostles gave leave to the congregation to chuse out wise and faithful men, of which things they could judge, to be trusted with the keeping and dispensing of the treasures of the Church under themselves especial­ly as almoners, yet they gave them that authority by laying their hands upon them, Acts 6.2, 3, 4, 5, 6. Nor doth it follow from hence, that the Congregation of Saints, should choose their Teachers and Elders, and much less that the Vulgar in every Parish should make their Election of mi­nisters, for then there would be many a weak, if not a wild and mad choice in too many places or Parishes.

As to the third, the Elders are to be admonished, or re­buked by the Bishop, 1 Timothy 5.1, 19, 20. the Elders are to be suspended by those who ordained them; to wit, the Bishop, and Presbytery, 1 Timothy 4.14. 2 Timothy 1.6. The common people are to be admonished according to their several ages, and degrees, either by the Bishop, 1 Timothy 5.1, 2, 3 or by the other rulers and Elders.

Or finally, By the Congregation, 1 Timothy 5.14, 15. but excommunication, or delivering up to Satan, should be executed by the whole body though considered and re­solved upon by the Bishop and Elders first, 1 Cor. 5.3.4.5. and the like we say of absolution, or receiving into the Church again, 2 Cor. 21.12.

These things premised, we may admit that which you speak of the committing of the keyes of the Kingdom of Heaven in your second Section; to wit, to Elders and Governours called of God, but not of man alone; but that remitting, and retaining of sins is both ministerial under the Lord Jesus, and principally placed in the Church representative, or the Superiours and Elders act­ed by Gods spirit, and both fitted and called to that high office, Mathew 16.19. Mathew 18.17, 18. John 20.20, 21.22.

In your third Section you lay down good grounds, why there should bee Eccles [...]astical or spiritual censures in use; and therein you seem to lay no small or weak, foun­dation of reducing the true Saints now dispersed into congregations under spiritual, able, and faithful Over­seers, [Page 319]and those under some superintendent chosen of God, of which some may be found, if well sought out.

Your fourth and last Section, (by Officers, right O­verseers and Governours, such as we have described being understood) we willingly imbrace with this caution: That you will with St. Jude, verse 23. rather pull men out of the fire, then persecute them with a faggot for difference of Judgement

CHAP. XXXI. Of Synods and Councels Examined.

IN complyance with your first Section we grant that there may be great cause of spi­ [...]itual consultations, and that either about tem­poral things, as Moses went twice to the Lord about the daughters of Zelophebad, Numbers 27.1, 2, 3, &c. and Numbers 36.1, 2, 3, &c. or in things of Religion, as Moses required what should be done first to him that blasphemed the name of the Lord, Leviticus 24.12. and secondly to him that ga­thered sticks on the Sabboth day, Numb. 15.32, 33, &c. But it is the Lord that is to be consulted with in those great difficulties, and that either immediately as Moses did in the places aforesaid, and Daniel with the other three Children, Dan. 2. or else by some person who hath the judgement of Ʋrim, and is acted by the spirit of God, Numb. 27.21. Ezra 2.63. 1 Maccab. 4.4. especi­ally if any such person be to be found, of which there have been some in all or most ages if the Authour of the book of wisdom speaks true, chap. 7.27. And in all ages wisdom entering into holy souls, maketh them friends of God and Prophets; which is consonant to what the Fa­ther promiseth, Isa. 29.21. and to our Saviours engage­ment, Mat. 28.20 Behold I am with you to the end of the world; but in case no such person may be found, there may be Synods and Councels called for consultation sake, and if the matter be still too difficult, it must be re­served for Gods future resolution. Ezra 2.63.

[Page 323]As to your second Section we grant that Magi­strates may call a Synod of Ministers, or other fit per­sons, especially of those that are spiritual and wise, and it were good that persons of all different mindes in Religion might be freely heard, and their arguments well weighed, and full answer given in writing to all that are in the wrong, that our controversies might grow to an end, and so truth with love and peace take place; but in this case if any inspired Prophet may be had at home, or consulted abroad it is safer to receive resolution from the mouth of the Lord by him (which we might easily do in this age, either by word or writing) then to rely upon the judgement of an hun­dred ordinary Divines, often producing the letter of the word, but wresting or mistaking the sense.

We grant likewise that such ordinary ministers and persons may be sent from their own to other Chur­ches, yet can they act onely within their own Sphere, as rational, learned, or devout persons, not as inspired men: But that ordinary ministers may by their office when the Magistrate is an enemy, call each other or assemble into a publick Synod, we doubt, yet doubt­less they may meet privately, and advise, yea, pray together.

To your third Section we grant that Synods may handle controversies of fact, and cases of conscience, direction for an outward worship, and the better go­verning of a visible Church, as also hear complaints in cases of male administration, and determine them or some of them authoritate sibi commissa, especially accor­ding to the measure of Faith and Regeneration where­unto they have attained; which decrees and determi­nations if consonant to the word, are to be received for the words sake, more then for their authority, they not being a divine but an humane ordinance only: for the meeting of the Apostles and Elders at Jerusalem, (to which the Churches at Antioch and thereabouts appealed) was an assembly of men acted by the Holy [Page 324]Ghost, as themselves set forth, Acts 13.28. and differs far, both in warrant and authority from our Synods and Assemblies, neither doth the first make the last to be Gods ordinance.

And in your fourth Section you confess no less; where you acknowledge, that all Synods and Coun­cels since that might erre, and that many have erred, and so have you in many things; but as your Confes­sion here is ingenious, so we hope you will not take 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 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 [Page 327]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.

[Page 328]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 [Page 329]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 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 [Page 332]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 [Page 333]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 [Page 334]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 [Page 335]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.