An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent. Garland, Edward. This text is an enriched version of the TCP digital transcription A42401 of text R223638 in the English Short Title Catalog (Wing G259A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish.This text has not been fully proofread Approx. 195 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42401 Wing G259A ESTC R223638 99833927 99833927 38405

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Early English books online. (EEBO-TCP ; phase 1, no. A42401) Transcribed from: (Early English Books Online ; image set 38405) Images scanned from microfilm: (Early English books, 1641-1700 ; 1830:16) An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent. Garland, Edward. [8], 84 p. printed for Philemon Stephens in St. Pauls Church Yeard [sic], London : 1657. In answer to Richard Coppin's "A blow at the serpent; or a gentle answer from Madiston prison to appease wrath". Reproduction of the original at the British Library. eng Coppin, Richard, fl. 1646-1659. -- Blow at the serpent; or a gentle answer from Madiston prison to appease wrath -- Controversial literature -- Early works to 1800. Blasphemy -- Early works to 1800. Universalism -- Early works to 1800. A42401 R223638 (Wing G259A). civilwarnoAn answer to a printed book, falsely intituled, A blow at the serpent. It being truly a blow of the serpent, lately published by one RichardGarland, Edward1657363732935000018C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-01 Assigned for keying and markup 2007-01 Keyed and coded from ProQuest page images 2007-04 Sampled and proofread 2007-04 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

An Answer To a printed BOOK , falsely Intituled , A BLOW AT THE SERPENT . It being truly A BLOW of the SERPENT , lately published by one Richard Coppin . Wherein , among many others , these following Heresies , and Abominable Errours of his , are briefly , and plainly confuted out of the Word of God . 1 That the Deitie of Christ was united to the sinful Nature of MAN , and consequently that his conception was impure . 2 That there is no Resurrection of the body . 3 That the pains of Hell are not eternal . 4 That there is no General Day of Judgement , but such a Temporal judgement only as befals MEN in this world . 5 That God will not destroy any MAN , but only Sin in MAN . 6 That all shall be saved , the Divel not excepted . 7 That the Humane Nature of Christ is not ascended into Heaven . By EDWARD GARLAND M. A. and Minister of Gods Word at HARTCLIP in KENT .

Vt homo circa Mortem Phantasias videt , sic et Mundus in exitu suo multos patietur Errores . Chrysost. in Mat. Hom. 48. 2. Pet. 2. 1. 2. 3.

But there were false Prophets also among the People , even as there shall be false Teachers among you , who privily shall bring in most damnable Heresies , even denying the Lord that bought them , and bring upon themselves swift destruction .

And many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of .

And through covetousness shall they , with fained words make Merchandize of you , whose judgement now of a long time lingreth not , and their Damnation slumbreth not .

LONDON Printed for Philemon Stephens in St. Pauls Church Yeard , 1657.

To the worshipful his much honoured friend and kinsman Robert Watson of Friendsbury in Kent . Esq Worthy Sir ,

I Have read over Coppins Book which you were pleased to leave with me . And I finde it to be a magazine of Heresies , a Pandora's box full of dangerous poyson , which Satan hath sent him with into the world to infect the people of God . Indeed it is painted over with a golden title , for he calls it truth triumphing against falsehood , when there is scarce any thing of truth in it . But this is a common practise which such Hereticks , of whom Hillarie Ingerunt nobis primum nomina veritatis , ut virus falfitatis introeat , they first set forth unto us the names of truth , that the poyson of falsehood may enter now with them . Hill. de Trin. lib. 6. and St. Aug who was well acquainted with these cunning practises , saith , that the promise of truth which they are continually making , is nothing but a vaile to cover their errours , or a goodly fore-gate for errours to enter in , stealing into the minde of the unskilful Aug cont. ep. fundantur cap. 11. wherefore St. Paul gives the Church of God an Item to beware of them , Rom. 16. verse 17 , 18. now I beseech you brethren mark them , which cause divisions , and offences contrary to the doctrine which ye have learned , and avoid them ; for they that are such serve not the Lord Jesus Christ , but their own belly ; and by good words and fair speeches deceive the hearts of the simple . I did think him not worthy the answering ( as indeed he is not ) but because I hear he hath done much mischief to the Church of Christ , and drawn many proselytes after him , I thought it not amiss to borrow so much time from my imployment in the publick ministerie , as to return an answer , hoping that it might reclaim some of those that are gone astray , or else at least settle those who have not departed away , or confirm those as have defended the truth against this uncircumcised Philistin , of which number Sir , I understand you have been one , who with Mr. Maior of Rochester , some worthy ministers , gentlemen , Captains , and Commanders have laboured to stop the flood of errours , which this Serpent hath cast out of his mouth . Sir I desire you all not to be weary of well doing , your praise will remain in the Church of Christ , besides , in due time ye shall reap if ye faint not .

But Sir I conceive the best way to deal with this clamorous Heretick is not by extemporal speaking , but by writing , let the arguments , answers , and replies be set down and setled on both sides , and then the Church of Christ will easily judge that his doctrine is not from above , but from below : not from the father of lights , but from the father of lies , and forger of delusions . Sir , I shall adde no more at present , then that I desire the God of truth to establish you in the truth , and to encrease your happiness not only here on earth , but in the highest Heavens , which is the prayer of your obliged friend , and servant .

EDWARD GARLAND .
On J. L. and his Verses prefixt to Richard Coppins Heretical Book entituled ( a Blow at the Serpent ) truly , a Blow at the brazen Serpent . Scribimus indocti , doctique . LIke as a Black-brow'd Whifler to the Play A masked Poetaster leads the way . J. L. or Iohn of Leydens ghostly front His Vizard is ; it frights me to look on 't , And that dull Ray , shot from the Fiery lake , Coppins new light , we for his Link may take . Being thus prepared , up he rashly climes Parnassus foot , and belcheth forth his Rimes . But with such fortunate success , be 't known , The Ballet-makers vote him , all , their own . And joy their Tribes increase : when loe the Prise , He 's but some old one in a new disguise . Mean while the Nine , and all Apollos Court , Have sentenced the bold Intruder for 't . ( And that , because he never slumbred on Parnassus , or the Banks of Helicon : Nor hath been dip't in the Font-Caballine ; Though in some , perhaps right Asinine ) And all admire , that he should have the face To commence Poet with so little Grace . When neither Art , nor nature seem to be Concurrent in him unto Poetry . What Stuffe hath he dropt from his Gooses quill To praise a Subject suitable , as ill ? Had learn'd Erasmus been as void of wit , And Art , when he the * Praise of Folly writ , He would have wanted one to praise him too , As both this Poet , and his Author do . For what appears of Wit , or rather shame , Is only the concealing of his Name . Whereby we doubt , what Soul this Mevius yields , Although , we know not the Arcadian fields . But as the Mountain breeds , and teem's to light The sillie Mouse , that nibbles out of sight : Some Pelion hath this Pigmy Poet born , To Cant for Baal , and Gods Church to scorn : To lurk in dark concealment , and revile His Ministers in a mad Chem'rim's Stile . What doth his Caution fancy'd from the course Of Stars , but shew he 's Lunatick or worse ? And , could he make an Almanack , his Strein Would much out-rail old Chem ' rim Lilly's vein . The Priests should surely have more wounds then any , Nay then , the Bloody naked man by many . But since , 't is plain , he and his Author look Up to the Host of Heaven , ( witness their Book . ) We can't but judge ( were there no other Mark ) That he 's a Chemerim , and this his Clerk . Then let him ( cease the Bells , and ) call no more His Rimes , the Songs of Sion , as before . Who sings a libertie , that best will move The loose , and Sensual , Family of Love . Nay Lucifer himself , with his black Nation , Must needs be taken with his great Salvation . And , were 't noe impious Paradox , would cease To compass Earth his Proselytes t' increase . No * Seers of Vanity should ever we , Or Diabolical * transformings , see . The Spirit of Errour would advance no more Muncers , or Iohn of Leydens , on his score . Truth would triumph without Antagonists At lest , would ignorance not come i' th Lists . But , hence these filthy Dreams , which , to rehers ; Though with rebuke , will but defile a Verse . The Golden Age is past ; and all things tend To a rude Chaos , to a sinful end ; Or else a new dark Century ( what e're New lights pretend ) the Church may justly fear . Do we not sad approaches now behold ? When Ignorance , and Blasphemies so bold : When Gods own Oracles , and Appellations Prophaned are by such adulterations : When us'd to cloth the carnal sence , and Pleas , Of filthy Dreamers , railing Rabshakeys : All dignities , and Rights divine , o're born By Hells dark Conclave , and the Chayre of Scorn . When as the names of Minister , and Priest Are us●d , but as terms of Obloquy and Test . And they despised ; though , as Lights divine And Stars of greatest magnitude they shine . When all sound Doctrins , clearest Verities Religion , and all sacred Mysteries Obnubilated are by grossest Lies . When few do lay 't to heart and fewer give Their due assistance , that the Truth may live . But stay my Muse and break off thy Complaints And leave the rest to Closet-breathing Saints . Difficile est Satyram non Scribere . HENRY HUGFORD .
First , for the Title of your Book .

YOu call it [ a Blow at the Serpent ] when it may be more fitly termed a Blow of the Serpent ; for none but the Serpent , or the seéd of the Serpent would cast such a flood of black water to destroy the Woman and her seed .

Next , you say your Book is written to appease wrath .

When it is written to stir up wrath , not only the wrath of Men , who cannot but be moved , and grieved to hear your Blasphemies , and Heresies vented first in the Pulpit , and now printed ; but the wrath of God against the land where such Hereticks are suffered . Reve. 2. 14 , 15. But I have a few things against thee , because thou hast there them that hold the Doctrine of Balaam , who taught Balac to cast a stumbling block before the children of Israel . &c. So hast thou also them that hold the Doctrin of the Nicolaitans , which thing I hate . And in the 20th . verse of the same Chapter . — Notwithstanding I have a few things against thee , because thou sufferest that Woman Jesebel , which calleth her self a Prophetess , to teach and seduce my servants to commit fornication , &c.

Lastly , you would make the world believe by prefixing that verse of the spirit , Rev. 2. 10. [ you suffer for the Testimony of Iesus . ] When it is for dishonouring the name of Jesus , as will appeare by the ensuing discourse . Wherefore you have just cause to fear the things that you suffer , for it is not [ the Divel ( that ) hath delivered you into Prison ] except it be because he hath set you to work ) but the Magistrate , who is appointed , not only for the praise of them that do well , but also for the punishment of them that do evil . Repent therefore and be converted , lest you go from one Prison to a worse , even to the Prison of the Damned , out of which there is no Redemption .

THE ANSWER TO HIS EPISTLE . Dated from the Prison at Maidstone .

YOu begin with a Noverint Vniversi [ be it known unto all that know me . ]

But without all peradventure it is a counterfeit Deed , and the Conditions are forged : God never made them , nor doth he allow of them , neither hath he set his hand and seal to such accursed Heresies .

As to maintain that [ the divine Nature was united to the sinful Nature of Man ] and so make the second Person in the Trinity a Sinner , and thereby ( as much as in you lies ) rase the very foundation of Religion ; for if he had been so , he could not have been a Sacrifice to take away sin ; but would have needed himself to be purged , wherefore before the second person in the Trinity was united unto the nature of the Virgin , the holy Ghost did separate that substance whereof the humane nature of Christ was framed from the least stain of sin .

Secondly , to say that all the Scriptures are an Allegory : and so overthrow the whole History of the Bible , the Creation , Redemption , and Salvation of Man . An Allegory is , when one thing is spoken , and another understood , but in the History of the Bible the very same thing which is ( spoken , is to be understood , except it be when it is contrary to the Analogy of faith , or the Rule of Manners . What ? because St. Paul made an Allegory of Abrahams having Sarah & Hagar doth it follow that all the Scriptures are Allegories ? Or because that was an Allegorie , may we believe there was no such Historie ?

Because the Rock was called Christ , as in the 1. Cor. 10. 4. doth it therefore follow there was no such Historie as of the Rock in Numb. 20. the like may be said of many more .

Allegories do not therefore overthrow the History , but confirm it . 'T is then God never consented to your Conditions , though you have presum'd to set to his name .

You speak much in your own praise : [ that you have been faithful in the acknowledgement of this Mysterie . ]

You might have remembred , that propria laus sordet , and that commonly , when a man beareth witness of himself , his witness is not true . John 8. Therefore you should rather have followed Solomons counsel . Prov. 27. 2. Let another man praise thee , and not thine own mouth .

For the mystery you speak of , it is not the mysterie of Godliness , but the mysterie of iniquitie . You do in effect deny the Trinity .

You say [ it is but one God manifesting himself under various appearances ] when the Deity is one in essence , and in that essence there are three distinct Persons , or subsistences , the Father , the Son , and the Holy Ghost , as appears in Christ's Baptism . The Father speaks from Heaven , the son stands in the water , the Holy Ghost descends in the likeness of a Dove .

You boast [ you give to God and man their due , when you Rob both God and man of their due : Man of the Resurrection of his body , and Christ of his Session at the right hand of God , the greatest dignitie that Humanitie is capable of Ephe. 1. 20.

You are only kind unto the Divel , and would put him in hope ( if it were possible ) of Salvation ; but though peradventure you may perswade your followers to believe it , yet the father of lies will not credit it ; if he did , he would not have cried out , torment me not before the time .

You say that [ God hath been with you to make sweet and pleasant your sufferings , and Imprisonment to you . ]

It is a fearful judgement , when God gives up men so far to believe their own lies , that their own Poyson becomes pleasant and delectable unto them ; and that he doth this , we find 2. Thes. 2. 10 , 11 , 12. Because they received not the love of the truth , that they might be saved : God shall send them strong delusion , that they should believe a lie : That they all might be damned , who believed not the truth , but had pleasure in unrighteousness .

You boast of the sufferings , as for the truth ; when they are for your abominable Blasphemie , and bearing witness to lies , for denying Christ Assention , Session , and the general day of judgement in that sense which the Scriptures deliver them unto us , we know there are Pseudomartyrs as well as true Martyrs ; and as God comforts and supports the one , so the Divel deludes and deceives the other , for it is manifest to all sober Christians that read your Book , you suffer not as a Martyr , but as a Malefactor , for rotten and detestable Heresies .

You complain , [ some have revil'd you , as a Blasphemer ] ( you should have said rebuk'd you . )

What they have done I know not , but I am sure it is their duty to warn their sheep to beware of the Wolf ( our Saviour himself hath done it . Beware of false Prophets that come unto you in Sheeps cloathing but inwardly they are ravening Wolves . Mat. 7. 15. ) and if they neglect to do it , and the Sheep perish , they shall answer for their blood . Eze. 3. 20. But if they do it , and the Sheep be slain , the Shepherds shall deliver their own Souls . Ez. 33. 9.

And certainly a more dangerous Wolf or Heretick was not in the Church from the dayes of the Apostles , until this time : What do I speak of one ; if Pythagoras's transmigration of souls could captivate my belief , I should not judge unreasonably , should I judge that the souls almost of all the former Hereticks were transported into you ; for not any one of them maintained so many damnable opinions . God give you a sight of your sin , and grace to repent ; that if it be possible the sin of your heart may be forgiven you .

As for your Book , it is a Labyrinth of errours , and you your self a blind guid , that run headlong into the pit of perdition , and draw others after you .

For the Aspersions which you and your deceived followers cast upon us the Ministers , we regard them not : It is an honour to be evil spoken of by such companions , especially for the truth , and for righteousness-sake . But we shall leave our cause to God , and pray with the Psalmist ( Psal. 35. 1. ) plead thou our cause , O Lord with them that fight against us ( and Psal. 27. 12. ) Deliver us not over unto the will of our enemies , for false witnesses are risen up against us , and such as speak wrong .

Before I enter upon this disputation , it will be requisite to say somewhat of Blasphemie ; because it is much spoken of in the ensuing discourse .

To Blaspheme God , is to detract from his sacred majestie , to offer injurie to his holy name , and dishonourable , and reproachful speeches , the sin of Pharaoh . Exod. 5. 2. the sin of Rabshaketh 2. Kin. 18. the sin of the Israelitish womans son . Lev. 24. 10. The punishment of this sin was death ; when it was manifest and notorious . Lev. 24. 16. Dan. 3. 29. This sin is committed three wayes . First , when that is ascribed unto God , which is repugnant to his nature , as if any say he is corrupt , or subject unto evil affections . Secondly , when that is taken from him which is proper unto him , as when any shall say God is not merciful , good , just , &c. Thirdly , when that is attributed to the creature , which is proper to the Creator ; as when any shall say the Angels made the world ; or that a meer man can forgive sins . Or if any shall assume to himself , the name of the Messias ; as did the false Prophets , &c. moreover , I may adde that Heresie is Blasphemie , and that Hereticks are Blasphemers . First , because they manifestly oppose the truth , and so God , who is prima veritas , upon which account St. Paul condemns Hymineus and Alexander . 1. Tim. 1. 20. Secondly , because they make God the Author of their lies ; by wresting his word to confirm their errours ; which is the property of Satan , the patron of lies . Thirdly , because they set Gods stamp upon their counterfeit mettal ; telling the people it is Gods gold , when it is no other then Satans dross , of most of which this Heretick is guiltie ; as will appear by the ensuing discourse : these things premised I proceed .

[ Christ , ( who knew no sin ) ( you say ) took part of mans flesh , and blood , which was sinful ]

Again , you say [ Christ took upon him the sinful nature of all that sinned .

By Christ it seems you mean the Deity : And by sinful nature you mean his Humanitie ; for what else can be your sense .

Which Proposition is both false and Blasphemous ; for the Holy Ghost , in the conception sanctifi'd the Masse , whereof Christ was made , and separated it from sin . Luke 1. 35. The Angel ( said the Holy Ghost ) shall come upon thee , and the power of the most High shall over-shadow thee ; therefore also that holy thing , which shall be born of thee , shall be called the Son of God . The holy thing , which shall be born of thee , implies he was holy before he was born .

And this was done upon special cause . First , that it might be joyned to the Person of the Son , which could not have been , if it had been defiled with sin .

Secondly , Christ was a Saviour as he was both God and man : If he had been sinful himself , he could not have saved others ; but should have stood in need of a Saviour himself ; therefore the humane nature of Christ was not polluted with Original sin , but was sanctified .

And this sanctification hath two parts . First , the stoppage to the propagation of Original Corruption , and the guilt of Adams Sin ; which was on this manner : God in the beginning set down this order concerning man , that what evil or defect he brought upon himself , he should derive the same to every one of his Posteritie begotten of him , and accordingly when any father begets his Child he is in the place of Adam , and conveys into it , beside the nature of man , the very guilt and corruption of nature ; now , for preventing this evil in Christ , God provided in great wisdome , that he should be conceived by the Holy Ghost , without any generation by man , and by this means he took the substance of the Virgin Mary , and not the guilt and corruption of the substance .

Secondly , as your proposition is false , so it is blasphemous ; for you charge Christ with Original sin ; for as the soul and body make but one man : So the divine and humane nature make but one Christ , not the divine nature alone , as you erroneously suppose .

You say [ the Son proceedeth forth from the father . ]

Which is a gross errour ; for the Son is begotten of the father , the three Persons being distinguished by these three properties : Paternitie , filiation , and procession : The Father begets : The Son is begotten : The Holy Ghost proceeds , and these must not be confounded . Whereas you urge the 16. of John verse the 28. you mistake the words . The Text is . I came forth from the Father , and am come into World .

You say [ that all men shall be saved , and that there is redemption out of Hell ( even for the Divels ] for you except them not ; which false Assertion is so strongly confuted out of those two places of Scripture . Mark 16. 16. And Mat. 25. 31. urged by Mr. Roswel , that you are not able to answer it .

You farther say [ I do also say that the righteous shall have everlasting life , and the wicked shall have everlasting Torment ; but that doth not prove , there is no Salvation , or Redemption out of Hell ; for the word everlasting , doth signifie such a dispensation or administration of God to man .

Which is an absurd expression ; let me help you to a better , though it will not help you in the maintaining of your errour . Everlasting doth signifie Perpetuitatem periodicam , et Perpetuitatem absolutam , and you might say , it signifies here Perpetuitatem periodicam ; but this would be as false , as the other is absurd : For in the same sense that God promises eternal life to the Sheep , in the same sense he threatens eternal punishment to the damned , but he promises eternal life absolutely to the Sheep , and therefore threatens eternal punishment absolutely to the damned . The Text is , et abibunt isti ad sispplictum aeternum , justi vero ad vitam aeternam , so there is the same perpetuitie to both , and the Scales go equally .

I will adde two places of Scripture more , the 1. Mark 9. 45 , 46. and if thy foot offend thee cut it off : It is better for thee to enter halt into life , then having two feet , to be cast into Hell , into the fire that never shall be quenched : Where their Worm dieth not , and the fire is not quenched . Mark the words , he call's it their Worm , and this their Worm never dies , and wherefore their Worm ? Because it torments them : And to shew the certainty of it , our Saviour repeats it three several times in that Chapter .

The second is Luke 16. 26. where Abraham tells Dives , between us and you , there is a great Gulf fixed , so that they , which would pass from hence to you cannot , neither can they pass to us , that would come from thence , a Casmos , a fixed Casmos never to be removed , and which shall for ever keep them asunder , which some expound to be Gods eternal decree .

Now where is your boasting , where is your triumphing ; if you have any Scripture that makes for your purpose , produce it : We have produced Scripture sufficiently , and such proofs as neither you nor any of your family can ever answer ; yet more shall be produced upon the same occasion in the second disputation . You urge to prove your wicked errour Christs local descension into Hell , what if I should grant it , because it is the opinion of many learned Protestant Divines , what would this make for your purpose ? They held , he went ad Triumphandum to triumph , ( grounding their opinion principally on Phil. 2. 10. ) you ad patiendum to suffer , which is against Christ's Consummatumest it is finished . Because Christ descended and returned as a Conquerour , doth it follow , that the Divels and the damned shall return , who are Malefactors . Also Christ laid down his life for his Sheep , are the Divels and the damned any of the Sheep of Christ ? You quote a place out of Amos 9. 2. Though they dig into Hell , thence shall mine hand take them , though they climb up to Heaven , thence will I bring them down , though they hide themselves in the top of Carmel , I will search and take them out thence , &c. Which place is nothing to your purpose ; for the meaning is , no place should hide them from the revenging hand of God , except they repented .

But one thing more you speak there of a dispensation .

What manner of dispensations to go to Hell ? There needs no such dispensation . Facilis descensus averni , broad is the way , certainly you mean a dispensation to come from Hell ; and then the Pope or your self must grant it ; but he grants dispensations only from Purgatory , and so it resteth upon your self : and if you have such a facultie , why do you suffer them to lie in those flames ? It argues little charitie in you .

You are charged by Mr. Reswel for saying , that a mans good works do him no good , and his evil works no hurt ; and in your answer I finde this of truth . [ That when we have done all we can , we must acknowledge our selves to be unprofitable servants , ] and indeed so we are ; yet he that commanded us to acknowledge that we are unprofitable servants : in the same place commands us to do what we can . To strive to enter in at the strait Gate : To give diligence to make our calling and election sure , for the pennie is not given to those that stand idle in the Market-place , but unto those that labour in the Vineyard .

Further , though good works be not causa regnandi , yet are they via ad Regnum , and therefore God hath prepared them to walk in Ephe. 2. 10.

In the third Chapter I finde so great Blasphemie , Non-sense , and confusion , that I should hold my self disoblig'd to an answer , or confutation ; but that , where I am commanded not to answer a fool in his folly , lest I should be like him : There am I commanded also , to answer a fool in his folly , lest he be wise in his own conceit : Pro. 26. 4 , 5.

First Blasphemie , you say [ Christ is at the left hand of God . ]

Which is horrible Blasphemie : For as the right hand doth signifie Summam Gloriam the highest glory : So the left hand of God doth signifie summam miseriam , the greatest misery , which to maintain that Christ is in , is most repugnant to the Scriptures . Ephes. 1. 20 , 21. Col. 3. 1. Psal. 16. 11. Rom. 8. 34. Mat. 16. 9. It is a metaphorical expression , borrowed from the gesture of Princes , who when they mean highly to honour any man , set him at their right hand according to that of the Psalmist , Psal. 45. 9. Upon thy right hand did stand the Queen in gold of Ophir . And we read that Solomon did set his Mother at his right hand . 1 Kings 2. 19.

Augustin interprets sitting at the right hand , after this manner : Sedere est judiciariam potestatem habere , ad dexteram Dei esse , est in summa beatitudine esse , sicut ad sinistram in summâ Miseriâ .

To sit is to have Judiciarie power , to be at the right hand of God , is to be in the highest degree of happiness , as at his left hand , in the greatest miserie .

But who can better expound it , then St. Paul , who was led by the Spirit of Christ , Ephe. 1. 20 , 21 , 22. God hath highly exalted his Son , and placed him at his right hand in Heavenly places , where he shews the exaltation of his Humane nature to the highest degree of blessedness that it can be capable of : He hath put all things in subjection under his feet , and that propter Mortem Crucis , because he became obedient to death , even the death of the Cross . Phil. 2. 8 , 9.

Your Allegorical fancy is as far different from the truth , as a Goat is from a Sheep , or an Asse from a rational man .

Secondly , Non-sense in the contents of your third Chapter , as all that read it cannot judge it otherwise .

Thirdly , Confusion , in turning the Holy Scriptures into Allegories , where they are to be understood literally , and so overthrow the meaning of the Holy Ghost .

Disput. 2.

You begin with truth as Pilate , and yet you go about to crucifie it , you assume unto your self the name of a light , as the Pharisees did , and yet our Saviour calls them blind guides that went into the ditch themselves , and drew others after them .

You tell Mr. French you are not of his Spirit , and I believe so too , for he defends the truth , and you maintain falsehood .

Neither are you of the spirit of Christ , for he hates the doctrine of the Nicholaitans Rev. 2. 15. you hate no mans opinion , as you declare page 15. a difference then , for there is the spirit of Christ , and your spirit , they are not the same .

Here I meet again with two Heresies disputed of , and confuted before , and therefore I shall not need to adde much .

The first is , that the deity of Christ was not only united to the nature of man , but to the sin of his nature , which is as impossible , as for two contraries to agree together in the same subject , puritie , and uncleanness . Righteousness , and unrighteousness : Light and darkness .

He was a perfect man in all things , sin excepted . Heb. 4. 15. We have not an high Priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we were yet without sin . And Heb. 7. 26 , 27. for such an high Priest became us to have who is holy , harmless , undefiled , separate from sinners , and made higher then the Heavens . Who needed not daily as those high Priests to offer up sacrifice , first for his own sin , and then for the peoples . And what can be more plaine , that he was without sin clearly , as the other high Priests were not without , they having need , he having none .

Again , he took upon him the nature of man ; but not the sin of his nature . Sin and concupiscence are not of the nature of man ; but an hereditary disease that sticks unto his nature as doth the Leprosie : For indeed if it had stuck to his nature , he could neither have been a Priest , nor a sacrifice .

Not an high Priest , for such an high Priest it becommed us to have who was holy , as in that Text of Heb. 7. 26.

Not a sacrifice ; for that must be without spot , that must take away sin : And so was Christ . John 14. 30. The Prince of this world had nothing in him . 1. Pet. 1. 19. A lamb without blemish and without spot . 1. Pet. 2. 22. Who did not sin .

And whereas you object he bore our sins in his body on the Tree : you could not have brought any place , that makes more against you . Mark the words . He bore our sins , not his own : We were the principals . He was but our suertie : He suffered not for himself ; but according to that of Daniel 9. 26. The Messias shall be slain for his people .

You urge moreover that place . He hath made him to be sin , that knew no sin , that we might be made the righteousness of God in him , which makes nothing for your purpose , rightly understood : For he made him sin by imputation : God imputed his righteousness to us , and our sin to him : I have shewed you before how he was conceived by the Holy Ghost , not begotten by man .

Here we are come again to that old exploded Heresie of Origen , which hath been answered already , and that enough to the satisfaction of any good Christian ; yet because I meet with it again , I shall adde somewhat more .

God doth threaten eternal punishments , as he promises eternal blessings , as in that Text of Mat. 25. 46. before spoken of . Which Text runs thus in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Here the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifies eternal , you see , is the Epithite for the future condition both of the righteous and unrighteous , and though the English translation render it by two several words , as eternal and everlasting , yet their force and meaning is the same , and signifie the same . And here me thinks , this one passage might discover to the weakest , and most ignorant follower of your er●ours , what a perverter of Scripture you are .

But for all this , you have the face to tell Mr. French , that this Text proves it not , and tell him that you had answer'd it before , but let us see how you have answer'd it before .

Your answer was , [ that the word everlasting did signifie a dispensation , or administration of God to man , ] which as I told you before , is an absurd expression ; your meaning is ( as you have somewhat exprest your self in the beginning of the eighteenth Page ) that it signifies such a perpetuitie , as is not absolute , but hath a Period .

Captain Smith very seasonably charg'd you to prove it hath such a signification . You instance in the Covenant God made with Abraham , which was called an Everlasting Covenant . Your words are .

The Covenant which God made with Abraham , was called an everlasting Covenant [ and this Covenant upon these conditions did last but for a time , for we read that God did afterwards make a new Covenant with us , that should never be ended . ]

To this Mr. French replied , I deny that the Scripture you brought out of the 17. of Genesis is taken in your sense . For that was an everlasting Covenant : And indeed so it was ; therefore the pains of Hell are eternall , that is , have no Period .

To this you say . [ Sir you say nothing but what your brother Roswel had said before , which I then answer'd , and you understand not ; for the first everlasting Covenant , as to the conditions thereof , which were the works of the Law , had an end , as to us , when God made a new covenant with us upon better conditions without end . ]

Oh Monstrum horrendum cui lumen ademptum . Oh blind deceived deceiver to say , that the covenant God made with Abraham was a covenant of works , when it was a covenant of grace , as the Scriptures every where prove ; but especially . Rom. 4. and in that Chapter especially the 16 Verse Therefore it is of faith , that it might be by grace , to the end the Promise might be sure to all the seed of Abraham , who against hope , believed in hope , and therefore faith was imputed to him for righteousness . And again , in the ● . to the Gala. Abraham believed , and it was imputed to him for righteousness . I see you do not understand what the Covenants are . I shall briefly tell you therefore .

Gods Covenant is his contract with man , concerning the obtaining of Eternal life upon a certain condition .

This Covenant consists of two parts ; Gods promise to man , and mans promise to God .

The promise of God is that whereby he bindeth himself to man , if he perform the Condition .

Mans promise to God is , that whereby he voweth his Allegiance unto his Lord , and to perform the condition between them .

Again , there are two kinds of this Covenant . First , the covenant of works , and the covenant of grace . Jerem. 31. 31 , 32.

The Covenant of works , is Gods covenant made with condition of perfect obedience , and is expressed in the Moral Law .

The Moral Law is that part of Gods Word which commandeth a perfect obedience from man , as well in his nature as in his actions , and forbiddeth the contrary Rom. 10. 5. and 1. Tim. 1. 5.

The Covenant of grace is that part , whereby God freely promising Christ and his benefits , exacts again of man , that he would by faith receive Christ , and repent of his sins . Hos. 2. 18 , 19. Eze. 36. 25 , Mala. 3. 1. And this covenant though it be one in substance , yet it is distinguished into the old and new Testament , or covenant .

The old Testament , or covenant is that which in Types and Shadows prefigures Christ to come , and to be exhibited . The new Testament or Covenant declareth Christ already come in the flesh , as it is apparently shewed in the Gospel .

The Gospel is that part of Gods Word which contains a most worthy and welcome message ; namely , that mankinde is fully redeemed by the blood of Jesus Christ the only begotten Son of God , manifested in the flesh : So that now , for all those that repent , and believe in Jesus Christ , there is prepared a full remission of sins together with Salvation and life everlasting . Iohn 3. 14 , 15. Acts 10. 43.

Thus have I shewed you what the Covenant is , and the difference which , it seems plainly , you your self did not understand , though you taxed another for ignorance .

But now the Divels and damned are out of this Covenant : they are under the curse , they cannot repent , they cannot truly believe , they are hardned , and therefore no hope of Salvation to them .

In the next place of your errours , and abominable absurd shifts to maintain them , you have found out a prettie distinction of everlasting .

You say [ when everlasting , and the words for ever are mentioned singly , they signifie a time which shall have an end ; but when they are ingeminated , or repeated , as from Everlasting to Everlasting , or for ever and ever , then they signifie Eternitie , or a time without end ] or to this purpose page 18.

Your own words shall confute your errour , your tongue shall make you fall ; for if you read Apoc. 14. Verse 11. you shall finde that they that worship the beast are tormented with fire and brimstone . And the smoak of their torments ascend for ever and ever , habemus confitentem , that the pains of Hell are perpetual , because they are said to endure for ever and ever .

Your next answer contains such horrible Blasphemie , that it deserves rather a reply from the hand of the Hangman , then an answer from the Pen of any man .

You say , ( and I tremble to repeat it ) [ that Hell fire , ( not only ) is as eternal as God ( but that ) God himself is that consuming fire ] viz. of Hell . A most damnable assertion , which is all one , as to say , that Summum bonum is Summum malum , that he who is the chiefest good and happiness , it self is the chiefest evil . And Hell fire it self , which was made for the Divels and the damned . Mat. 25. 41. For what can it be else : let the exposition be what it will , the Playster will be too narrow for the Sore .

God is sometimes compared , in the Scripture , unto a consuming fire , to shew the greatness of his anger against sinners , and that except they repent he will burn them up , and consume them , as a fire consumes the Wood , the Chaffe , the Stubble ; but I never heard before , that God was said to be Hell fire , and I hope shall never hear it again .

You said absurdly [ that David was in Hell , even while he was upon the earth , ] understanding Hell locally ( as I understand , for why else should you urge it here ) which cannot be . A body cannot be in two places at the same time .

Secondly , you quote the 88. Psalm 6 , 7. 't is common in the Scriptures , for the Spirit of God to use Hyperboles , that is , transcendent kinds of speaking , as it is said , that there were among the Canaanites Cities walled up to Heaven , that is , the Walls were very high . So when the greatness of the miseries , afflictions , and troubles of Gods Children is set forth , it is compared unto Hell . Ion. 2. 1 , 2. Then Ionas yrayed unto the Lord his God out of the fishes belly ; and said , I cried by reason of my affliction unto the Lord , and he heard me ; out of the belly of Hell cried I , and thou heardest me .

You mention that place in the 1. Cor. 3. 10 , 11. nothing to the purpose ; for that fire there mentioned , is to trie Doctrines that are built upon Iesus Christ the foundation , the true corner stone , whether they be Gold or Silver ; Hay , or Stubble ; if they be of the first sort , they shall abide , if of the second they shall burn and vanish . Now this fire is not the fire of Hell , nor of Purgatory , ( as the Papists hold ) but the fire of Gods Word , or the spirit working by the Word ; which by the light thereof , that is as clear as the day , when once it ariseth in our hearts , doth manifest and declare what is Silver , what is dross . If any mans work abide he shall receive a reward . Dan. 12. 3. They that be wise , shall shine as the brightness of the Firmanent , and they that turn many to righteousness as the Stars for ever and ever .

But if his Work burn he shall suffer loss . Mat. 5. 19. He shall be accounted least in the Kingdome of Heaven ; yet if he have kept the foundation he shall be saved , yet as by fire . He doth not say by fire , but ( as ) by fire , that is , by afflictions , which are compared to fire , 1. Pet. 4. 12 , 13. for by them God shall correct him , and cause him to see his errour . Before I was afflicted , I went wrong , saith David Psal. 119. 67.

And in Iob 33. 14 , 15. God speaketh once , yea twice , yet man perceiveth it not . He openeth his eyes by correction , that he may keep back his soul from the Pit. And this I conceive is the meaning of the spirit of God in these expressions .

Thirdly , you nrge that place of Hos. 13. 14. I will ransome them from the power of the Grave , &c. To which I answer . First , there is a civil death , when men are so overwhelmed with miseries , that they seem to be dead and buried whilest they are alive .

The Prophet fore-tells , that they should be brought into such a condition for their sins ; and yet God should deliver them out of it , when they repented , which came to pass ; for they were delivered into the hands of Nebuchadnezzar , and after delivered by the Edict of Cyrus .

But who can better expound the Prophet , then the Apostle , 1 Cor. 15. 54. who expounds it of the Resurrection . So when this corruptible shall have put on incorruption , and this Mortalitie shall have put on immortalitie ; then shall the saying be brought to pass that is written , death is swallowed up in victory . And that very fitly , for when we die , death gets the victory over us : when we rise again life gets then victory of death .

You bring a place out of the 27. of Isaiah v. 1. which if you will apply unto the Devil and his Angels is enough to break their hearts , could they conceive any hope of your redemption .

In that day the Lord with his sore , and great , and strong sword shall punish Leviathan , that crooked Serpent : and he shall slay the Dragon in the Sea . In that day when God shall do this , shall be sung this song , the Church is a Vineyard of red Wine , I the Lord do keep it , I will water it every moment lest any hurt it , I will keep it night and day . Fury is not in me : ( that is , though he correct it in his anger ; yet his fury shall not rest upon it ) though bryers and thorns should be set against him , he would go through them , and burn them up together . By briers and thorns he means the Enemies of his Church , whom he will destroy for ever in the day of Judgment .

But some interpret this place of the destruction of the Babylonians by the Persians , and their deliverance by Cyrus , which afterwards came to passe , and then the Church had cause to sing that song .

Your last Argument overthrows your own cause Isa. 30. 33. Tophet is prepared of old , for the King it is prepared , it consists of fire and much wood , the breath of the Lord , like a stream of brimstone doth kindle it .

Tophet was a Temple in the valley of Hinnon , wherein stood the abominable Idol of Saturn , to whom the Israelites offered up their children : and that they might not hear their mournful cries , they sounded bells to drown their voices ; from whence it came to be called Tophet , of Toph , which signifies a bell . By this vallie of slaughter , the Prophets do many times set forth Hell , and the torments thereof .

Again , the Assyrians , or the Babylonians were always cruel enemies to the Church of God , they often invaded their Country , burnt up their Cities , slew their people , and carried them away captive : wherefore Satan and his Angels , with his instruments are many times compared to the King of Babel , his Souldiers , and his people .

Now in this place the Prophet goes about to set forth the day of judgement , when not onely the Babylonians , but all the enemies of the Church shall be destroyed , Satan and his Angels , Tyrants , Persecuters , Hereticks &c. and he begins it in this manner .

The Lord shall cause his glorious voice to be heard , and shall shew the lighting down of his Arm with the indignation of his anger , and with the flame of devouring fire , with scattering , and tempest , and hailstones .

For through the voice of the Lord shall the Assyrian be beaten down ( which smote with the rod ) with the rod of his mouth , when he shall pronounce the last sentence against them . But what shall become of them ? they shall be cast into Hell , and all the people that forget God ; which hell is here called Tophet : when was this made ? of old . But it cannot hold them all ? Yes , 't is deep and large . There wants fewel ? no , there is fire and much wood . Though it be kindled , yet it may go out ? no , it is like a burning River of Brimstone , the breath of the Lord continually kindling it , and wherefore is all this ? to burn the Assyrian and his Babylonians .

This exposition is plain enough , yet to do it more fully . Transitus Virgae fundatus quem requiescere faciet Dominus super eum . He shall make the rod of his anger to rest upon him .

That is , upon Satan and his Angels , and the wicked , that shall be tormented in those flames : they which worshipped the Beast and his image , and receive his mark in their forehead , or hand , the same shall drink of the wine of the wrath of God which is poured out , without mixture , into the cup of his indignation , and shall be tormented with fire and brimstone in the presence of the Lamb , and the smoke of their Torments ascendeth up for ever and ever , and they have no rest day nor night , Apo. 14. 11. what can be more strong against you to prove the eternity of the punishment of the damned .

You conclude [ these are all the fruits of hell to take away their sins ] and great fruits they are , if true , to Purge the Devils and the damned : it far exceeds the fire of Purgatory , for that onely purgeth some , ( as the Papists vainly teach ) of their venial sins , and the temporal punishment of their mortal ; but this purgeth all , Cain , Esau , Judas , Julian , the Devil and damned ; but let me tell you , you were not best to trust to it , but make your peace with God ( if it may be ) before you come there : for if you come to be shut up in that Dungeon , or , as in the 20. Revel. 10. when you shall be cast into the Lake of fire and brimstone , where the beast and the false Prophet are , and shall be tormented day and night for ever and ever , ( eternity in your own sense ) there will be no hope of deliverence . When the Lord Jesus shall be revealed from Heaven with his mighty angels , in flaming fire taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , who shall be punished with everlasting destruction from the presence of the Lord . 2. Thes. 1. 7 , 8 , 9.

What can be more plain to all , except to such as have their understanding darkned by the ignorance that is in them , and their minds alienated from the life of God , because of the blindnesse of their hearts : and because they will not receive the love of the truth that they may be saved ; but provoke God to send them strong delusion , that they should beleeve a lye and be damned .

But you wickedly and vainly boast , that you fight against the enemies of the truth , when it appears plainly that you fight against the friends of the truth , nay , against the truth it self , and that you are not a brother of Christ , ( as you in the pride of your heart call your self ) but a brother of Anti-Christ , whom Christ will destroy with the breath of his mouth .

I am come to examine the 5. Chap. which is of Christs ascension and his coming to Judgement , which you blasphemously and impudently stand to deny .

Your words are [ Therefore the Words of Christ are not to be understood carnally , but spiritually . ]

And again , you say concerning his comming to judgement , I do believe he is come , and comming daily , and doth set up his Throne in the hearts of his people , &c.

And thus by your foolish figures , and spiritual ( as you pretend ) senceless sences , you pervert the Scriptures meaning , and ( to your power ) overthrow two Articles of our faith , both necessarie to Salvation .

First therefore , I will shew the veritie of Christs Ascension , and that it is to be understood literally , and not figuratively , and then confute your cavils .

First , for the truth of his Ascension we have the Testimonies of the Evangelists — Mark 16. 19. So then , after the Lord had spoken to them , he was received up into Heaven , and sat on the right hand of God . — Luke 24. 51. And it came to pass while he blessed them , he was parted from them , and carried up into Heaven . — The Testimony of Angels Acts 1. 9.

St. Luke sets downs the circumstances , and the manner of his Ascension .

The time 40. dayes after his Resurrection , Acts 1. 3.

The place from whence , Mount Olivet near Bethany . Luke 24. 50. Acts 1. 12.

The manner , first , He led them out as far as to Bethany , and blessed them , Luke 24. 50. — He went apart from them . Verse 51. Thirdly , a cloud did over-shadow him . Acts 1. 9.

The Testimony of the whole Church of God , who make it an Article of their faith . And this was not another body , but the same body which he had before , as the Angels testifie . Acts 1. 19.

This same Jesus , whom you have seen go into Heaven , &c. this same Jesus , not another , not a Phantastical body , but his true body . Iohn 20. 27. Then said he to Thomas , reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless , but believing . — Revelation 1. 7. — They shall see him whom they have pierced .

Here you see is a whole cloud of witnesses , the Testimony of the Apostles , of Angels , and the spirit of God . How is your forehead steel'd , that you dare out-face a truth as apparent as the Sun at Noon-day ?

But you except against the Testimony of the Apostles , and say [ they had not received the holy Ghost , but were carnal ] before you Blasphemed Christ , now the Apostles ; for there is a Blasphemie against man , also . Naboth was falsely charged to have blasphemed God , and the King .

Did not our Saviour breath upon them , saying unto them , receive the Holy Ghost . Iohn 20. 22. though they had not recived him in that manner , and measure . as they did upon the day of Pentecost ; yet it doth not follow , they had not received him before .

You say moreover [ that they were carnal . ]

If you mean , totally carnal ; 't is as false , as the other , for our Saviour gives this Testimony of them , that they had followed him in the Kingdome of Regeneration , and should sit upon 12. Thrones , &c. when he should sit upon his Throne of glory . Luke 22. 29 , 30. what can be more plain , to prove that they had the Holy Ghost , and were regenerated . You told us , you were a light , you are rather a dark Lanthorn , or such a light as those Doctors were , which St. Paul speaks of 1. Tim. 1. 7. they took upon them to teach the Law , not knowing what they taught , nor whereof they affirm'd .

Again , you object out of Luke 1. 35. and Ephes. 4. 5 , 9 , 10. [ He that ascended , is the same that descended , and we do not read of a body of flesh and bones that descended . ]

But Sir we read that the second Person in the Trinity descended so low , as to take upon him our nature . Gal. 4. 4. God sent forth his Son made of a Woman , and Heb. 2. 14 , 16. for asmuch as the Children are partakers of flesh and blood . He also himself likewise took part of the same , ( so ) he took not on him the nature of Angels , but he took on him the seed of Abraham . Et quod semel assumsit nunquam amisit . And he remains a Priest for ever . Heb. 5. 6.

Then when he had perfected the work of our Redemption , he ascended up into Heaven , sat down at the right hand of God to make intercession for us . — Now who doth this ? He that died , or rather he that is risen from the dead , and who was that ? Christ . ( Christ is risen , ) and what is Christ ? God and Man in one Person , read Rom. 8. 34.

Instance . The second Person descended , as he was God , ascended God and Man ; therefore he that ascended was not the same that descended . You erre not knowing the Scriptures .

For though the second Person descended and took our nature upon him ; yet it was without the confusion of natures , or transfusion of essential properties : though he was made , that he was not God and Man in one Person ; yet he remained that he was before perfect God . And therefore he that ascended was the same that descended .

The Apostle cryes out . Great is the mysterie of godliness , God was manifested in the flesh , justified in the Spirit , seen of Angels , preached unto the Gentiles , believed on in the World , and received up into glory .

Next follows the Blasphemous Inference [ if Christ be at Gods right hand in a body of flesh and bones , why , then this is to make God to be a body of flesh and bones also , and such a one as your self , confin'd to a local place . ]

Which doth not follow ; for the Godhead was united unto the Humane Nature without any confusion of natures , or transfusion of essential properties . The Word was made flesh not by turning the Word into flesh , but by taking the Humanitie into the Deitie . Which the Antients thus exprest .

Sum quod eram , neceram , quod sum , nunc dicar utrumque .

And therefore , for a man to say , in concreto that Christ hath a body of flesh and bones , is true ; but to say that God hath a body of flesh and bones in abstracto , — or that God is confined to a place , is horrible Blasphemy ; for which you were seasonably taken off by Captain Harrison .

The next thing to be considered , is the comming of Christ to judgement , which Pillar of our faith you endeavour to pull down by turning all into an Allegorie , and so overthrow the true sense of the Scriptures .

You say [ but I do believe he is come , and comming dayly ] and likewise you say in the foregoing Page [ all this I know , and see to be now , he is upon his Throne , and hath all nations before him , and ever had . ]

First , I will prove the veritie of this Article , and then confute your errours .

The veritie of Christs comming to judgement , is confirmed by these places of Scripture . Rev. 20. 10. I beheld a white Throne , and him that sat thereon ; from whose face Heaven and earth fled away ; I saw the dead both great and small stand before God , and the Books were opened .

The signes of his comming . 1. The preaching of the Gospel , through the whole World . Mat. 24. 13. 2. The revealing of Antichrist . 2. Thes. 2. 3. 3. A general departing of men from the faith , 2. Thes. 2. 3 : 4. Corruption of manners . Men shall be lovers of themselves , Covetous , boasters , proud Blasphemers , &c. 2. Tim. 3. 2. 5. Great calamities , Mat. 24. 6. 6. Deadness of heart , Luke 21. 26. 7. The calling of the Jews , Rom. 11. 25 , 26. 8. The sign of the Son of Man , Mat. 24. 30.

The manner of his comming , with power and great glory , Mat. 24. 30. with all his holy Angels . Mat. 25. 31.

With the voice of the Arch-angel , and the Trumpet , 1. Thes. 4. 16. Mat. 25. 31. He shews what he shall do . He shall separate the Sheep from the Goats , &c.

He shall say , come yee blessed , go ye cursed , &c. Then the consequent . The Sheep shall go into everlasting life , and the Goates into everlasting Torment .

Besides , he commanded his Disciples to preach this doctrine , Acts 10. 40 , 41 , 42.

Now what can be set down more plain , more punctually ; so that we may say boldly with the Apostles . Now speakest thou plainly , and speakest no Parable . Iohn 16. 29.

Let not therefore the scoffing Athiest say . Where is the promise of his comming : for since the fathers fell asleep all things continue , as they were from the beginning of the creation .

Nor let any Apostata ask in derision what his Throne is made of , or seek to know the particular time of his comming . For our God shall come , and will not keep silence , devouring fire shall go before his face , and a mighty tempest shall be stirred up round about him . Then shall be execute judgement apon all , and to convince all that are ungodly among them of their ungodly deeds , which they have ungodly committed , and of all their hard speeches , which ungodly sinners have spoken against him . Jude 15. Psal. 50.

The next thing observable , that I meet with , is your quoting that in the 3. of the Colossians Verse 1. If you be risen with Christ , seek the things which are above , &c.

Of which words the sense may be first considered , and then what force the consequence may be to the purpose .

The things above are primarily the joyes of Heaven , 1 Cor. 2. 9. secondarily , the gifts and graces of Gods spirit , as faith , love , sanctitie ; ( according to that of Iames 1. 17. every good gift , and every perfect gift is from above , and commeth down from the father of lights , &c. ) which gifts do far exceed the things below , and are the way to bring us to the Kingdome of Heaven .

— Non est via ad Regnum , sine primitiis Regni .

The Apostle gives several reasons to move us thus to seek . The first is , because we are risen with Christ sacramentally in Baptisme , Col. 2. 13. ( being ) buried with him in Baptism , wherein also you are risen with him , and really by the inward working of the spirit of God ; which had raised them up from the death of sin , to the life of righteousness ; Titus 3. 5.

Secondly , because Christ sits at the right hand of God ; And therefore where our treasure is , there should our hearts be also , Mat. 6. 21.

Thirdly , because Christ should come to judgement . When Christ , who is our life shall appear , then shall we also appear with him in glory , Col. 3. 4. by life here is understood eternal life , 1. Iohn 5. 11. also according to that in Heb. 5. 9. he is called our life , because he is the Author of our everlasting life .

Fourthly , because he bestows this life Luke 12. 32.

But when ( may it be asked ) doth he bestow all this ? At his appearance . Christ appears three wayes . First , corporally , God was manifest in the flesh , 1. Tim. 3. 16.

Secondly , spiritually , when he makes himself manifest to the eyes of our souls by the preaching of his word , Gal. 3. 1.

Lastly , when he manifesteth himself in glory , and commeth to judge the World , Phil. 3. 20 , 21. Let our conversation be in Heaven , from whence also we look for the Saviour , the Lord Jesus Christ : who shall change our vile body , that it may be fashioned like unto his glorious body , according to the mighty working , whereby he is able even to subdue all things to himself . ( In the day when God shall judge the secrets of men by Iesus ( Christ . ) Rom. 2. 16. ) Not that we shall have other bodies , but the same . Iob sayes , in my flesh shall I see God . I shall see him for my self , and mine eyes shall behold , and not another . Iob 19. 26 , 27.

But they shall have new qualities , 1. Cor. 15. 52 , 53 , 54.

And now , how doth that text of Col. 3. 1. serve for your purpose ? The truth is , you could not have brought any place that did more strongly confute your Heresie . It seems plainly , you do not understand the Scriptures .

I shall adde something before I proceed , concerning the Allegories , which indeed are not Allegories , but fancies , by which you overthrow , ( as much as in you lies ) the true sense and meaning of the Scriptures , the Articles of sound faith , and the foundation of true Religion .

You say [ The Scriptures are an Allegorie ] and to prove it , you quote Gal. 3. 24. meaning the 4. 24.

Which words are . These things are an Allegory , that is , Abraham having two sons , one by a bond maid , the other by a free-woman : it pleased God to signifie by these two , the two Covenants .

Now these being an Allegorie doth it prove , that all the Scriptures are an Allegorie ? What is the History of the creation of the World ? The History of the Kings ? The History of the Acts of the Apostles ? And of our Redemption by Christ ? If you make such Allegories , you will leave nothing sound in the Word of God . The Holy Ghost doth not set down the principles of our Religion , such as are Christs ascension , and his comming to judgement Allegorically , but plainly ; so that , he that runs , may read them , and he that reads may understand them .

And I doubt not , but that it will appear to all that are not wilfully blind , that your Book is not truth triumphing against the enemies , and aspersers thereof ; but falshood , aspersing truth , and the defenders of it ; which , by Gods assistance I have wiped away , and howsoever truth may for a time be clouded , yet it will break through the thick mists of errour and Heresie , for The truth is great and will prevail . The end of the first two disputations .

CHAP. VII .

In this Chapter you go about to overthrow the Resurrection of the body .

Although , you say [ I do grant the Resurrection of the body , and do not denie it , though you say I do . ]

And again , you say [ there were some then , as well as now , that think the Apostle meant carnally the rising again of the same body of flesh and bones . ]

Also you say ( speaking of the Resurrection of the dead Page 34. line 21. ) this Resurrection is to be within you , and you are to know it while you live in this body ] and in page 35.

Thus you say , and unsay , and indeed say you know not what ; your intention is , so neer as I can gather , to deny the Resurrection of the body out of the grave , and to allow only of a Resurrection from the death of sin , as may appear in your answer to the 7. Article at the end of your Book , and to maintain ( or rather insinuate ) this , you most wickedly abuse the Scriptures , confound the sense of them , and pervert the meaning of the Holy Ghost .

First therefore I will prove the veritie of the Resurrection of the body , and then answer your absurd contradictions and cavils .

First , I will prove the Resurrection of the body , by the Resurrection of Christs body , who is our head : and then by the Resurrection of our own , who are his members .

Christs Resurrection is confirmed by the Testimony of the four Evangelists . Mat. 28. 7 , 9 , 10 , 12 , 14. Mark 16. 6 , 14. Luke 24. 6 , 7. Iohn 20. 9. And in 1. Cor. 15. 4 , 5 , 6. first , he was seen of Cephas , then of the twelve , afterwards of 500 of the brethren at once . The testimony of Angels Mat. 28. 6. nay , of his enemies , Verse 11 , 12 , 13. some of the watch came into the citie , &c. this now is so plain , that it cannot be denied : and I think you will not be so desperately-wicked , as to say , that this must be understood spiritually of a Resurrection from sin , for Christ was never dead in sin , but purified in the womb — if you should , your Master would confute you . We know who thou art , even the Holy one of Israel . If Christ be risen , how say some among you , that there is no Resurrection , 1 Cor. 15. 12 , 13. — If there be no Resurrection , then is not Christ risen , but Christ is risen , therefore there is a Resurrection , for Christ is a publick person in the place of all mankinde : he rose not for himself , but for us all . And therefore the Apostle uses that expression ▪ as in Adam we all died , so in Christ we shall all be made alive .

Again , Christ is compared to the first-fruits , which comparison is very significant , the first-fruits were a sheaf of the first of the Harvest , Levit. 23. 10 , 11. which was raised , and lifted up before the Lord , and then , not only , that was holy , but the whole Crop — Christ likewise was the first and best of the Crop : he was first lifted up , and then not only he , but we all become living Sheafs .

Again , the same Corn that is sown , though it be corrupted in the ground , springs up again : so the same body , that is sown shall arise , the qualities thereof being changed , as the Apostle says , it is sown in corruption , it is raised in incorruption : it is sown in weakness , it is raised in power : it is sown a natural body , it is raised again a spiritual body ; not a spirit , but a spiritual body : a body endowed with spiritual qualities , and they are , first , charitie , secondly , impassibilitie , thirdly , agilitie . The just shall shine as the Sun . Mat. 13. 43. 1 Cor. 15. 43 , 44. Rev. 7. 17.

Or if Christ be not risen , then are we still in our sins , but we are not still in our sins ; therefore Christ is risen .

This argument will clear the matter , if we observe the force of it .

The Humanitie of Christ is united unto the God-head , from whence it received spiritual life , now we are united unto Christ by the spirit which createth faith in us . We , I say , not our bodies only , but our souls also . And by vertue of this union , our souls and bodies do rise again , our souls from the death of sin , and our bodies from the death in the grave . If the spirit of him that raised up Iesus from the dead dwell in you : he that raised up Christ from the dead , shall also quicken your mortal bodies . Rom. 8. 11.

Lastly , the Resurrection of the body may be proved by that place in Iob , Chap. 19. 25 , 26 , 27. which is a plain prophesie of the Resurrection of the body ; observe the words . I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth , and though after my skin , Worms destroy this Body , yet in my flesh shall I see God : Whom I shall see for my self , and mine eyes shall behold him and not another , though my reines be consumed within me .

Job was then in the condition of a dying man : his skin cleaved to his bones , he was a meer skeleton , and all wordly comfort failed him ; and therefore he comforts himself with this meditation of the Resurrection . I know that my Redeemer liveth , and that he shall stand upon the earth at the last day . The word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall stand , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall rise again upon the earth , though he was not upon the earth by the malice of his enemies , yet he should rise up again and stand , and when should this be ? in the latter day .

2. He argues from our Redeemer to himself , because he shall rise again , I shall rise again : what is done in the head , shall also be done in the members .

3. He saith , I shall see in my flesh with these eyes , and not with anothers .

Lastly , for himself , for his benefit , notwithstanding his ●eins were consumed , though he were in that deplorable condition . And what can be more plain to prove the Resurrection of the body ; so that if your eyes be not blinded , that you cannot see , you must of necessity confesse it .

You say , here is a Mystery ] there is no Mystery ; except one of your own making , and that is such a confused one , as neither your self , nor any man else knows what to make of it .

You say that [ the Redeemer was in Iob , though he knew ●t not . ]

How could that be ? doth not his confession of his Redeemer , of the Resurrection , nay , of his own Redeemer prove the contrary ? could any man make such an excellent confession of a thing , and in such a manner , as Iob doth , and not know it ? can such fruits arise from ignorance ? Doth not Iob say plainly , I know that my Redeemer lives ?

You say that [ Iob was then in darknesse ] I say so too , if you understand it of his civil estate ; for the Sun of his prosperity was set ; and therefore he comforts himself with a spiritual estate , with the Resurrection ; a usual thing with the holy Prophets , Isa. 26. 19. Thy dead men shall live together with my dead body shall they arise : awake and sing ye that dwell in the dust : for they dew is as the dew of herbs , and the earth shall cast out the dead ▪ See Eze. 37. from the beginning to the ending , where God signifies the deliverance of Israel out of captivity by the Resurrection of the dry bones . To this purpose hath the Apostle Paul expressed himself in 2 Cor. 1. 8 , 9. For we would not brethren have you ignorant , of our trouble which came to us in Asia , that we were pressed out of measure , above strength , in so much that we despaired even of life . But we had the sentence of death in our selves , that we should not trust in our selves , but in God which raiseth the Dead .

But you say [ Iob was then in darknesse , uttering words without knowledge , for which he was reproved , first , by Elihu , Secondly , by the Lord , and thirdly , he confest it .

1. Oh horrible , that you should have the impudence to say , or infer , that [ Elihu reproved Iob , ] for that most excellent Confession ] when it is plain , as the Sun , that he reprehended him for saying , I am clean , and there is no unrighteousnesse in me &c. Iob 33. 9. doth not Elihu restrain his words to the same expression . Behold in this thou art not just verse 12.

2. You affirm that [ God reproved him for it . ] By which it seems you know not what you say , or care not what you affirm ; for that which God reproved him for , was , for standing too much upon his own innocency .

And though Iob was not thus afflicted for his sin , but for a Triall ( as appears Chap. 1. and Chap 2. ) yet was there matter enough in him that deserved it , if God should have entred into judgement with him .

3. You say that [ Iob confest it . ] Doth he confesse that he had erred in that confession of his , concerning the resurrection ? or that he had maintained a false cause ? no , God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right , and you have not ; and therefore they were appointed to go to Iob , that he might pray for them .

The cause that Iobs friends maintained was : that God did handle men in this world according to their deserts , and therefore Iob was a wicked and cursed creature , because thus afflicted and tormented . Iob maintained the contrary , that God did not alwayes handle men according to their deserts in this world ; for , many times , the wicked have prosperitie , and Gods children adversitie . Iob 21. 8.

Now though the foundation of Iobs cause were good , yet in the prosecuting of it , he committed many errours , through the infirmities of the flesh , for which God reproved him : but on the contrary the foundation of his adversaries cause was evil .

'T is therefore a false , and an impudent assertion , to say , as you do , [ that Iob never spoke the thing that was right of the Lord , until he said , now do mine eyes see thee , ] &c. Job 42. 5 , 6.

The reason that moves you to deny , ( or at least to underminde , and overthrow , ) the Resurrection of the bodie is , because there is a Resurrection of the soul , and you may aswel denie there is no death of the body , because there is a death of the soul in sin ; as Satan slays both , so Christ doth raise up both in his members . If the spirit of him that raised up Jesus from the dead be in you , he that raised up Jesus , shall also quicken your mortal bodies , &c. Rom. 8. 11. but this hath been sufficiently proved already ; I shall only adde our Saviours argument to the Sadduces . Mat. 22. 23 , 24. unto Verse 32. God is not the God of the dead , but of the living ; for all live unto him , that is , they are alive in his account , because he hath decreed to raise them again .

I shall turn your proof out of the 11. Iohn Vers . the 21 , 22 , 23 , 24 , 25. upon your self , Christ comes to Bethany , where Lazarus lived , who was now dead : Martha goes forth to meet him , saying ; Lord if thou hadst been here , my brother had not died : Christ answered , thy brother shall rise again ; and this is spoken of the Resurrection of the body , for his soul was then in the hands of God . Martha replies ; I know that he shall rise again in the Resurrection at the last day . So 't is plain , that the Resurrection was no strange , and new doctrine then ( though it be now so to you ) Martha knew it , and believed it : as did Iob also , Iob 19. Christ taught it saying , I am the Resurrection , and the life , Iohn 10. 25. that is , the cause of the Resurrection of the body , and the life of the soul , not a bare signe to signifie ( as you falsely and foolishly affirmed ) but an effectual cause , 1 Cor. 15. 20 , 21 , 22. also he teaches it , Iohn 2. 19 , 20 , 21. where he saith unto the Jews , destroy this temple , and in three dayes I will raise it up again , which he spake of the temple of his body ; mark Christ , can any thing be more plain , which he performed accordingly , Mat. 28. Mark 16. Luke 24. now Christ was a publick person , what he did , he did not for himself , but for us also ; so that if we believe that Jesus is dead , and is risen , even so them that sleep in Jesus will God bring with him .

CHAP. VIII .

In this Chapter the doctrine of the Trinity is principally treated of : I will therefore first set down the truth ; that we may the better discern the falshood .

The Doctrine of the Trinity .

God is a most simple , infinite , eternal , immutable , and omnipotent spirit . One in essence , three in Persons , Father , Son , and the Holy Ghost . A spirit , Iohn 4. 24. simple , Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God , whom no man hath seen , nor can see . Eternal , Exo. 3. 14 , 15. Immutable , Mal. 3. 6. Omnipotent , Gen. 17. 1. Rev. 19. 6.

I name but some of his Attributes , because I am to speak principally of the Trinity . God is one in essence , three in Persons , Father , Son , and Holy Ghost .

One in essence , Deut. 6. 4. 1 Cor. 8. 6.

Three in Person , Father , Son , and the spirit , 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ . The Father speaks from Heaven , the Son stands in the Water , and the Holy Ghost descends in the likeness of a Dove . As in the Sun , there is the body of the Sun , the beams issuing from the body , and the light ▪ and yet there is not 3. Suns , but one Sun : so is there , the Father , the Word and the Spirit , three distinct Persons in the Deity ; and yet not three , but one God .

These three you call [ three Manifestations ]

Which are three Persons , three Hypostases , three Subsistances in one essence : as in a Rivulet , there is the fountain , or Well-head in the Earth , the spring boyling out of it , and the stream which is made of them both , and dilateth or sheadeth it self far from thence , which three are distinct subsistances , and yet but one Water .

You tell us of Christs being within us , &c. We know it .

But not corporally , for so he is in Heaven — but spiritually , or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost , which is in you , &c. this spirit unites us to Christ , by working faith in us , whereby we are united to him , according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith : and Christ is said to dwell in us by faith , because as the body from the head receives life and motion ; so do we from Christ , who is our head , and we his members .

You tell us , that [ God the Father did appear as a Son ]

Which is false , it was God the Son that took our nature upon him . In the fulness of time God sent his Son , Gal. 4. 4. The Father never appeared , or spake immediately , but twise , and that was at the Baptisme of Christ , and in his Transfiguration , Mat. 3. 17. Mat. 17. 5.

You say [ now so long as man is without this manifestation of God which is Christ , in him , he is a Reprobate . ]

This is also false , for Christ telleth us , that he hath Sheep that are not called , aswell as Sheep that are called , Iohn 10. 16. other Sheep I have which are not called , that is , that have not this spiritual manifestation . Now until men are called , and converted , we know , they have not the manifestation of the spirit : and we know also , that there is a spiritual desertion , sometimes for trial as in Iob , sometimes for correction as in David , and yet neither of these were Reprobates .

You say [ what is a Reprobate , but not to have Christ in you . ]

Which is a most absurd definition of a Reprobate : and to prove it , you produce Rom. 1. 28. because they did not like or retain God in their knowledge , God gave them over to a reprobate minde .

When Reprobation , is a part of Gods eternal decree , whereby God hath purposed to pass by some , that were in the state of corruption , as well as to elect others unto eternal salvation , Rom. 9. 11 , 12 , 13. &c.

Now how doth your definition suit unto this ? Nay , how doth that of Rom. 1. 28. prove your definition , which was a spiritual judgement inflicted upon the Heathen , for not walking according to that natural light , which God had imprinted in their minds ; which indeed was a fearful judgement , whether it be taken actually , or passively : if actually , as a mind approving things to be reproved , and reproving things to be approved , a mind judging good to be evil , and evil to be good . Iob 21. 14. Isa. 5. 20. Wo unto them that call good evil , and evil good ; that put light for darkness , and darkness for light . Or else passively , as a mind reprobated , and rejected of God : and such a mind was in Abab , who sold himself , &c. in Iudas that sold his Master , in Esau , that sold his birth-right , or blessing

Something more is insinuated by you in the end of this Chapter for universal Redemption .

And to prove it , you mention that of 1 Tim. 2. 4 , 5. Who will have all men to be saved , &c. which is understood of his revealed will , which is , if they repent and believe , Iohn 3. 14 , 15 , 16. Mark 1. 15. Mat. 16. 15 , 16. Acts 20. 20 , 21. and many more places , so that if they repent , and believe , they shall be saved , if not , for ought that God hath revealed unto us , they are utterly lost .

But have all men power to repent and believe ? By nature they have not : For we are dead in trespasses and sins , Ephe. 2. 5. and God must quicken , and put life into us ; before there can be any motion in us : and this he doth put into his elect by his spirit , ( the Word and Sacraments being instruments ) Ephes. 4. 20. which because God doth minister by men , it is therefore attributed to the Ministers of the Gospel , 1 Cor. 4. 15. Let therefore men so account of us , as of the Ministers of Christ , and Stewards of the Mysteries of God . 1 Cor. 4. 1. Trample not therefore Gods Ordinances under your feet , lest you neglect your own Salvation .

CHAP. IX .

The subject of this Chapter is the sin against the Holy Ghost , of the which , I could wish you were as clear , as you are ignorant , but your ignorance must be your best Plea , otherwise , scarce any ventured farther to be guiltie of it , then you have done .

First , we will set down the nature of it , so far forth as it is revealed in the Scriptures unto us .

It is called the sin against the Holy Ghost , not because it is done only against the Deitie of the Holy Ghost ; for he that sins against the Deitie of the Holy Ghost , sins also against the Deitie of the Father , and the Son , because the three Persons are all one God : but because it is against the immediate action of the Holy Ghost , that is , against his immediate Illumination ; for albeit this be a work common to the three Persons in the Trinity , yet , because the Father , and the Son do effect this by the holy Ghost , it is therefore called the sin against the holy Ghost onely .

1. The efficient cause of it is obstinate Malice against God and against Christ , as in Julian the Apostate ; who when he was strucken with an arrow , received the blood , issuing out of his wound , into his hands , & he threw it up despitefully into the Aire , and cryed , Vicisti Galilee .

2 The object of this sin is God himself , and the mediator Jesus Christ . Heb. 10. 29 , 30.

3. The subject in which it is found , is onely such as have been inlightned by the spirit of God , and have tasted of the good gift of God Heb. 6. 5. So that the elect cannot commit this sin , and therefore they that feel in themselves a sure testimony of their election , need not despaire ; for they are kept by the power of God unto life everlasting .

This sin cannot be forgiven ; not because it is greater then the merit of Christ can satisfie for ; but because , after a man hath once committed this sin , it is impossible for him to repent ; for the gift of Repentance proceedeth from the Holy Ghost and the Holy Ghost remaineth in us through Christ apprehended by faith ; now no man doth apprehend Christ , who doth maliciously despise and contemn him .

Out of this which hath been spoken , we may thus define this sin . The sin against the holy Ghost is a voluntary denyall of , and blasphemie against the Son of God , or of that truth which was before acknowledged concerning him ; and so consequently a Vniversal defection from God and his Church . We have an Example of this in the devil , who though he knew well enough that Iesus was the Christ , yet he never ceased both wittingly and willingly to oppose the very sacred Majesty of God in him , together with the kingdom of Iesus ; that as far forth as he could he might utterly supplant the same by the Pharisees . Mat. 12. 32. Iohn 3. 2.

Now Sir , consider whether those men , that have maintained the articles of that faith into which they have been baptized ( which articles have been and are professed by all the true Christian Churches in the world , and are firmly g rounded upon the word of God , which is the pillar of our faith ) have committed this sin , or you that have first profest , and afterwards fallen away from the faith , and opposed the chief Articles , or fundamental points of it , ( as Christs conception , in saying he was conceived in original sin , and so raze the very foundation of true Religion ; for if the root be impure all the Branches must be impure : Christ then would have needed a Saviour himself , and could not have saved others . 2. His Resurrection , his Ascension , his session at the right hand of God ) I say , examine your own conscience , whether you can be clear or not , who have done all this by your senselesse Alegories : for my part I leave it to God to judge , who searches the heart , and knowes whether you have done his out of malice or ignorance .

Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined .

You say [ to sin against the holy Ghost , is to rebell , to war , to resist the spirit ] and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these . The flesh lusteth against the spirit &c. and so by consequence you make the flesh lusting against the spirit , to be the sin against the holy Ghost .

A sin which Gods best children are guilty of ▪ Read Rom. 7. 21 , 22 , 23.

This deserves to be hiss'd at , rather then answered : and let me advise you to read more , and write lesse ; For , howsoever your purblinde seduced Followers may beleeve you , yet all men of sound judgement will plainly see , that it is not the spirit of God , that hath inspired you , but the spirit of blindnesse and ignorance that hath missed you .

I woulde here conclude this Chapter , but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come ; which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession , such as commit thissi nne , shall never be redeemed out of hell .

CHAP. 10.

In this Chapter you endeavour to prove , that man shall not be destroyed , but onely the sin that is in man .

Your words are [ Therefore man shall not be destroyed , but the work of the Devil in him . ]

Your first argument to prove this is : because God made man , therefore man shall not be destroyed : and you may as well say , Because God made all sensitive and vegetable creatures , ( as Beasts and Plants ) therefore they shall not be destroyed . Are not the Creatures made subject to vanity by reason of the sin of man ? if they be , much more shall man that made them subject , be subject himself . What do you think of the old world , were not they created by God ? yet you know they were destroyed . You will say this was but a temporal destruction : it is to be hoped , that when the waters rose upon the earth many repented , and so , though their bodies perished , yet their souls were saved ; but yet the most part perished both temporally and eternally , as Peter testifies 1 Pet. 3. 19.

Your 2. Argument is [ Christ came into the World to save Man , the work of God , but all mankinde is the work of God , therefore Mankind who is the image of God shall not be destroyed ] is not here a goodly conclusion , that hath more in it then the premises ? to answer it ; though man that is renewed & restored to the image of God shall not be destroyed ; yet man that is not restored to the image of God shall be destroyed , though he be his Creature ; for without holiness no man shall see God . Depart from me , I know you not , ye workers of iniquity .

Thirdly , your third argument is [ Christ came into the World to destroy the works of the Divel , therefore man shall not be destroyed ] how doth this follow ? Your argument ought to be thus framed . Christ came to destroy the works of the Divel in men ; therefore those men , in whom the works of the Divel are destroyed , shall not be destroyed , but there are some that have not the works of the Divel destroyed in them , Jo. 8. 44. therefore they shall be destroyed .

Your fourth argument is [ if man must die for his own sins , and go to Hell with them , in vain then did Christ die for mans sins ] pray , where lies the fault , in Christ , or in the man , that will not applie Christs death unto his soul for his Salvation ? Rom. 9. 30 , 31 , 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient , and to save him fromdeath ; but the patient will not apply it for his remedie , according to that in Jer. 51. 9. Balm was provided for her , but she would not be cured ; and likewise , the Pharisees rejected the Counsel of God against their own Salvation . Luke 7. 30. Christ would have gathered Jerusalems Children together , as a Hen doth gather her Brood under her wings , and they would not . Luke 13. 34.

Something is here spoken of that place of Scripture , 1 Iohn 3. 8. He that commits sin is of the Divel , &c. that is , he that commits sin as the Divel doth ; or as did the Pharisees , John 8. 44. ye are of your father the Divel , and the lusts of your father ye will do : he was a murderer from the beginning , and abode not in the truth , because there is no truth in him ▪ but to infer from this Text , that he which commits sin , although of infirmitie , ( as Paul did , Rom. 7. 14 , 15 , 16. ) is a most impudent perverting of Scripture . Do not the best of Gods children sin ? In many things we sin all , saith the Apostle James . If there be any that saith he hath no sin , he makes God a lyer , and his word is not in him , 1 Iohn 1. 10. Peter confesseth as much of himself , when he saith , Depart from me , for I am a sinful man . Luke 5. 8.

But you urge Christ came to destroy the works of the Divel , 't is true ; but not in your sense , but in the sense , which the Scriptures do allow , that is , Christ came to destroy the works of the Divel , which he did by his death , and Resurrection . He did not only justifie us , Rom. 6. 22. but also sanctifie us , Rom. 6. 3 , 4 , 5 , 6. &c. Christ loved his Church , and gave himself for it , that he might sanctifie and cleanse it , &c. Ephe. 5. 25 , 26. yet so long as she is in this world the Jebusite will dwell in her coast , with whom she must have a continual conflict , which made Paul himself to say , I am carnal , sold under sin , Rom. 7. 14. carnal , but not totally , as the unregenerate are , but partly carnal , and partly spiritual : the flesh lusting against the spirit , and the spirit against the flesh ; and therefore he cries out , O wretch that I am , who shall deliver me from this body of sin : mark what he saith , me , and therefore he speaks in the Person of a Regenerate man . And this may serve to satisfie Captain Smiths question , whether Paul spake in the person of a Regenerate , or unregenerate man , in that he saith , who shall deliver me .

You say in the conclusion of the tenth Chapter [ it is manifest that all men were , and are , the people of God , though untill this work of Regeneration is wrought in them , they do not appear to be of God , but of the Divel . ]

To the first part of this assertion , I shall only oppose that of Rom. 9. 6 , 7 , 8. for they are not all Israel , which are of Israel : neither because they are the seed of Abraham , are they all children : but in Isaac shall thy seed be called , that is , they which are the children of the flesh , these are not the children of God , &c.

To the latter part , wherein you do most falsely affirm , that all shall be regenerated , I shall only ask when Cain , Judas , or Julian were regenerated , or when those that are in prison , 1 Pet. 3. 19 , 20. which contemned the preaching of Noah , were regenerated ?

I did think to end , concerning this Chapter ; but that looking back to the middle of this Chapter , I finde such a kinde of judgement that was never heard of before .

You say [ I do not denie the comming of Christ to render vengeance to whom it belongs , for vengeance is mine , faith the Lord , and I will repay ; therefore some hath it now , and he is come , and doth come , and will come to take vengeance on all that know him not ( and is of the Divel ) in me , you , and every man else . ]

By which if you mean the conversion of a sinner , as it seems you do , by your instance of the example of St. Paul , Acts 9. that cannot be rightly called a judgement , but is indeed a great mercy that the Lord should convert such a sinner that was going to Antioch to persecute the church .

If you mean the judgement of an evil conscience , which accuses men for sin , I do confess it is a very great judgement , a very Hell upon earth ; and though it be begun here in this life , it doth not follow , that it shall not continue hereafter ; for our Saviour tells us , Their Worm dieth not , and the fire is not quenched , Mark 9. 46. which shall be fulfilled after the great and general day of judgment , then they shall be cast into He●l fire . If you mean a temporal judgement , such as was inflicted on Egypt , Sodome , or on the old world , it makes not for you , but against you , for from those judgements St. Peter proves the great and general day of judgement , as you may read , 2 Pet. 2. Verse 4 , 5 , 6 , 7 , 8.

But pray , what shall we make of this expression ( and is of the Divel ) if we leave out the Parenthesis , that Paragraph is abominable non-sense , if it be taken in , we must desire your own exposition ; for we can expound it no otherwise , then literally as it lies , that the Divel is in you , and hath set you to work , as all that read your Book may safely judge .

CHAP. XI .

in this Chapter you maintain that [ all both Jews , and Gentiles shall be saved ]

Contrary to the very words of Christ , Luke 13. 23 , 24. Then said one unto him , Lord , are there few that shall be saved ? and he said unto them , strive to enter in at the strait Gate ; for many , I say unto you , will seek to enter in , and shall not be able , &c. to the 31. Verse : wide is the Gate , and broad is the way that leadeth to destruction , and many there be that go in thereat : and strait is the Gate , and narrow is the way which leadeth unto life , and few there be that finde it . Mat. 7. 13 , 14. The number of fools is infinite , but those that are truly wise are but a few , a little flock , Luke 12. 32.

Christendome is the least part of the World , and those that truly profess Christ are the least part of Christendome , and of those many are called , few chosen . You may remember , you are told in Scripture of the seed of the Serpent , and the seed of the Woman , and of the continual enmitie between them ; from whence proceeds that war , that is between the Dragon , and his Angels ; and Michael and his Angels Rev. 12. 7. but for this you have invented a weak , and contemptible shift ;

saying , or at least insinuating that [ by the seed of the Serpent is meant sin . ]

When it is as apparent as the sight at Noon-day , that by the seed of the Serpent is meant Satan , and the wicked : for in what sense the seed of the Woman is understood , in the same sence is understood the seed of the Serpent ; but the seed of the Woman is understood literally , first and principally , for Christ the head of the Church , and then for all that are his * members , and therefore the seed of the Serpent is understood literally . First , for the * Dragon , and also for his Angels , and Instruments as Persecutors , Hereticks , and all profane and ungodly persons , that live in sin without Repentance , who are therefore called the seed of the Divel , Iohn 8. 44. You are of your father the Divel , and the works of your father you will do .

Further to confirm this your errour , ( as you would have your followers believe ) you alledge several places of Scripture to prove that the benefit of Christs death belongs to all , ( as in your former Chapter ) the places are Rom. 11 : 32. 1 Tim. 2. 4. Io. 3. 17.

But all this as I said before is under a condition of faith , that men do believe , and applie it unto themselves by the hand of a true , and a lively faith ; to this purpose is that of Rom. 1. 16. Gal. 3. 22. Iohn 3. 16. Acts 10. 43 : ( and surely there is a generalitie of them , that believe as there is of the whole world ) and if they believe not , they have not the benefit of Christs death . He that believeth not shall be damned , Mark 16. 16. and Iohn 3. 16. as those that were stung with the brazen Serpent , and afterwards looked upon it , were healed , so those that looked not upon it died of their wounds .

Among those places of Scripture , which you name to prove this errour , you alledge Rom. 8. 33. but the words are falsified , and the sense perverted by you . You write the words thus . [ And it is God that justifies sinners ] the words are . Who shall lay any thing to the charge of Gods elect , it is God that justifies . Here you leave out Gods elect , whom the words only concern , and put in sinners , a word that is not in the place : and whereas the Apostle speaks of Gods elect , you extend it to sinners , to all , and so pervert the meaning of the spirit of God .

By what hath been already said , it appeareth plainly , that all shall not be saved ; but from generals , we will come to particulars , and first , not all the Jews , neither shall all the Gentiles .

Not all the Jews . Though the number of Israel be as the sand of the Sea , yet a Remnant shall be saved , Rom. 9. 27. which words are taken out of Isa. 10. 20 , 21. they were spoken of the destruction of Israel by Senacherib , when Ierusalem only escaped of all the land : or else of the destruction of the people by Nebuchadnezzar , when most of the people were destroyed , and a remnant carried away Captive into Assyria : which is prophetically spoken of the time of grace , wherein most of the Jews perished through incredulitie , and hardness of heart . The consideration whereof caused the Apostle to wish he were cut off from Christ , for the Salvation of so great a number that perished , Rom. 9. 3.

And as there shall not be a universal salvation of the Jews , so also not of the Gentiles , for there is a fulness of the Gentiles , as well as a fulness of the Jews ; but Plenitudo haec non ad numerum cunctorum pertinet , sed ad numerum a Deo praefinitum , Haymo . Which is plainly shewed in Rev. 7. 4. where it is said , that of the Tribes were sealed 144. thousand , not that there were no more , or fewer ; but he sets down a definite number for an indefinite , 144 thousand , as a great number , but what are these compared to all the rest in Moses time : there were 600. thousand fighting men ; and in the dayes of David 15. hundred thousand and more , it is therefore apparent , that but a remnant , Rom. 9. 27. Though the children of Israel be as the sand of the Sea , a Remnant shall be saved .

Secondly , a fulness of the Gentiles there is also . After that I beheld , and loe a great number of all nations , kindred , and people , &c. Rev. 7. 9. he doth not say there , that all nations , and kindred , and people were sealed ; but , a great multitude of them : which multitude compared to them that are left , is but as an handful to an harvest , and as the gleaning of the Grapes , when the Vintage is ended , as our Saviour himself testifies , Mat. 7. 14 , 15. if a Prince should press throughout his Dominions three , or four out of every parish , and then draw them together , they would be a great army , or multitude ; but then compare them to those which are left , and they will be but a few , which should warn us to take heed to our selves : the fewer there shall be saved , the more careful should we be to make our calling and election sure , by well-doing and walking in the wayes of Gods Commandements : and also to be thankful to God that hath called us , and left others , as we see many thousands , that have not the means of Salvation , both in the east and west Indies : and to express our thankfulness by our fruitfulness , left God remove away his Candlestick .

You alledge divers places of Scripture to no purpose , ( unlesse to deceive the ignorant , who are commonly taken with it , though the places quoted are meerly contradictory to the matter in hand ) as Rom. 11. 16. For we do not deny , but that the generality of the Jews , that remain at the latter end of the World shall be called and converted , Christ himself hath taught it . But what is this for the salvation of those many thousands that have died long before from the time of Christ in their infidelity and hardnesse of heart , contemning the Gospel , and blaspheming his name , doth not the Apostle tell us plainly they shall be cut off ? and what becomes of branches cut off ? are they not cast into the fire . Iohn 15. 6. If a man abide not in me , he is cast forth as a Branch , and is withered , and men gather them , and cast them into the fire , and they are burned . Now I desire to know , how these shall be converted , who it is , that shall preach to them , or whether the damned are capable of true Repentance .

Likewise you quote Psa. 2. 8. Ask of me , and I shall give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession What doth this make for redemption out of hell ? God doth not say not say that he shall give him the Devils , and the damned for his inheritance , and the uttermost parts of Hell for his possession .

You undertake to commend your Doctrine by the efficacy and fruits of it ; but first prove the truth of it , and we will consider the fruits of it : till that be proved , I hope no man will be so weak as to approve of it ; but I doubt not , that what hath here been said will save the labour , and shew , it is apparently false .

But to give the more seeming Lustre and credit to it , you tax us for preaching wrath , Hell and damnation to prove souls that are weak in the faith .

Which is not the first lie that-such black-mouth'd Locusts have cast upon our labours . We speak in the spirit of meeknesse , to binde up the broken-hearted , and poure into their aking wounds the balm of Gilead : for the spirit of mourning , the blood of Christ to comfort-their hearts , and to heal their wounds ; but we preach wrath , Hell , and damnation ( not to the weak in faith ) but against obstinate sinners , dissembling Hypocrites , and apostatised Hereticks : and for this we have both example and precept from our Saviour himself Mat. 10. 12 , 13 , 14 , 15. Verily I say unto you , it shall be more easie for Sodom and Gomorah in the day of judgement then for that City Mark 16. 16. He that beleeveth and is Baptized shall be saved ; but he that beleeveth not shall be damned .

Now also what he commands , that he himself practises . Wo unto thee Chorazin , wo unto thee Bethsaida , &c. Matth. 11. 21.

Wo unto the world , because of offences Mat. 18. 7.

How many woes hath he denounced against the scribes and Pharisees , Mat. 23. 13 , 14 , 15 , 16 , 23 , 25 , 27 , 29.

We must not sow pillows under mens elbowes that they may sleep at ease in sin ; if we do , we shall answer for it Eze. 13. 10 , 20.

We have good Counsel in Jude v. 22 , 23. And of some have compassion making a difference : and others save with fear , pulling them out of the fire ,

To some then , a Minister must be a Barnabas , a son of consolation , to divulge Gods mercies , as to the broken hearted , Acts. 4. 36. To others a Boanerges , the son of thunder to denounce Gods judgements , as to obstinate sinners . Mark 3. 17.

You say [ that no man can be assured of his own salvation , except he see the same Salvation in the same Saviour for all men , as well as for himself . ]

And again , that this Doctrine [ remains damnable to all that beleeve it not ]

May we not say then that St. Paul was in a very sad condition if this were true : for he undoubtedly beleeved it not , who taught the quite contrary Rom. 2. 6 , 7. Rom. 9. 11 , 12 , 18. 2 Thes. 1. 6 , 7 , 8 , 9. Yet was he assured of his own salvation , as appears out of Rom. 8. 38. and so may any man else , that hath the testimony of Gods spirit , though he never heard of your Doctrine .

CHAP. XII .

In this Chapter you oppose Christs coming to Iudgement in that sense in which it is set down in the Creed , confirmed by the Scripture , and received by all the Christian Churches in the World ; and this under the colour of a spiritual judgement which God inflicts upon unbeleevers , and obstinate sinners in this life : as though , because there were an inward judgement , therefore there should not be an outward , a secret judgement , therefore not an open . Doth not Saint Paul teach the contrary Rom. 2. 5. Thou after thy hardnesse and impenitent heart , treasurest up unto thy self wrath against the day of wrath and Revelation of the righteous judgement of God &c. Again , because wicked men have here inward darknesse , therefore you conclude they shall not be cast into outward darknesse .

Christ himself teacheth otherwise Math. 8. 12. The children of the kingdom shall be cast into outward darknesse , there shall be weeping and Gnashing of teeth . and so likewise in Mat. 22. 23. and 25 , 30 , or if by judgement you mean regeneration , as it seems you do , that is not a judgement but a great mercy , that God should take men out of the power of darknesse , and translate them into the kingdome of his dear Son . And this judgement ( as you call it ) is not general but an especial grace belonging unto the Church of Christ , as appears Ephe. 1 3 , 4 Cap. 2. 1 , 2 , 3 , 4. Cap. 5. 25 , 26. 1 Pet. 2. 9 , 10. Col. 1. 12 , 13. yea , from this we may take a medium to prove the general day of judgement , because the tares must be separated from the wheat , the sheep from the goats , which man cannot do , who knows not the heart , but God that searcheth the heart , and trieth the reines , and he shall do it openly at the general day of Judgement ; as our Saviour , Math. 25. 31 , 32 , 34 &c. but because you denie this article of our faith , I shall confirm it out of the Scriptures ; and first I shall begin with Enoch , cited by Iude Verses 14 , 15.

Whole Sermons of our Saviour , Mat. 24. 31. to the end of that Chapter , and Mat. 25. Acts 17. 31. 1 Thes. 4. 16. Heb. 9. 27. Rev. 1. 7. Rev. 20. 11 , 12 , 13 , 14 , 15. with many more , which I shall desire the unsatisfied Reader , ( if any such there can be ) to read them in the Bible , and save the labour of Repetition : and in the reading them , he shall not only finde the truth and ground of this general judgement , but the very circumstances of as it .

1. The Person that shall judge , Iesus Christ . 2. The time , the latter end of the world . 3. The place , the clouds . 4. The manner of his comming to judgement , with majestie and great glory , and all his holy Angels . 5. The persons that shall be judged , the quick and the dead . 6. The judges action , He shall separate . 7. His sentence , Come ye blessed , go ye cursed . 8. The execution , These shall go into everlasting life , those into everlasting torment .

And now , what can be more evident ; so that you your self , that have wickedly contradicted it , cannot but confess it , unless you are given up to believe your own delusions , and on the contrary to denie a truth , as apparent , as the light of the Sun at Noon-day , in the Scriptures , and that without any figure .

You object Heb. 9. 27. it is appointed for all men once to die , but after this the judgement , and say [ this death is a dying into sin and trespasses . ]

First for the place of Scripture : what can be more plain and forcible against you . It is decreed ; where ? Gen. 2. 17. In the day that thou eatest thereof , thou shalt surely die , and so it was ; for , from that time , he and all his posteritie were subject unto death , and as death is decreed , so is also judgement : God hath appointed a time , in which he will judge the world , Acts 17. 31. and this is not before death , as you would have it , but after death . The words are , after death comes the judgement ; but you say this is meant of a spiritual death , a silly shift ; did God appoint that any man should die the death of sin ? no , he appointed him to die a death for sin , and transgressions .

Secondly , its manifest , the Apostle spake here of a corporal death , he answers an objection : to wit , if Christ be the Messias ; how comes it to pass that he died ? His answer is , it was appointed for all men to die , and therefore for him : now I hope you will not be so graceless , as to say , that Christ ever died the death of sin ; and therefore it must be understood a death of the body , which he voluntarily suffered , that he might destroy him that had power of death , which was the Divel . Heb. 2. 14.

Your second objection is taken out of Iohn 5. 22. The father judgeth no man , but hath committed all judgement to the Son .

That is , the father judgeth the world in and by the Son : and he doth it not with partialitie , as do corrupt judges , but with righteous judgement ; for we are sure that the judgement of God is according to truth , Rom. 2. 2. and verse the sixth , who will render to every man according to his deeds , to them who by patient continuance in well-doing seek for glory , ( &c. ) Eternal life ; but to them that are contentious , and do not obey the truth , indignation and wrath , &c. and when ? at the day of the Revelation of the righteous judgement of God .

Third objection , 1 Pet. 4. 17. For the time is come , that judgement shall begin at the house of God : to whom I answer , if it shall begin with us , what shall become of those that abide not in the Gospel . The same Apostle doth resolve it , 2 Pet. 2. 9. The Lord knoweth how to deliver the righteous out of temptations , and to reserve the unjust unto the day of judgement to be punished .

Fourth objection out of Mal. 3. 3. He shall sit as a Refi●er and Purifier of silver : and he shall purifie the Sons of Levi , &c. which words are spoken of Christs first comming in the flesh , as appears by that spoken before in the first Verse , behold I will send my messenger before : which is applied unto Iohn the Baptist , Mat. 11. 10. Behold I send my messenger before thy face , which shall prepa●e thy way before thee . But what shall become of those that will not be purified , that will not abide the day of his comming : surely you shall finde another day for them in Mal. 4. 1. Behold the day commeth that shall burn , as an Oven , and all the proud , yea , and all that do wickedly shall be stubble , &c.

Fifth objection out of 2 Pet. 3. 8. one day is with the Lord , as a thousand years , and a thousand years , as one day , for answer to which , ( that I may conclude , ) I will only adde the foregoing words of Peter , on which these have dependence ; and in which the objector is concerned . Knowing this ( saith the Apostle Verse the third ) there shall come in the last dayes Scoffers , walking after their own lusts , and saying , where is the promise of his comming ? For since the fathers fell asleep , all things continue as they were from the creation : for this they are willingly ignorant of , &c. Verse 9. but the Lord is not slack .

I need not adde more to prove the veritie of the general judgement at the last day , which is written with a beam of the Sun , and with the very finger of God : if you be not past all shame , be ashamed of your damnable doctrine whereby you endeavour to overthrow ( as you are truly told by Mr. Head ) the very fundamentals of Christian Religion .

CHAP. XIII .

The practise of Magistrates and Ministers , discovered how they one uphold another , to serve not the Lord , but themselves . ]

The Magistrates and Ministers do not denie , that they defend one the other , and in so doing , they fulfil their dutie , serve the Lord , and discharge a good conscience .

For they are the two hands , by which the Lord doth govern his people : and as one hand ought to help , and assist the other , so ought the Magistrate and Minister to strengthen and defend one another . Thou leadest thy people like Sheep by the hands of Moses and Aaron , Psal. 77. 20. who was it that led his people ? God ; wherewith ? By the hands ; of whom ? Of Moses and Aaron : what were they ? The Prince and the Priest , the Magistrate and the Minister . That these were ordained by God to assist each other , you may read , Exod. 4. 14 , 15 , 16. and how they did assist each other , you may finde in Exod. 7. and Numb. 16. when Jannes and Iambres withstood Moses , Aaron lends him his Rod ; and when Corah , Dathan , and Abiram , that cursed crue , rose against Aaron , crying out ( as such as you do by us ) ye take too much upon you , ye sons of Levi , all the Lords people are holy ; Moses lends him his hand , as you may read in Numb. 16.

Both Magistrates and Ministers are the Lords Shepherds , under Christ the great Shepherd of our souls : and both must joyn together in defending the flock from the teeth of the Wolf , and from the Claws of other ravenous beasts , that seek to devour them , the Ministers with the sword of the spirit , and the Magistrate with the sword of Justice : for the first , read Tit. 3. 10. Ephe. 4. 11. 1 Cor. 12. 28 , 29. for the second read Rom. 13. 1 , 2 , 3 , 4 , 5 , 6. 1 Pet. 2. 13 , 14. and Deut. 13.

It is a great curse to have evil Magistrates or evil Ministers , and yet it is a far greater to have none at all ; for then every man teacheth what he will 2 Chron. 15. 3 , 4 , 5. every man doth what he will , Micah sets up Idolatry , and consecrates a Priest , Iudges 17. the poor Levite hath his Concubin ravished , and Dan goes a robbing , Iudg. 18.

Those , that under colour of Christian libertie , go about to take away Ecclesiastical and Civil Government , abuse the Scriptures , and as much as in them lies , endeavour to destroy both Church and state ; for the libertie which the Scripture speaks of ( in Gal. 5. 1. ) is a liberty from the Ceremonial Law , from the power and dominion of sin , from the rigor and curse of the Law , and a liberty in good things , not an Exemption from Ecclesiastical and civil Government , as is apparent in Rom. 13. 1 Pet. 2. Heb. 13. 17. Those therefore that resist the powers , resist the ordinance of God , and shall receive to themselves Damnation .

Also they endeavour to overthrow the Christian State , ubi nullus Gubernator corruit Populus . Prov. 11. 14. as a ship without a Pilot ; so a people without a Governour , and Counsel , must and will fall : and excellent is that prayer of Moses , Num. 27. 16 Let the Lord the God of the spirits of all flesh set a man over the congregation which may go out and in before them ▪ that the Congregation of the Lord be not as sheep which have no shepherd .

You say [ let the people judge who thy are that cause divisions ] we also say the like , and that the Apostle in that place of Rom. 16. 17 , 18. tells them who they are . They that teach Doctrine contrary to that which they had been taught . Now I pray , who do so ? you that overthrow the Articles of our faith , in that sense they are delivered , received , and beleeved by all the Christian Churches in the World ; or we that defend them : you that by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. or we who tell them the truth ; that if they live and die in their sins , in following after unrighteousnesse and disobeying the truth . The Lord in flaming fire shall take vengeance on them , for they shall be punished with everlasting destruction from the presence of the Lord , &c. read 2 Thes. 1. 8 , 9. Rom. 2. 9 , 10.

You that speak evill of Dignities , and despise Dominions . Iud. 8. or we that defend them ?

T is you build up Babel with blood , and raise the foundation of Sion , you cannot be said to build up Sion , in that you cause the people to err by crying peace when there is no peace , that all mankinde Iew and Gentile shall be saved , contrary to the very words of Christ , Matth. 25. 46. 2. That a Regenerate man cannot sin , contrary to St. Paul Rom. 7. 23 , 24 , 25. Who shall deliver me from this body of death ; Me , he speaks of himself . 3. That there is redemption out of hell , and that hell paines shall have an end , contrary to the words of Christ Mark . 9. 44. Their worm dieth not , and the fire is not quenched . 4. That good works are not needfull to salvation . When the Scripture saith without holinesse no man shall see God Heb. Heb. 12. 14.

You charge us with preaching for hire , saying [ You the Priests divine for mony &c. ] which page is full of such reproaches and slanders .

For we preach to convert souls to God , to build up the Church of Christ : and as for our Tithes ( which you call uor hire ) we take them as our inheritance setled upon us by the Laws of God , and the Laws of the land . Who have thought fit that he that serves at the altar should live by the altar , according to that 1 Cor. 9. from the first to the 15. verse .

It is your self , and such as you are , that preach for Reward , that live by gifts and bribes ; wherfore you devise false Doctrines , such as will please foolish , corrupt Mens fancies , that put hony in the Sacrifice instead of salt , and sow Pillows under mens Elbows that they may sleep at ease in sin : that tell the wicked they shall live , though God hath said they shall surely die except they repent : that strengthen the hands of evil doers , that they should not return .

You , I say , run without sending . Ier. 23. 21. I have not sent these Prophets , yet they ran : that bring in damnable Heresies , and preach aliud Evangelium another Gospel Gal. 1. 6 , 7. not that there was another Gospel , then that which Paul taught ; but because there was , like yours , an invention of their own braines .

Good reason therefore have the ministers to warn the peopel to beware of you ; and the Magistrates to shut you up , that you sow not your damnable doctrines among the people ; that they follow not your pernicious wayes , by reason of which the word of truth might be evil spoken of ; but that they may be mindeful of that excellent admonition of the Apostle , 2 Ioh. 7. 8 , 9 , 10 , 11. For many deceivers are entred into the world , who confess not that Iesus is come in the flesh . This is a deceiver & an Anti-Christ . Look to your selves , that we loose not those things which we have wrought , but that we receive a full reward . Whosoever transgresseth , and abideth not in the Doctrine of Christ , hath not God : He that abideth in the Doctrine of Christ , hath both the father and the Son . If there come any unto you , and bring not this Doctrine , receive him not into your house , neither bid him God-speed ; for he that biddeth him God-speed , is partaker of his evil deeds .

CHAP. 14.

You argue , [ those that do preach the Doctrine of Damnation , telling the people that they are eternally damned are no Gos●el-Ministers , & do preach from an evil spirit ; but Christ did not preach this Doctrine of eternal damnation to any , for he did preach salvation to all men , and the acceptable year of the Lord ] and to prove this you quote . Luk. 4. 18. Iohn 3. 17.

To tell you , your Major or Minor is false , or to treat you after the manner of Disputants , is a thing passeth your understanding , therefore I shall answere you thus .

Those that preach according to the Commission , Christ gave unto his Disciples to preach at his departure , are Gospel preachers ; but those that preach damnation to the impenitent and unbelievers , as well as Salvation to the penitent and believers , preach according to that Commission , therefore they are Gospel preachers , Mark 16. Go into all the World and preach the Gospel , that is , he that believes and is baptized shall be saved , and he that believeth not shall be damned : is not here damnation to the unbelievers , as there is Salvation for believers ? Are they not commissionated to preach this throughout the World , and did they not faithfully perform it ? Read Rom. 2. 4 , 5 , 6 , 7 , 8 , 9 , 10. where the Apostle pronounceth Glory , Honour , Immortalitie , and Eternal life to every man that worketh good ; but denounceth tribulation and anguish , wrath and judgement , at the day of wrath and revelation of the just judgement of God to the impenitent , that obey not the truth , but obey unrighteousness . Likewise in the 2. Thes. 1. 6 , 7 , 8 , 9. Seeing it is a righteous thing with God to recompence Tribulation to them that trouble you : and to you who are troubled rest with us , when the Lord Jesus shall be revealed from Heaven with his mightie Angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Iesus Christ : who shall be punished with everlasting destruction from the presence of the Lord , &c. read also 2 Pet. 2. 2 , 3 , 4 , 5. and the whole Epistle of Iude.

I hope you will not say now these men were not Gospel-preachers , or that they had not the spirit of God ; for it was after the day of Pentecost , when the cloven tongues descended and sat upon them , Acts 2. 1 , 2 , 3.

But let me ask you one question , when Christ gave unto his Disciples the keys of the kingdome of Heaven , wherein did the power of the keys consist ? Was it not in binding as well as in loosing ? You will finde it was , in Iohn 20. 23.

You falsely , and impudently say , that [ Christ never preached damnation to any , but Salvation to all . ]

Certainly you have read Christs Sermon upon the Mount , and it is most certain you understand it not ; for it is plain , Mat. 5. 21 22 , 23 , 24. and in the 29. It is better that one of thy members perish then that thy whole body should be cast into Hell . Mark 6. 11. It shall be more tolerable for Sodom and Gomorrah in that day of judgement , then for that Citie . Likewise read Mat. 23 from the 13. verse to the end of the Chapter , and you shall finde how many woes are pronounced by Christ there , and the greater damnation to Hypocrites , for their holy pretences , verse 14. and the 30. It seems plainly you know not what you say , and care not what you affirm : that you are led by the spirit of falshood and errour , and not by the spirit of truth , who dare thus boldly contradict the truth .

But that text of Mat. 23. 14 and 33. quoted by Mr. Sanbroke , I perceive , confounded you , that you know not what to say , or at least said you knew not what , something , nothing to the purpose , which was

That Christ was then a fulfilling the Law ] which you your self overthrow at the latter end of this disputation , ( Page 64. ) out of Heb. 13. 8. Iesus Christ , the same yesterday , to day , and for ever . Now if he were the same yesterday , ( as certainly he was ; for he was the lamb slain in Gods decree ) ab origine Mundi ; therefore he had fulfilled yesterday Gods account ; but if it were so , yet it doth not lessen your fault , who have falsely affirmed that Christ preached not damnation to any ; but salvation to all . Not to pass over your playing Legerdemain with the Scriptures , your saying that [ Christ told the Pharisees , that the kingdome of God was to be revealed in them , and which should suddenly come unto them , and that they hearing this , demanded of Christ when the kingdome of Heaven should come , also that Christ answered them , The kingdome of Heaven comes not with observation . ]

Now let any one read that Chapter of Woe and damnation to the Pharisees , Mat. 23. and he shall finde there is no such question or answer in that Chapter , nor in that Evangelist , neither is there any thing like it : and therefore you falsifie the Scriptures to make a colourable answer to that which is unanswerable , and what you quote out of the 17. of Luke 20. 21. is spoken upon another occasion , and the answer concerned not the Pharisees , but was directed to the Disciples , verse 22. and he said unto his Disciples , &c.

I think there is no man so deluded , except your self , as to think that Christ should tell the Pharisees that the kingdome of Heaven was within them , of whom he had given this Testimony in the words before , that their inside was full of extortion and excess : that they were like unto painted Sepulchers , full of dead mens bones , and of all uncleanness .

But you say [ the Kingdome of Heaven was within the Scribes and Pharisees , though yet they knew it not . ]

But Christ that knew all things knew them intus & in cute , he knew their conditions , and concluded they were a generation of Vipers , and should not escape the damnation of Hell .

You tell us [ our Schools will never teach us this lesson of knowing Christ within us . ]

First , you are ignorant what Doctrine the Schools teach , and I therefore can give no account of it , a fools bolt is soon shot ; praised be God , our Schools teach no such doctrine , as you teach , nor any of the Schools of the Prophets ; but the School of Antichrist , where Cerinthus , Marcion , Montanus and Muncer had their learning , and whereof you are a professour .

You speak something of another Book of yours , called Truths Testimony .

It seems all your Books are like the Egyptian temples , they have a fair and beautiful outside , a splendid Title , but nothing else then rotten within . Mr. Sanbrook tells you he burnt it : and well did he doubtless in so doing : if I should do the like too by this I am treating of : I should do you no wrong : I have not met with a worse printed and published .

You question our calling , saying [ I question whether some of you have received this Gospel-commission from Christ yet or no . ]

Which calling of ours hath been sufficiently vindicated by many learned and godly Ministers of the Church of England , both against our adversaries the Papists abroad , and also our malicious enemies the sectaries at home : and will be again when any worthy of an answer shall go about to question it .

But , because I have undertaken to answer your follies , I will adde something more , in answer to your objections against the Ministers way of preaching the Gospel , though I have done it sufficiently already .

You say that [ we have no commission from Christ , because we preach damnation , which is no Gospel-message . ]

This , or to this effect is that you have said at the beginning of this Chapter , ( Page 61. ) already answered , but something more may be said concerning two places of Scripture quoted there in the Margent , which you make the ground of your objections .

The first is Luke 4. 18. which the Evangelist takes out of Isa. 61. 1. but a place that makes not for you , but is full against you ; for it is not general , but to the poor , to them that are throughly touched with the feeling of their sin , and have their hearts broken with sorrow for their transgressions : to set at libertie them that acknowledge themselves to be in bondage , sold under sin against their wills , as St. Paul did , Rom. 7. 14. and are ready to cry out with him , who shall deliver me from the body of this death . To those that do not acknowledge their condition , and the need they have of a deliverer , Christ came not to send peace , but a sword , Mat. 10. 34.

They are in effect the words of Isaiah , to preach the acceptable year of the Lord , and the day of vengeance of our God , &c. he alludes to the deliverance of Israel out of the captivitie of Babylon by Cyrus : for as that was a year of Iubile to the Jews , so it was a year of vengeance to the Caldeans , that held them in Captivitie .

The second place Iohn 3. 17. which is fully expounded and answered by our Saviour himself v. 18. 19 He that beleeveth on him is not condemned ; but he that beleeveth not is condemned already because he hath not beleeved on the name of the only , begotten Son of God ; and this is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds were evil .

Is not here condemnation preached to unbeleevers , as well as salvation to beleevers , is it not as clear as the light at Noon-day ?

[ You quote Col. 1. 6. ] The Gospel which is come unto you , as it is in all the world &c.

If we should grant it hath been preached &c. yet it makes nothing for your purpose ; for though it be the power of God unto salvation to all that beleeve , Rom. 1. 16. yet is it not so to the impenitent and unbeleevers ; for unto them it is the power of God to destruction . 2 Cor. 10. 6.

CHAP. XV .

In this Chapter you talk much of the whore of Babylon her rage , her names of Blasphemy against the truth , her seat , &c. Wherein you set forth your ignorance and manifest your malice , in that you apply that to another which is proper to your self .

The whore of Babylon is the Malignant Church , the Corps of the reprobate : the head of which is Satan , and Anti-Christ is his Vice-gerent , she is compared to a Whore in opposition to the Spouse of Christ , who is compared to the Woman Revel 12.

The Whore of Babylon is adorned with worldly Ornaments , as Gold , Silver , and Pearl , to difference her from the Church of Christ who is clothed with heavenly : the Sun and the Moon are under her feet , and a Crown of Stars upon her head .

The Beast which the Whore rides on is the Roman Empire Dan. 7. 2 - 3. Her seat Babylon , 1 Pet. 5. 13. ( which the Romists themselves will needs have to be Rome , and which is very probable ) as appears in Revel. 17. 18. onely we must remember , that though St. Peter spake then of the time present , the spirit of God intends there , to foretell the condition of that Church to come .

She hath in her fore-head the name of Mystery : in her hand is a Golden cup , full of abominations , by the Golden cup is understood the Scriptures , which she turns to abominations by wresting them to her own wicked purposes as you have done , she rages against the truth , and those that maintain it , and shews the effect of her rage by making her self drunk with their blood .

Now what is all this to your Opponents , how can you apply any of these things to any particular action of theirs truly ? falsly , I find you do . Their zeale for Gods Glory and for the Love of the truth ( never more abused by any Heretick then your self ) you call rage , their telling you and others the truth , in saying you are a Blasphemer and a Perverter of Scripture , you call railing or reviling : when you may as well say that he is a Railer , that calles a thief , a thief and a murderer by the Name of Murder .

Or with what face can you rank your self with the Saints , the Martyrs of Iesus , the Apostles , with Christ himself , when you are ( not wrongfully called , but ) proved a Blasphemer and a seducer ; when you are strongly suspected for inc●ntinency , for you were indicted at Maidstone this Summer Assises for attempting the Chastity of two of your Proselytes with base actions and filthy speeches , the Bills were found , and judgement passed upon them , by the whole Bench , and you were fined accordingly .

I should now wonder at your impudence , but that Saint Paul sayes : the devil , when he means to deceive the world , transforms himself into an Angel of Light , and likewise his Ministers , whose end shall be according to their works 2 Cor. 11. 14. 15.

Such Saints as you may fitly be compared to Iezebel who called her self a Prophetesse ( Revel. 2. 20 ) that is such an one as was inspired by the spirit of God , and so made God the Author of her blasphemies and lies , seduced the servants of God , and taught them to commit fornication , and eat things sacrificed to Idols . Wherefore God threatens to punish her and her companions except they repent .

God give you an heart to repent , and also your followers , ( for you are observed to have few that have in them any thing of Godlinesse ) but such as follow your example , perswading others , and be perswaded themselves , that heaven shall be the reward of the wicked , though the Scripture saith without holinesse no man shall see the Lord . I say , God give you all grace to repent , that you may escape the Vengeance which without repentance will assuredly fall upon you ; for receiving not the love of the truth , and having pleasure in unrighteousnesse 2 Thes. 2. 10. 11 , 12.

CHAP. XVI .

In this Chapter three things are most considerable , ( not to trace you in every absurdity ) that you speak of , the 1. is [ Gods equal love to all . The 2. is universal redemption ; 3. That this is onely means to keep men from sin . ]

The wise man saith , God is a lover of all his Creatures ; yet doth he love Mankinde more then the rest , and therefore he is not called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not a lover of the Creatures , but a lover of man : now though he love al mankind as appears by his Protecting , and susteining them ; yet it cannot be denied , but he loveth some of mankinde more then the rest , because he hath shewed greater effects of his love to some then he hath to others , in that he hath elected them , effectually called , justified and glorified them ; so that the love he bears to others , whom he hath not elected , called , &c. compared to this may in a manner be called hatred , agreeable to that of Rom. 9. 13 : Jacob have I loved but Esau have I hated .

Now insomuch as he choseth some and refuses others , as he did Jacob and not Esau , he calleth some and not others , as he did Abraham and none of his kindred , he bestoweth more benefits upon some then upon others , it is apparent his love is not equal , but that he loves some more then others , and therefore let this provoke us to love God more then others , because he hath done more for us , then for others ; to whom much is given , of him much is required .

Concerning universal Redemption . I know there be some places of Scripture that do seemingly make for it .

As 2 Cor. 5. 19. God was in Christ reconciling the world unto himself .

1 Tim. 24. Who will have all men to be saved . 1 Iohn 2. 2. He is the propitiation for the sins of the whole world .

Now mark the Places that are against universal redemption ; and then I will reconcile them .

As Matth. 26. 28. & Mark . 14. 24. This is my blood of the new Testament , which is shed for many .

Matth. 20. 28. He gave his life a ransom for many . Heb. 9. 28. Christ was once offered to bear the sinnes of many .

John 11. 52. ( there it is said that ) Christ should gather in one the Children of God that were scattered abroad ( which are onely his elect for whom he is said to lay down his life )

Iohn 10. 15. I lay down my life for the Sheep , ( not for the Goats . )

Iohn 17. 9. I pray not for the world , but those that thou hast given me .

Is the Scripture therefore centrary to scripture ? or the Word against the Word ? no such matter : one short distinction will reconcile all this : which is this , Christ died for all sufficientèr but not efficientèr .

His death was of sufficient value to redeem all the world , yea , and many more worlds , if there had been more , but yet it is not effectual for al● , because all do not make use of it : and the reason is because all have not faith 2 Thessalonians 3. 2.

You are declaring ( you say ) the gathering together of all men in Christ , and more to this purpose , for which you alledge , or wrest many places of Scripture quoted in your Margent , which I will answer as so many Objections .

Out of Heb. 2. 11. For he that sanctifieth and they who are sanctified are all of one &c. Nihil est Antipho quin male narrando possit depravari ; as we see in Satans allegation Mat. 4. 6. You take that which you think is ( though indeed it is not ) for your purpose , and leave out that which is against you . Read the verse before ; For it became him for whom are all things , and by whom are all things , in bringing many Sons unto glory , to make the Captain of their salvation perfect through sufferings . Then follows , For he that sanctifieth &c. so you see it is , Many sonns , not all , this makes against you .

2. Eph. 1. 10. That he might gather together in one all things in Christ , which are in heaven and which are on earth , even in him .

I pray read the verse following , which hath a necessary dependance , the words are these . In whom also we have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsel of his own will Now , how doth this prove your return of all men ? Doth he not speak of those , that he predestinated to the Adoption of children ? As appears more fully out of the 4. and 5. verses , and who are they ? Those whom he had chosen in Christ before the foundation of the World . The Apostles purpose in all this , is to prove the gathering together the elect , both of the Jews and Gentiles into one body by the preaching of the Gospel , as appears more plainly in Ephe. 2. from the 11. verse unto the end of that Chapter . And also of the uniting of the Church-militant , with the Church-triumphant , under the same head Jesus , Heb. 12. 22 , 23 , 24. Now what doth this make for the proving that Reprobates , Infidels , Impenitent persons : yea , the Divels and the damned shall be brought , home to Christ ? Are they predestinated to be the sons of God ? Were they elected before the foundation of the World ? For shame ( if not for love of your own soul ) rectifie your judgement , if you have not lost your understanding in the thick darkness of errour . Also the same Apostle tells us , Ephes. 4. 18 , 19. of a people that have their understandings darkned , and strangers from the life of God , and in the fifth Chapter verse 5. which I cannot pass over , that no whormonger , nor unclean person , nor covetous man , who is an Idolater , hath any inheritance in the Kingdome of Christ , and of God , except they repent , and we know that there are too many with the deaf Adder stop their ears , and refuse to hear the voice of the charmer , Psal. 58. 4 , 5.

Eze. 34. 16. I will seek that which was lost , and bring again that which was driven away , and will bind-up that which was broken , and strengthen that which was sick , &c.

Mark I pray ; what is this , to prove [ the gathering together of all men in Christ to be brought home to the father ] for which you quote it ? For observe what follows in the very same Verse ; But I will destroy the fat and the strong , and will feed them with judgement : but as for you O my flock , thus saith the Lord God , behold , I judge between Cattel and Cattel , between the Rams and the he-Goats : which is point-blank against you , unless you could prove the Reprobates to be the Sheep of Christ , which doubtless you are ready enough to hold .

Jerem. 33. 6. Behold I will bring it health and cure , and I will cure them , and I will reveal unto them the abundance of peace and truth .

To whom is this spoken ? to Babylon of the Caldeans , or to spiritual Babylon , the corps of the Reprobate ? Do not the words following shew that it is spoken to Judah and Jerusalem , the Church of God ? observe the words . I will cause the captivitie of Judah , and of Israel to return , and build them as at the first , &c. I see you are much necessitated ; when you bring those promises , that God makes unto the house of David , Verse 21. to prove the salvation of the reprobate .

Rom. 5. 18. Therefore as by the offence of one judgement came upon all men to condemnation : even so by the righteousness of one , the free gift came upon all men unto Justification of life .

Read the verse following . For as by one mans disobedience many were made sinners : so by the obedience of one shall many be made righteous ; the purpose of the Apostle is to shew ; that as Adam by his disobedience destroyed all his Posteritie : so Christ by his obedience saved all his seed , that is , all that were the seed of Abraham , not according the flesh , but according to the Spirit , Rom. 9 7 , 8. Neither because they are the seed of Abraham , are they all children : but in Isaac shall thy seed be blessed , that is , they which are the children of the flesh , these are not the children of God : but the children of the promise are counted for the seed .

1 Cor. 15. 22. As in Adam all die , so in Christ shall all be made alive .

What the Apostle brings here to prove the Resurrection of the body : you urge to prove the Resurrection of the soul : a goodly argument .

But suppose we grant it , yet will not the Text help you at all ; for the genuine sense of it must be this , as all that were in Adam died : so all that are in Christ are made alive .

Luke 19. 10. For the son of man is come to seek , and to save that which was lost .

It is true ; but it is meant , those that know and acknowledge themselves to be lost , ( as the Prodigal did ) that say in themselves , I will go to my father and say unto him , father I have sinned , &c. Luke 15.

Christ prayed for his enemies that had imbrued their hands in his blood , because they did it out of ignorance , Luke 23. 34. Father forgive them for they know not what they do .

It is true he did , and his prayers were heard , for some of them were converted by St. Peters Sermon , as appeareth out of Acts 2. but yet it doth not follow that he prayed for the Reprobate : he teacheth us the contrary , where he sayeth , I pray not for the World , but for them that thou hast given me out of the world .

1 John 2. 1 , 2. If any sin , we have an Advocate with the father Jesus Christ the righteous , who is the Propitiation for our sins , and not for ours only , but for the sins of the whole World .

I answer , as at the beginning , that he is a propitiation sufficient for the sins of the whole World , but not efficient , because all do not believe .

1. Tim. 2. 4. Who will have all men to be saved , and come to the knowledge of the truth .

Which must not be understood of his secret will , but of his revealed , according to which he would have them to be saved , if they repent and believe the Gospel , otherwi●e they cannot expect Salvation , and this is agreeable to that doctrine , which Christ commanded his Disciples to preach , Mark 16. 16. He that believeth and is baptized shall be saved ; but he that believeth not shall be damned . Others answer , that the Apostle speaks not de singulis generum sed de generibus singulorum , that is , of all sorts and conditions of men , as appears by the words going before .

But here , I wonder , to what purpose you bring in the History of the ten Lepers , and that in such a fashion , that if you did not help it with a lame exposition , in the latter end of your book ( Article 21. ) a man would judge that you mean Christ was one of them ? I wonder , I say , to what purpose : you will say , to prove that all men shall be saved , for this is the subject of the whole Chapter ; then the summe of the argument must be this , ( ten Lepers were cured by Christ , and but one of them returned to give thanks , therefore all shall be saved ) a goodly conclusion . But had you any ingenuity or love to truth , you would have argued ( as any School-boy would have done ) thus [ ten Lepers were healed by Christ , and but one of them returned to give thanks , therefore but one of them shall be saved , is not this the most probable of the two ? Seeing Christ himself hath taught us ; that few are they that shall be saved , Mat. 7. 14.

Lastly , you say [ that this Doctrine of the love of God to all men , is the only means to keep them from sin . ]

This is a way , both disagreeable to the word , and will of God , and also to reason .

That it is to the word of God , I have already sufficiently proved , yet I will adde more . Jude 22 , 23. And of some have compassion making a difference : and others save with fear , pulling them out of the fire . Those that sin , either out of weakness of judgement , or want of strength are to be gently dealt with ; but those that sin out of wilfulness are sharply to be reproved , Titus 1. 13.

Thus Peter did Simon Magus Acts 8. 20. 21 , 22 , 23. or as Paul did Elymas the sorcerer , Acts 13. 10 , 11. when wounds are corrupted and stink , they ought first to be cleansed , before we pour in Balm , otherwise we shall heal them deceitfully , like false Prophets ( such as your self is ) Jerem. 6. 14. They have healed the hurt of the Daughter of my people slightly , saying , peace , peace , when there is no peace .

It is also disagreeable to reason : suppose a man to have two sons , on which he hath a large Patrimony to bestow : and being committed to the care of a Tutor , one of them proves a Prodigal ( I mean not such a Prodigal , as is returned from his evil wayes , but ) an incorrigible one , that is , in the full career of Vice ; his Tutor intending ( as in duty bound ) to reclaim him , tells him his father beareth a great deal of love towards him , and ( notwithstanding his evil courses ) cannot , will not disinherit him , and much more to this purpose : will any one think , that this is the best and most rational course to reclaim him ? Surely , no , but rather a means to increase his licentiousness : a good Tutor will rather with a severe and contracted brow command him to reform , telling him he understands his fathers Will is such , that if he lead such an extravagant and exorbitant course of life , he must expect to be disinherited .

Likewise a man hath a bad servant and a good ; one increaseth his Talent ; the other , that is the bad servant , hideth his in the ground , shall he notwithstanding his unprofitableness be soothed up , and assured , that at his Masters comming , he shall be rewarded with a well done , good and faithful servant , thou hast been faithful over a few things , I will make thee Ruler over many things : enter thou into thy Masters joy ? the Scripture saith no , and reason too can say no otherwise , I suppose your learning never amounted to the understanding of the old Verses .

Oderunt peccare boni , virtutis amore ; Oderunt peccare mali , formidine poenae .

Good men , for love of goodness , bad for fear Of punishment , do sinful acts forbear .

To conclude this Chapter , this doctrine of yours is the only means for you to get Proselytes , and to increase the kingdome of darkness , and draw many unto damnation .

CHAP. XVII .

Here you quarrel with the Ministers , for complaining to the Magistrates for suffering you to preach without Orders ( and you are so bold as to say ) their duty is not to forbid any , but to reprove such complainers ; these are the contents of the Chapter .

I pray what think you of those two examples in Rev. 2. the one of Pergamos for suffering among them , those that maintained the Doctrine of Balaam , and of the Nicolaitans . The other of the Church of Thyatira , for suffering the woman Iesebel , which called her self a Prophetess , to teach , and seduce the servants of God .

Though the civil Magistrate may not assume to himself the Administration of the word and Sacraments ; or the power of the Keys , 2 Chron. 26. 18. Mat. 18. 17. yet are they to preserve peace and quietness , 1 Tim. 2. 2. to take the foxes that spoil the Vines , Cant. 2. 15. to punish false teachers and seducers , Deut. 13. and not to suffer such brats of Babylon to ride upon their shoulders .

You vilifie the divine function of the Ministery , and call it [ a Trade of preaching . ]

But we regard not the reproaches of such fellows as you are , who are neither Prophets , nor the sons of Prophets ; but ▪ brought up to feed Cattel , as those your predecessours were , Zach. 13. 5.

Our comfort is , the Holy Ghost speaks honourably of it ; calling us the Embassadors of Christ , 2 Cor. 5. 20. and the Ministers of Christ , and Stewards of the Mysteries of God , 1 Cor. 4. 1. nay , Angels ( though not by nature , yet ) by office ; such are the terms of Gods spirit , in his Epistle to the seven Churches of Asia . I hope I need not ask pardon , if I magnifie mine office , Rom. 11. 13. ) when such intruders labour all they can to pull it down .

For our calling , we have not taken it up of our selves , ( as did the sons of Sceva , Acts 19. ) but from Christ , though not immediately , yet successively , and thus I prove it .

Christ the son of God , the promised Messias , was sent of his father to be the Minister of the Reconciliation ; and therefore he is called the Bishop of our souls , 1 Pet. 2. 25.

The Angel of the Covenant , Mal. 3. 1.

The High Priest , Heb. 5. 4.

The Minister of the sanctuary , Heb. 8. 2.

Now as he was sent by the father , so did he send others : first he chose his Disciples , instructed them , and sent them out to preach unto the Jews : afterwards being to leave them , he sent them unto all the World , Mark 16. 15. and that they might be the better able to do it , he gave them power from above , Acts 2. 1 , 2. &c.

Now of these some are Ministers of the Circumcision , and some of the uncircumcision , Gal. 2. 7.

These ordained Presbyters in every Church , Acts 14. 23. and when they were to depart , they left Titus in Creet , Tit. 1. 5. Timothy in Ephesus , 1 Tim. 1. 3. and gave them a charge to provide for succession , 2 Tim. 2. 2. the things that thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also .

Likewise , what they did in Creet and Ephesus , they did in others places , as appears by the Testimony of Clement , the Scholar of Paul mentioned Philip . 4. 3. who in his divine Epistle testifies , that the Apostles every where ordaines the first fruits of prime beleevers , for Bishops and Deacons .

Such a calling then there was , and not arbitrary , men are not to run without sending , as false Prophets use to do Jer. 23. 21. I have not sent these Prophets , yet they ran : I have not spoken unto them , yet they Prophesied , and yet a calling is pretended , but it is such a one as had the priest of Micah Jud. 17. or those Priests of Jeroboam . 1 Kin. 12. 31.

Those that are truely called , are first to be tried , and then ordained , their trial is to approve their gifts , and their ordination to give them power , without which no man ought to preach . Rom. 10. 15. Heb. 5. 4.

You , and others ( not much unlike you ) pretend highly to gifts , ( it were well if those you have were imployed to the best advantage ) the emptyest Ears of corn do ever carry themselves highest . Phaeton though he was able to drive the Chariot of the Sun , as the story goes ; but by his unskilfulnesse set the world on fire , such as you are , are very much concerned in the Moral of it , being instruments onely fit to set on fire Church and State , as sad experience tells us . If there were any such gifts really in you , as is pretended , why is there not an application to those that are impowred by God in the Church , to try the gifts and manners of men , so that if there were such a qualification as is required in you , ye might not want ordination . It cannot be denied , that ever there were more Gifts , then were powred on the Christians in the primitive times ; and yet those that thought themselves fit for the function were content to submit themselves to examination , and take ordination from them that had power , as may be collected out of 1 Tim. 3. 10. Let them first be proved &c.

And if men like not of this , or be not liked and approved , let them exercise their gifts within their calling : teaching and instructing their families , and edifying one another , Tit. 2 Iude 20. But let them not usurp the Office of the Ministry lest it happen unto them as to Vzzah ( 2 Sam : 6. 6 , 7. ) for touching the Ark ; which none might touch but the priests Num. 4 ▪ 15.

Lastly , you object the example of Eldad and Medad Num. 11. ] you are hard put to it , when you object the calling of the Magistrate to prove the calling of the Ministers ; had you ever been in the Schools they would have told you your arguments must be ad idem .

Again , these men prophesied not without a calling ; for though they were not at the Tabernacle , yet they were of those that were written by Moses , and presented unto the Lord , and therefore the Lord put his spirit upon them , Verse 26.

Now I pray , what Moses hath written your name and presented it unto the Lord . Besides , we must not gather general Rules from extraordinary examples . Because Deborah and Huldah prophesied , therefore shall any infer that Women ougth to teach in the Church . Doth not the Apostle teach the contrary 1 Cor. 14. 34. 1 Tim. 2. 12 ?

CHAP. 18.

The subject of this Chapter is Original sin ; You speake much in the commendation of young children , which were commendable in you , were it not done for by-ends , you set them forth in their most beautiful Characters , but ( Latet anguis in Herba ) you would shroud an old Pelagian Heresy under them . You magnifie their condition , as being free from actual sin , but your purpose in it is to denie Originall Sin .

You say [ They are not born in sin ]

First , therefore I will shew what Original sin is , and that it is in all men by Nature , and then answer your Cavills .

For the better understanding of it , we must know there were in Adam before his fall three things . 1. The substance of his body and soul , 2. The faculties , and 3. The qualities of them , that is to say , the image of God consisting in a conformity of all his wi●l and affections and powers to Gods will . Now when Adam sinned , he did not lose the substance or faculties of his soul and body , but the conformity of his will and Affections and powers to Gods will , and consequently in stead of that comes want of Original righteousnesse , and a pronesse to sin and wickednesse .

Now that this is in all mankinde by nature appears in Psa. 51 , 5. behold I was shapen in iniquity , and in sin did my mother conceive me . Eph. 2. 3. We are all by nature the children of wrath . Gen. 6. 5.

Again , the Circumcision of infants under the Law proves something there was in the soul that ought to be cut away which God promised to do Deut. 30. 6.

Likewise the Baptisme of Infants doth shew there is something unclean , that hath need of cleansing ; which God hath promised to do Iohn 3. 5. Titus 3. 5. Ephesians 5. 26 , 27.

The death of infants doth confirm it ; who die not ex necessitate naturae but ex merito peccati , not out of the necessity of nature , but for the punishment of Original sin , for the wages of sin is death , or death is the wages of sin Rom. 6. 23. now it cannot be meant of actual sin , and therefore it must be for Original sin . Which is cleer out of Rom. 5. 12 , 18.

Your argument ab injusto , that it is an hard thing to say that thousands are now in hell for Original sinne .

Who art thou that disputest with God Rom. 9. 20 ? if they be the children of Christian Parents , there is hope of mercy , though they die without the Sacrament of Baptisme ; because they are born within the Covenant .

If they be the children of Infidels , we may remember the book of life , which no man knows but God ; therefore we may suspend our judgement therein . So it is we know , whosoever is not found written in the Book of life shall be cast into the Lake of fire . Rev. 20. 15. But a strange thing it is , that this should be a hard saying to you ( if any man said so ) who deny the perpetuity of Hell fire .

You object Mark 10. 13. And they brought young Children to him that he should touch them .

This place makes against you : it shews there was somthing in them , that was to be healed , or else they would not have brought them to Christ , to be touched , you confesse it is brought to prove the Baptisme of Infants , and so it is , not without reason : for if they be born of beleeving parents as those were ( otherwise they would not have brought them to Christ to be touched and blessed ) then have they as good right to the Sacrament of Baptisme , as the Children under the Law had to the Sacrament of Circumcision , in regard the promise was made to Abraham and to his seed , and to all that are afar of , even as many as the Lord our God shall call Acts. 2. 39.

You object Matth. 18. 2 ( with an absurd exposition of it ) For his Disciples striving for superiority : his answer related particularly to their ambition : that they should not strive for Superiority ; but be converted and become humble , otherwise they should not enter into the kingdom of Heaven , but let me ask you , what then should become of them ? you should have done well to have expounded that also , but it was not for your purpose .

Also the conference of Christ and Nicodemus Iohn 3. 4.

This makes not on your side ; doth not Christ plainly tell him , except a man be born again of water and the Spirit he cannot enter into the Kingdom of God ? He gives a reason for it in the next Verse , That which is born of flesh is flesh &c.

Lastly , you contradict your self fouly in this Chapter , [ you say , you denie not the Baptizing of Children with water to them that are free to do it ] and immediately you call Baptisme Iohns administration of water ( and say ) it was onely to last Iohns time , and then to be made void .

CHAP. XIX .

It is the saying of the Apostle 2 Tim. 3. 13. That evil men and seducers shall wax worse and worse , deceiving and being deceived : Here we have it verified in you ; for here you are grown to such to such an height of impudence that you dare out-face a truth as apparent as the light at noon-day .

You say We have no ground from the Lord Iesus Christ by precept , nor example , to Baptize with water . ]

What say you to that of Ioh. 3. 5. ( before mentioned ) where our Saviour tells Nicodemus , that except a man be born of water and the spirit he cannot enter into the Kingdome of God .

Likewise that of our Saviour himself Mat. 28. 19. Go therefore and teach all Nations , Baptizing them in the name of the Father , Son , and holy Ghost .

Have we not examples for it also ? read Iohn 4. 1 , 2.

Again , can you answer to that of the Eunuch Acts 8. 36. And as they went on their way , they came to a certain water ; and the Eunuch said , see , here is water , what doth hinder me to be Baptised ? and they went both down into the water , both Philip and the eunuch and he Batised him v. 38.

The very name or signification of the word Baptisme from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may confute you : moreover water is one of the parts of the Sacrament .

Is it not called the Laver of Regeneration : Titus 3. 5. wherein Christ doth wash and cleanse his Church , 1 Cor. 6. 11. and such were some of you ; but ye are washed , &c. Eph. 5. 26. that he might sanctifie and cleanse it with the washing of water by the Word .

But to help the matter you make it a thing of indifferency .

And say [ I deny it none whose tender conscience doth desire it ] using that of St. Paul spoken of things indifferent . 1 Cor. 9. 22.

When it is a thing so far from being indifferent , and so necessary , that the wilful neglect , and contempt thereof is a damnable sin , Iohn 15. 22. Gen. 17. 14. yet I doubt not upon deep repentance God will forgive it . Read Bern. Epist. 77.

The next thing to be taken notice of is , that you return to your former Vomit , which you cast up in the 14th . Chapter , and which you again lick up in the second Article towards the end of your Book .

You say [ God will destroy mans sins , and iniquities , but not man . ]

And to make people believe this , you run through a great many passages of Scripture , as if they made for you , when in truth they , and the whole current of the Word of God are against it . I will recite a few amongst many , Psal. 5. 6. Thou shalt destroy them that speak leasing , and the Lord abhors both the bloody and deceitful man , ( not the lies and deceits of men only , but them that speak lies and work deceit , such as your self , without repentance , which God of his mercy give you . )

Psal. 11. 6 , 7. Vpon the ungodly he shall rain snares , fire , and Brimstone , storms and tempests : this shall be the portion of the wicked , ( upon the ungodly the Psalmist sayes , speaking of their persons , not of sins . )

Psal 9. 17. The wicked shall be turned into Hell , and all the Nations that forget God ; ( wicked people and Nations , not wickedness and national sins only . )

And this is verified in the destruction of the old world , 1 Pet. 3. 20.

In Corah and his company , Num. 16. 33.

In Iudas the son of Perdition , Iohn 17. 12. who is said to go to his place , Acts 1. 25. whither all ungodly men shall go , without repentance , in the day of judgement and perdition of ungodly men , 2 Pet. 3. 7. ( he doth not say in the day of perdition of their sins , ) but of themselves . Read Iude Verse 15. 2 Thes. 1. 7 , 8 , 9. many more places I could adde to the same purpose ; but that you have done it to my hand , as that in Psal. 21. 8 , 9. Thine hand shall finde out all thine enemies , thy right hand shall finde out those that hate thee : thou shalt make them as a fiery Oven , in the time of thine anger , the Lord shall swallow them up in his wrath , and the fire shall devoure them . Where it is manifest , the Prophet speaks of Persons not of sins ; of substances , not of accidents that do adhere to subjects : as for your idle shift , that he means the Bryars and thorns in them ; it is false , God doth not consume the Bryars and Thorns , as you call them in Impenitent sinners , but punishes them and their Bryars and Thorns together , and none shall quench them . Isa. 1. 32. the soul that sinneth shall die , Eze. 18. 20. The Lord will plead the cause of the poor , and spoil the souls of those that spoiled them . Pro. 22. 23. as for that place you alledge out of 1 Cor. 3. 15. it is expounded and fully answered before , in my answer to your third Chapter Page 18.

Again , you object that of Iacob and Esau . Iacob have I loved , and Esau have I hated : a place so fully against you , that were you not hardned , it were sufficient to convert you .

They were the sons of Isaac by Rehecca , Gen. 25. 26 , 27 , 28. where you may read the History at large , of whom St. Paul says , Rom. 9. 11 , 12. They being not yet born , neither having done good or evil : it was said unto her , the elder shall serve the younger , as it is writtten , Jacob have I loved , but Esau have I hated ; therefore he means not Esau's sins .

But here you fall to your old shift of Allegorizing the Scriptures , but very unhandsomely , that place of Obad. 17 , 18 , 21. ( quoted in your Margent ( Page 77. ) spoils your Allegory , the words are these . Vpen Mount Sion shall be deliverance , and there shall be holiness , and the house of Jacob shall possess their possessions : and the house of Iacob shall be a fire , and the house of Joseph a flame , and the house of Esau for Stubble , and they shall kindle in them , and devour them , and there shall not be any remaining of the house of Esau ; for the Lord hath spoken it . Here God threatens to destroy the house of Esau , and to establish his Church , the house of Jacob ; they should dwell in their possessions , he would destroy Esau by the house of Iacob : Iacob should be to them like a fire , and they should be like stubble : which was verify'd in Mac. 2. 10.

You object Isa. 27. 4 , 9. Fury is not in me : who would set the Briars , and Thorns against me in battel ? I would go through them , I would burn them together . The sense of which words is this ; fury is not in me to destroy the Vineyard ( read the three Verses before ) but fury is in me to destroy the Adversaries of it ; though they set themselves in battel against me , like Bryars and Thorns ; yet could I go through them , and burn them together . The purpose of the Prophet here is to foretel the destruction of Leviathan , that crooked Serpent , take it either for the Type or Antitype , for the Assyrian , or Satan ; and in that day shall the Church sing a song of Triumph , Verse 2 , 3. Secondly , verse 9. by this , shall the iniquitie of Jacob be purged , by what ? by their repentance ; whereof he sets down the fruits , which should shew themselves in the reformation from Idolatrie , when he should overthrow the Altars , and Groves of their images ,

Now what is all this , to prove ( as you would have it ) the purging away of in iniquity form Esau , from the wicked and reprobate .

1. Here is a destruction of Satan and the wicked threatned . 2 A song of Triumph for the execusion of Gods judgments . 3. A promise to spare the house of Jacob because they repent .

And therefore your Allorizing is absurd and erroneous most repugnant to the meaning of the Prophet in this Chapter , whose intention is to shew , that God will destroy the wicked , who are but as briers and thorns , when they set themselves in battle against him : he will break through them and consume them , as fire doth wood .

Here that place in Isa. 6. 6 , 7. is also brought to garnish your errour , and in this manner . God caused a Seraphim with a coal from the Alter to touch the mouth of the Prophet , to take his iniquity away ( whom he was about to send on his message , and fit for his calling ) therefore God will purge lips , and take away the iniquity of the reprobate and false Prophets . A goodly conclusion , is it not ? it seems plainly your lips have not been touched with such a coal ; that you utter such abominable falsities , and so abuse the Scriptures .

You reach in Mal. 3. 3. to maintain the same errour ; but to what purpose , let the world judge . The Prophet there shews , that when Christ should come : he should refine his silver , that is , his Church the sons of Levi the purest of his Silver ; for even they stood in need of purifying : now can the reprobate be called the purest of his silver ? your argument deserves to be hist at rather then answered . Read the 5. verse following , and there you shal finde that Christ takes another course with them , where it is said I will come neer to you to judgement , I will be a swift witnesse against the sorcerers , against adulterers , against the falseswearers &c. So you may see it is against the persons , not against their sins , agreeable is that in 2 Pet. 2. 1 , 2 , 3. &c.

Your last Proofe is Reve. 15. 8. And the Temple was filled with smoke &c.

I will first shew the true meaning of the place , and then observe the unfitnesse of your Allegory .

The Spirit of God in the 14. Chapter foretells the day of judgement ( verse 19 , 20. ) but before the coming of the great and terrible day of the Lord , he signifies several horrible judgements that should fall upon the kingdom of Anti-Christ Chap. 16.

Now that they might know these judgements came not by chance , he shews from whence they came , and that was from the Temple of God , from above , ver. 5. which Temple was filled with smoke , which signifies the glory of God , as in 1 Kin. 8. 10 , 11.

1. He doth it to admonish us , that we pry not too narrowly into Gods judgements , for they are incomprehensible ; but to wait untill the day when all secrets shall be made manifest 1 Cor. 4. 5.

Let us See now what your Allegory can deduce from this .

Because God , before the day of judgement , will send seven fearful Plagues from above upon the earth , that is , upon the followers of Anti-Christ , the men which have the mark of the beast , and wors●ip his image ( Rev. 16. 1 , 2. ) on the wicked and such as shed the blood of the Saints ( ver. 6. ) therefore will he not destroy any man ( not the impenitent unbeleeving Reprobate excepted ) ; for this that you indevour to assert in this Chapter , and now consider what a conclusion you have made , and how your Allegory is vanished .

CHAP. 20. Page 78.

In this Chapter you tax the Magistrates and ministers for illegal proceedings against you : I know it is the Custome of such companions as you , to be the first accusers , that thereby they may seem to be innocent . I am a stranger to their proceedings against you , but onely by the relation of them ; yet not so much to some of the persons , but that I know them to be men of that integrity , that they would not wrong you , as the event will questionlesse make manifest .

And whereas you say you are charged for being a Blasphemer , it is evident you are so , and therefore cannot justly complain of any injustice done you in that particular ; for any Good Christian that reads your book , will assuredly condemn you of Blasphemy ; because you make God the Author of your lies ; wresting and perverting the Scriptures to serve your wicked purposes .

For your confidence in boasting ( that you are clear and innocent in your own spirit ) it moves me not , nor any man els that hath heard and read of the practices of the devil ; For we know there is a spiritual witchcraft , and Satan doth delude the phancies of Hereticks , as well as of Witches : Gal. 3. 1. making them beleeve they are , what they are not : hence it came to passe , that many false Christs , false Prophets , and false Apostles ; when they were nothing else but devils in Samuels mantle . I remember two notable examples I have read of to this purpose , the one of old , the other of late , that of old is in Eusebius lib. 5. Cap. 14. of Montanus the Heretick , who being strongly deluded by the Spirit of errour , uttered strange Doctrines contrary to the truth , and yet boasted that he had the spirit , and the gift of Prophesie , as also did his two trulls calling themselves Prophetesses , when they were deluded by the foul spirit , as appeared by their desperate ends ; for Judas like they became their own Executioners .

The second example shall be that of wicked Hacket , Copping and Arthington , in the reign of Queen Elizabeth 1591. This wicked impostor gave out he was extraordinarily annointed with the Holy Ghost , and sent forth Coppinger and Arthington his seduced Varlets , under the name of two Prophets , mercy and judgement , to preach him up in the City of London , to tell the people that Christ was come with his fan in his hand to judge the earth ; and that he lodged at Walkers house neer Broken-wharf , and if they would not beleeve it , let them come and see it , and kill him if they can : these accursed Hereticks lived and died in their damnable error , Hacket was hanged , drawn and quartered , and his two false prophts died , the one in the Counter , the other in Bride-well ; a just judgement of God on such Blasphemers , are not here strong delusions , who would not wonder at this ? if he did not know the wiles of Satan , in deluding the mindes of such as God hath given up into his hands , for your contempt of the truths , St. Paul 2 Thes. 2. 10. 11. I do not therefore wonder at your confidence , but I pitty your blindnesse , your are deadly sick , and not feel your disease , struck with the sting of the Serpent , yet do not feel your pain , but die singing . I shall therefore desire God , if it be his will , to give yo a sight and feeling of your own miserable condition , and deliver you out of the snare of the Devil , who hath taken you captive and holds you fast , making you an unhappy instrument to deceive your self , and to seduce others . I shall desire all good Christians to avoid your society , that so you may be ashamed , and they not infected with your damnable errours , for your words do fret like a cancer . 2 Tim. 2. 17. I shall then conclude with the words of St. Paul Rom. 16. 17 , 18. and Tit. 9. 3 , 10 , 11. Par enim est ut nos qui sumus Christiani omnes &c. For it behoveth us that are Christians , to eschew all such as open their mouthes against Christ , and such as are alienated in minde from him , as enemies of God and rotten sheep , corrupting the sense of mans minde &c. as Alexander Epist. Alex , Socrat. lib. 1. cap. 9.

FINIS .
Notes, typically marginal, from the original text
Notes for div A42401e-500 Nec fonte labra prolui caballino , nec in bicipiti somniasse Parnasso memini , ut fic repentè Poeta redirem . Auli Persii prologo . * Moriae Encomium . Qui Bavium non odit amat tua Carmina Maevi Hor. Parturiunt Montes nascitur ridiculus Mus. Deut. 4. 19. * Eze. 22. 28. * 2 Cor. 11. 15.
Notes for div A42401e-2610 〈◊〉 23. Cap. 2. Page 7. 8. Page 8. Chap. 3. Page 11. Page 11. Page 15. Page 16. 17. 2 Cor. 3. 21● Page 8. Page 9. Page 18. 2 Thes. 2. 10 , 11 , 12. Page 8. Page 23. Page 22. Page 23. 1 Tim. 3. 16. Page 24. Page 21. Page 32. Page 33. Page 34. Page 35. Page 36. Page 37. Page 3● . Page 37. 38. Page 38. Page 33. Page 39. ● Thes. 4. 14. Page 41 Page 42. John 1. 18. Page 41 , 42. Page 43. Page 44. Page 45. Page 45 Page 45 , 46. Jam. ● . 2. * Rev. 12. 17. * Verse 9. Page 50. line 10. Page . 50. Page 51. Page 51. ● Page 51. ● Page 52. Page 53. Col. 1. 12 , 13. Page 55. Ibid. Page 58. Page 59. Page 61. Page 61. vid. Mat. 6. 6. & 7. 19. Page 61. Page 61. Page 62. Page ibid. Page 63. Page 63. Page 63. Rev. 17. 18. Page 68. Wisd. 11. 24. Heb. 4. 2 , 3. Object . 1. Teren. Obj. 2. Object . 3. Object . 4 Object . 5. Object . 6. Object . 7. Object . 8. John 17. 9. Object . 9. Object . 10. Page 68. Page 68. Gal. 6. 1. Mat. 25. 21. Page 71. Page 71. Page 71. Page 73. Page . 72. Page . 73. Page 72. Page 72. Page 73. Page 76. Page 76. Read Pro. 16. 4. Hab. 1. 12. Rom. 9. 12. Iud. 1. 4. Heb. 1. 12. Exod. 38. 32. Rev. 7. 8. 80 20. 15. Page 76. ●al. 1. 2. Page 77. Page 79.