THE LATE Assembly of Divines CONFESSION OF FAITH EXAMINED.  
As it was presented by them unto THE PARLIAMENT.  
WHEREIN Many of their excesses and defects, of their confusions and disorders, of their errors and contradictions are presented, both to themselves and others.  
Humanum est errare l abi decipi, etc.  
Humanius nihil est quam errantem revocare:  2 Thessal. 3.2. For all men have not faith. 
LONDON, Printed in the year. 1651.   

TO THE The Supreme Authority THE PARLIAMENT of ENGLAND.  
Right Honourable,  
I Am more than confident you will not be offended, that I presume (though unworthy) to present this Examen of the late Synods Confession of faith to your grave and discerning judgements.  
The Auhors of the said confession did present the same to the Parliament so we (that are not satisfied in it) do with all humility the like, ut vincat veritas, which is, magis amica, quam amicus Plato, quam amicus Lutherus, quam amicus Calvinus, therefore is to be sought out of all that love it, which cannot be, but as Solomon saith Eccl. 7. (In another case) by setting one contrary to the other, to the end a man find nothing after him: it is an old and true maxim, Opposita juxt● se posita clariùs Elucescunt, as white and black illustrate one another; and I fail much in my intellectuals, if you find not all the argumenta dissentanea here, as making a vast difference betwixt their confession and this examen thereof: for you may observe in some passage the dissentane a diversa betwixt them▪ by which, though there might have been a consent in many things, yet aliqua logica ratione dissentiunt, as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Here you may find opposita disparata, quorum unum multis opponitur.  
Here you may find opposita contraria, quorum unum uni tantum opponitur, as contraria relata, that though we all confess the same Father, yet rara est concordia fratrum in these two Treatises.  
Here are opposita adversa, in such things, quae inter se velut è regione perpetuo adversantur, like as virtus and vitium.  
Here are contraria negantia, likewise to be found, as contradicentia, quorum alterum aiit alterum negat ubique; they affirm (that which we deny) they say sin will and must remain in the best regenerate men as long as they live here, which we according to Scripture do confidently deny.  
And finally here are betwixt them contraria privantia, as habitus and privatio, which is the greatest opposition in Divinity, Truth and error, light and darkness: each seeking the destroying the possibility of the other; yet in all these that which Solomon faith, Prov. 18.17. is verified of us both respectiuly: He that is first in his own cause seemeth just, but his neighbour cometh and searcheth him: The late Synod have been first in there own cause (as most desire to be) and seem just: now we (their well wishing neighbour to truth) take the boldness to come and search them, presuming that you most impartial and judicious Senators, will vouchsafe unto us the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this our humble tender as you did to them.  
Surely the Parliament would never (with such a public lifting up of hands to the most high) have entered into a Covenant to reform (as the ultimate end of it) the worship of God in Doctrine and discipline: Yea they would never have commanded us inferiors upon pain of their displeasure (whereby they have been looked on as irreligious that refused) to enter into the said Covenant for reformation. Yea they would never (I believe) have convocated an Assembly of English, and Scotish Divines, to search out the truth which is according to godliness, but that it was there real intention, that such a worship of God (which is made the chief motive to the Covenant) might be found out and established in three Nations, whereby God's people might become one, and the name of God in truth one among them.  
Right worthy Heroes, when I considered of these particulars, I resolved (against all impediments) humbly to present this unto you, and to the public view; because I am obliged unto it, by the said Covenant, to yield my endeavours, in my place and calling, to the said reformation, which I cannot, I suppose, perform in any way, like the publishing this examen, to undeceive many, yea if it be the will of God, the deceived Authors of that Confession, who have so failed in a Confession of Faith, set out to regulate the judgements and practices of three Nations in a good life, (the sum of all) toward God and man.  
Give me leave therefore (I beseech you) to use in some measure of sincerity the words of Job, cap. 36.2.3. Suffer me a little, and I will show you what I have to say on God's behalf, I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.  
My prayer is likewise that the Authors of the second Directory may recollect themselves to do the like; that their second thoughts may be better than their first, and I wish they may be so far from envy and displeasure, at what is here presented to public view, as they may say with David, Psal. 141.15. It shall be an excellent oil, like that which Christ counselled the Church of Laodicea, Revela. 3.18. to buy, and anoint their eyes that they may see the truth, which will appear to all that try all things by the touchstone of truth, the word of God; which the Assembly themselves acknowledge, Chap. 1. Sect. 9 of their confession, to be the only and infallible rule of inter pretation, to which rule we all that have our head and heart, concurring to prepare this or the like examination for the Press, refer ourselves; who would have subscribed our names, but that the fear of envy, and some other evil consequences, press a concealment of some; but I have adveured to offer this (most honoured Patriots) to your serious consideration, & to subscribe my name, because I doubted that a Smect●mnius covert would not satisfy the Parliaments order, the transgression of which in another case, though I was not sponte nocens, I suffered deeply for) which is, that some (as I am informed) must subscribe their name to own (if they will avoid offence) what is printed; therefore I have put my hopes in my hand, and adventured the subscribing my name, that this may come forth according to order, and I fulfil the Proverb, The worst must hold the candle, that by the light thereof all that do not out of prejudice shut their eyes, may see truth from error, and mistakes in the foresaid confession; the discovery of which I am induced to hold forth, because for many years I have, to some detriment, been under the censure of many supposed great errors against many assertions laid down in the said Confession: therefore to vindicate myself; I have great reason to promote what verily I am persuaded to be truth, for as Job said, Chap. 27.5. God forbidden that I should justify them, I will not leave my innocency till I die.  
But I humbly offer this and myself in all just obedience, and subjection to you the Supreme Authority of the Nation, and  
Subscribe my name W. PARKER.   

To the Assembly of Divines who were Convocated by Authority of Parliament at Westminster.  
Men, Brethren and Fathers,  
Lest we should seem any way to detract from your worth; we freely confess these things following both concerning you that are here the Confessors, and your faith which you have confessed.  
That though you are not all the most learned men in this Nation, yet many of you are men of much Learning and abilities: we confess likewise, That for life and conversation, many of you are grave, sober, Religious and devoute persons in your way; having a zeal of God, though in many things not according to knowledge, as will appear.  
That this Treatise of yours may, in some tolerable sense, be called a Confession of Faith, faith being sometimes used for our present persuasion, be it right or wrong, as the Apostle intimates, Rom. 14.23. And he that doubteth is damned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin.  
That the errors and mistakes, failings, and misperswasions found in this your Confession of Faith, by you presented to the Parliament, are not originally yours as if you first introduced them: but you learned them of your Teachers, and usually of your Authors, whom you read without serious pensitation, or due animadversion, and to whom ye give too light and sudden credulity.  
That ye err not alone, but have many men of note, and some whole nominal Churches who walk and wander with you in the same aberrations.  
And finally that ye will not (as we trust) prove pertinatious in your errors: but if the Lord shall vouchsafe to open your eyes, and discover your erring paths unto you; ye will turn from them and readily embrace the truth.  
We hope you will not take this Examen in evil part, when ye reflect upon these very words of yours, Cham 31. Sect. 4.  All Synods and Counsels since the Apostles days, whether general or particular may err, and many have erred. Therefore they are not to be made the rule of faith or practice; but to be used as an help in both. 
To the end therefore that ye and all men may the better perceive that there hath been a great Apostasy and departure from the faith, as the holy Apostles forewarned us, 2 Thess. 2.5. Except there come a falling away first, 1 Tim. 4.1. Now the spirit speaketh expressly, that in the latter days some shall departed from the faith, giving heed to seducing spirits and doctrines of Devils.  
That the Lord Christ in his late spiritual coming as himself foretold it should come to pass, Luk. 18.8. Did scarcely find the true faith in the earth.  
That many times that which is highly esteemed with men, is an abomination in the sight of God, Luk. 16.15.  
And finally, that it may be seen not only what erratic lights the common people have followed: but also what weak, and unexpert Councillors the Princes and States of the world have chosen to advise and assist them in their reforming erterprises; yea how little truth or infallibility is found in your Authors whom you so Idolise; and how great a part of the modern Christians (as well as the present Church of Rome) is still captived with error and unbelief. We will here modestly, out of zeal of truth (and we hope the truth of zeal) reveal many sacred mysteries of Christ (which were long hidden from us, as well as others, but are through his rich grace made known unto us, and many more unworthy ones) and detect the contrary mistakes, that God may be glorified, and the Nations healed with the leaves of the tree of life, Amen.   

Courteous Friends,  
I Was in Holland the last year, and I received from a worthy friend these Latin verses, which because they are pertinent to many things in the said Examen; I have caused them to be Printed with the Book, and they are translated into English, for the capacity of them that understand not the Latin.   

In Belgarum Synodum Dordrecti habitam funesto illo anno orbique tremendo 1618. Paulo post subortum cometam insignem irae divinz mundique flagellandi nuntium Pacifici cujusdam & neutiquam indocti viri carmen posthumam.  

BElgarum Clerus, tristis comitesque cometae  
Dordrecti coeunt, conciliumq vocant,  
Turba gravis paci, sibi cum posuere tribunal  
Arminio litem pars Gomarhaea movet  
Dordrectum roctum didicisset ab Amstelodame  
Prater ubi (sidei jus) toleramen habet.  
At Synodo nodus restat solvendus utrisque  
Arbiter ecquis iis Aeacus aequus erit?  
Scripturam dicis? trahit hanc pars utraque secum.  
Interpres loquitur, litera sacra silet;  
Est aliudque canon, ubi stat sententia clara,  
In dubiis aliud judicis officium.  
Ominis incerti, varioque interprete nutans;  
Ductilis huc illuc, nemo sequester erit.  
Judicibus ratio, rationi competit auris;  
Num mens scripturae quae capit? aure capit?  
Atvobis aderit judex celesia? Quaenam?  
Vin Lutheranam? nolumus, inquis eam.  
Romanam malles? sed ferri malleus adstat  
Gens Jesuitarum, gens inimica tibi.  
Elige Dominicos, Dominos at in omnibus istos  
Admittes? Nego nos discrepat, inter, ubi.  
Visn' Anabaptistas, quorum tibi copia, Belga,  
Non emergendi copia, forsan ais.  
Arbiter ipsus eris Gomarhaec? Quid? Hostis in hostem?  
Judice me, supero, tu cadis, Hostis ait.  
Arminius tibi fit judex; sub judice lis sit,  
Illius arbitrio stésve, cadásve, placet?  
Convocet is Synodum jam jam Gomarhaee secundam,  
Is litem moveat, te peragátque reum.  
Siquis erit (dubito) Gomarhaeos Vorstius inter,  
Interdictus eat, magna pericla creet;  
Examen cruciet monstrum hoc, qui cunque remonstre:  
Hunc Hispanorum carnificina probet.  
Haereseos signes Gomarhaeam stigmate gentem  
Schismatis insimules parcere parce viris.  
Damnetur Gomárhaea cohors cum cive Gomorrhae,  
Tollite Damnandi munus ab Artifice.  
Quid verum falsumve siet, decernite tuti  
Vos penes arbitrium est Arminiana domus:  
In lucem tenebras fidei pro dogmate profer,  
Sit mundo fidei regula vestra fides;  
Civilémque acuas gladium cum spirituali,  
Ad Christi causam militis adfer opem;  
Nil horum fieri tibi vis, Gomarhaee, per hostes?  
Talia cur hosti feceris ipse prior?  
Lege peris propriâ (nec lex est justior ulla)  
Arte tuâ captus, fossus & ense tuo.  
Cymmeriis tenebris Gomarhaei dogmata nigrent,  
Navis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migrat ad Armeniam.  
Quis litem dirimat nisi venerit alter Elias,  
Qui numen prodat coelitus igne dato?  
Defec●t dudum, Gomarhaee, prophetia, dicis?  
Ergo prophetarum nullus es ipse choro.  
●essabit tandem si, teste, prophetia, Paulo;  
Cessat cognitio, cessat & ipsa fides.  
Vatis honore carent, propriam tellure, prophetae;  
Teuto vate cares? En tibi vaticinor.  
Vatis opus, dudum per Amoris pneuma, retundit  
Bella, dolos, caedes, pacis Evangelio.  
Vatis opus nostro Thesauros corde latentes  
Libris octo aperit; quaerite divitias.  
Nuperus & Ionas vos, nos, rescipiscere cunctos  
Ninivitarum more modoque jubet.  
Adsit Schnauberus, Praetorius adsit Elias  
Europae monitor, tertius adsit iis.  
Nec nova Teutonicis hodiernis deficit Hulda,  
Zionis threnos quae lachrymosa, canit.  
Quid Feyrum memorem? quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trapinum?  
Quid, quae Behmanni vaticinatur opus?  
Arndum Aquilam vestrum mitto, vatésque minores;  
Teuto, prophetarum messis opima tibi.  
En tibi vaticinans fallace nec ore cometa  
Schismata, bella, dolos, cum nece, peste, famem.  
Arminius reperit; sed postquam scrips●t, Eliam  
Magnum, descendit, cui sacer ignis, Amor.  
Hostia peccati consumitur ignibus istis,  
Felix, his notis ignibus, Arminius.  
Alter Elizaeus si vixerit, ipsus abiret,  
Veri●m, hen, praeproperè sancta vehic' la levant!  
Inveniat Synodus, precor, inventumque sequatur  
Hunc vatem, verum discat ut igne Deum.  
Articulos cudens morbo cubat articulari:  
Arminius, medici jam revalescit ope.  
Qualis at ista fides inhonorans numen, & ore  
Vix non blasphemo quae temerare solet?  
Quid memoras Aquilam? decreta Laconica narras?  
Quid mihi Saturnum nativorumque refers?  
En facinus crudele magis Bonitatis in ipsum  
Finxeris Oceanum, Numen amore scatens.  
Hunc paucis vitam, multis decernere mortem  
Fingis ab aeterno, nil meritosque mali:  
Cujus jus summum vix non injuria summa est,  
Quod Summo tribuit, jure sed absque, Deo.  
Hos libitu servare Deum, damnare sed illos,  
Cum meritis aequet perditus incolumen.  
Quâ patet infelix Epicuri janua porcis,  
Dum temerè tribuis Stoica fata Deo.  
Fas quid habet, quid obestque nefas? si cuncta ferantur  
Praecipitis Fati flumine; Teuto bibe.  
Innocuos pue ros patrio quae crimine damnat,  
Quod Deus abjurat lege, vetatque nefas.  
Heus Gomarhaee parens infontes urepuellos,  
Justitia magnum nomen ut inde feras.  
Quaeque voluntates in simplice Numine binas,  
Huic illàm adversam non sine fraude locat;  
Mente revelatâ cunctis optare salutem  
Dicens, ad paucis ment latente Deum.  
Heu simulatorem! (Satanae contraria si mens)  
Pejorum Satanâ dat malesana Deum.  
Electos quae classe unâ complectitur omnes,  
Quos Deus hinc olim, quos hodiéque legit,  
Quos fornace probat, postque elegit ipse probatos,  
Et quos ad vitam conditione legit.  
Quae non ob generum vult Christum singula passum,  
Visceribus nectens cingula, vinc'la Dei.  
Num Deus hic finitus erit? Quid brachia longa,  
Cor breve das? meritis amplus is? arctus ope?  
Quae facit exosum, cùm nil patraverat Esau;  
Vim faciens Paulo, jus adimensque Deo.  
Si Deus odisset, cùm nondum mundus adesset,  
Cur sibi fecit opus, quod cruciaret, onus?  
En de prole Deus dicit, fers ventre gemellos  
Genti majori jura minorque dabit;  
Indicio Malachi Domino persona perosa  
Est Edomaea domus non domitanda, ferox.  
Quaenos immundos in mundum mittere Numen  
Asserit; Anquicquam turpe creare potest?  
Quae convertendos adoriri numen & armis  
Vique invincibili, (quisque resistat) ait.  
Hinc resides animi expectant animáque peric'lo,  
Cogat ut invitos, tempus inane, Deus.  
Quae libitu truncat, libet ut, ratione potitos.  
Truncum vult hominem, nec sinit esse traham.  
Disputet hinc nemo, scribat vel consulat alt'r,  
Predicit, hortetur, nil nisi stipes homo.  
Premia quid narras? Quorsum minitabere poenas?  
Huic meriti nihil est, cui nihil arbitrii.  
Quae legem tollit, vel saltem fructibus orbat.  
Ullà prestari dum negat intus ope.  
Heu! frustrà data lex, homo factus, missus Jesus.  
Si Christo duce, non fiat & intùs opus.  
Quae dat velle piis, nec plus quàm velli quid ultra,  
Cùm det velle piis Numen & efficere.  
Quae docet injustum meritis non intus habendis,  
Dum manet injustus, justificare Deum.  
Absit at ut justos habeat discrimine nullo,  
Qui nec sunt justi corde, nec esse volunt.  
Quae medicum, tegat ut, non sanet vulnera, praebet;  
Hoc sanásse modo corpora credis eum?  
Quae rapit è manibus Satanae, rapit ignibus orci  
Quemvis credentem somnia morte Dei;  
Sed vis peccati, Satanaeque Orcique manebit,  
Si nova crux Christi non domet intùs eos.  
Lutron grande, Dei sanguis cruce fusus; at unos  
Sanguine purgatos pneumatis ille lavat.  
Omne bonum Quae tollit opus credentis; ut audit,  
Sufficit una fides, credere crede, valet.  
Quaeque viatores à lapsu liberat omni,  
Ne cautam reddat sollicitudo fidem.  
Quae Satanae regnum dat, inexpugnabile Christo,  
Indomitis vitiis mortis adusque diem.  
Morti quàm vitae plus roboris addit iniqua,  
Nec morti Christum vi sinit esse parem.  
Perge tuo Christo, peccantis & erige cristas:  
Heu! Christus scelus est bajulus omne ferens.  
Quid peccare nocet? Christus luit omnia, dicis;  
Obsequio quid opus? Christus ademplet opus.  
Quot dedit hac portenta fides sata Gente comatâ,  
Stella comata novis concomitata malis?  
Articulos numera numerosâ prole beatos;  
Quinque per incipiunt. quinque ter inde fluunt.  
Suspensi reges Amorhaei quinque resurgunt,  
Quid sibi vult Amori? pugna per ora, dicax.  
En Midian redeunt basilisci quinque; Quid illi?  
Omne caput litis: quid Midian nisi lis?  
Quinque Palestinae satrapae rediere per urbes  
Gath, Gazas veteres, Ashkelon, Ashdod, Ekron.  
En Gath Prelum irae, vastamenut Ashdod, & Ecron  
Extirpans (Quoties tuque Acheronta moves?)  
Judicium appendit vix lancibus Ashkelon aequis;  
Gaza quid? Humanae cognitionis opes.  
Quidque Palestinus? Cinere ecce vir ipse volutus,  
Quique cadit potu; Teuto quis iste tibi.  
Gittaeo red●it proles prognata parente,  
Scilicet errorum sexcubitalis homo.  
Albentes Horim, peccataque splendida desunt?  
Deficiunt Emim vi, nece terribiles?  
Pravaque Zanzummim meditantes corde gigantes,  
Nulli? Nulli Anakim nobile torque genus?  
Doctus Episcop us scopis purgare nequivit,  
Dum capita abscindit, pullulat Hydra novis.  
Structores redeunt Babylonis; & extruit urbem  
Tecum Lutherus, Papa manuque juvat.  
Sanguine, lite, dolis, sua maenia tollit in altum,  
Alterius vastans altera secta domos.  
Quid Babylon? quae se pro Christi conjuge jactat  
Moecha manens Satanae: (Dat tria scorta Babel)  
Lite perit propriâ Midian, caeduntque vicissim  
Se Moab, Ammon, Edom. Se Babel ipsa triplex.  
Rana triplex cogit triplices ad praelia sectas,  
Hásque omnes temerat caede, livore, dolis.  
Effugient pauci, Lotus ut, de triplice sectâ,  
Uvas qui Sodomae non comedêre suae.  
E Babylone fugam propera, properante ruinâ,  
Ne te corripiant dira flagella Dei.  
Mitte fidem citus hanc nobis tot monstra creantem,  
Quot nescit monstri Nilus & ipse ferax.  
Ad pulsus cytharae vestrae saltabimus omnes?  
An fidibus vestris admodulanda fides?  
Sis Gomarhaee puer, pueris coeleste paratur  
Regnum, stultescas, si sapuisse velis.  
Cum Christo moriare prius, vivatur ut illi,  
Quàm nos de Christo tale quid edoceas.  
Scire tuum nihil est, vetitae nocet arboris esus;  
Obsequium ad vitam jam patefecit iter.  
Vera fides coelis ignem deducit Amoris;  
Igneus hic currus tollit ad astra virum.  
Quicquid lex mandat, quicquid sacra foedera spondent,  
Et Legem & Vates unus adimplet Amor.  
Arbor quid vitalis? Amor. Paradisus? Amores.  
Fons Edenis? Amor. Vita perennis? Amor.  
Quid Deus ipsus? Amor fine Marte, cupidinis expers;  
Cui Veneres virtus; fas pietásque faces.    

THE Lamentation over the Synod of DORT, OR, The verses of an outlandish, but a learned and peaceable man since deceased, unto and upon that Synod sitting in the fatal year, presently after the great blazing Star, that messenger of God's wrath, and the foreteller of the world's ensuing calamities appeared, Anno Dom. 1618. now turned into English.  

WHen in the Netherlands the learned crew  
Of James Arminius first began to brew  
Or broach their sober Tenets to the Dutch  
Prejudice-drunk, uncapable of such,  
The Gomarist the fatal Comets brother  
A Synod called at Dort (which was no mother)  
And being set upon the judgement throne,  
Convents th' Arminians yet leave out one.  
But Dordrect might have learned of Amsterdame,  
No man that lives well, for his faith to blame.  
Yet in that Synod rests a knot untied,  
Who shall Umpire be 'twixt side and side.  
Sayest thou the Scripture? That each side doth wrest,  
They make their own sense, not the Text the Test.  
A rule is one thing in a lightful place,  
A Judge another in a doubtful case.  
Shall then the Church be judge? which of the twain  
The Roman Synagogue or Lutheran?  
Neither say you, the former are my foes,  
The later with Arminius doth close.  
Will ye the Dominick shall moderate?  
No, they in some thing suit the knaves I hate.  
Then choose the Anabaptists at a pinch;  
No, I fear drowning, if they me should drench.  
Wilt thou be judge thyself? That likes me well,  
What foe judge foe? So heaven may yield to hell.  
Then let Arminius have leave to cite,  
The Gomarists, and boldly them indite;  
If Gomarists, shall any Vorsty yield,  
Let that learned combatant be barred the field.  
And let new Spanish inquisitions,  
With interrogatories vex those sons:  
Be sure with heresy, thy charge be strong,  
With schism them burden, be it right or wrong.  
Damn them to hell as reprobates alive,  
The Authors of their damning Art deprive.  
What shall for truth, for falsehood pass decree,  
The Law is in thine hand, be bold and free.  
Thine Articles of faith bring into light,  
Though they be errors darker than the night.  
Awake the civil sword, the soldier call,  
To help the cause of Christ material.  
Now, Gomarist doth all this seem accursed?  
Why didst thou then this way pursue at first?  
Cimmerian darkness droppeth from thy quill;  
The ship of truth doth touch the Armenian hill,  
Who to these haltings twain shall be umpire  
Unless some new Elias bring down fire?  
Dost thou reply that prophets now are gone?  
Then in the list of prophets thou art none.  
Prophesy, faith and knowledge cease; But when?  
When peece-works have an end with perfect men.  
A prophet wants not honour save at home;  
I'll prophesy of some, but be no Mome.  
One by Loves spiried doth evangelise,  
Of love and peace against wickedness and vice.  
Another in his eight books doth impart,  
Th' Heavenly treasures hidden in man's heart,  
A third to Ninivitish penitence,  
Like a new Ionas doth us all incense.  
A Belgic prophetess, I here could spring,  
Zions laments who dolefully doth sing.  
Pretor's Elias and Schnaubar Divine,  
Europe's post writer make? up a new trine.  
What need I pantel Trapim, Fair recite?  
Or Behman who did like a prophet write?  
Arnd and thy lesser prophets I forget,  
Oh what a harvest here of prophets met!  
Was not the Comet late a prophet true  
Of errors, schisms, and wars which all must rue?  
Armin's when he had write, Elias found,  
With him the fire of love, which to the ground  
Consumes the altar with the sacrifice:  
Oh that thou Gomarist might'st find the prize!  
Who had he lived, would an Elisha prove,  
But death untimely did the man remove.  
When he that did these Articles descry,  
Of the disease articular doth lie.  
What faith is this which soils the Deity,  
With little-less than tacit blasphemy.  
Decrees Laconic which were writ in blood,  
Saturn his sons devouring, far from good?  
Yet far more cruel things to God the Fount,  
And Ocean of goodness thou dost count.  
Who makest him damn from all eternity  
Most men then guiltless with unmoved decree;  
Which Sovereign justice to him such ascribes,  
As him from favour frees not, though from bribes.  
Whilst men of equal merits it will have  
Some to destroy at pleasure, some to save.  
Which to the herds of Epicure sets open a gate,  
By Stoical necessity and fate.  
If all things hurried be by fatal stream;  
Drink Dutch man, cover, of no virtue dream:  
Which for the father's fault condemns the seed;  
This God abjures, and this his laws forbidden,  
Go burn thy guiltless infants, Gomarist,  
That thou with th' name of justice may'st be blest.  
Which the most simple Deity doth fill  
Here with a double but contrary will.  
Who by his secret will would few men save,  
By his revealed none would damned have.  
Doth not this faith make him an hypocrite;  
And worse than Satan (see the foul despite)  
For by the Laws of contraries the Devil  
Hath a will secret good, but th' open evil.  
Which of Divine Elections makes no choice,  
Though one a calling is from sin and vice.  
Another crowneth after trial late,  
A third from ages all conditionate.  
Which saith, that Esau yet unborn was hated,  
Ere he or good or ill had perpetrated.  
But why should God himself, so oft perplex;  
Creating things so hated, self to vex?  
God of two seeds did to Rebecca say,  
The younger people shall the elder sway.  
It is the house of Edom desperate,  
Whom Malachy doth show this God to hate.  
Which general for sorts Christ's ransom makes,  
But individuals must claim no stakes.  
Is not Christ's Godhead then a boundless spirit,  
Infinite in mercy as well as merit.  
Which makes God now create all men impure,  
(Can he produce uncleanness) most past cure.  
Which maketh God use force and violence  
When his converting work he doth commence.  
Hence slothful souls, till they drop into hell,  
Expect a time, when God should them compel.  
Which men at will in sacred things deprives  
Of will, as that which no man draws but drives.  
Hence threats and promises: man hath no merit,  
Nor preach, nor teach: He is a block, no spirit.  
Which takes away the Law, or its best fruits  
As not performable by best recruits.  
In vain 'twas writ, man made, and grace distilled,  
If by Christ's help it cannot be fulfilled.  
Which saith, the Saints may will, not further go:  
Doth not God grant to will, and then to do?  
Which will have God to justify the lewd,  
While they with sanctity are not endued.  
Nor are nor will be justified within;  
As men devoted to inherent sin.  
Which freeth all men both from sin and hell  
By Christ his outward cross, and passing-bell:  
Not urging once the needful death of sin;  
Nor th'inward cross, which victory must win,  
Most precious we hold his blood and merit,  
But first we should be purged by his spirit.  
Such a physician which maketh Christ,  
As doth not heal the Lepry with the priest.  
But hides the sore from th' eye with cloth or plaster,  
Were men of old so healed by this master?  
Which in believers all good works destroys,  
Whilst it their fancy filleth with these toys.  
Faith alone saveth; do but this believe,  
Do not thyself with further trouble grieve.  
Which calls the called to security;  
Saying none such (though they may step awry)  
Can finally or totally relapse.  
With such soft pillows some men get long naps.  
Which saith, what hurt doth sin, Christ fort was killed:  
What need obedience: he hath all fulfilled.  
Which Satan's kingdom stronger makes than Christ,  
For not till death his kingdom is dismissed.  
Thus death a passive, stronger is then life;  
Then Christ himself to end this ghostly strife.  
Go on with this thy Christ, drink, rant and whore,  
He is the purse bearer and pays the score.  
He is thy porter, all thy burdens bears,  
But all without thee, nought within repairs.  
How wide the way? how broad makest thou the gate  
Which leads to life? But Christ hath made it straight.  
What prodigies doth this new blazing Star?  
This faith of thine bring forth, O Synod rare?  
Recount thine articles; see how they thrive;  
With five begun they end with three times five.  
Five Amoritish Kings were hanged, but now do rise,  
These Amorites, vain talk, signifies.  
O Midian now do thy five Kings return,  
Midian is strife, her raised heads we mourn.  
See Philistines, your cities raised from death;  
Ashkelon, Ashdod, Ekron, Gaza, Gath.  
Goth is wrath's winepress, Ashdod wasting sore,  
Ekron a rooter out of rich and poor.  
Ashkelon false weights in judgement useth;  
Gaza the knowing wealth, which most ammuseth:  
Philistines are men involved in ashes,  
Or such as fall down drunken with their glasses.  
The five sons of the Giants now revive,  
Errors of many cubits high do strive.  
The Horim clothed in white specious sins,  
The Emims terrible with force and grins.  
Zanzummim with their perverse thoughts we find,  
The chained Anakims stay not behind.  
Builders of Babel, of a triple sect;  
Gomarist, Papist, Lutheran erect.  
With strife, war, and bloodshed, a Babel new,  
Which counts herself the spouse of Christ most true.  
Yet from his life doth lewdly go astray,  
With world, sin. Satan, doth the Harlot play.  
Three unclean frogs their own respective catt'l,  
Of God Almighty's wrath prepare the batt'l.  
As Midianites fell by intestine strife,  
And Edom, Moab, Ammon lost their life;  
So this divided Babel now shall fall;  
And blood shall drink, who unto Christ gave gall.  
A remnant of each Sect with Lot escape  
Which eat not of the Sodomitish grape,  
Then fly from Babel, and her sins forsake,  
Lest thee her judgements chance to overtake.  
Dismiss this Faith with her more monstrous brood,  
Then Nilus bears (that Monster bearing flood)  
Your faith a fiddle, ill tuned instrument,  
Shall we dance to't, and sing in one consent?  
Become a child again, and go to School,  
Who will be wise must first become a fool.  
Forbidden fruit of knowledge thou must hate,  
Obedience to life sets open the gate.  
Learn first with Christ to die, with him to live;  
Ere thou of Christ true testimony give.  
True faith brings down from heaven the fire of love,  
This fiery Chariots mounts men up above.  
What Covenants promise, what the law doth will,  
Both law and prophets, Love doth all fulfil.  
What's tree of life? what's Paradise above?  
What's Eden's stream? what's bliss eternal? love.  
What's God but love? No Mars, no Cupid blind,  
This darling virtue doth inflame his mind.   
FINIS.   

ERRATA.  
PAge 10. line 4. for relations, read revelations. p: 19 l: 4. before essential, put in, attribute so, p: 20. l: 32. for inward and, r: inward or. p: 24. l: 10. of the chapter, for work, r: rocks and l: 15. for knowledge, r: foreknowledge. p: 30. l: 5. for that not, r: not that. p: 31. l: 21. for would, r: could. p: 32. l: 21. after Angels, put in, And men. p: 43. l: 8. for no, r: out p. 98. l. 19 for intentive r. incitative p. 99 l. 20. for spirit r. spiritual p. 110. l. 36. after when r. as p. 125. l. 10. for view r. review, and l. 23 for all r fall. p. 126. l. 1. for but r. one. And l. 18. for Remalia r. Remaliahs' son p. 127. l. 30. for unregerate r. unregenerate. p. ●●, l. 1. for retain r. return. p. 140. l. 15. for the r. your p. 144. l. 36. for interminate r. indeterminate p. 155. l. 15. for that r. the. And l. ●● for makers r. workers p. 156. l. 15. for person r. personal p. 158. l. ● for repeated r. revealed. p: 174. l. 32. for justified r. sanctified p: 201. l. 12. after against his, put in will p: 208. l. 20. for hopes r. hopers p. 221. l. 1●. for whom r. when p: 22●. l. 32. for fourthly r. fifthly p: 24●. l. 12. of the chapter for would r. could p: 250. l. 28. for being by 1. Beingly p. 270. l. 9 for possibility r. visibility p: 273. l. 13. for of r. i● l. 23. put out odd p. 274. l. 8. for be not r. not be p: 276. l. 9 put oped delusion, and l. 23. after passeth put in with p: 280. l. 10. of the ch●● for tumble r. jumble p: 285. l. 5. for certify r. rectify p: 297. l. 28. for of his r. of this p: 298. before l. 2. add And p: 310. l. 24. for verticum r. viaticum.   

The late SYNODS Confession of Faith. EXAMINED.  

CHAP. I. Of the Holy Scripture.  
ALthough the light of nature and the works of Creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable 
a Rom. 2.14.15. Ro. 1.19.20. Psal. 19.1.2.3. Rom. 1.32. with Chap. 2.1. ; yet are they not sufficient to give that knowledge of God, and of his will which is necessary unto salvation 
b 1 Cor. 1.21. 1. Cor. 2.13.14. . Therefore it pleased the Lord at sundry times, and in divers manners to reveal himself, and to declare that his will unto his Church 
c Heb. 1.1. ; and afterwards for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and malice of Satan, and of the world; to commit the same wholly unto Writing 
d Prov. 22.19, 20, 21. Luk. 1.3, 4. Rom. 15.4 Mat. 4.4, 7, 10. Isa. 8.19, 20. : which maketh the holy Scripture to be most necessary 
e 2 Tim. 3.15. 2 Pet. 1.19 ; those former ways of Gods revealing his will unto his people being now ceased 
f Heb. 1.1, 2. .  
II. Under the name of holy Scripture, or the word of God written, are now contained all the Books of the Old and New-Testament: which are these.  
Of the Old Testament.  
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshuah, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.  
Of the New Testament.  
The Gospel's according to Matthew, Mark, Luke, John, the Acts of the Apostles, Paul's Epistles to the Romans, Corinthians 1. Corinthians 2. Galatians, Ephesians, Philippians, Colossians, Thessalonians 1. Thessalonians 2. to Timothy 1. to Timothy 2. to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second, and third Epistles of John, the Epistle of Judas, the Revelation of John.  
All which are given by inspiration of God, to be the rule of Faith and Life 
g Luk. 16.29, 31. Eph. 2.20. Rev. 22.18, 19 2 Tim. 3.16 .  
III. The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture: and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, than other humane writings. 
h Luk. 24.27, 44. Rom. 3.2. 2 Pet. 1.21. .  
iv The Authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the Testimony of any man or Church, but wholly upon God (who is truth itself) the Author thereof: and therefore it is to be received, because it is the word of God. 
i 2 Pet. 1.19, 21. 2 Tim. 3.16 1 John 5.9 1 Thess. 2.13. .  
V We may be moved and induced by the Testimony of the Church, to an high and reverend esteem of the Holy Scripture 
k 1 Tim. 3.15. , and the Heavenliness of the matter, the efficacy of the Doctrine, the majesty of the stile, the consent of all the parts, the scope of the whole (which is to give all glory to God) the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof; are arguments whereby it doth abundantly evidence itself to be the word of God: yet notwithstanding our full persuasion, and assurance of the infallible truth and divine authority thereof is from the inward work of the holy Spirit bearing witness by and with the Word in our hearts 
l 1 John 2.20.27. John 16.13, 14. 1 Cor. 2.10, 11, 12. Isai. 59.21. .  
VI The whole Counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequenet may be deduced from Scripture, unto which nothing at any time is to be added, whether by new revelations of the spirit or traditions of men 
m 2 Tim. 3.15.16, 17. Gal. 1.8, 9 2 Thes. 2.2. ; nevertheless we acknowledge the inward illumination of the spirit of God to be necessary for the saving understanding of such things as are revealed in the Word 
n John 6.45. 1 Cor. 2.9, 10.12. ; and that there are some circumstances concerning the worship of God, and Government of the Church, common to humane actions, and societies which are to be ordered by the light of Nature, and Christian prudence, according to the general rules of the Word, which are always to be observed 
o 1 Cor. 11.13, 14. 1 Cor. 14.26.40. .  
VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all 
p 1 Pet. 3.16. , yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means may attain unto a sufficient understanding of them 
q Psal. 119.105, 130. .  
VIII. The Old Testament in Hebrew (which was the native language of the people of God of Old) and the New Testament in Greek (which at the time of the writing of it, was most generally known to the Nations) being immediately inspired by God, and by his singular care and providence, kept pure in all ages, are therefore authentical 
r Mat. 5.18. ; so as in all controversies of Religion, the Church is finally to appeal unto them 
s Isa: 8.20 Acts 15.15 John 5.39, 46. : but because these original tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded, in the fear of God, to read and search them 
t Joh. 5.39 , therefore they are to be translated into the vulgar language of every Nation into which they come 
u 1 Cor. 14.6.9, 11, 12, 24, 27, 28. , that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner 
w Col. 3.16. , and through patience and comfort of the Scriptures may have hope 
x Rom. 15.4. .  
IX. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly 
y 2 Pet. 1.20, 21. Act. 15.15, 16. .  
X. The supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Counsels, opinions of ancient Writers, Dostrins of men, and private Spirits, are to be examined; and in whose sentence we are to rest; can be no other but the holy Spirit speaking in the Scripture 
z Mat. 22 29, 31. Eph. 2, 20. with Acts 28.25. .  

The late ASSEMBLIES Confession of FAITH Examined.  
CHAP. I. Of the holy Scriptures.  
IN This Chapter you give an honourable testimony in many thiings to the testimony of truth; that is the holy Scriptures, yet some things very unwarrantable, and no less prejudicial to truth, have here, as elsewhere slipped from you.  
For first, you say, Section 1. That those former ways of Gods revealing his will unto his people are now ceased; where, if you by those former ways, understand such ways and means whereby God either ordinarily instructed the people, as he taught the Families of the patriarchs, by the patriarchs themselves, Gen. 18.19. and the people of the old world by the preaching of Noah; 2 Pet. 2.5. or extraordinarily, by Angels, Dreams, Visions, Inspirations, and the like, revealed his will to the Prophets and Apostles of old, you are very much mistaken.  
For as God's arm is not now shortened, so neither is his care, good will, and love towards the sons of men changed. He hath of late, as elsewhere, so in Wirtembergh spoken to a servant of his by an Angel, and forewarned them of the return, and reinvasion of the Turks, to chastise all those parts of Europe for their wickedness.  
And for raising up of Prophets upon special occasion, consider these ensuing Scriptures, among many others; Numb. 12.6. If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream: Where the Lord speaketh of that which is his usual course and practise, and that which he will continue to do.  
Isai. 59.21. As for me, this is my Covenant with them saith the Lord; my spirit which is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever.  
Amos 3.7. Surely the Lord God will do nothing, but he first revealeth his secrets to his servants the Prophets.  
Joel 2.28, 29. And it shall come to pass afterwards, that I will pour out of my spirit upon all flesh, and your sons and your Daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions, etc.  
Matth. 28.34. Wherefore behold I send unto you Prophets and wise men, and Scribes, and some of them ye shall kill, etc.  
Rev. 6 9, 10, 11. Among other things to come, John saw (when Christ had opened the fift seal) under the Altar the souls of them lying which were slain for the word of God, and for the Testimony which they held, etc. and heard that more of them should be slain. Now this their Testimony, is not only called the Testimony of Jesus Christ: Rev. 12.17. but also the Spirit of prophecy itself. Rev. 9 10.  
Even when Babylon is not only come to her height, but her downfall also, there are Apostles and Prophets found in the Church, who are called to rejoice at her overthrow. Rev. 18.20. Rejoice over her thou Heaven and ye holy Apostles and Prophets, for God hath avenged you on her: see also vers 24. For in her was found the blood of holy Prophets, and of Saints, and of all that are slain upon the Earth.  
To all which add that of Wisdom 7.27. For she, that is, Wisdom, being but one, can do all things; and remaining in herself, she maketh all things new; and in all ages entering into holy souls, she makes them friends of God and Prophets.  
Out of all which, and many Scriptures more, it is evident that the Lord will have Prophets in all ages, and especially when he is about to bring extraordinary Judgements upon the World in general, and the Churches in special; and that the last times shall abound most of all with the prophetical Spirit; so that these extraordinary ways of Gods revealing himself, neither are ceased, nor shall determine in the Militant Church.  
Secondly, in the third Section you Words are these; The Books commonly called Apocrypha, not being of Divine inspiration; are no part of the Canon of the Scriptures; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of then other humane Writings.  
Where we cannot but wonder at three things: First, that you should equal those Books to other humane Writings, without any discrimination; for you know that some humane Writings are profane, some merely fabulous, some obscene, some impious, some blasphemous, and some Atheistical.  
Secondly, that you should give the Books (in the general commonly called Apocryphal) no pre-eminence above other humane Writings, since you know that they cannot only plead their Antiquity, but God's special preservation; that the Church and Saints have been their Treasurers and Library keepers, that they have been bound up and translated in various Languages with the other Oracles of God, which by all are acknowledged Canonical, that they have been allowed and appointed to be read not only in private but publicly: Nor are you ignorant what an high esteem both Saint Augustine and other Fathers had of them above all humane Writings, though they did not hold them coequal every way with those commonly called Canonical.  
And lastly, we marvel that you should use no distinction at all concerning these Books, but pass the same censure upon them all alike: Since that the Book of Tobit, or Tobias is extant in the Hebrew, as well as Greek and Latin; the Book of Ecclesiasticus was translated out of the Hebrew text, by Jesus the son of Sirach, as himself confesseth. This Book, with the Book of Wisdom breathes forth such a spirit of Wisdom and Holiness, that it may be said, Non vox hominem sonat, that it transcends all humane capacity. To say nothing that the words which the Apostle hath, Hebrews chap. 1. verse 3. Who being the brightness of his glory, and the express Image of his person, etc. seem to be taken out of the 7 chap. of Wisdom, verse 26. these words, Hebr. 11.5. That he had pleased God, are taken out of Wisd. 4.10. compare 1 Cor. 6.2 with Wisd. 3.8. More especially, the fourth Book of Esdras is acknowledged by Clemens Alexandrinus, Faber, and many more learned men to be written by inspirement of the Holy Ghost. It is owned as Canonical by divers holy Prophets of later times. Our Saviour citys these words, which are written, Mat. 23.37, 38 How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate; out of the second Book of Esdras, chap. 1. verse 30. Many things showed to St John in the Revelation, are found in that Book. It is doubtless a most lively prediction of these last times; and the great famine, and general desolation spoken of in the last Chapter, which is now in his accomplishment, will ere long convince all the world that this Book is, or should be Canonical.  
When you shall shortly see three Emperors at once in Europe, one set up by the Pope, another by the Princes and People, and then the great Turk usurping that place and dignity, think upon Esdras his vision of the Eagle with three heads, Chap. 11.12.  
Thirdly, Whereas you say in the sixth Section, That nothing at any time is to be added to the holy Scriptures of the Old and New Testament, whether by new relations of the Spirit, or Traditions of men.  
We desire to know what warrant you have thus to determine. If you say that Rev. 22 18. it is written, that if any man shall add unto these things, God shall add unto him the plagues that are written in this Book.  
We answer, that so much in effect was forbidden long before, as Prov. 30.6. Add thou not unto his words, lest be reprove thee, and thou be found a liar: Yet many Books of the Holy Prophets and Apostles have been added since the written word of those times, yea the same inhibition was given by Moses: Deut. 4.2. and 12, 32. Ye shall not add to the word which I command you, neither shall you diminish aught from it. Therefore this addition thus prohibited must necessarily be understood of any new Doctrine, in substance differing from the Old, even that of Moses.  
But that there should be a vindication of the same when misunderstood, or a more full and free publication of the same, by the Prophets of the Old-Testament, or inspired men of the New, is not interdicted, but rather promised.  
It is true, the whole Counsel of God, concerning the glorifying of God and man's salvation, is revealed in the New-Testament, and so it was even in the Pentateuch of Moses; Deut. 29.29. The secret things belong to the Lord our God; but those things which are revealed belong to us and to our Children for ever, that we may do the words of the Law.  
Now look what reasons can be rendered why new books of Holy Scripture should be written after Moses, by the Prophets of the Old Testament, and after both by the Prophets and Apostles of the New Testament, and the self same will plead for other Scriptures to be yet written after both.  
If it be said that the Devil in time brought in a false understanding of Moses, and so corrupted both the Civil and Ecclesiastical Estate, and therefore it was necessary that Prophets should be raised up to clear the Doctrine of Moses; to reprove Princes, Priests, and Prophets; to restore the Truth and worship of God; and to foretell things to come, whether good or evil, etc. And that in process of time, when Satan had corrupted Moses, and the Prophets with false glosses, perverted the civil Government, defiled 〈◊〉 Ministers, and worship of God: That for the Reformation of these and all other abuses, as also to record what was fulfilled in their days, and to prophesy of future things; the Apostles and inspired men of the New Testament were appointed to write the respective Books thereof: we shall crave leave to demand these things of you again.  
First, Whether Satan that old and malicious perverter of all truths and goodness be not alive, and as vigilant and active, as heretofore.  
Secondly, Whether it was not foretold even in the New Testament, that there should be a departure from the Faith as before, 2 Thes. 2.3. 1 Tim. 4.1. Luk. 18 8. That there should be false Teachers in the last days, who privily shall bring in damnable heresies even denying the Lord that bought them: 2 Pet. 2.1, 2. etc. which Judas in his Epistle testifies also: That the whole Book of God should become a sealed Book, Rev. 5.1. etc. That a smoke ascending out of the bottomless pit, should darken the Sun and the Air, Rev. 9.2. That the two witnesses which prophesy in sackcloth a thousand two hundred and threescore days or years (which can be no other than the two Testaments, as most spiritual men conclude) were to be slain & deprived of light and life for a time: Rev. 11 8, to 12. That iniquity should so abound, that all love and true goodness should decay: Matthew 24.12. 2 Timothy 3.1, 2, 3, 4, 5. etc. That there should be false Christ's and false Prophets, which should preach those Christ's, Matth. 24.24. That Antichrist the son of perdition should fit in the Temple of God, as if he were God, or Christ, 2 Thess. 2.3, 4, 5, 6, 7. etc. And finally, that for the most part the visible Church, with her several Sects, should become a great Harlot, calling herself the Spouse of Christ, and committing Whoredoms daily against Him, his holy example, and righteous Life and Kingdom (which should be orabide in us) being full of names of Blasphemy, the most wicked of every Sect or Profession calling themselves, ●●e Temple and Tabernacle of God, and the Saints of Christ, Rev. 17.1, 2.  
Thirdly, whether Christ himself shall not come again in the Spirit to reveal Antichrist, to consume him with the Spirit of his mouth, and to destroy him with the brightness of his coming, 2 Thess. 2.8. Luke 18.8. To bind Satan, and seal him up in the bottomless pit, that he deceive not the Nations, as before, Revel. 20.1, 2. and to shorten the days of seducement, contention, and mutual destruction in the Churches, for the Elect sake, lest no flesh should be saved, Mat. 24.22, 23.  
Fourthly, whether the Gospel is not to be preached anew to the whole world after all this ignorance, error, and corruption brought in, Mat. 24.12, 13, 14. And because iniquity shall abound, the love of many shall grow cold; but he that endureth unto the end, the same shall be saved. And this Gospel of the Kingdom shall be preached in all the World, for a witness to all Nations; and then shall the end come, to wit, the end of Babylon, or of the false and wicked Jerusalem of the Gentiles, spoken of in that Chapter under the type of the former proud, factious, contentious, bloody, Christ-murthering City, of which Christ took occasion to speak, Verse 1, 2. Nor was this universal publication of the Gospel fulfilled in the Apostles days, but was foreshowed to St John as a thing yet to come, Re. 14, 6, 7. And I saw another Angel flying in the midst of heaven having the everlasting Gospel to preach to them that dwell on the earth, and to every Nation, and kindred, and tongue and people; saying with a loud voice: Fear God, and give glory to him, for the hour of his judgement is come. That is, upon the last wicked Jerusalem before mentioned: Whereupon the fall of Babylon follows, vers. 8. And the curse of him that worshippeth the Beast or his image, vers. 9 both which, Babylon and the Beast become clearly laid open by the said preaching of the Gospel.  
Fifthly, Whether there shall not another Elias arise after John Baptist, to prepare the way for Christ's spiritual coming, to purge and renew the earth, and to judge and govern the world in righteousness, according to manifold promises and prophecies, Isai. 2.1, 2, 3, 4. Micah 4.1, 2, 3. Jsa. 11.2, 3, 4, 5, 6, and chap. 54.5. Dan. 7.14, 27. Zach. 14.9. Psal. 96.9, 10, 11, 12, 13. and Psal. 98.1, 9 The reason of this Querie, is taken from the express words of our Saviour, Matth. 17.11. Jesus answered and said unto them, Elias truly shall first come and restore all things; where he granteth that there is another Elias yet to come besides John Baptist already come, spoken of in the verse following.  
Sixthly, Whether there shall not in time be a clearer and more free dispensation of all truths after the Apostles days, then in those or any former times. Luk 12.3. Therefore whatsoever ye have spoken in darkness, shall be heard in the light; and that which ye have spoken in the ear and closerts, shall be proclaimed upon the house tops.  
Seventhly, Whether the Apostle reciteing the parts and holy vessels of the Tabernacle in order, Hebr. 9.1, 2, 3, 4, 5. and telling us ver. 5. of which things we cannot now speak particularly, (to wit by way of exposition) do not imply that a time should come, wherein all those things, and likewise all other mystical things of the Old and New-Testament should be opened and declared: The Holy Scriptures being written for our instruction here upon earth, and not in heaven, or after this life.  
8. Whether this Gospel, which is to be published to all Nations, shall not be written, as well as the former was, that it may be so published, especially since it is called an Everlasting Gospel, Rev. 14.6. shall it not be written for the ages to come, as the Old and New Testament were before.  
9 Yea, may not those Waters which issued out of the Temple, Ezek. 47.1. etc. and Joel 3.18. Zach. 14.8. Rev. 22.1. be understood, as of all the gifts of the Spirit, so of Gods most pure and holy doctrine, which shall then proceed from the mouth and pen of the Holy Ghost? as is promised, Isa. 2.2, 3, 4, etc. especially since the Word of God is expressly compared to Water, Jo. 15.3. Now are ye clean through the Word which I have spoken unto you. Eph. 5.26. That he might sanctify and cleanse it with the washing of Water by the Word.  
10. Shall that Spirit of God which is to be poured out in the last days upon all flesh, lose his writing faculty which he formerly had and used in precedent ages?  
11. Shall not the Art of Printing, or gift of God bestowed upon the last age, be made the instrument of God's Holy Spirit to publish his sacred and infallible Truth, as well as it hath been made Satan's way of disspreading his falsehoods?  
But to conclude this point, let us entreat you of the Synod, if you have any Germans sitting among you, to inquire of them, or others, what inspired men, or professing to be such, even of their Nation, have written any Gospel to the whole world within six score years last passed? and whether some one of them hath not written more than all the Books of the New Testament amount to? If so, it may concern them, you, and us to find them out, to read them with diligence, and earnest prayer to God for true enlightening judgement and guidance, to compare and examine them not with the Writings of men be they who they will; but with and by the Holy Scriptures themselves: for the Holy Ghost cannot contradict itself.  
If we find upon due search any such grace and mercy vouchsafed to this last age, it may show the true cause why Germany (before and above all other Countries) according to that Acts 3.22, 23. hath been plagued; and also afford us a present mean and expedient whereby all controversies in Religion may be decided from Gods own mouth, and hold forth a true Model to reform all Churches and Commonwealths by. Sed verbum sat Sapientibus.  
Fourthly, and lastly, in the tenth Section of this Chapter, you say; The supreme Judge by which all controversies of Religion are to be determined, and all Decrees of Counsels, opinions of Ancient Writers, Doctrines of men and private Spirits are to be examined, and in whose sentence we are to rest; can be no other but the holy Spirit speaking in the Scriptures.  
If you had added these words to private Spirits, even public Spirits also, or pretending to be such, we would have closed with you in that enumeration, and have acknowledged that the Holy Ghost, (yet left at large) must be the only supreme Judge, to wit, either speaking in the holy Scripture, or without it, although in all his determinations of Doctrine he doth speak according to former Scriptures; And hence it is, that for the trial of Spirits in his days, Isaiah sends men to the Law and the Testimony, Isa. 8.20. And Saint Paul in his time transmits' men to the former Prophets, 1 Cor. 14.32. And the Spirit of the Prophets is subject to the Prophets. And accordingly for the trial of new or late professing Prophets, we are to examine their Doctrine by the former Writings of the Old and New-Testament; but not by our own, or our private Authors corrupt and darkened judgements. For the true Prophets were sent to judge and reprove our Errors, and not to be judged or condemned by us. 1 Cor. 2.15.  
The only exception that we take against your tenth and last section, is this, That you limit the holy Ghost, as if he was inherent in the Scriptures, or could not determinate without the same, when he pleaseth, saying" It is the holy Ghost speaking in the Scripture, Howbeit, if you meant no more by that expression, than this; That the Holy Ghost which first dictated the Scripture, or still speaks in them being taken in his own sense; We admit it to be true, but your exposition there is both obscure and ambiguous.    

CHAP. II. Of God and of the Holy Trinity.  
THere is but one only 
a Deu. 6.4. 1 Cor. 8.4.6. , living and true God 
b 1 Thess. ●9. Jer. 10.10. : Who is infinite in Being and Perfection 
c Job. 11.7.8.9. Job. 26.14. ; a most pure Spirit 
d Joh. 4.21. , invisible 
e 1 Tim. 1.17. , without body, parts, 
f Deut. 4.15, 16. John 4.24. with Luk. 24.39.  or passions 
g Acts 14.11, 15. , immutable 
h Jam. 1.17. Mal. 3.6. , immense 
i 1 Ki. 8.27. Jer. 23.23, 24. , eternal 
k Psa. 90.2. 1 Tim. 1.17. , incomprehensible 
l Psal: 135.3. , almighty 
m Gen: 17.1. Revel: 4.8. , most wise 
n Rom: 16.27. , most holy 
o Isa: 6.3. Revel: 4.8. , most free 
p Psal: 115.3. , most absolute 
q Exod: 3.14. , working all things according to the counsel of his own immutable and most righteous will 
r Ephes: 1.11. , for his own glory 
s Prov: 16.14. Rom: 11.36. ; most loving 
t 1 John 4.8, 16. , gracious, merciful, long suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin 
u Exod: 34 6, 7. ; the rewarder of them that diligently seek him 
w Hebr: 11.6. , and withal most just, and terrible in his judgements 
x Nehem: 9.32.33. , hating all sin 
y Psal: 5.5, 6. , and will by no means clear the guilty. 
z Nahum 1.2, 3. Exod: 34.7. .  
II. God hath all life 
a Joh: 5.26. , glory 
b Acts 7.2. , goodness 
c Psal: 119.68. , blessedness 
d 1 Tim: 6.15. Rom: 9.5. , in and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creature which he hath made 
e Acts 17.4, 25. , nor deriving any glory from them 
f Job: 22.2, 3. , but only manifesting his own glory in, by, unto, and upon them: He is the alone fountain of all Being, of whom, through whom, and to whom are all things 
g Rom. 11.36. , and hath most Sveraign Dominion over them, to do by them; for them, and upon them whatsoever himself pleaseth 
h Re: 4.11. 1 Tim: 6.15. Dan: 4.25, 35. ; In his sight all things are open and manifest 
i Heb: 4.13. ; his knowledge is infinite, infallible, and independent upon the creature 
k Rom: 11.33, 34. Psa: 147.5. , so as nothing to him is contingent or uncertain 
l Act: 15.18 Ezek: 11.5. ; He is most holy in all his counsels, in all his works, and in all his commands 
m Psa: 145.17. Rom: 7.12. ; to him is due from Angels and men and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them. 
n Revel: 5.12, 13, 14. .  
III. In the unity of the Godhead there be three Persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. 
o 1 Joh: 5.7. Mat: 3.16.17. Mat: 28.19. 2 Cor: 13.14.  The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father: 
p Joh: 1.14.18.  The Holy Ghost eternally proceeding from the Father and the Son. 
q Joh: 1.15.26. Gal: 4.6. .  

CHAP. II. Of God, and of the Holy Trinity, Examined.  
IN This Chapter yond present us in the first Section, with a large description of God's Essence, where we cannot but wonder that you should omit an essential to him, and an essence so bright and glorious in the Godhead, as the Divine light of God is, whereby he manifests himself unto Angels and Men, opposeth himself to the Prince of darkness: And of which glorious Attribute or Nature of his, the word of God maketh so frequent mention.  
There are found in the holy Scripture, some short, but excellent descriptions of him; first Hebr 11.6. That God is, (that is) he only is of, from, by, and in himself, and all other things are by, in, and for him. Secondly, God is light, 1 John 1.5. that is, a lightful, bright and glorious being. Thirdly, God is a Spirit, John 4.24. that is a most spiritual being, yea that Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 3 17. Lastly, God is love, 1 John 4.16. that is, a most holy, good, gracious, kind, patiented, virtuous, and perfect Being; for love is the bond of perfection, Col. 3.14. see 1 Cor. 13.1, 2, to the 13.  
Now it seems strange unto us, that you which are, and who would be accounted Seers, should not observe the second of these.  
Is not light Gods glorious Robe and Vestment? Psal. 104.2. Who coverest thyself wi●h light, as with a garment.  
Is not light God's habitation? Who dwelleth in the light whereunto no man can approach 1 Tim 6.16.  
Doth not God distinguish himself, and his work, from Satan's, and his Kingdom, by this very thing? 1 John 1.5, 6, 7. This then is the message which we have received of him, and declare unto you, that God is light, and in him dwelleth no darkness at all, etc.  
Is not God the Father called the light of Israel? Isa. 10.17. And the light of Israel shall be for a fire, and his holy one for a flame.  
Is it not said of the Son of God. John 1.9. That was the true light which lighteth every man which cometh into the world?  
Is not the Holy Ghost the everlasting light of God's spiritual Jerusalem? Isa. 60.20. Thy Sun shall no more go down, neither shall thy Moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.  
Is not God's work in the regenerate light of this light? Ephes. 5.8. For ye were once darkness, but now ye are light in the Lord.  
Yea, Is not our everlasting inheritance a participating of his living and glorious light? Psal. 36.9. For with thee is the Fountain of life, and in thy light we shall set light; Col. 1.12. Giving thanks unto God the Father, who hath made us meet to be partakers of the inheritance of the Saints in light.  
Brethren what would you think of him who should undertake to give you a description of the Sun, and should leave out his glorious splendour and light? would you not conclude he had suffered some Eclipse of his inward and outward senses? But we desire to spare you, and hope the best of many of you.  
But here we must not omit to show our great detestation of a late Diabolical Doctrine, which turns God into a Devil, making him the Author of the evils of sin, aswell as the evils of punishment; and affirming that he is the worker in deeds of darkness aswel as in the works of light; yea, maintaining that he is aswell pleased with the one, as the other; See 1 John 1.5. This then is the Message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. So also Jam. 3.11.    

CHAP. III. Of God's Eternal Decree.  
GOd from all Eternity did by the most wise and holy Council of his own will, freely and unchangeable ordain whatsoever comes to pass 
a Eph: 1.11. Ro: 11.33. Heb: 6.17. Rom: 9.15, 18. : yet so as that neither is God the Author of sin 
b Jam. 1.13, 17. 1 John 1.5. , nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established 
c Act: 2.23. Mat: 17.12. Acts 4.27, 28. Job: 19.11. Pro: 16.33. .  
II. Although God knows whatsoever may, or can come to pass upon all supposed conditions 
d Act: 15.18 1 Sam: 23, 12. Mat: 11.21, 23. ; yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions 
e Rom: 9.11, 13, 16, 18. .  
III. By the decree of God, for the manifestation of his glory; some men and Angels 
f 1 Tim: 5.21. Mat: 25.41  are predestinated unto everlasting life, and others fore-ordained to everlasting death. 
g Rom: 9.22, 23. Eph: 1.5, 6. Pro: 16.4.   
iv These men and Angels thus predestinated, and fore-ordained, are particularly and unchangeable designed, and their number is so certain and definite that it cannot be either increased or diminished 
h 2 Tim: 2.9. Joh: 13.18. .  
V Those of mankind that are predestinated unto life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory 
i Eph: 1.4, 9, 12. Rom: 8.30. 2 Tim: 1.9. 1 Thes: 5.9. , out of his mere free grace and love, without any foresight of faith, or good works, or preseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace 
l Eph: 1.6, 12. .  
VI As God hath appointed the Elect unto glory; so hath he by the eternal and most free purpose of his will, foreordained all the means thereunto. 
m 1 Pe: 1.2. Eph: 1.4, 5. Eph: 2.10. 2 Thes: 2.13.  Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, 
n 1 Thes: 5.9, 10. Tit: 2.14.  are effectually called unto Faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified 
o Rom. 8.30. Eph. 1.5. 2 Thes. 2.13. , and kept by his power through Faith unto salvation 
p 1 Pet 1.5. ; Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the Elect only 
q Joh. 17.9. Rō: 8.28. to the end. Joh: 6.64, 65. Joh: 10.26. Joh: 8.46. 1 Joh: 2.19. .  
VII. The rest of mankind God was pleased, according to the unsearchable council of his own will, whereby he extendeth or withholdeth mercy; as he pleaseth, for the glory of his Sovereign Power over his creatures, to pass by; and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice 
r Mat: 11.25, 26. Rom: 9.17, 18, 21, 21. 2 Tim: 2.19, 20. Judg: 5.4. 1 Pet: 4.8. .  
VIII. The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care 
s Rom: 9.20. Rō: 11.32. D●u. 29.29. ; that men attending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainly of their effectual vocation, be assured of their eternal Election 
t 2 Pet: 1.19. . 
k Rom: 9.11, 13, 16. Eph: 1.4, 9   
So that this Doctrine affords matter of praise, reverence, and admiration of God 
u Eph: 1.6. Ro: 11.33. : and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel 
w Rom: 1●. 5.6.20. 2 Pet: 1. ●0. Rom: 8.33. Luk: 10.10. .  

CHAP. III. Of God's Eternal Decree examined.  
IN this Chapter you begin well in the first Section, and end not much worse in the last, if you had added a word or two more, and had observed the advice therein given; but in the rest you fail much. Here than we must crave your patience, (as elsewhere) that you will suffer your failings to be represented, your errors detected, and those objections which have been so many stumbling blocks to you, and many others, and may prove works of offence hereafter also, if not timely removed, to be answered and cleared.  
Your failings are here specially two; First, you forget yourselves, and contradict what you have spoken before in your describing of God's holy nature; and Secondly, you distinguish not things, but differ very much, as,  
First, Betwixt God's general knowledge, whereby he sees and knows all persons and things beforehand: Acts 15.18. known unto God are all his works; and his special foreknowledge of some men's ways and courses; and these either evil and disapproved in themselves, as was the obstinacy and envy of the Jews, into whose hands Christ was delivered by the determinate counsel and foreknowledge of God, Act. 2.23. and Acts 4.28. or else foreseen and allowed, as the faith, obedience and perseverance of the Saints, Rom. 8.29. For whom he did foreknow, those he did predestinate to be made conformable to the Image of his Son.  
Secondly, Betwixt God's predestination from everlasting, and his destination in time.  
Thirdly, Betwixt a predestination of things, and those either good, such as are good works, which God hath ordained that we should walk in them, Ephes. 2.10. or evil, to wit, the evil of punishment; as, Tophet was ordained of old, Jsai. 30.33. and betwixt the predestination of persons; and those either to some office, estate or condition here, as Jeremiah was ordained of God to be a Prophet, Jer. 1.4. Paul an Apostle, 1 Tim. 2.7. or to an eternal estate hereafter of life or death.  
Fourthly, Betwixt an absolute predestination, either unto life, and so only is Christ ordained; or unto death, and so is the spiritual Antichrist, and that great son of perdition appointed to death: and betwixt a conditional predestination, either to life or death, under which, not only Angels fall but men also; as, Rom. 8.13. For if we live after the flesh we shall die; but if through the Spirit ye shall mortify the deeds of the flesh, ye shall live.  
Fifthly, Betwixt a general Election unto life, which is always conditional; as first, of the Angels in case they should persevere in obedience, and so retain their first estate. And then secondly, of men, and that in a twofold estate: For in the state of Innocency they were ordained to life in case of perseverance in obedience, and the retention of God's Image in which they were created. And secondly, after their fall, in case they embrace the grace that shall be offered, and fulfil the conditions or requiring of the same. And betwixt God's special Election of some persons, both Angels and men out of foreseen perseverance, etc.  
Sixtly, Betwixt the special Election of God, which is from eternity, out of foreseen Faith, Love, Obedience, Perseverance, etc. or that which is made in time actually; and that is either conditional, as of those which (by regeneration) are called out of the sinful estate, wherein other men are yet captived; and so all called one's are said to be chosen: John 15.16, 19 and Election in this notion is all one with calling: 2 Pet. 1.10. Wherefore the rather Brethren, give all diligence to make your calling and election sure. Which persons are chosen or called to life, conditionally, that they persevere in Faith and Obedience, etc. Rom. 11.22. Behold therefore the goodness and severity of God; towards them that fell severity; but towards thee goodness, if thou continue in his goodness: therwise thou also shalt be cut off. Or else the Election of God in time is absolute, such was the Election and choice of the blessed Angels, after their perseverance in the fear and love of God, when others had fallen therefrom.  
And such is the Election of men spoken of by the Lord, Isai. 48.10. Behold I have chosen thee in the furnace of affliction. These have fulfilled the conditions aforesaid of peseverance in Faith, Obedience, and Mortification. And therefore were absolutely and finally chosen to eternal life. These are the Elect that cannot be deceived, Matth. 24. and who shall never fall.  
Seventhly, Betwixt some that were only typically Elected, or passed by in God's providence, as figures and representatives of those which should be saved or perish; as Isaac and Ishmael, the two sons of Abrab●● were, Gen. 17.16. and Rom. 9.6, 7. without any prejudice to the salvation of either. And those which are really elected or rejected; For as Moses, and Aaro● were debarred entrance into the land of promise, for their doubting or unbelief, for a warning to all unbelievers, Heb 4.1.11. Revel. 21.8. yet without any peril of their own exclusion from eternal life (none (that we know of) making the least doubt of their salvation) so it was not prejudicial to the salvation of Ishmael (his father Abraham having obtained life for him by his prayer to God, Gen. 17 20, 21.) that he carried the type of those who should not be heirs of life; Gal. 4.22. etc. and peradventure the like may be said of the person of Esau, who at the meeting of his brother Jacob was turned into another man, Gen. 23.4. and did ever after sweetly accord with him, although Hebr. 12.16. he carries the type of a spiritual fornicator and profane person that sells his eternal birthright for a morsel of meat here in this world: and of him that losing his first grace or blessing, obtains not a second. But here we would not be misunderstood; for though we brought Isaac as an instance of a typical or representative seed, which he was in opposition to Ishmael, Rom. 9.6, 7. yet we do not deny, but that he was one really elected out of God's special foreknowledge; nor do we doubt but Ishmael might be so likewise: howsoever he was generally and conditionally elected, as was also Cain, Gen. 4.6, 7. where the Lord saith unto him, Why art thou wroth? And why is thy countenance fallen? If thou dost well, shalt thou not be accepted? etc.  
Eighthly, Betwixt these that are unchangeably designed to life or death out of foreseen faith or unbelief, perseverance or Apostasy; and those that are absolutely and peremptorily without any condition or respect to standing or falling, rising again through grace or lying still, retaining or losing grace received: For after this last manner none are irrevocably designed either to life or death from all eternity, among Angels or men.  
Ninthly, Betwixt a sovereign power invested in a most wise, just, gracious, loving, and merciful Prince, which may be used to his greater glory; and the same placed in a rigorous and cruel Tyrant: which last to affix upon God is no small degree of blasphemy.  
Tenthly, Betwixt an absolute preterition of some from eternity, before they have done, or thought good or evil, yea had any being, (which is not found in God towards any of his future rational creatures) and a passing over of some in time for their personal ingratitude and contumacy against him, as the fallen Angels are declined after their fall, and some men after grace often refused, and others after grace abused are lest to walk in their own ways.  
Eleventhly, Betwixt the not extending of grace at all after a needless and wilful Apostasy, (as the Lord dealt with the proud and presumptuous Angels which fell) and the withholding of mercy from some persons which were not so strongly and well situated in grace, and which fell through the temptation of others; and thus God withholds not his first grace, which i● also a sufficient grace, from any of the sons of men, though they are fallen in Adam.  
Twelfthly, Betwixt the withholding the first, or converting grace from fallen men, which is not kept back for any till they resist it; and the withdrawing of his second or subsequent grace from such as have wilfully cast off the first, in the just requiring of it, and so do despite of the Spirit of Grace.  
These few necessary distinctions being first premised we proceed. Now for your errors and mistakes in your several Sections; First, we say that your assertion in the second Section is very false and erroneous, where you say; That, Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed any thing, because he foresaw it as future, or as that which should come to pass upon such conditions: For did not the Lord foresee that if he created the Angels free Agents, some would fall, and others stand still in their integrity? That if he created our first parents with liberty of will, that they would fall; That if he offered fallen men his grace to help them up again, some would embrace it, and some refuse it. That his offered grace being conditional, some which received it would persevere, and fulfil those conditions, and some would fail in the performance after they had begun well. That Judas being returned to his former covetousness would betray his Master for gain. That the Jews out of obstinacy and envy would condemn, and deliver Christ to the Gentiles. That Pilate out of favour to men would yield him up to be scourged and crucified: All which, and a thousand things more, the Lord foresaw would conditionally or supposedly come to pass, and did thereupon decree or determine that they should so do; because he could turn them to his glory; yet do we not say, that the Lord was necessitated so to do always; but when he foresaw that the effects and productions arising out of such supposed conditions, were not conducible to his wise and holy ends; he both could, and in time did put a stop thereunto, at his pleasure. Thus he foresaw that the men of Keilah out of their wicked and ingrateful disposition (being left to themselves) would deliver and betray David into the hands of Saul; and therefore he did both decree not to permit it, and did actually hinder it, by advertifing David of it that he might timely escape.  
In your third Section there is truth and error to be found, accordingly as your words are taken; for you speak generally and ambiguously saying, By God's Decree for the manifestation of his glory, some men and Angels are predestinated unto eternal life, and others fore-ordained to everlasting death.  
To which we answer thus; First, That men and Angels are not in all things, and every way disposed of alike in God's eternal Decree. For though no fallen Angels are ordained to life, yet by your own confession many fallen men are appointed to salvation in Jesus Christ.  
Secondly, We say that all both men and Angels are first predestinated to eternal life, in case they should continue in their first created estate by answerable obedience. The truth whereof appears sufficiently in the confirmation, and blessing of those holy Angels which persisted in their allegiance, who are therefore called the Elect Angels.  
Thirdly, We affirm, that all men, though fallen, are appointed to restauration and life by grace conditionally that they believe on that grace, and obey its requiring. Ezek. 18.23. have I any pleasure at all that the wicked should die saith the Lord; and that not he should return and live? Ezek. 33.11. Say unto them, as I live saith the Lord, I desire not the death of the wicked. 1 Tim. 2.3, 4. For this is good and acceptable in the sight of God our Saviour, who would have all men to be saved, and to come to the knowledge of the truth. Whereunto add that of Tit. 2.11, 12. which holds forth both the universality of grace itself, and its condition, For the grace of God that bringeth salvation, hath appeared to all men, Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. But lastly, we grant notwithstanding that some both Angels and men were appointed for destruction, yet conditionally through their own default and disobedience, as the Apostles show both of the one and of the other; and first of the Angels; 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down into Hell. Judas 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness to the judgement of the great day. And secondly concerning men, 2 Thes. 2.12. That all might be damned who believe not the truth, but had pleasure in unrighteousness; Now these and some other Scriptures by us alleged, do not speak immediately of God's eternal Decree; yet we know, that God works all things in time, according to the counsel of his own will from eternity, Ephes. 1.11.  
In your fourth Section you declare yourselves more fully in this point of Predestination, saying, These Angels and men thus Predestinated and fore ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished. Which words of yours we will grant to be true: First of the Angels after some had stood fast in obedience, and others had fallen; but this was a destination in time, not a predestination from eternity. Secondly, Of Angels and men out of the special foreknowledge of God, whereby he certainly foresaw the perseverance of the good Angels in obedience, when the wicked spirits fell: as also the persistance of the Saints in faith and obedience towards grace which should be exhibited, on the one hand, with the Apostasy of the lapsed Angels, and the obstinacy of the impenitent men, and backsliding temporaries on the other hand, and so accordingly determined that the one part should be saved, and the other perish. But that God's decree in the general, toward Angels and men was only conditional, and did no ways necessitate either to sin and damnation, or to obedience and salvation; it is evident out of these ensuing texts, and many more: As for the Apostate Angels the fault of their Apastacy is wholly and clearly ascribed to themselves, 2 Pet. 2.4. Judas 6. as before: And as for men, it is said Luke 7.30. the Pharisees and Lawyers did frustrate the counsel of God against themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which things would not possibly be done unless God's counsel was conditional; add 2 Pet. 3.9. But God is long-suffering to us ward, not willing that any should perish, but that all should come to repentance: which is spoken aswel of singula generum, as of genera singulorum, and you had before God's oath, Ezek. 33.11. As I live saith the Lord, I have no pleasure in the death of the wicked. To confirm his affirmation; Ezek 18.23. Have I any pleasure at all that the wicked should die? And as there is no enforcing necessity from God's decree to dispose Angels and men to obedience or disobedience, life or death: so neither was there any necessity of nature, that is want, of liberty in their wills, or inability to obey before their fall, whatsoever there is left afterwards in mankind.  
But if you mean by this particular and unchangeable designing men and Angels, an absolute, irrespective, and peremptory or inevitable dispose of some Angels and men to life, and of others to destruction, and that from eternity; you do not only make God a respecter of persons in those that are appointed to life, from which the Scripture vindicates the Lord frequently, Acts 10.34. Rom 2.11. Deut. 10.17. 1 Pet. 1.17. But this contradicts what you speak concerning God, Chapter the second, where you describe him to be most wise, most holy, most loving most gracious, most merciful, and most righteous, etc. When you ascribe to him such a peremptory and irrevocable Decree of condemning thousands of Angels and men everlastingly, and that before they had done, or purposed any evil against him, or yet had any being. Consider this we pray you, could any of you which is a father (and scarce hath one drop of love, mercy and goodness, compared with God's ocean) appoint one or more of your little babes (which yet never offended you) to be burned to death? How far then must it be from the gracious disposition of him that is love itself, and whose bowels of Compassion are infinite, inevitably to design so many millions of Angels (his children by creation) to endless and insufferable flames of fire, before they had any existence in nature, or capacity of offending?  
In your Fifth Section, you say, that those of mankind that are predestinated unto life, are chosen by God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will in Christ unto everlasting glory, out of his mere free grace and love. All which is true both of God's general and special election. But whereas you add these words in conclusion without any foresight of Faith, or good works or perseverance in either of them, as conditions or causes moving him thereunto: It is a most dangerous error and falsehood. For was not that counsel of God which Paul declared to the Churches, Acts 20.27. briefly comprehended in that Doctrine, whereby (as he himself saith) he testified b●th to the Jews, and also to the Gentiles repentance towards God, and faith towards our Lord Jesus Christ, Act. 20.20.21. Doth not the same Apostle tell us, Rom. 8.29. That those whom God foreknew he did predestinate to be made conformable to the Image of his Son? Doth not Saint Peter tell the believing Jews that they were elect according to the foreknowledge of God through sanctification of the Spirit to obedience, and the sprinkling of the blood of Jesus Christ? 1 Pe●. 1.2. Doth not Saint Paul declare the counsel or will of God to be conditional, when he saith, 1 Tim. 2.3, 4. For this is good and acceptable before God who will have all men to be saved, and to that end to come to the knowledge of the truth? Are not the words of Saint Peter clear also to that effect, 2. Pet. 3.9. Who willeth not that any man should perish, but that all men should come to repentance? Is not the saving grace of God, which hath appeared to all men conditional by the Apostles own testimony? Tit. 2.11, 12. For the Grace of God which bringeth salvation to all men bathe appeared, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.  
Is not the Gospel itself, which is a declaration of the whole counsel of God, to be published conditionally? Mat. 18.19, 20. Mark. 16.15.16. Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptised shall be saved; but he that believeth not shall be damned.  
Doth not God best know what his own will and counsel is, and was from eternity, when he tells us Ez●k. 18. and 33 and almost every where else in the old Testament, that the obstinate sinner shall die; but such as convert to him shall live? Yea the final and last Election hath foregoing works for his motive, Revel. 3.4. Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy, and Rev. 7.14, 15. These are they which came out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve him day and night in his Temple, etc.  
In your Sixth Sextion you affirm, That as God hath appointed the elect unto glory, so he hath by the eternal and most free purpose of his will fore-ordained the means thereunto. Which is true of all those that in mankind are elected in general, as well as of the special elected or chosen ones. But whereas you add these words: Wherefore they who are elected being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his spirit working in good season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. This part of the Section taken conjunctively, cannot be verified of any elected ones, but those which are the final and special chosen aforesaid. Thus far the words of this Section wisely and warily understood may pass for truth; but the last words of all contain manifold falsehoods: which words are these, Neither are any others redeemed by Christ, effectually called, justified, adopted, sanctified, and saved. For though it be true that none are saved but only the Elect: yet all the ●est of that complexed speech being resolved into several propositions, will prove so many false positions.  
For first, Many others are redeemed by Christ besides the Elect, which shall be saved, 2 Pet. 2.1. But there were false prophets amongst the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and shall bring upon themselves swift destruction. Yea, all mankind is redeemed by Christ, 1 John 2.1, 2. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only, but for the sins of the whole world. Yea, he came to redeem Singula generum every man in particular. Hebr. 2.9 That by the grace of God he should taste death for every man.  
Secondly, Many others besides those special elected ones are called, Mat. 20.16. and Mat. 22.14. For many are called, but few are chosen.  
Thirdly, some are justified for a time, that is, have their sins purged away and forgiven, and yet by new rebellions and Apostasy perish afterwards. Mat. 18.32.33.34 Then his Lord after he had called him, said unto him; O thou wiked servant, I forgave thee all that debt because thou desiredst me; shouldest thou not have had compassion on thy fellow servant, even as I had pity on thee? And his Lord was worth, and delivered him to the tormentors till he should pay all that was due unto him. 2 Pet. 1.9. But he that lacketh these things, is blind, and cannot see afar of, and hath forgotten that he was purged from his old fins.  
Lasty, Some are sanctified in some measure, yet afterwards fall away, and so come short of salvation. 2 Pet. 2.20, 21, 22. For if after they have escaped the pollutions of the World, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning: For it had been better for them not to have known the way of righteousness, then when they have known it to turn from the holy commandments delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mi●e.  
In your seventh Section you come to God's preterition, saying, The rest of mankind God hath pleased according to the unserchable council of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice.  
Here We pray you give us leave to propound these Queries to you. First, who are the rest of mankind of whom you speak? Are they all those who are not elected? But we have showed before that all are elected in general upon condition. Did not God make his Covenant of Grace with all mankind in Adam after his fall, and afterwards for them with Noah? Gen. 9.8, 9 Yea, he covenanted with Abraham for all generations, and Nations, and People, Gen. 12.3. and 18 18. and that with an oath. Gen. 22: 16, 17, 18. Acts 3.24. Gal. 3.8. Whereupon all Nations, yea, all people are called upon to praise the Lord for this his great merciful kindness, and for the truth of his promise which endureth for ever, Psal. 117.1, 2. which being undoubtedly true, there can be none of mankind passed over from eternity.  
But if you mean that All, but those final and special chosen ones before mentioned, are passed over from eternity, without any purpose of grace or mercy to be extended towards them in Jesus Christ: your assertion is not only false, but most dangerous. For, God is the Saviour of all men, but especially of those that believe, 1 Tim. 4.11.  
Secondly, If God's counsel herein be unsearchable, how came you to know it?  
Thirdly, Since it is clear that God's merciful kindness is towards all men as before, and that he hath concluded all in unbelief, that he might have mercy upon all, Rom. 11.32. who are they from whom he withholdeth, or to whom he extendeth not mercy? Surely they can be no other, but such as thrust it away from them, first or last, at least wise in its conditions and requiring, Acts 13.46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you, but seeing you put it from you, and judge yourselves unworthy of everlasting life, we turn to the Gentiles, Prov. 1.24, 5, 26. Because I have called and ye refused, I have stretched out my hand and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, I will mock when your fear cometh, etc. See Psal. 8●. 8, 9, 16. Isa. 48.17, 18, 19 Hos 7.1. and 11.1, 2, 3, 4. Mat. 23.37, 38 Heb. 4.1, 2. Heb. 6.4, 5, 6. and 10.26, 27, 28. 2 Cor. 6.1, 2, 3.  
Fourthly, Is not God's Sovereign power placed in one that is both most righteous, and also most merciful, and not in tyrannical hands?  
Fiftly, Is not that sovereign power most glorified in punishing offenders after mercy hath been offered; and contemned or rejected?  
Sixthly, If these be passed over for their sins, as you affirm; How could this preterition be from eternity? For men sinned not till they were.  
Seventhly, If it were for sins, what sins did better deserve such a preterition than men's own personal and actual sins; yea, than their contempt and contumacy against grace offered?  
Eighthly. If this preterition was for the praise of God's glorious justice, must not his justice first be apparent and conspicuous in this his passing by them? But he accounts it neither honourable for him that the Son should die for the sin of the Father; Ezek. 10.1, 2, 3, 20. nor yet just, for he hath forbidden the self same thing in the Law, Deut. 24.16.  
Lastly, Is there no difference betwixt a vessel of dishonour, and a vessel of wrath? Many vessels are made by the Potter for dishonourable uses; yet none of set purpose for destruction.  
Finally, Your Caution in the last Section is very good, where you say, that, The Doctrine of the high mystery of Predestination is to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election: Where you should have added, and from their perseverance in that obedience till the death of sin, be assured of their spiritual, final, and everlasting election: there being a twofold election from eternity as hath been said.  
But this caution of yours, you yourselves have not very well observed and kept. And whereas you add in conclusion, So shall this Doctrine afford matter of praise, reverence and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel. We report ourselves to your own consciences, and to all men, whether your Doctrine, or ours here set forth, is likely to produce the good effects here by you remembered.  
But now we come in the third and last place, to answer such objections as seem to lie as so many rocks of offence, in your and other men's ways.  
Object It is written of Hophni and Phineas the sons of Eli, 1 Sam. 2.25. That they harkened not unto their father, because God would destroy them.  
Answ. It is true, God now had a purpose so to do for their abominable wickedness which they had committed: but it doth not follow that the Lord had so decreed from eternity, unless it was out of prevision of their lewdness and in order thereunto.  
Object, 2. It is written, Prov. 16.4. That the Lord made all things for himself, even the wicked for the day of ●●il.  
Answ. The first part of the text speaks of God's ends, the latter part of the event, as it is now fallen out through their own default, as Hosea speaks in a like expression, Chap 9.13. Ephraim, as I saw Tyrus, is plante● in a pleasant place: But Ephraim shall bring forth his children to the murderer: that is, eventually, not industriously; and so are the wicked created for the day of evil.  
Object. 3. It is said of Rehoboam, 2 Chron. 10.15. So the King harkened not unto the people; for the cause was of God, that the Lord might perform his word which h● spoke by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.  
Answ. This Text speaks not of God's eternal Decree, but of his wise and just providence, leaving a man (sufficiently wicked before) to follow his own counsels, for a temporal punishment of his own and his Father's sins.  
Object. 4. Jeremiah saith Chap 52.3. For through the anger of the Lord it came to pass in Jerusalem, till he had cast them out from his presence, that Zedekiah rebelled against the King of Babylon.  
Answ. This Scripture imports no more, but that wicked Zedekiah for a just punishment of his own, and Judah's rebellion against the Lord, what left at length in the hand of his own Counsels, to rebel against his Lord and King upon Earth, who was able to punish him, and did it accordingly.  
Object. 5. Mat. 11.25. At that time Jesus answered and said, I thank thee O Father Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes.  
Answ. This is to be understood of the second grace, withholden from those who refused the former, and did shut their eyes against the first light; and so is that place also Deut. 29.4. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. For God reveals his secrets (to wit, his further counsels) to them that fear him, Psal. 25.14. see Matth. 13.12, 13, 14, 15, etc. For whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath, but useth not (as we see in him that hide) his talon, Mat. 25. ●●, 19  
Object. 6. Acts 13.48. It is said, that when the Gentiles heard that, they were glad and glorified the word of the Lord, and as many as were ordained to eternal life believed. Whence it seems to be clear that some persons are not so ordained.  
Answ. The original Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wrested and forced in the translation: For it signifies not ordained, but prepared or disposed, and such only are they who are good, willing to leave their sins, and to follow after righteousness, according to the requiring of the Gospel. Titus 2.11, 12. for to such the Angels wish peace and happiness, as knowing them only capable of it, Luke 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glory be to God on high, and in the earth peace, to men, or in men of good will: For so did St. Jerome, St. Augustine, and many of the Ancients read that Text in their days, and so it is yet found in the best Greek copies: Yet we could give another answer, if the Text before alleged were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fore-ordained; to wit, that so many as then and there, were (out of God's special foreknowledge) predestinated to life, did at that time believe: which notwithstanding hinders not but that many more; yea all there present were appointed to life conditionally, as is there partly testified of the unbelieving Jews by the Apostle, verse 46.  
Object. 7. Rom. 9.6. It is said, That they are not all Israel, which are of Israel. It seems then that all are not elected.  
Answ. The Apostle intimates that the carnal Israel, or all that are come of Jacob surnamed Israel, are not the Israel to whom the promises of salvation are absolutely and finally made: Though in the general the conditional promises belong to all Israel, as the Apostle shows, vers. 4. and to the Gentiles also, vers. 24, 25. That we may not be misunderstood, know that there are among others, seven promises made to the overcomers, Revel. 2 and 3. Chap. and such as persevere in the Christian race unto the end of it, or to the death and burial of sin. Now these and the like promises belong unto the Elect that are chosen out of the furnace of affliction, Isa. 48.10. which with Paul have fought their good fight, 2 Tim. 4.7, 8. and so may fully expect their reward, because God is faithful who hath promised, see Hebr. 6 12, and 10 36. For ye have need of patience, that when ye have done the will of God, ye might receive the promise, Jam. 1.12. Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life which the Lord hath promised to them that love him. But these and the like promises are made but conditionally unto others.  
Object. 8. Rom. 9.7. Neither because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called. Where the Apostle alludeth to Gen. 17.18, 19, 20, 21. It may seem then that only Isaac, and not Ishmael was chosen.  
Answ. Isaac alone was chosen to be the representative seed of God, he being a type, first of Christ, in whom God hath made his Covenant: and secondly, he being a seed born by Sarah, who represents faith, out of the promises, rather than by the strength of nature; and so is a figure of the Spiritual seed of Abraham, which are begotten or born by virtue of the promises: For so the Apostle explains himself, vers. 8. That is, they which are the children of the flesh, (of whom Ishmael carried the type) these are not the children of God; but the children of the promise are counted for the seed. As for Ishmael, who was begotten by the strength of nature, and according to the flesh of Hagar, which represents the Law, Gal. 4.21, 31. he figured forth those which would be saved not by the grace of the promises but by the works of the Law; a people with whom God hath not erected his Covenant, that they should be saved in that way. But though Ishmael carried the figure of such, it was without any prejudice to his eternal election or salvation. For Abraham praying thus for him, Gen. 17.18. Oh that Ishmael might live before thee or in thy presence: The Lord answered vers. 20. As for Ishmael I have heard thee, etc. His being such a type was no more prejudicial to him, then that Moses and Aaron were debarred entrance into Canaan, (they therein being a figure of those that should be shut out of God's kingdom for unbelief) without any hazard to their own salvation, as hath been said before.  
Object. 9 Rom. 9.10, 11. It is said, That there is a purpose of God according to election, not of works, but of him that calleth.  
Answ. Though Election there seems to import nothing but God's grace, as the explanation following (not of works but of him that calleth) will in some sort evict; yet we grant that there is a purpose of God both according to Election of persons and things, and that either general or special, as hath been by us already often acknowledged. And the eternal election of persons, in mankind now fallen, whether general or particular, is out of grace, and not by their own works wrought by the strength of nature. Howbeit in that special or particular election arising out of the special foreknowledge of God, works of grace and perseverance therein are looked upon as a means and way to life: yea, as a condition fulfilled, and a motive both in that, and the final election of the Saints; which we called the election out of the furnace, Rev. 3.4. Thou hast a few names in Sardis which have not defiled their garments. and they shall walk with me in white, for they are worthy, Rev. 3.8 Behold I have set before thee an open door, and no man can shu it. For thou hast a little strength, and hast kept my word, and not denied my name. Read more at large Rev. 7.13, 14, 15, 16, 17.  
Object. 10. Rom. 9.10, 11, 12. For the children not being yet born, it was said that the elder should serve the younger. Where Jacob and Esau are disposed of before they were born.  
Answ. First it is granted that all men may be so, yea are so, both for their temporal estates here, and eternal condition hereafter, but in a most wise and just way.  
Secondly, We have showed before, that the Apostle relating to Gen. 25.23. doth not speak of the persons of Esau and Jacob, but of their two seeds the Nations of the Edomites, and the people of Israel.  
Thirdly, It is not their eternal estate that is there spoken of, but their rank and place in this world. Now as it is lawful for the Lord to make some Governors and superiors, and others inferior or subjects, so it was not any injustice in him to make the seed of Jacob the greater and superior kingdom. For even the Edomites were appointed to a good and comfortable condition.  
Fourthly, The Apostles mentions this disposal of them beforehand, to prove that Jacob's or Israel's preferment was of mere grace, and so the Argument was apt for his discourse in that book, where he asserts God's grace against our own natural works and merits.  
Lastly, there is in this subordination of Esau to Jacob, a spiritual document, showing that no natural or earthly man must be subject to the spiritual or heavenly man, for Edom signifies earthly.  
Object. 11. Rom. 9.13. As it is written, Jacob have I loved, but Esau have I hated. It should seem then that the person of Esau was hated before hand, and Jacob als● loved before they were born.  
Answ. Some indeed have so understood the Apostle, and have run themselves and others thereby upon dangerous rocks, not considering those things.  
First, Where those words are written, to wit, not Gen. 25.23. as the other is, but Mala. 1.1, 2, 3, 4.  
Secondly, That the Prophet spoke not of the person of Jacob, where he saith to Israel vers. 1, 2, 3. I have loved you; and again, yet I loved Jacob: but of the seed and posterity of Jacob.  
Thirdly, That in the third verse the Lord speaks of the posterity of Esau in that very age, and not of the person of Esau: Where he saith, And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.  
Fourthly, That the Lord shows the cause in the 4. ver. why he hath hated Edom at this time; It was for their incorrigible wickedness, saying, Whereas Edom saith we are impoverished, but we will return and build the desolate places: They shall build, but I will through down; and they shall call them the border of wickedness, and the people against whom the Lord hath indignation forever.  
Lastly, That the Apostle allegeth this place, to show that what God had spoken concerning Israel's pre-eminence above Edom's, Gen. 25.23. was now fulfilled, they continuing to be his people, when the other were cast off for their obstinacy.  
Object. 12. Rom. 9.14, 15. What shall we say then? Is there unrighteousness with God? God forbidden. For he saith to Moses. I will have mercy, on whom I will have mercy, and I will have compassion, on whom I will have compassion. It seems then that there are some upon whom the Lord will not have compassion.  
Answ. It is true, there are some such persons; and such were the incorrigible Edomites, before spoken off: yet note three things.  
First, That the Apostle preoccupates an Objection, which some might make, out of God's mercy continued still to Israel, but withdrawn from Edom, as before, What shall we say then? Is there unrighteousness with God?  
Secondly, That the Apostle answers it, not only with a detestation, saying God forbidden, but also with a Scripture taken out of Exodus 33.9. And I will be gracious, to whom I will be gracious, and I will show mercy, to whom I will show mercy.  
Thirdly, That the Lord speaks there of continuing and enlarging his after mercies and favours to those that walk humbly, faithfully, and answerably to his first mercy or grace, as Moses had done then, when he begged of the Lord that he would show him his glory: And not of his first grace, withholden from none. Whereby the contrary it may be gathered, that God will withhold his second mercies from some, who refused his first grace, as the Edomites had done, or should abuse the same afterwards by turning his grace into wantonness, Judas 4.  
Object, 13, Rom. 9.16. So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Our salvation then is of mere mercy.  
Answ. It is granted so to be, yet by the way note, that man can both will, and run in some sort as this Scripture imports.  
Object. 14. Rom. 9.17, 18. For the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  
Answ. First, note that here the Lord doth not say, for this same purpose have I created thee, but raised thee up, or brought thee upon the stage.  
Secondly, That Pharaoh was known to the Lord to be a proud and obstinate Rebel, before he thus called him out, Exod 5.2. And Pharaoh said, who is the Lord that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.  
Thirdly, That yet the Lord gives him to know his will, and graciously shows him the danger of his disobedience, before he sends his plagues upon him.  
Fourthly, That he leaves him not, till he made him, of unwilling, willing to let his people go.  
Fifthly, That God did not harden Pharaohs heart by infusing any hardness into it, but rather used means to soften and bend his heart to obedience.  
Lastly, That the Lord destroyed him not, till his heart byased, and wilfully revolted from that inclination of letting Israel go, to which the Lord had brought and wrought him. So that the Lords pleasure in hardening whom he will; must out of this example be understood of such as are first or last refractory against his grace, and gracious requirings, monitions. etc.  
Object. 15. Rom, 9.19. Thou wilt say, why doth he yet find fault? Who hath resisted his will? It seems then his will in condemning the wicked is .  
Answ. The will of God is manifold, First, voluntas signi, that which he would have done by men, and that may be resisted or disobeyed.  
Secondly, voluntas beneplaciti, that which he is pleased to effect, and that either absolutely to be done by himself alone, or with others, which cannot be withstood: or conditionally, in case the creature will act his part. This conditional will may also be repugned, so that wicked men cannot excuse themselves by the irresistibility of the first or last mentioned will. There is also the unchangeable will of God's irrevocable decree, at length passed upon the obstinate and incorrigible sinner, which like his powerful or efficacious will is inexpugnable. But it is the obdurate man's refractory and inflexible will that hath now made this will or decree of God so peremptory against him. So that God hath just cause to fault and blame the man that perisheth, but not è contra.  
Object. 16. Rom. 9.20. Shall the thing form say to him that form it, why hast thou made me thus? Whence it may seem to follow, that God makes the lost ones such as they are.  
Answ. Paul intends nothing less than to lay any such aspersion upon God, who is only the Author of their deserved punishment; but not of their sins, unless of such as are just and severe compensations of their former contumacies. Indeed the Apostle here first takes up these murmurers for their audacious and presumptuous obloquys against their Maker, in this verse: Nay but O man who art thou that repliest against God? Shall the thing form say to him that form it, Why hast thou made me thus? And then in the three next verses for the total silencing of their obmurmuration, he asserts first Gods sovereign power vers. 21. and then his justice vers. 22. with his mercy also vers. 23. If the wicked then finding themselves lost, at length should cavil against God, and say why did he create me with liberty of will and so with a power of falling? It is answered, that this faculty might be improved to the salvation of the creature, as well as to the glory of God's grace, vers. 23. Or why did God give us any being, since we must be wretched and unhappy for ever? It is answered. vers. 22. that it coming to pass merely through their own default and wilfulness, it was free for our Sovereign Lord thus to glorify his power and justice against such rebels, yea, and his incurable enemies also.  
Object. 17. Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? It seems then that God makes some vessels of purpose unto dishonour.  
Answ. I. It is certain that God is a wise Potter, and not a workman that never had wisdom, or hath lost his wits. Now such a Potter though he (as the event falls out afterwards) makes many vessels to be broken, yet forms none of set purpose for destruction, as we said before: Some vessels indeed are made by him for more honourable uses, as Saltsellers, drinking-cups, etc. and some for more dishonourable uses, for chamberpots & the like, but none to be destroyed; for that were to lose his labour. And so hath the Lord appointed both in Church & Commonwealth, some to be superiors and some inferiors as hath been showed, but none of the sons of men hath he made of purpose to perdition.  
II. It is evident enough that the Apostle alludeth to Jeremy 18. verse 3.4, 5, 6. Where observe these things.  
First, That the Prophet being sent to the Potter's house, he found that the vessel in the Potter's hand first miscarried, and was marred, representing man not in the pure but corrupt mass.  
Secondly, That the Potter took pains to make it up a new, or other vessel.  
Thirdly, That the Lord expostulates with Israel for not suffering him to mould them a new, as that Potter had done.  
Fourthly, That the Lord forms not men anew by force or violence, as the Potter did the senseless clay, but works upon them as rational creatures, and free Agents, by persuading them and drawing them, as is evident from the 7. verse to the 12. At what instant I shall speak concerning a Nation and concerning a Kingdom, etc.  
Lastly, That the better a vessel is that is so made out of a depraved lump, the more honour it is for the work man, etc.  
Object. 18. Rom. 9, 22. What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction? Whence some collect that it is God that hath so fitted them.  
Answ. First, It is not said that they were created, but fitted for destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, It is not so much as employed, much less affirmed that they were so fitted by the Lord.  
Thirdly, The clear contrary is imported, where it is said, that he hath with much or great long sufferance endured these vessels of wrath. For if God created or designed them purposely for destruction, things had succeeded according to his own hearts desire when they went on in fin and rebellion: but in as much as he hearty desired their repentance and return in order to their salvation: hence it was that he bear their multiplied provocations, and their contumacies against his grace with much irksomeness and long sufferance, the end whereof was salvation, as the Apostles teach, 2 Pet. 3.15. Rom. 2.4.  
Object. 19 Rom. 9.23. And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory. Whence it may seem that God hath prepared these vessels from eternity for this their glory.  
Answ. Note first, That no such vessels since the fall; can be vessels of glory, till they be prepared thereunto, that is, purged from corruption, and renewed, 2 Tim. 2.21.  
Secondly, That the preparing and fitting of these vesfor the main part and power of the work, is attributed to God in express terms, and so was not the fitting of the vessels of wrath aforesaid.  
Thirdly, That this preparing of the vessels of glory is said to precede glory; but it is not here attributed to God's eternal decree.  
Lastly, That both the glory, and the preparation of the vessels thereunto, is of grace, and so ordained, to God's glory.  
Object. 20. St. Peter saith, Epist. 1. Chap. 2. ver. 7.8. Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the bvilders disallowed, the the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto they were also appointed. It seems then that some were fore-appointed to take offence at Christ, and to stumble at that rock.  
Answ. It is granted that some were fore ordained thereunto, (and that it was foretold also that they should do so, Isai. 8.14.) yet neither simply, nor yet absolutely or irrespectively; but as their punishment for their former pride upon their own self conceited wisdom, holiness, and righteousness; and for their obstinacy also. And so much seems to be intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being dosobedient, namely before. For it is usual that former sins, especially a refractory disposition, should be plagued with after and succeeding perverseness, Psal. 81 11.12. But my people would not hearken to my voice, and Israel would none of me: So I gave them up unto their own hearts lust, and they walked in their own counsels. Read, Rom. 1.25.32. And the like answer we give to that place of St Judas, verse 4. For there are certain men crept in among you, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into laciviousness, and denying the only Lord God, and our Lord Jesus Christ.  
For first, The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this condemnation, shows it to be a punishment.  
And secondly, The cause of this condemnation is showed in the words following, ungodly men they were, etc.  
These are all the principal Objections which we could now call to mind and we hope (though briefly and plainly) yet they are sufficiently answered, to the satiffaction of all understanding and impartial men.  
True it is, that this Argument rather required a Treatise, than so short a Discourse: but as you are succinct, so we must not too far enlarge.    

CHAP. IU. Of the Creation.  
IT pleased God the Father, Son, and Holy Ghost 
a Heb: 1.2. Jo: 1.2, 3. Gen: 1.2. Job: 26.13. Job: 33.4. , for the manifestation of the glory of his eternal power, wisdom, and goodness 
b Rō: 1.20. Jer: 10.12. Ps: 104.24. Ps: 13.5, 6. , in the beginning to create, or make of nothing, the world, and all things therein, whether visible, or invisible, in the space of six days; and all very good 
c Gen: 1. c. Heb: 11.3. Col: 1.16. Act: 17.24. .  
II. After God had made all other creatures, he created man, male and female 
d Gen: 1.27. , with reasonable and immortal souls 
e Gen: 27. with Eccl. 12.7. and Luk: 23.43. and Mat. 10.28. , endued with knowledge, righteousness, and true holiness, after his own Image 
f Gen. 1.26 Col: 3.10. Eph. 4.24. , having the Law of God written in their hearts 
g Rom: 2.14, 15. , and power to fulfil it 
h Eccles. 7.29. , and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change 
i Gen. 3.6. Eccl. 7.29. . Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil which while they kept, they were happy in their communion with God 
k Gen. 2.27. Gen: 3.8, 9, 10, 11, 23. , and had dominion over the creatures 
l Gen: 1.26, 28. .  

CHAP. IU. Of the Creation examined.  
IN the last Chapter you bewrayed a world of defects; but here a defect of worlds, you making mention but of one (and that of the least importance and concernment to mankind) whereas the Holy Ghost in the Scripture, points out a plurality of worlds, and some of them no less glorious to the Creator, nor beneficial to men, than this present outward world of which you speak. For is it not expressly written Heh. 1.1, 2. That God hath in these last days spoken unto us by his Son, whom be hath appointed heir of all things, by whom also be made the world. Yea, was it not an Article of faith in the Apostles days, that God had so done? For the Author of that Epistle after a description and encomion of faith, Heb. 11.1, 2. speaks thus ver. 3. through saith we understand that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear.  
If you answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place, Heb. 1.2. signifies ages or generations (as sometime that word is found to do) this last place which clearly speaks of the work of creation (having the same word again) will evict, that the former place speaks of worlds truly so called, as it is well and truly rendered in our translation.  
If you reply again that perhaps the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Rabbins sometimes take the word gnolam, gnolam caton for the Microcosm, and gnolam gadol for the Macrocosm; gnolam hazzeh for this world, and gnolam habha for the world to come, and the same word again for the lower world, that is the earth; sometimes for the middle world, which is all these visible heavens; and lastly for the Angel's world, or the invisible heavens.  
Answer. It may be so, yet are these neither one entire world, nor were all these things created in the space of six days, as you untruly affirm.  
First, That the Angel's world called by our Saviour and the Apostle Paul, Paradise, Luke 23.43. 2 Cor. 12 4. and this present world, are not one entire, but two remote and distinct worlds, it is evident out of the words of our blessed Saviour, Mat. 12.32. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. Luk. 20.34, 5.36. And Jesus answering said unto them, the children of this world marry, and are given in marriage: but they that shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more, for they are equal to the Angels, etc.  
Secondly, Nor were the Angels and their heavens created within the space of those six days, wherein all things of this world were made, Gen. 1.1— but long before. For,  
1. It is certain that Moses makes no mention of them in the narration, and history of those six day's works.  
2. Esdras in his second Book (of which we spoke before) saith expressly Chap. 3.6. That Gods right hand planted Paradise before ever the earth came forward, and that he having created man in time did lead him into it. Nor doth he alone speak this, that the Angels were existent before the creation of this world; but the Lord himself also, Job 38.4. Where waist thyou when I laid the soundations of the earth? and than follows, When the morning Stars sang together, and the sons of God shouted for joy. So that those sons of God (who are at all hands confessed to be the Holy Angels) were present and glorified God when he laid the first foundation of this world. Nor is it improbable (which some late prophetical men affirm) that man was created in the room of the fallen Angels, which so much the more stirred up the envy of the Devil against him. Certain it is that the wicked Angels were not only pre-existent, but had fallen also from their first estate, before man was created.  
3. As the Scriptures make frequent mention of the Heavens of Heavens, which can be no other than Paradise, or the Angels, which also are God's heaven in whom he dwelleth: So the Psalmist shows that they were of old, Psal. 68.33. To him which rideth upon the Heavens of Heavens which were of old. Nor can we or you justly reject their opinion who say, that as the Angels are in nature nearer to God than the creatures of this gross visible world, so he first laid forth himself in them; and that many ages before he proceeded to the creation of those things which were remoter, and further distant from him. But whether the Lord used the ministry of these Spirits in the creation of this world, as he doth in the government of the same, we will not dispute. Howsoever it was the unanimous consent of most of the Greek fathers (if not of them all) and the assertion of divine Nazianzen in special, and of Jerom among the Latins, that the creation of Angels did precede the making of this world, and that upon these grounds before alleged, among many other.  
After you have spoken of this world in general, you come to the composure of the creature for whose sake this world was especially made, even mankind; where according to holy Scriptures we find another world, not only because man is styled a Microcosm, by ●o contemptible Authors: but by reason of an inte●●● and spiritual world (and that far greater, and more excellent than this outward Fabric) placed 〈…〉, of which Solomon not a stranger to any of these worlds) speaks Eccles, 3.11. He hath made every thing beautiful in his season; he hath also set the world in their bear't; so that no man can find out the work of God from the beginning to the end. Which world was God's Kingdom in the man, or the beautiful Image of God upon the inward and outward man, as may appear by the promises of God which he hath graciously given us in Christ, for the repairing and re-edifying the same, when it was decayed and defaced, Esay 51.16. And I have put my words in thy mouth, and have covered thee in the shadow of my hands, that I may plant the Heavens, and lay the foundation of the earth, and say unto Zion, Thou art my people, Esai. 65.17, 18. For behold I create new Heavens, and a new earth; and the former shall not be remembered, nor come into mind: But be ye glad and rejoice for ever in that which I create; for behold I create Jerusalem a rejoicing, and her people a joy. 2. Pet. 3.13. Nevertheless, we according to his promises look for a new heaven and a new earth, wherein dwelleth righteousness. But the outward heaven and earth (of which many understand this place) never was nor ever shall be the subject of righteousness: for they are irrational yea liveless creatures. Nor is this spiritual and glorious workmanship of God (though to the world and her wise ones invisible) called a world in the Old Testament alone, but in the New also, Rom. 4.13. For the promise that he should be heir of the world, was not to Abraham and his seed through the Law, but through the righteousness of faith.  
Now if any hearing of more worlds, be sorry with Alexander, that he hath taken so much travail for one, growing ambitious to have the other also, let him first by faith, obedience, prayer, and all other good means seek to get the inward and spiritual world planted, and created in him, and upon him, by the grace and power of Christ; and he may be in the better possibility of the third and highest world, and prove an heir of Paradise with the blessed Angels. For as the Lord himself proceeded gradually, first to that creation which was spiritual and invisible; and then to that which was visible and corporeal: so let the sons of men (now fallen and corrupted) turn from the outward creature, get the inward world of righteousness and holiness, and so gradually tend towards the world Angelical, that they may proceed from glory to glory.    

CHAP. V Of Providence.  
GOd the great Creator of all things doth uphold 
a Heb: 1.3. , direct, dispose, and govern all creatures, actions, and things 
b Dan: 4.34, 35. Psal: 135.6 Act: 17.25, 26, 28. Job 38.39, 40, 41. Chapters. , from the greatest even to the least 
c Mat: 10.29, 30, 31. , by his most wise and holy providence 
d Pro: 15.3. Psal: 104.24. Psal: 145.17. , according to his infallible foreknowledge 
e Acts 15: 18. Psal: 94.8, 9, 10, 11. , and the free and immutable counsel of his own will 
f Eph: 1.11. Psal: 33.10.11.  to the praise of the glory of his wisdom, power, justice, goodness, and mercy 
g Isa: 63.14 Eph: 3.10. Rom. 9.17. Gen. 45.7. Psa: 145.7. .  
II. Although, in relation to the foreknowledge and decree of God the first cause, all things come to pass immutably and infallibly 
h Act: 2.13. ; yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily freely, or contingently 
i Gen: 18.22. Jer: 31.35. Exod: 21.13, with Deut: 9, 5. 1 King: 22.28, 34. Esa: 10.6, 7. .  
III. God in his ordinary Providence maketh use of means 
k Act: 27.31, 44. Isa. 55.10, 11. Hos: 2.21, 22. ; yet is free to work without 
l Hos: 1.7. Mat. 4.4. Job 34.10. , above 
m Rom. 4.19, 20, 21. , and against them at his pleasure 
n 2 Kin: 6.6. Dan: 3.27. .  
iv The Almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that it extendeth even to the first fall, and all other sins of Angels and men 
o Rom: 11.32, 33, 34. 2 Sam: 24.1, with 1 Chr: 21.1. 1 King: 22.22, 23. 1 Chr: 10.4, 13, 14. 1 Sam: 16.10. Acts 2.23. Act. 4.27, 28. ; and that not by a bare permission 
p Act: 13.16. , but such as hath joined with it a most wise and powerful bounding 
q Psal: 76.10. 2 King: 19.28. , and otherwise ordering and governing of them in a manifold dispensation to his own holy end 
r Gen: 50.20. Esa: 10.6, 7, 12. ; yet so as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or approver of sin 
s Jam: 1.11, 14, 17. 1 Joh: 2.16. Psal: 50.21 .  
V The most wise, righteous and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts that they may be humbled 
t 2 Chr: 32.25, 26, 31. 2 Sam: 14.1 ; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends 
u 2 Cor. 12.7, 8, 9 Psal: 73. thoughout Psal: 77.1, to 12. Mar. 14.66, to the end with John 21, 15, 16, 17. .  
VI As for those wicked and ungodly men, whom God as a righteous Judge, for former sins doth blind and harden 
w Rom: 1.24, 26, 28. Ro: 11.7, 8. , from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts 
x Deu: 29.4 , but sometimes also withdraweth the gists which they had 
y Mat. 3.12. Mat: 25.29 , and exposeth them to such objects as their corruption makes occasions of sin 
z Deu: 2.30. 2 King: 8.12, 13. ; and withal gives them over to their own lusts, the temptations of the world and the power of Satan 
a Psa: 81.11, 11. 2 Thes. 2.10, 11, 12. : whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others 
b Exod: 7.3, with Ex: 8.15, 32. 2 Cor: 2.15, 16. Esa: 8.14. 1 Pet: 2.7, 8 Esa: 6.9, 10 with Act: 28.26, 27. .  
VII. As the providence of God doth in general reach to call creatures; so after a most special manner it taketh care of his Church, and disposeth all things to the good there of 
c 1 Tim: 4.10. Amos 9.8, 9 Rom. 8.28. Esai. 43.3, 4, 5, 14. .  

CHAP. V Of God's providence examined.  
IN this Chapter not without a specimen or document of God's divine providence, you have testified many things as rightly and truly, so with reverence and honour to that wise and holy administration of his; yet in two things we crave leave briefly to show you your defects; yet not so great or  as some of your former failings. First then, in your second Section, you affirm, That although in relation to the foreknowledge and decree of God (the first cause) all things come to pass immutably and infallibly; yet by the same providence he ordereth them to fall out according to the nature of the second causes either necessarily, freely, or contingently. Where first you seem to us to make God's providence not only to jar with his decree, but even to thwart the same; For this last orders many things to come to pass contingently and freely, as you say, whereas the former appoints all things to come to pass immutably. It is granted that all things come to pass infallibly in regard of the foreknowledge of God: but we cannot see how all things should come to pass immutably, since many things are decreed but conditionally, as we have showed Chap. 3. and here you confess that all things do not come to pass necessarily, which they must necessarily do, if all things be immutably decreed; but it is evident that God decrees both good and evil towards men Hypothetically, Jer. 18.7, 8, 9, 10. At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up, to pull down and to destroy; If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them;. And at what instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant: If it do evil in my sight, that it obey not my voice, than I will repent of the good wherewith I said, I would benefit them. So vers. 11.12. Rom. 8.13. and 11.22, 23. How could God's counsel be made void by men (as was said before out of Luk. 7.30.) if it were immutable in itself, as you affirm?  
Secondly, In your sixth Section you say, As for those wicked and ungodly, whom God as a righteous Judge, for former sins, doth blind and harden; from them he not only withdraweth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts, but also sometimes withdraweth the gifts which they had, &c, Wherein, besides that you mention not the main (if not only) sin, for which God leaves men to themselves, to wit, men's shutting their eyes against his monitions, commandments and requirings: you seem to lay some default upon God himself, saying, That he withholdeth that grace from them, whereby their hearts, that is, their wills and affections might have been wrought upon, which both derogates from God's mercy and is inconsistent which innumerable Scriptures testifying the contrary, as Esai. 5.4. What could I have done more for my vineyard, that I have not done? Mat. 23.37. How often would I have gathered thy children as a ben gathereth her chickens under her wings? but see would not, Acts 7.51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the holy Ghost; as did your Fathers, so do ye.    

CHAP. VI Of the fall of man, of Sin, and of the punishment thereof.  
OUR First Parents being seduced by the subtlety and temptation of Satan, sinned in eating the forbidden fruit 
a Gen: 3.13 2 Cor: 11.3 ; this their sin God was pleased according to his wise and holy counsel to permit, having purposed to order it to his own glory 
b Ro: 11.32 .  
II. By this sin they fell from their original righteousness and communion with God 
c Gen: 3.6, 7, 8. Eccl: 7.29. Ro: 3.23. , and so became dead in sin 
d Gen: 2.17. Eph: 2.1. , and wholly defiled in all the faculties and parts of soul and body 
e Tit: 1.15. Gen: 6.5. Jer: 17.9. Ro: 3.10. to 19 .  
III. They being the root of all mankind, the guilt of sin was imputed 
f Ge: 1.27, 28. and Gen. 2.16, 17. and Act: 17.13. with Ro: 5.12, 15, 16, 17, 18, 19 and 1 Cor: 15.21, 22, 25. , and the same death in sin and corrupted nature, conveyed to all their posterity descending from them by ordinary generation 
g Psa: 51.5. Gen: 5.3. Job. 14.4. Job: 15.14. .  
iv From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good 
h Ro: 5.6. Rom: 8.7. Rom: 7.18. Col: 1.21. , and wholly inclined to all evil 
i Gen: 6.5. Gen: 8.21. Rom: 3.10, 11, 12 , do proceed all actual transgressions 
k Jam: 1.12, 15. Eph: 2.2, 3. Mat: 15.19. .  
V This corruption of nature, during this life, doth remain in those that are regenerated 
l 1 Joh: 1.8. to Rom: v. 14.17, 18, 23. Jam: 3.2. Pro: 20.9. Eccl: 7.20. ; and although it be, through Christ, pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin 
m Ro: 7.5, 7, 8, 25. Gal: 5.17. .  
VI Every sin both original and actual, being a transgression of the righteous Law of God, and contrary thereunto 
n Joh: 3.4. , doth in its own nature, bring guilt upon the sinner 
o Rom: 3.9, 19 , whereby he is bound over to the wrath of God 
p Eph: 2.3. , and curse of the Law 
q Gal. 3.10 , and so made subject to death 
r Ro. 6.23. , with all miseries spiritual 
s Eph. 4.18 , temporal 
t Rom. 8.20. Jam. 3 39 , and eternal 
u Matth. 25.41. 2 Thess. 1.9. .  

CHAP. VI Of the fall of man, of Sin, and of the Punishment thereof, examined.  
IN this Chapter of man's fall, you have given sufficient evidence of it; for, except the first and last Sections, all parts of it are a resemblance of the depraved man (you spoke of) sufficiently corrupted: In the second Section these are your words, By this sin they (that is our first parents) fell from their original righteousness, and communion with God, and so became dead in sin, and wholly defiled in all the faculties of soul and body. In which words we find the fruits of the forbidden tree, evil as well as good, error as well as truth. That they fell from their former communion with God, from some degree of original righteousness, and that they became dead, that is liable to eternal death, we grant you: but that they fell wholly from original righteousness, at the first Act of their Apostasy, or that they presently became so wholly defiled as you speak, are great mistakes. As to the first of these, did not the Image of God in which they were created consist in holiness and righteousness? Now you know habits are not lost by one act or two. Again, the thing that God threatened, was a gradual punishment as well as a certain; In dying, ye shall die. Furthermore, those that fall away from inchoated grace, and that renewed Image of God (which is not at first so strong and vigorous as God's similitude was in the first man) though they die, and being in a great decree of languishing are said to be dead; yet they die but gradually & after great debilities, and decay, may be kept alive and recovered, Rev. 3.1, 2. I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before me.  
Now as for the second, that they became wholly defiled in all parts and faculties, no Scripture speaks it, nor could it be till the whole Image of God was extinguished by contrary corruptions. True it is, that if the Lord had wholly left them to themselves (as he did the rebellious and backsliding Angels) it would have fared no better with them in the end, than you speak of: but the father of mercies was pleased to appear unto them in the cool and declination of the day, before it was dark night with them, and by his covenant of grace to help them up again.  
In the third Section you say, They being the root of all mankind, the guilt of the sin was imputed, and the same death in sin and corrupted nature corveyed to all posterity, descending from them by ordinary generation; where that they were the root of all mankind is undoubtedly true: but all the rest of that Section may be justly questioned. And first, that passage where you tacitly exempt Christ from the imputation of this sin made unto him; for doubtless that, with all other sins of ours, were laid upon him. But secondly, it may be upon good ground hoped, that it, neither was, nor shall be imputed to any of their posterity, who are not the imitators of the same in actual rebellion; for that just Lord doth not only forbid the punishing of the children for the iniquity of their parents, even with temporal death, Deut, 24.18. but he swears also by his own life, that he will not do that thing. Ezek 18.1— 20. Then what you there affirm in the second place is more improbable than the other; to wit; That the same death in sin and corrupt nature is conveyed to all their posterity descending from them by ordinary generation, is yet more improbable. For first, that some men are sanctified from the womb, as Jeremiah and John the Baptist were, and the Virgin Mary might possibly be, none will deny. And secondly, that all others are still created innocent, in some measure of God's image, there are not a few Scriptures which seem to testify it; of which Genesis the 9.6. is one, where the kill of men by a private hand is forbidden, because in the image of God created he man; which reason will not hold unless man be still so created: For if it were derived or drawn from the first created Adam, who by rebellion against God lost that image, and corrupted himself with all his posterity, it would rather lay a ground that man might now lawfully, or without any great scruple be killed (as a defaced, corrupt, depraved creature) then that he should be so tenderly spared and preserved. For so Cain apprehended after he had sinned, Gen. 4.14. saying, And it shall come to pass, that every one who findeth me, shall slay me. But to clear the place unto all that seek the truth out of love unto it; we affirm that this place must needs be meant of all mankind, where he saith, for In the image of God made be man, because the prepositive article & particle Ha', is prefixed before the noun, Adam, the name of him who is here said to be killed, declaring it to be an appellative name of the whole species, and not the proper name of our first parent, yea, and he that is here said to kill, hath here the same name of Haadam, as well as the person killed, given unto him: where it is said, At the hands of man & at the hands of every man's brother will I require the life of men. It is therefore evident out of the context that the holy ghost meant it of mankind in general, and not of the first created Adam, when he saith in the next verse, for In the Image of God created he man; which thing may be yet farther evidenced from the connextion, which all true Logicians observe betwixt the Antecedent and the Consequent, which is this; Quia Antecedens, sic habet sei deò Consequens est, &c. For they depend as cause & effect, the Antecedent here being the cause, and the Consequent instead of the effect. The contextion is here confessed by all rational men in that act, ex vi causae existere. Now to apply this to our purpose; if a man must not be killed, because in the image of God he created man, than this reason which is the Antecedent must be understood of man in general, or mankind universally, and of every individuum of that species, or else this Consequent, that he shall have his blood shed, who sheddeth man's blood verse 6. can have no force of Argument from the said Antecedent, viz, That in the image of God created be man.  
The second Scripture that is to be considered is that place Deut. 32.4, 5. where we have two Arguments more to prove Israel, and consequently all men, to be still created innocent. The first is from the perfection of all God's works, verse 4. He is the Rock, his work is perfect, for all his ways are judgement: A God of truth; and without iniquity, just and right is he: How then can he which is holy, righteous, and pure, create any thing that is unrighteous, unclean, or unpure? The second is taken from God's complaint there against men's personal fall and corrupting themselves, whom God had not brought forth with any such spots, verse 5. They have corrupted themselves, their spot is not the spot of his children, they are a perverse and crooked generation. A third Text asserting man's innocency, is the 8 Psalm, where verse 4, 5, 6. etc. the Psalmist speaks thus of all mankind, What is man, that thou art mindful of him, and the son of man, that thou visitest him? For thou baste made him a little lower than the Angels; and hast crowned him with glory and honour: which glory lies in the Image of God, 1 Cor. 11.7. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: Thus the Psalmist shows that the man is still set in honour, to wit, by his first state of production, though he doth not long retain the same, but falls therefrom, Psal. 49. verse 12. Nevertheless, man being in honour, abideth not: be is like the beasts that perish. So again verse 20. Man that is in honour and understandeth not, is like the beast that perish: But if man had been created so corrupt, as you speak he had not only been lower than the Angels, but below all creatures here. A fourth place evicting man's upright creation is, Eccles. 7.29. where the Preacher publisheth this truth to all the world, to vindicate God's honour in man's creation, and to shame the sons of men for their vile Apostasy and degeneration; for This only have I found, that God hath made man upright: but he hath sought out many inventions, Where it is evident, first out of the context, and then out of the text, that Solomon speaks of all mankind in their succeeding generations. For first he saith verse 28. after his search into mankind. For such as continued in innocency: One man (to wit Christ) among a thousand have I found, but a women among all those have I not found. Secondly, in the text itself, first, the word translated man, is in the origional Haadam, the common name of mankind. And secondly, when the wise man comes there to speak of the fall, he ascribes it not to our first forefather alone but to the individuals of their posterity, likewise saying, But they have sought out many inventions, to which we might add this, that Solomon needed not to have usherd in this fall & depravement of mankind with a Lo! or note of wonderment in the beginning of this verse, if all men (as you both hold and teach) came so corrupted into the world with the poison of propagated uncleanness. A fifth place that here stands up for the defence of this innocency, is that of Isa. 1. verse 21, 22. which may be understood aswel of a personal Jerusalem (each one of us being created for an holy City and habitation of God) as of the inhabitants of Jerusalem and Judah, which were the present auditors and object of Isaiahs' ministry: How is the faithful City become an harlot? It was full of judgement, righteousness lodged therein, but now murderers. Thy silver is become dross, thy wine is mixed with water. Unto such a personal Jerusalem as we described, speaks the Prophet Jer. c. 4. v. 14. O Jerusalem, wash thine heart from wickedness, that thou mayst be saved: how long shall thy vain thoughts lodge within thee? A fifth place which like an undaunted Advocate pleads for God still creating men in uprightness, is that of Isaiah 5.1, 2, 3, 4, 5, etc. My beloved hath a vineyard in a very fruitful Hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a Tower in the midst of it, and also made a wine-press therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge I pray you betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should have brought forth grapes, brought it forth wild grapes? Unto which interrogatories the church, if they had believed your doctri● might have answered thus: Thou mightest have done much more for thy vineyard than thou hast done, if thou hadst created us all in God's Image, as thou didst our first parents, a thing very easy unto thee: And how wouldst thou, O wise and righteous Lord, expect that we should bring forth any other fruit but wild grapes, since by our depravation derived from our first parents we are a mere wild vine. But as the choicest vine with which God planteth his vineyard, is Christ from our creation planted in us, being called Ja. 1.21. The engrafted word which is able to save our souls; so this vineyard is our heart or inward man, into which all are hired, or sent by the Lord to work therein, & to keep & dress the same from the 3. unto the 11 hour, yet some at one hour and some at another are more excited to labour therein Matth. 20.1, 2, 3,— 16. And the wickedness which by our fall from God, we have brought in and planted, is the vine of Sodom (that is of their secret or foundation) of which the Lord complains, Deut. 32.32. For their vine is of the vine of Sodom, and the fields of Gomorrah, their grapes are grapes of gall, their clusters are bitter. A seventh place which lets his voice be heard without fear, is that of Jeremiah 2.21. where the Lord justifies himself, but justly blameth Israel. Yet I had planted thee a noble vine, wholly of a right seed: How then are thou turned into the degenerate plant of a wild vine unto me? Now the whole nation of Israel was yet never thus planted any other way, but by an upright creation: for they were not all made such by way of regeneration in any age or generation which was heretofore. Eighthly, when God by the same Prophet expostulates with them about their falling from him and not rising again and returning, chapt. 8. verse 4, 5. doth not the Lord imply that they once stood before they fell: yea, and that they had not yet lost all ability of returning, when by precedent grace they where excited thereunto. Moreover, thou shall say unto them, Thus saith the Lord, shall they fall and not arise? Shall he turn away, and not return? Wherefore is this people of Jerusalem slidden back, by a perpetual back sliding? They bold fast deceit, they refuse to return. Ninthly, the Lord in Hosea chapter 3. verse 9 lays Israel's destruction upon herself, and not upon her first parents. O Israel thou hast destroyed thyself, but in me is thy help: and so he doth their fall likewise, chapter 14. verse 1. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity.  
Tenthly, doth not our Saviour declare the state of children both to be innocent and blessed, when first he makes it terminus, ad quem, unto which in our conversion and regeneration we must return, and then tells us that the kingdom of Heaven belongs unto such, and is replenished with such, saying, Matth. 18.3. Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven. And again Matth. 19. 1●. he saith, Suffer little children to come unto me, and forbidden them not, for of such is the Kingdom of Heaven.  
Eleventhly, doth not the Apostle Paul remove not only from children malice, but all evil of iniquity, when he would have the Corinthians in that behalf conformed unto them, 1 Cor. 14.20. saying, Brethren be not children in understanding: Howbeit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in malice or iniquity be children, but in understanding be perfect, or of a ripe age.  
Lastly, to omit many other Scriptures which might be produced upon this account, the Apostle James affirms that men are still created after God's Image, chap. 39 saying, Therewith (to wit, with the tongue) bless we God, even the Father, and therewith curse we men, which are made after the similitude of God. If it be here objected, that the Apostle here meant only such as were regenerate; we reply these three things. First, that the verb here used signifies to create or make, but to create or make, but not to regenerate without some other exprssion in the text so to limit it. Secondly that the Saints to whom St. James did now write, do not use to curse each other. Thirdly, without doubt the holy Apostle and Disciple of Christ here restraining and reproving the cursing of men, would make his restraint as large as his master did, who would have us to love all mankind, even our enemies, and not curse, any of them, but to bless and benefit them all herein following the example of our Heavenly Father, Mat. 5.44.45. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, that ye may be the children of your Father which is in Heaven: For he maketh his Son to rise on the evil, and the good, and sendeth rain on the just and on the unjust.  
It is all mankind therefore that James would exempt from being cursed, and consequently no less number that are made after God's Image.  
Thus we have proved, that neither the guilt of our first parent's sin was imputed, nor their spiritual death in sin and corrupted nature was conveyed to all their posterity, or to any one of them by ordinary generation, contrary to your assertions in your third Section.  
And though this your doctrine hath gone from hand to hand, a long time by tradition, yet neither did the Scribes and Pharisees, nor yet the Disciples of Christ, and much less Christ himself hold forth any such doctrine, nor were any of them leavened with this opinion of yours, and your long mistasten predecessors; for the Pharisees with the Jews, being highly displeased with him who was born blind, and whose eyes Christ had opened for defending his Saviour and blessed Oculist, said thus unto him, John 9.34. Thou wast altogether born in sin, and dost thou teach us? Whence it is evident that they did neither conceive all men in general, nor yet themselves to be by propagation conceived and born in sin. And when Christ's Disciples asked him saying, John 9.23. Master who did sin, this man or his parents, that he was born blind? Jesus answered, neither hath this man sinned nor his parents: but that the works of God should be made manifest in him. Where according to your doctrine our Saviour should have answered positively; that both he and his parents with all his progenitors, even as far as Adam, had sinned, and were all, as many descended from Adam by ordinary generation from one generation to another, conceived in sin, and brought forth in iniquity. But our Saviour taught no such doctrine, nor did his Apostles (when rightly understood) hold forth any thing that tends this way more than the Prophets their Predecessors, or the Prince of the Prophets, their Master did; in which point all are silent, if not clearly opposite unto you: The Lord commanded by Moses, that Cities of fefuge should be set apart in all the coasts and habitations of Israel for such persons to flee to, as had slain any man at unawares, that the avenger of blood should not slay the innocent with a temporal death, Deu. 19 etc. And will the Lord pursue the innocent seed of Adam; and hold them guilty for their Father's sin perpetrated ere they were born? yea, will he himself be the avenger of the blood against these innocents'; Amaziah is commended for his justice (and his obedience in that behalf, to the Law of the Lord) in not slaying the sons of those that murdered his father Joash, but only the fathers that did the Villainy, 2 Ki. 14.5, 6. And will ye Brethren father upon God the fountain of all justice, and the Father of mercies, a cruelty forbidden in his own Law, Deuteronomy 24.16. who was so far from destroying the infants of Nineveh (though but an handful compared to the vast harvest of Adam's posterity) that he spared the whole Cities, mainly, upon that account, next after the people's repentance, as he declares unto Ionas who was not a little displeased to see; by this means his prediction contradicted or come to nothing, jonah 4.10, 11.  
But having here vindicated the justice and mercy of the Lord from this your putative most putrid imputation of the first Adam's sin to all his succeeding offspring, as also derived innocency and righteousness in some measure from God, the true Author of it, instead of propagated corruption to the ensuing generations: let us now come to answer such objections as seem to stand in our way or the passage of others, who are willing to be brought to the knowledge, and embracement of the truth.  
First here it is objected, that the Lord saith, Gen 8, 21. The imaginations of man's heart, are evil from his youth. Answer, Even as Esau or Edom though he had a birth right yet sold it in his youth to satisfy some strong desires kindled in him: So men though created innocent, do in the time of temptation and trial, too often and too soon yield unto the temptation, and sell or forfeit, that their innocency and birth right, and so their imaginations become evil from their youth, but are not so from their birth unless you here understand a spiritual, conception and birth in sin, by our personal fall.  
Object. 2. Job saith chap. 11.4. Who can bring a clean thing out of an unclean? not one. Answer, Job here confesseth that himself was unclean, and that ever since his personal fall: and therefore he of himself could not bring forth an obedience or righteousness that was clean and pure: no nor the adequate fruits of righteousness, which might pass for such before the Lord's judgement of a long time, though he was helped by grace, for grace is not had all at once.  
Object. 3. Job 15.14, 15, 16. Eliphaz speaks thus, What is man that he should be clean? and be that is born of a woman, that he should he righteous? Behold he putteth no trust in his Saints, yea the heavens are not clean in his sight, How much more abominable, and filthy is man which drinketh iniquity like water? Answer, this is an hyperbolical speech of his tending to the further accusation of Job, whom he had more than sufficiently; yea, very unjustly charged before. For first, God doth put trust and confidence in his Saints and Angels, whom he daily employeth. Secondly, The heavens and all other creatures, as they come out of the Creator's hands, are pure and good in his sight. And thirdly, though some men are so accustomed to sin, that they have contracted an hypodropical christ thereunto, yet neither Job of whom he means all this in hypothesie, nor any other of the Saints upon earth do drink iniquity like water: But suppose all men did so, yet it doth not from hence follow that we are all so deeply tainted, and corrupted by sin drawn from Adam our first parent: For as he corrupted himself by his personal Lapse & disobedience, so may any other man, and so doubtless do all lapsed men do likewise. See Psal. 14.2, 3. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek after God. They are all gone aside, they are all together become filthy: there is none that doth good, no not one. Of this fall and corruption Pilagius unmindful in pleading man's ability, in and of himself still, to keep and fulfil the law which Saint Austin grants aught to be done by grace, not by corrupt nature. The like answer we give to those words of Bildad, Job. 25.4, 5, 6. How then can man be justified? or how can he be clean that is born of a woman? behold even to the M●on and it shineth not, and the Stars are not pure in his fight? How much less, man that is a worm, and the son of man who is a worm; for as it must be granted that man since his fall cannot by himself be either made just or clean; so it is false that the Moon and Stars are not pure in God's sight. Thus Jobs friend would make good their unjust charge against him, with false principles, and glarifie God with lies, for which he is afterwards justly displeased with them, as he is with all other that plead for him in a wicked way.  
Job 42.7. The Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the things that as right, my servant Job hath.  
Object. 4. David saith, Psal. 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me, which words seem expressly to speak of his conception and birth in the corruption by you set forth. Answer, we would first gladly know of you, whether it be not David's scope in this confession, to aggravate his sin; But if he here pleadeth the inevitable corruption of nature, which you hold forth his words, will be found a mere extinuation of his offences, if not a throwing of all or most of the blame upon God, who had brought him forth so corrupt, & so averse to all good, and so propense to all evil, and that without hope of an absolute cure, while he was in this world. Secondly for the clearing of the truth, let us first consider, whether David had no other parents but Jesse and his wife, and then if he had which is the mother that he here speak of. As to the first, besides our natural parents we have spiritual Fathers and mothers, whether for our begetting in the evil and iniquity, or for our regeneration in grace and goodness. Concerning our procreation in sin, our Saviour speaks thus unto the Jews, john 8.44. Ye are of your father the devil, and his lusts will ye do. Now this father makes use of a twofold mother to beget men in wickedness, besides their own lust, which when it is enticed and drawn away by temptation, conceiveth and bringeth forth sin, Jam. 1, 14, 15. The first is the lying word, and promises with which he deceiveth men as he did Eve, saying, Gen. 3.4, 5. Ye shall not die, for God doth know that in the day ye eat thereof, than your eyes shall be opened, and ye shall be as Go●s knowing good and evil. The second is the false Synagogue which through Satan's help begets men in a false faith, religion and worship. Thus the Lord speaks to Ammi or his own people which were in the false Synagogue of Israel, or the 10. tribes, Ho. 2.1, 2. Say unto your brethren Ammi, and to your sister Ruhama, plead with you mother, plead, for she is not my wise, neither am I her husband, let her therefore put away her whoredoms out of her fight, and her adulteries from between her breasts, etc.  
On the other hand in the work of the new birth, as God is our father, so the word of truth is our inward mother, & Jerusalem or the Church which is begotten from above, is our outward spiritual mother, Ja. 1.18. Of his own will begat, he us with the word of truth that we should be a kind of first fruits of his creatures, Gal. 4.26. But Jerusalem which is above is free, which is the mother of us all: Come we now to inquire which of these mothers, David here speaks of: Not of his natural mother doubtless, for as his father Isai (which signifies a gift) was a pious man in Israel; so no doubt is to be made, but his mother was a godly matron: and being both of them well grown in grace ere they begot this their youngest son, they were more likely to convey grace and holiness, if that be communicable than sin unto him, since at this age they must needs be well grown in goodness and very mortified persons: But that it was the lie or lying promises of Satan with the folly therein contained, by which he was shapen in iniquity, and conceived in sin (as our first parents were, and all their fallen posterity have been since procreated) no man of wisdom will doubt: And this is here the more evident to be David's meaning, because in the next verse following, he by way of opposition (having now hope after his late fall to be helped up again) speaks of a new Spiritual Father and Mother, saying, verse 6. Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me know wisdom. which wisdom is a mother, and hath her children, Mat. 11.19. But wisdom is justified of her children: as the lie and folly, or Belial, hath her brood likewise, unto whom the Lord speaks thus, Isai 57.3. But draw near hither ye sons of the Sorceress, the seed of the Adulterer and of the whore,  
So we read often of lying children, or the sons of the lie, and of the sons of Belial; yea, David himself attributes his sins to his folly, 2 Sam. 24.10. saying, I have done very foolishly. Of these two Solomon speaks thus, Prov. 14.8. The wisdom of the prudent is to understand his way, but the folly of fools is deceit, and Prov. 15.21. Folly is joy unto him that is destitute of wisdom, and the Apostle saith the like, Gal. 3.1.  
5. Objection: It is said Psal. 58.3. That the wicked are estranged from the womb; they go astray as soon as they be born, speaking lies.  
Answer, First we may here take notice that the Prophet speaks not this of all men, but of the wicked only. Secondly, it must needs be the womb and birth of iniquity, and not the natural birth of which he here speaks: For otherwise how can men go astray, or speak lies so soon at they are born.  
The 6. Objection, Ezek. 16.3. The Lord speaks thus unto Jerusalem, Thy birth and thy nativity is of the land of Canaan; thy Father was an Amorite, and thy Mother an Hittite.  
Answer, The Lord doth not here upbraid the Jews with the corruption derived from our first parents, but with wicked poslutions learned from the Canaanites: although the name Amorite serves fitly to represent the Devil, with his lying promises; for it signifies a vain-talker, or man of words, as the name Hittite sets forth the soul that is prostrate to him.  
The 7. Objection. Paul confesseth thus much concerning himself, and the Jews, Ephes. 2.3. Among whom we all likewise had our conversation in times past, in the lusts of the flesh, serving the desires of the flesh, and of the mind, and were by nature the children of wrath as well as others.  
Answer, it is one thing to be sinners from our first Nativity, and another in time to become the children of wrath by our personal fall, and actual disobedience, which also coming to pass in our natural man, and by his desault, we may truly be said by nature to be the children of wrath; especially when sin by custom becomes a second nature unto us. Yet doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated by nature, import no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is really and truly such by disobedience, as the same word signifies Galat. 4.8. Howbeit when ye knew not God, ye did sert vice unto them which by nature are no Gods.  
The 8. Objection. But the grand objection which our opposites bring, is that of Rom. 5.12. etc. where it is said, That by one man sin entered into the world, and death by sin, and so death passed over all men, for that all have sinned.  
Unto which we first answer in the general. That this Chapter seems to be one of those places unto which Saint Peter alludes. 2 Epist. 3. Chap. vers. 16. saying, In which to wit the Epistles of Saint Paul) are some things hard to be understood, which they that are unlearned and unstable, wrist as they do the other Scriptures to their own destruction. For here are seven things rightly understood by few, but perveretd by many.  
First the Justification of faith, whereby we have peace with God, verse 1.  
Secondly, the time of our small strength in the natural man when we first fell through the power of temptation, & Christ died in us, and for us, v. 6.  
Thirdly, the love of God then in letting his Son die for us, and not destroying us, v. 7, 8.  
Fourthly, the blood of Christ through which we are justify by faith, v. 9  
Fiftly the death of Christ, or rather his like death through which we are reconciled to God, v. 10. Of all which we shall speak in their due places.  
Sixthly, that one man Adam, in us, through whose disobedience all are made sinners.  
And lastly, That one man, Christ in us, through whose obedience many shall be made righteous; which too adam's are not only paralleled and opposed here with their fruits and effects, but in many other Scriptures likewise, whereof take these few.  
John. 1.13. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 3.6. That which is born of the flesh, is flesh: and that which is born of the spirit, is spirit. 1 Cor. 2.14, 15. For the natural men perceiveth not the things of the spirit of God, for they are foolishness unto him. Neither can he know them, for they are spiritually discerned. But the spiritual man discerneth all things, but is discerned of none. 1 Cor. 15.22. For as in Adam all die, so in Christ shall all be made alive, and verse 45, 46, 47, 48, 49. As it is written, the first man was made a living soul, but the second Adam was made a quickening spirit; Hewbeit that was not first, which is spiritual, but that which is natural, and then that which i● spiritual. The first man is of the ●●rth earthy, the second m●n is the Lord from heaven: as is the earthy, such are they that are earthy, and as is the heavenly, such are they that are heavenly: and as we have born the image of the earthly, so must we bear the image of the heavenly, etc.  
More particularly we answer, That this one by whom sin entered into the world, is not meant our first parent Adam, but our own earthy or natural man, which is called Adam, and Edom from the earth of his foundation. For the apostle shows that Adam our progenitor, was not the original or first sinner. 1 Timothy 2.14. For Adam was not deceived, but the woman being deceived was in the transgression: according then to your Doctrine the apostle should have said, By one Woman sin entered into the world. But you hear before how Solomon Eccles. 7.29. and the Lord himself, Hos. 14 1. scribe our fall to ourselves. This is yet clearer out of the 14. verse, here where the apostle speaks of some who sinned after the similitude of Adam's transgression, but makes mention of none that sinned in him; where he had fair occasion to speak of it; yea, if he had been of your belief, he had committed a grievous neglect, totally to omit it in silence.  
Secondly, here by the world, into which sin entered, we must understand the world of fallen and corrupt men, as our Saviour doth, Jo●n 3.16, 17. and John 15.17, 18. and not all mankind as you do, etc.  
Thirdly, by death is not meant the bodily death, which doth not presently ensue upon our fall, no more than it did upon our first parents; but a death unto righteousness, or the life of innocence, with the contrary body of sin; and so obnoxiousness to eternal death is hear meant.  
Fourthly these words, and death passed upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thus to be rendered, in as much, or so far forth as all have sinned: and as Moses in the 14. verse is not he that was the Lawgiver, but the work of the Law drawing us to God, so neither is this man the literal Adam: For Paul here saith, That death reigned from Adam to Moses, which must be understood necessarily thus; from the fall of our natural Adam, till the work of the Law came: For otherwise the extent of the reign of sin should reach from the first man to the last, and not to Moses only. Which thing the 13. ver. holdeth out more plainly, that he meant by Mose: the Law. For it is there said, That until the Law, sin was in the world, which must be conceived that until the work of the law, sin is in the world, that is likewise in the fallen & corrupted men undiscovered, which is plain from the latter part of the 13 verse, where it is said, sin is not reputed nor regarded, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and so Coverdel translates it, (and not imputed) when there is no Law; for that is false that sin was not imputed when there was no Law extant; for it was imputed to Cain, Gen. 4. and he was punished. So to the old world, and they punished, Gen. 6, so to Babel's bvilders, and they punished, Gen. 11.7.8. so it was imputed to Sodom and Gomorrab, and they punished, Gen. 19 when there was none of Moses law extant; but it is a very truth, that sin is not reputed not regarded, when there is no work of the Law discovering sin unto the man; so St. Paul saith of himself, Rom. 7.9. that he was alive without the Law; and verse v. he saith, he had not known lust, but by the Law, and Rom. 3.20. it is said, that by the Law cometh the knowledge of sin. Thus you see how death reigned from Adam to Moses, yet not from the first individual Adam to Moses, the Lawgiver; but in the 2. part of the 14 ver. it is not affirmed that any sinned in the first individual Adam; for he saith, Some finned not after the similitude of Adam's transgression over whom (notwithstanding) death reigned. Now that expression hinteth these two things.  
First, Some sinned like Adam, not in Adam; others sinned, not after the similitude of his transgression, but some other way, as after Esau's transgression, Hebr. 18.16, 17. or the like, according to that, Eccles. 7.29. Surely if the Apostle had believed any such thing, as the reigning of death over all men by the first man's sin, he would not have omitted that, and only mentioned from Adam to Moses; for all may perceive his main design is from verse 12. to the 15. to set forth the inlet and extent of deaths reigning over sinners therefore he would have used the fullest and plainest expression serving to that purpose: but the 19 verse is more plain against universal corruption by the first man's disobedience; for there the Apostle useth the word many, and saith, by one man's disobediene many (not all) were made sinners. Therefore all fell not in the first individual Adam.  
If any yet reply, That (many) in that place is tant' amount and equivalent to the word (all)  
We Answer, That then by the same reason, the word (many) in the latter part of the verse must have the same latitude allowed, for the Apostle setteth down a full comparison of equals in that verse: here the verse must be thus interpreted, That as by one man's disobedience, all were made sinners: so by one man's obedience, all are made righteous.  
If any yet reply, and say, By one man's obedience all that repent and believe are made righteous: then by the same inter retation, By ones man's disobedience all are made sinners; that imitate him, and sin like him, after the similitude of Adam 's transgressions.  
Thus all men may see, there is nothing gained by interpreting the word (many) (by a Synecdoche) for (all) are made sinners by one man's disobedience; for the latter part of the verse must have the word (many) so explained: which to affirm, namely, that (all) are righteous by Christ, by an absolute and universal Justification, is accounted as detestable an Heresy, as it hath been hitherto, to deny that all and every one to be sinners by the first individual man's disobedience: but grant that the word (many) in both parts of this 19 verse must be explained by the word (all) how clear then without any darkness is the meaning, when it is said, by one man's disobedience, namely, the natural Adam 's disobedience all are made sinners, because all that ever sin, sin in that natural Adam; for John 3.9. he that is born of God shines not, neither can he sin, because he is born of God: Hence by the obedience of one, that is, the heavenly Adam, (many) that is (all) are made righteous according to that, Cor. 15.48. As is the earthy, so are they that are earthy: and as is the heavenly, so are they that are heavenly; and therefore as we have borne the Image of the earthy, by our disobedience, so let us seek to bear the Image of the heavenly; That (as Rom. 5 19) by one man's disobedience we all may be made righteous.  
Thus we hope it plainly appears that no place in the fifth of the Romans asserteth the imputation of the first man's sin to all posterity, though it do affirm that by one man sin entered into the world: which must be understood of the one natural man, or common Adam, in, and upon us all according to that, 1 Cor. 15.22. For, as in Adam all die, so in Christ shall all be made alive. That is, as all die in the earthy Adam (that do die) so all that live, are made alive in Christ the Heavenly Adam.  
We come now to answer the arguments brought à simili, whereby you deceive yourselves and others.  
As first, It is usually said, That Traitors are not only punished themselves for their Treason, but their posterity also have their blood tainted, and deprived of their inheritance. But we demand by what Law? Is this by God's Law and Command, that the posterity of a Traitor should be so tainted and deprived, or by man's law, without warrant from God's Law? If so, That doth not argue God will deal with Adam's posterity to taint them for his sin, and deprive them of an inheritance immortal (which the Lord giveth, and not man) for the first man's sin.  
But to apply ourselves to your simile: We answer, That none but the fathers are punished with death for that sin; their children are only disinherited of the lands and honours which are hereditary, but are not made uncapable of new: and though all this be done In terrorem, yet it leaves Traitor's life and being with manifold capacities of well being; but you leave a great part of Adam's posterity (for his sin by you imputed to them) no hope of salvation; yea, you expose them to eternal destruction for that same they never consented unto, nor could avoid.  
Another Objection à simili, is this: That as the so●● of Achan (Josua 7.24.) perished with him for his sin, so may we justly perish with the first Adam for his sin.  
We answer, First, Achan's sons being acquainted with the hidden Treasure, and approving the thest (as it is probable they might) were involved in the fin, and worthy to be partaker of the punishment.  
Secondly, It was but a temporal death which his sons suffered, and not an eternal destruction.  
Lastly, It is objected, That as young Vipers or Serpents are killed with the old ones: (because we know they have the poisonous nature in them) So may Adam's posterity ●e destroyed with him.  
We answer, That the similitude cannot hold; for (as we have proved already) Adam's posterity are created innocent, yea, righteous still even in the nautral man, besides a spiritual Adam that lieth hidden in all men.  
True it is, That by a voluntary fall, and the addition of manifold rebellions, many men (as John calleth them Matth. 3.7.) make themselves a generation of vipers: but they are not so born, by their descent from the first finful Adam.  
Thus we need not throw dirt in the face of our first parents, nor transfer the guilt of our fall to those which lived almost six thousand years before us, if we rightly understood what we ourselves have done; yea, if we understand that one man (before spoken of, Rom. 5.12. to the end of the chapter) to be opposed unto, or paralleled with Christ in a contrary way or course: then we may conceive, that one man as properly, if not more truly, to be meant of one personal, yet common Adam, as of our first progenitors, to defame him: which will be more fully declared when we speak of Christ the other member of the collation or parallel in the 5. chapter, that is concerning Christ the Mediator.  
We beseech you to pardon this our long abode upon your third Section, because we know by experience our opposing the tradition of original sin in children, will be most stumbled at and wondered at by them that never surveyed the Scriptures about it.  
In your fourth Section you proceed and say, From this original corruption whereby we are utterly indisposed, disabled and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. Where to your former error of deriving both the guilt of Adam's fall, and the corruption of nature to his posterity, you add three more according to the multiplying nature of error.  
But first you will not deny that Adam was in the estate of regeneration before he begat any of his children; and what true reason can there be given why grace and the renewed Image of God being inherent and connatural, should not be derived to his seed, as well as his corruptions which were not either universal, or perfect in degree, even before he by grace was renewed again, as we have already proved; but of that enough before.  
II. How do you prove that the first fall which we call original sin, whether happening in Adam or ourselves, doth presently render us both unable, yea, and altogether indisposed and opposite to any good? For the whole Image of God is not blotted out at once: Doth not the Lord testify of Jeroboams son-who was sick, That there was some good thing left in him towards the Lord; and therefore he is taken away before that those last sparks be extinguished, 1 Kings 14.13.  
III. As the Image of God is defaced gradually, so corruption is contracted by degrees, so that all men are not corrupted in every part, nor alike deeply corrupted: so Judah by continuance in sin, in process of time, had more polluted herself then Samaria her elder sister, or Sodom her pounger, Ezek. 16, 45, 46, 47. etc.  
The last age of the old world upon which the deluge was sent, was more corrupt than any that went before it, and thereupon it was destroyed. Therefore that which the Lord speaks, in complaint of that age is not equally applicable to all ages, and muchless to all persons; Although that is true of all grown men which the Lord speaks, Gen. 8.21. That the imaginations of man's hairs are evil from his youth, that is, from the first times of his fall, for so they then begin to be.  
True it is that the great wickedness, which the Psalmist complains of in his enemies, and the persecutors of God's people, Psal. 14 1, 2. and Psal. 36.1, 2, etc. as also that which Isaiah confesseth to God, Chap. 59.2, 3, 4, etc. is to be sound in too many, and that not alone in those that are mere strangers unto God, but in many members of the visible Church, and therefore the Apostle applies those say to the Jews, to prove them guilty of sin and death, as well as the Gentiles Rom. 3.9, 10— But though it must of necessity be granted (which the Apostle affirms there afterwards, Rom. 3.23) That all both Jews and Gentiles since the fall have sinned and come short of the glory of God: Yet it will not follow from hence that all are alike deeply corrupted as they imply; And this is your second mistake in this Section.  
Lastly, Whereas you say in the close of this Section, That all actual transgressions do proceed from this original corruption, of which you here speak; It is false undoubtedly. For Satan tempts men to many sins whereunto they have no previous inclination, and suggests unto some of God's servants such blasphemies as they abhor: so far are they from being natural or familiar to them: cannot that subtle powerful adversaries now tempt men aswel without corrupt inclinations, as he did our first parents in their innocency?  
Lastly, to take a view of your fif●h Section: you do not only affirm gross untruths there, but seem to contradict yourselves also.  
As first, That this corruption of nature doth remain in the regenerate during this life; of which afterwards. And then you add, Though it be in Christ both pardoned and mortified— What do you say brethren? Is it mortified by Christ, and yet doth it remain?  
Secondly, Is it pardoned and yet doth it abide still in us? For the first of these, must it remain in us all our life time? when then must it be quite purged out? Must it be done in Purgatory hereafter? or must men carry the remainders of sin with them into God's Kingdom, whereinto no unclean thing can enter? Rev. 21.27. Surely you did not foresee what a world of absurdities would follow hereupon. Must we not be implanted into the similitude of Christ's death (his total death) that we may be implanted into the likeness of his resurrection? Rom. 6.5. Certainly as the pattern was not a bare wounding or an half death in Christ, so must our mortification be no less than a full death likewise. Can Christ also be frustrate of the end of his coming? who gave himself for his Church that he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephes. 5.25, 26, 27. Since this washing (as the Apostle speaks) must be by the water of the word, surely it must be effected in this life.  
Thirdly, Is corruption a thing so well pleasing to God and his christ that he will not departed with it or wholly lose the presence and society of it? See 2 Cor. 6.14, 15, 16. For what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness, and what concord hath Christ with Belial? and what agreement hath the temple of God with Idols?  
Is not sin and corruption an enemy to Christ as well as death? Now the Apostle faith, That the last enemy which shall be destroyed is death. If death then be the last enemy, then of necessity sin must be destroyed before. But since you are wont to object many things against this: Let us take a view of your objections.  
First you say, That as the Canaanites were left to prove the faith and obedience of the Israelites, Judg. 3.1. so the Lord in the beginning of our regeneration, leaves many corruptions to exercise our faith, love, and obedience likewise.  
Answer, It is true, that they are left at the first for that end: But would the Lord have them always to continue in us? On no: For as the Lord was displeased with his people Israel for permitting those Nations still to dwell among them when they should have subdued them or cast them out, Judg. 2.1, 2. so will the Lord be highly offended with us if we root not out these wicked Nations through the help of his Christ, 1 Cor. 15.25. It is certain that David a man after Gods own heart, subdued all the Canaanites; so that when Solomon succeeded him, there was neither enemy left, nor evil occurrent, 1 King. 5.4. And so hath Christ the promise that all his enemies shall be his foolstoole, Psal. 110.1. Acts 2: 34. Yea he is given to us for our final deliverance from them and conquest over them, Luk. 1.71. John 3.8.  
Secondly, You say," That corruption is lest to keep us humble lest we grow proud.  
Answer, If all corruption were purged out, what should become of pride? Are not the Angels and Saints in Heaven most humble?  
Thirdly, you allege that which Solomon speaks, 1 King, 1.48. 's For there is no man that sinneth not.  
Answer, peradventure it may be granted that there is no man that ordinarily lived to man's estate who hath not often sinned (Christ excepted) Howbeit it doth not follow from hence that the regenerate shall always do so; for St. John 1 Epist. cap. 2. ver. 1. writes to the Saints not to sin; see also cap. 4. vers. 17.  
Fourthly, You are wont to urge that place, Prov. 20.9. who can say, I have made my heart clean? I am pure from my sin?  
Answer, First, that kind of interrogation doth not always imply a nullity, but sometimes a paucity only, as Isa. 53.1. who hath believed our report?  
Secondly, No man can say, that he hath done this by his own strength.  
Fifthly, Some also object that place, Prov. 24.16. the righteous falleth seven times, and riseth again.  
Answer, The words following show that this is to be understood of affliction, not of sin, which words are these; But the wicked fall into mischief.  
Sixthly, That place, Eccles. 7.20. is much insisted upon, For there is not a just man in the earth which doth good, and sinneth not; which place may be three ways answered, and yet the saying hold true.  
First, That though there were no such man in Solomon's time, being the infancy of the Church, yet aftertimes might bring forth many such, when a fuller dispensation of grace should come, James 4.6. and Hebr. 11.40. God having provided some better things for us, that they without us should not be made perfect.  
Secondly, It is not improbable that there hath been no man in any age (Christ excepted) who hath not sinned, or done that which is good continually, as we said before.  
Thirdly, There is an Earth of sin and corruption, in which there is no man but sinneth often, Colos. 3.5. Martifie therefore your members which are upon earth, Fornication, Uncleanness, Inordinate affection, evil concupiscence and covetousness, etc. This is that Earth which is opposed to be the Heaven of God's holiness, Eccles. 5.2. For God is in Heaven, and thou upon the Earth; For the Lord is present in this outward Earth, aswel as we; in this Earth all men sin; but there are some places in the new Testament, also which you oppose us with; as first that Luke 17.10. So likewise you when ye have done all these things, say ye are ●●p ofitable servents. But this place if well considered, makes more against you, then for you; for our Saviour there implies that we may do all things which are commanded, to wit, through his grace; yet having so done, we are unprofitable servants to God; for, we have done but our duties, and that through grace also, and so have added nothing to the Lord.  
But a second, and a grand objection is made out of Rom. 7.14, 15, 16, 17, 18, 19 etc. For the Law (saith the Apostle) is spiritual, But I am carnal, sold under sin.  
Answer, Although this place is commonly taken, as if the Apostle spoke here of his own personal and present estate, yet it is certain he did not; first, because elsewhere (speaking of that estate) he contradicts what is here spoken by him, as 1 Cor. 4.4. For I know nothing by myself, but here the person spoken of knows much evil by himself; and Phil. 4.13. I can do all things through Christ which strengtheneth me; but he that is here intended, though to will is present with him, yet finds no means or power to do any good: yea, that which the Apostle speaks of his present estate, chap. 8. of this Epistle to the Romans, verse 2. is directly opposite to what is complained of verse 23, of this 7 chapter; for in that 23. verse the complaint speaketh thus; But I see another law in my members warring against the law of my mind, and bringing me into coptivity to the law of sin which is in my members; Oh wretched man that I am, who shall deliver me from this body of death! But Rom. 8.2. Paul saith, For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death: what can be more contradictory than this last place is to the former? So that of necessity the fist place must be understood of babes in Christ, whom Paul here personates, instructs, and comforts; and the latter of his own present condition, and victory, as Occumenius and others well observe: and what was more usual with the Apostle, then to speak of that which concerns others in his own person, 1 Cor. 4.6. And these things brethren I have in a figure transferred to myself, and Apollo's for your sake, 1 Cor. 13.11, etc. When I was a child, I spoke as a child, etc.  
Thirdly, You allege against us and this truth, the words which the Apostle speaks to the Galatians, chap. 5. verse 17. For the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrae●y the one to the other; so that ye cannot do the things that ye would: Here say you, the Apostle describes that combat betwixt the flesh and the spirit, which must continue while we endure in the body.  
Answer, But where do you read that this conflict must last so long? The Apostle saith a good space before his death, 2 Tim. 47. I have fought a good fight; I have finished my course; I have kept the faith. Were not the Galatians Babes in Christ, so young and weak, that the Apostle had no sooner left them, than they were ready to be drawn away from Christ by the false Apostles? See Gal. 1.6. with 3.1, 2. Now to make their estate the highest pitch & growth of a Christian in this life is, as if we should take the scantling of a child, and conclude that it is the full stature of mankind, and that no man is or can be of a taller growth.  
Fourthly, You object what St. James writes, chap. 3.2. For in many things we offend all, where you imvolue him and his fellow Apostles in that plural number.  
To which we answer, That the Apostle can no more be there employed, then in the 9 verse, where he saith again, and that plurally, With the same tongue we bless God, even the Father; and, with the same tongue we curse men, which are made after the similitude of God: Was James, or the Apostles now of the number of those that still cursed men? But it is frequent for lenity sake, and in a winning way, for the Prophets and Apostles of Christ to speak in the plural, and sometimes in the singular number those things which concern not themselves, but their hearers only, Nebem. 5.10. I pray you let us leave of this usury, saith the man of God, who was no ways guilty of that sin; Isa 59.10. the Prophet speaketh this, We groap for the wall like the blind, and we groap as if we had no eyes.  
Lastly, It is objected out of 1 John 1.8. That the Apostle saith directly, If we say that we have no sin, we deceive ourselves, and there is no truth in us.  
Answer, The same Apostle implies ch. 4 17. that he and his fellow Apostles were now without sin; Herein is our love made perfect, that we might have boldness in the day of Judgement; because as he is, so are we in this present world: There is no fear in love, but persect love casteth out fear. The Apostle therefore speaks the former words to those that were young in Christ, and yet imperfect, as is evident, chap. 2. verse 1. My little children, these things writ I unto you that ye sin not, etc. Yea, he explains himself so, Chap. 1. verse 10. that he may be safely taken into the number; If we that say we have not finned, we make him a liar, and his word is not in us.  
And thus much of your first erroneous proposition in your 5th and last Section: Your other Thesis (wherein you affirm, That though this corruption remains in the regenerate during life, yet it is actually pardoned) is false also, and contradictory to these ensuing and many other Scriptures; Prov. 28 13. Luke 24.47. Acts 8.20. Acts 26.18. or, as we shall shall show at large chap. 11. by God's assistance.  
Now for a conclusion of this last Section, give us leave to propound these Queries unto you; First, whether those ten unbelieving spies, did not highly displease God, and much hinder, injure and prejudice the people which harkened unto them, who cried, that there were such Anaki● in the way, that they could not be subdued by them; and Cities so high that they were walled up to Heaven; and therefore not 〈◊〉 be scaled, Numb. 14. Did not the people (too slothful and averse before to fight the Lords battle against the Canaanites) become therethrough wholly unbelieving, even despairing of victory, and altogether indisposed to the fight enjoined by the Lord? Were not both they and those their leaders, the unbelieving guides shut out of Canaan? And are not these things written for our instuction? See Heb. 4.12. Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it, for, to us was the Gospel preached as well as unto them, but the word preached profited them not, being not mixed with faith in them that heard it.    

CHAP. VII. Of God's Covenant with Man.  
THE Distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of Covenant 
a Isa. 40.13, 14, 15, 16, 17. Job 9.32, 33. 1 Sam. 2.13 Psal. 113.5, 6. Psal. 100.2, 3. Job 22.2, 3. Job 35.7, 8. Luke 17.10. Act. 17.24, 25. .  
II. The first Covenant made with man, was a Covenant of works 
b Gal. 3.12. , wherein life was promised to Adam; and in him to his posterity 
c Ro. 10.5. Rom. 5. 1● to 20. , upon condition of perfect and personal obedience 
d Gen. 2.17. Gal. 3.10. .  
III. Man by his fall having made himself uncapable of life by that Cov●●ant, the Lord was pleased to make a second 
e Gal. 3.21. Ro, 3.20, 21. Gen. 3.15. Isa. 42.6. , commonly called the Covenant of Grace: Wherein he freely offereth unto sinner's Life and Salvation by Jesus Christ, requiring of them faith in him, that they may be saved 
f Mark 16.15, 16. John 3.16. Ro. 10.6, 9 Gal. 3.11. , and promising to give unto all those that are ordained unto life, his holy Spirit to make them willing and able to believe 
g Ezek. 3.6, 26.27. John 6.44, 45. .  
iv This Covenant of Grace is frequently set forth in Scripture, by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things be longing to it, therein bequeathed 
h Heb. 9.25, 16, 17. Heb. 7.22. Luk. 22.20 1 Cor. 11.15. 2 Cor. 3.6, 7, 8, 9 .  
V This Covenant was differently administered in the time of the Law, and in the time of the Gospel ⁱ, Under the Law it was administered by promises, prophecies, sacrifices, circumcision, the Paschal Lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come 
k Heb: 8.9, 10. Chapters. Rom: 4.11 Col: 2.11, 12. 1 Cor: 5.7. , which were for that time sufficient and efficacious through the operation of the Spirit, to instruct and build up the Elect in Faith, in the promised Messiah 
l 1 Cor: 10.1, 2, 3, 4. Heb. 11.13 John 8.16. , by whom they had full remission of sins, and eternal salvation, called The Old Testament 
m Gal: 3.7, 8, 9, 14. .  
VI Under the Gospel when Christ the substance 
n Col. 2.17.  was exhibited, the ordinances in which this Covenant is dispensed, are the preaching of the Word, and the administration of the Sacraments, of Baptism, and the Lords supper 
o Ma: 28.19, 20. 1 Cor: 14.23, 24, 15. . Which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy 
p Heb: 12.22, to 28. Jer: 31.33, 34. , to all nations, both Jews and Gentles 
q Mat: 28.19. Eph: 2.15, 16, etc. : and is called the new Testament 
r Luke 22 20. . There are not therefore Two Covenants of grace, differing in substance, but one and the same under various dispensations 
s Gal: 3.16, 17. Rom: 1.21, 22, 23, ●0, Psal: 3●. 1 with Rom. 4.3, 6, 16, 17, 23, 24, Beb: 13 8. Acts 15.21. .  

CHAP. VII. Of God's Covenant with man examined.  
WE will not say that you have made a Covenant with death, or an agreement with hell; but in this tract of the Covenant you do not always keep league with truth; for though you beging plausibly in the first Section, yet both there and elsewhere you affirm many things untruly.  
As first when you say, That the distance between God and the creature is so great, that though all reasonable creatures do owe obedience unto him as their Creator, yet they never could have any fruition of him as their blessedness and reward but by some voluntary condescension on God's part which he hath been pleased to express by way of Covenant. For do not the elect Angels from their first creation by their first constitution, see God in his own light, and participate of his blessedness in wisdom, holiness, power, life, peace, and glory? And if the Lord did not create our first parents in so full a fruition of blessedness; yet he could have so beatified them if he had pleased without a precedent covenant: And was not the humanity of Christ in his inward man, placed in that communion and fruition of God, from the beginning of his incarnation, though his outward man was subject to mortality and misery?  
Yet you make us some piece of amends in your second section, saying, That the Lord made a Covenant of works with mankind at the first, wherein li●e was promised to Adam, and in him to his posterity upon condition of personal and perfect obedience, Where by the way you tacitly grant two truths by yourselves denied, and by us asserted Chapter the third; so powerful is truth in itself, that oft times it breaks forth from men de improviso though they have gain said it before, the which two truths are these.  
First that all men in Adam were appointed or ordained to life if the Covenant of life was made to him and all his posterity. For God works all things in time according to the eternal counsel of his will, as we said before out of Ephes. 1.11.  
And secondly, That this decree was conditional also; for so you confess the first Covenant to have been, and so are all subsequent Covenants likewise or the far greatest part of them, which are given by God himself to mankind.  
In your third Section you are more defective and erroneous; for though you say truly in the beginning of it, That man by his fall having made himself uncapable of life by the Covenant of works, the Lord was pleased to make a second Covenant commonly called the Covenant of grace wherein be freely offereth unto sinner's life and salvation by Jesus Christ: Yet herein you fail in that you do not set forth that this Covenant was universal for all sinners as indeed it was. For it was made with all mankind in our first parents, and as all that fell had need of the same, and were by creation alike related to God; so he had compassion upon all impartially, being no accepter of persons, and appointed one mediator, alike near to all men, betwixt him and us, even the man Christ as we shown before out of Rom. 3.22, 23, 24, etc. Rom 10.11, 12, Rom. 11.32. Gal. 3.22. ●8. 1 Timo. 2.3, 4, 5, 6. 2 Pet. 3.9.  
Secondly, you are here deficient in setting forth God's stipulation in this Covenant: for you say, That God requires faith in Christ that men may be saved: but the Lord insists not only upon faith, but upon obedience also to all his commands, yea obedience unto the death, to wit the death of sin, Mark. 16.16. Act. 2.38, 39 Act. 3.19. Heb. 5.9. Rom. 6.8. 2 Tim. 2.11, 12. Rom 2.7. & 8.13. Matth. 24.13. Revel. 27.11, 17, 26. Revel. 12.5. Thus of your defects here; but whereas you say in the close of that Section, That God promiseth to give unto all those that are ordained unto life his holy Spirit to make them willing and able to believe, it is not true; we would gladly have you produce anyone such promise; yet dough grant that the Lord is pleased to enlighten and teach all sinners that are out of the way, and capable of instruction, in the way to life again; so that they may believe, repent and turn if they will, Psal. 25.8. Good and upright is the Lord, therefore will he teach sinners in the way. The text to which you refer us, Ezek. 36.25, 26. is a promise made to the house of Jacob in the latter days, and that of such a cleansing from sin, as you will not believe or admit, but not of faith: though the work of regeneration there promised, implieth a precedent faith, and therein both illumination on God's part and assent, or credence to the truth revealed on ours.  
In the fourth Section you say: That this Covenant of grace is frequently set forth in Scripture by the name of a Testament; and so is the Covenant upon Mount Sinai likewise, Gal. 4.24. for those saith the Apostle, are the two Testaments.  
But secondly whereas you add, That this name is given to that Covenant only in reference to the death of Christ the Testator, and to the everlasting inheritance with all things belonging unto it therein bequeathed;  
You herein fall short again; for the believer, who is the other party to the Covenant, must in following of Christ die with him; and there must follow the death of this Testator likewise. Rom. 6.8. For if we be dead with him, we believe that we shall live with him, Rom. 8.13. For if we live after the flesh, we shall die; but if we mortify the deeds of the body by the spirit, we shall live, So 2 Tim. 2.11, 12.  
In your fifth Section you are defective likewise in two things and mistaken in a third.  
For first whereas you say, That this Covenant was differently administered in the time of the Law and of the Gospel, your saying is true, but much too short to express the various administrations of the Covenant, for it was administered after one manner before the Law, after another under the Law, after a third under the prophets: and all this before the time of the Gospel, before the Law as it was at the first made with Adam, and renewed with Noah, but more solemnly reinstituted with Abraham for the blessing of all Nations and generations of mankind: so all this time it was administered without outward ceremonies and services, more than commemorative sacrifices of Christ's inward sufferings, That Lamb slain from the beginning of the world, Rev. 13.8. which yet were intentive likewise to a dying with Christ unto all sin and wickedness: but under the Law, as you truly speak, it was administered by promises, prophecies, the Paschal Lamb, and other types and ordinances delivered to the people of Israel in general, and not to the Jews alone, as you set forth: And it was partly set forth as a Covenant of works, if not to mind us of original innocence, yet to be our Schoolmaster to Christ, showing us our inability in ourselves to keep the law with our sins and miseries, and what manifold need we had of Christ, Gal. 3.24. and partly as a Covenant of grace also; finally under the prophets it was dispensed principally by promises and predictions, Isa. 9.6. Isa. 11.1, 2. Jerem. 31.34, 35, 36. Jerem. 32.38.39. Ezek. 11.18, 19, & 36 25, 26, etc. But as you were defective in saying, That those types, sacrifices and services under the Law did only figure out Christ to come; whereas they did teach the Israelites, the whole way to life also in following of Christ: so you are in saying, that the Covenant of grace in regard of the former dispensations, is called the old Testament, as you do also in saying, That in the Gospel, it being under other dispensations is called the new Testament in the sixth Section.  
For according to the Scripture, and the mind of God the Old and New Testament are thus to be distinguished? The whole word of grace, whether administered by Prophets or Apostles, is the Old Testament, that is a foregoing Testament administered by true Elders; but the work of grace in purging out sin, renewing us in righteousness, writing the Law of God in our hearts, and sealing the everlasting forgiveness of sins unto us, is the new Testament. So that the Old Testament is the Covenant which we should observe and keep, or endeavour so to do: but the new Testament is the work of grace which God hath promised in and through Christ; Thus Christ is called the mediator of the new Testament, Heb. 9.15. and his spirit blood, the blood of the new Testament, Mat. 26.28. Yet we do not deny but that both the Prophets and Apostles were able Ministers of the new Testament, as true publishers of this promised grace, and not of the letter only as were the Scribes and Pharisees, 2 Corin. 3.6. Not that the writings of Moses and the Prophets comparatively to the writings of the Apostles are or should be called the old Testament, as they seem to be termed 2 Cor: 3.12. for this we say, that the writings of the Apostles may be so called likewise, and are no other in relation to the promised work of cleansing and renewing grace, which God alone both can and must effect: Howbeit we do not condemn the common distinction and distribution of the books written before and since Christ's incarnation by the penmen of the Holy Ghost, into those of the old Testament or instrument, and the other of the new, because they set forth the new Testament more plainly.  
In you sixth and last Section, besides the mistake before touched, we crave leave to rectify you in these ensuing things.  
First, whereas you say, That now in the new Testament Christ the substance is exhibited; If you conceive that the incarnation of Christ is the substance of all that was foreshowed, required or promised in the times of the Law and the Prophets, it is a great mistake; for not only his sufferings and resurrection, but our conformity in following him, with the whole process and work of salvation was thereby set out manifoldly and clearly under the Administrations of those times.  
Secondly whereas you say, That now under the Gospel the ordinances (under which the Covenant of Grace is or aught to be dispensed) are the preaching of the word, and the administration of baptism, and the Lords Supper; we grant it to be true, if those be administered by such persons to whom Christ is truly come in his light, spirit, and power. Otherwise for men to preach a self-conceived Christ, whom they have learned by reading or tradition from their blind guides, or to administer the Sacraments without any due understanding of the Baptism, flesh and blood of Christ's; these are not Gods ordinances, but men's usurpations.  
Thirdly we grant you, that where the Covenant of grace is set forth by men, so taught and acted by the Spirit of Christ, as we have described, there it is held forth in more evidence, spiritual efficacy and fullness, than it was in Moses his literal services But this will not be equally verified of those that preach a misconceived Christ, without true light or life.  
Lastly whereas you conclude, That there are not then two Covenants of grace, one under the old Testament, and another under the new; we will from this your confession infer, that the first Covenant of grace made was unto, and for all mankind because the Gospel by Christ's express command is to be preached to every humane creature, and hath universal, but conditional salvation annexed unto it, Mat. 28.19 Mark. 16.15, 16. What then will become of your doctrine of God's preterition, of particular redemption of some men only, of the effectual calling of this and that elected one only and many other points wherein with Herod you imprison John, that is, you confine the grace and mercy of God.    

CHAP. VIII. Of Christ the Mediator.  
IT pleased God in his eternal purpose to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man 
a Isa: 42.1. 1 Pe: 1.19, 20. Joh: 3.16. 1 Tim: 2 5. , the Prophet 
b Act: 3.22. , Priest 
c Heb: 5.5, 6 , and King 
d Psal: 2.6. Luk: 1.33. , the head and Saviour of his Church 
e Eph: 5.23. , the heir of all things 
f Heb: 1.2. , and judge of the world 
g Act: 17.31. , unto whom he did from all eternity give a people to be his seed 
h Joh: 17.6. Psa: 22.30. Isa: 53 10. , and to be by him in time redeemed, called, justified, sanctified, and glorified 
i 1 Tim. 2.6. Isa: 55.4, 5. 1 Cor. 1.30. .  
II. The Son of God the second person in the Trinity being very and eternal God, of the substance and equal with the Father, did when the fullness of time was come, take upon him man's nature 
k 1 Joh: 1.14. 1 Joh: 5.20. Phil: 2.6. Gal. 4.4. , with all the essential properties, and common infirmities thereof, yet without sin 
l Heb. 2.14. 16, 17. Heb: 4.15. , being conceived by the power of the Holy Ghost in the womb of the Virgin Mary of her substance 
m Luk: 1.27, 31, 35. ●al: 4.4. , so that two whole perfect and distinct natures, the Godhead, and the Manhood, were inseparably joined together in one person without conversion, composition, or confusion 
n Luk. 1.35. Col: 2.9 Rom: 9.5. 1 Pet: 3.18. 1 Tim. 3.16. , which person is very God and very man, yet one Christ, the only Mediator between God and man 
o Rō: 1.3, 4. 1 Tim: 2.5. .  
III. The Lord Jesus in his humane nature, thus united to the Divine, was sanctified and anointed with the Holy Spirit above measure 
p Psal: 45.7. Joh: 3.34 , having in him all the treasures of wisdom and knowledge 
q Col: 2.3. , in whom it pleased the Father that all fullness should dwell 
r Col. 1.19. , to the end that being holy, harmless, undefiled, and full of grace, and truth 
s Heb: 7.16. Joh: 1.14. , he might be throughly furnished to execute the office of a Mediator and surety 
t Act: 10.18. Heb. 22.24. Heb: 7.22. , which office he took not to himself, 
u Heb: 5.4, 5.  but was thereunto called by his Father, who put all power and judgement into his hand, and gave him commandment to execute the same 
* Joh: 5.22, 27. Mat 28 18. Act: 2.36. .  
iv This office the Lord Jesus did most willingly undertake 
x Psal: 40.7, 8, with Heb: 10.5, 10, 11. Joh: 10.18. Phil: 2.8. , which that he might discharge, he was made under the Law 
y Gal. 4.4. , and did perfectly fulfil it 
z Mat: 3.17. Mat: 5.15. , endured most grievous torments immediately in his soul 
a Mat: 25.37, 38. Luk: 22.24. Mat: 27.46 , and most painful sufferings in his body 
b Mat: 26.27. chap. , was crucified and died 
c Phil: 2.8. , was buried and remained under the power of death, yet saw no corruption 
d Act: 2.3, 21, 27. Act: 13.37. Rom: 6.9. . On the third day he arose from the dead 
e 1 Cor. 15.23, 4. , with the same body in which he suffered 
f Joh: 20.25, 27. , with which also he ascended into heaven, and there sitteth at the right hand of his Father 
g Mark. 16.19. , making intercession 
h Rom. 8.34. Heb: 9.24. Heb. 7.25. , and shall return to judge men and Angels at the end of the world 
i Rom: 1●. 9, 10. Heb. 7.25. Rom. 1●. 9, 10. Act: 1.11. Act. 10.42. Mat. 13.40, 41, 42. Jud. 6. 2 Pet. 2.4. .  
V The Lord Jesus by his perfect obedience, and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father 
k Ro. 5.19. Heb: 9.14, 16. Heb. 10.14. Ephes. 5.2. Rom. 3.25, 26. , and purchased not only reconciliation, but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him 
l Dan: 9.24, 26. Col: 1.19, 20. Ephes: 1.11, 14. Joh: 17.2. Heb: 9.12, 15. .  
VI Although the work of redemption was not actually wrought by Christ, till after his Incarnation; yet the virtue, efficacy, and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world, in and by those promises, types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpent's head, and the Lamb slain from the beginning of the world, being yesterday and to day the same for ever 
m Gal. 4.4.5. Gen. 3.15. Rev. 13.8. Heb. 13.8. .  
VII. Christ in the work of mediation acteth according to two natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature, is sometimes in Scripture attributed to the person denominated by the other nature 
o Acts 20.28 Joh. 3.13 1 Joh. 3.16. .  
VIII. To all those for whom Christ hath purchased Redemption, he doth certainly, and effectually apply, and communicate the same 
p Joh. 6.37.39. Joh. 10.15, 16. , making intercession for them 
q 1 Joh. 2.1. Rom. 8.34 , and revealing unto them in and by the word the mysteries of salvation 
r Joh. 15. ●3, 15. Eph. 1.7, 8, 9 Joh. 17.6. , effectually persuading them by his Spirit to believe and obey, and governing their hearts by his word and spirit 
s John 14.16. Heb. 12.2. 2 Cor. 4.13. Rom. 8.9, 14. Rom. 15.18, 19 Joh. 17.17. , overcoming all their enemies by his mighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation. 
t Psal. 1●. 1. 1 Cor. 15.25, 26. Mal. 4.2, 3 Col. ●. 15.   

CHAP. VIII. Of Christ the Mediator Examined.  
WHen the foundation of the second Temple was laid, as the younger sort shouted for joy, so those that had seen the former house wept. And though some younglings in the faith may rejoice at this groundwork which you have laid, yet were there any such here, who had seen the house of God built in the Apostles days, they could not refrain from tears, beholding your ungrounded groundwork.  
True it is which the Apostle speaks, 1 Cor. 3.10, 11, 13, etc. That other foundation can no man lay then that which is already laid by them, even Jesus Christ; But as all materials are not apt for building: so both matter and workmanship bewray the workman's skill, or unskilfulness. And truly, you brethren discover sufficiently what manner of bvilders you are, who upon the foundation Jesus Christ have built so much wood, hay and stubble, but so little of gold, silver, or precious stones. But since the word of God is compared to a fire, Jerem. 23.23. Let us try what stuff of yours will abide the fire, that you may receive a reward, and what must of necessity burn, that though you suffer loss therein, your souls may be saved.  
In your first Section then besides many omissions concerning Christ, as that he is the wisdom and power of God, 1 Cor. 1.24. The brightness of his glory, and the express image of his person, the creator, and upholder of all things, who purgeth our sins by himself. Heb. 1.2. You speak somethings of the Father, and him ignorantly, preposterously and untruly also.  
For first you say. That the father hath given him a people from all eternity; which being understood of an actual gift is false, for then there was no people to be bestowed upon him.  
If you here meant that this was done by design and decree only, why did you not so express yourselves? True it is by the confession of Christ himself, that there are some which are given unto him by the father, which also come unto him, at least wise for a time Joh. 6.39. But these are they who are taught by the Father first, and actually brought to know Christ and believe on him, Joh. 6.39.40, 44, 45, etc. Joh. 17.11, 12. Thus was Judas also given unto him Joh. 17.12.  
Secondly you say, That these are given to him, first to be redeemed, then called, thirdly justified, fourthly sanctified, and lastly glorified by him.  
Where first you may take notice of your preposterous disorder, for all that are given or brought to Christ, are a people first called by God the Father, Joh. 6.44. And though Christ invites them to come unto him for release from their spiritual burdens, Mat. 7.28, 29. Yet until the father hath called them they cannot be sensible of such burdens.  
Thirdly, whereas you say that he should first redeem against the Apostles order, 1 Cor. 1.30. then justify, after sanctify, and lastly glorify them, you may please to take notice in the sequel of this book, that inward or spiritual redemption in the Apostles sense is all one with justification, & that justification & sanctification differ not. And as for outward redemption, the benefit of it accrues to no man, till he be first sanctified, and hath put away his sins, that they may be pardoned.  
Lastly, you here name but one sort of people who are to be saved by Christ; to wit, those which are fallen in A●am, but Christ saveth Infants also, as we have showed, He being the only tree of life in the whole paradise of God, Rev. 2.7.  
In your second Section, you make so clear a confession of Christ's two natures united into one person, of his conception by the Holy Ghost, of his birth of the Virgin Mary in the fullness of time, etc. as will vindicate you from the errors of many heretics which heretofore troubled the Church. But is it sufficient to salvation think you to be no Arrian, Nestorian, Eutychian or the like heterodoxe? or is there no other union betwixt Christ and our humanity, but that hypostatical union (at which you point here) to be thought upon by us: or finally, is there not a spiritual conception and birth of Christ within us, necessary for all fallen men who would be saved? If there be such an union and conception, why have you made no mention of the one, nor of the other. As for the former of these, we have showed already in part that Christ is in every man by creation, which may be further cleared by these Scriptures, John 1.20, 26, 27, 28. John answered them, saying, I baptise with water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But there standeth one in the midst of you, whom ye know not, he it is who coming after me is preferred before me, whose shoes latchet I am not worthy to unloose, These things were done in Bethabara beyond Jordan, where John was baptising. Here observe, that if Christ had been present, John would have pointed unto him, as he did the next day, vers. 29. which declares, thus The next day John seethe Jesus coming unto him, & saith, Behold the Lamb of God which taketh away the sin of the world. Wherefore this place must be understood of Christ's inward presence. To like effect the Apostle speaks, Acts 17.26, 27, 28. That Christ the Creator of the world hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their limitation, that they should seek the Lord if haply they might feel after him, and find him, though he be not far from every one of us, for in him we live and move and have our being. This is that word which St. James calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the implanted ●● engrafted word which is able to save our souls, ch. 1.21. But that place Joh. 1.9. is like the argument that it speaks of full of light and clearness to this our purpose, This is that light which lighteth every man that cometh into the world. For the 2. omission, viz. Of the necessity of Christ's new conception & birth in us, you may take notice of these places, that he is called Immanuel, especially for his spiritual incarnation in us. And in the same regard his true disciples are called his mothers, Mat. 12.50. Rev. 12.1, 5. John beheld the Church bringing forth a manchild which should rule all nations, Gal. 4.19. the Apostle cries out, ● my little children of whom I travel in birth again, until Christ be form in you. Yea, so necessary is this spiritual conception of Christ for us men now fallen and corrupted, that without it we could not have been saved, or brought to communion with God again by that his other conception alone in the womb of the Virgin Mary; as neither could infants be saved without his other presence spoken of before: Thus is Christ both the resurrection and the life, Joh. 11.25. viz. a life & preservation to the innocent, & a resurrection to the dead who believe on him, & obey him.  
In your 3 Section you are first much mistaken, and afterwards no less defective. Mistaken in these things. 1. That you say, That the Lord Jesus in his human nature was sanctified above measure. For though it is said of him, Joh. 3.34. that he receiveth not the spirit by measure; yet that is spoken of the Godhead, which alone is infinite. As for his humanity, it being a creature, must needs be finite, though spiritually enriched above any other creature. 2. Whereas you say, or imply, That in his humanity likewise all treasures of wisdom are hidden, it is a mistake likewise." For that place, Col. 2.3. to which you refer us speaks of the Deity likewise. The same we say concerning, Colos. 1.19. where it is written, that it pleased the Father, that in him should all fullness dwell, by you appropriated, but amiss, to his human nature. 2. Though it must be granted also to be true, which the Apostle speaks Heb. 7 26. that he is holy, hormless, undefiled, and separate from sinners, and made higher than the Heavens; yet the last words transfer this honour to the Deity especially, and not to the humanity alone, as you would restrain them. And thus he is throughly furnished to do the great office of a Mediator; which Office, as you truly say, Christ did not take upon himself, of his own head, but was there unto called of his Father, who hath put all power & judgement into his hand. Thus of your mistakes; deficient you are in setting forth what and wherein the Mediatorship of Christ doth mainly consist, especially in his works of spiritual Mediation, Intercession, and Redemption.  
In your 4. Section you have in part set forth Christ's twofold state in the humanity, the one of humiliation, & the other of exaltation; but if you will consider what you have here omitted, you will have more cause to be humbled then exalted. For 1. You make no mention at all, of that great work of his, wherein God's justice and severity against sin is so conspicuous, and the love of Christ towards mankind is so illustrious, to wit, Christ's descending into Hell, & his suffering there for us the torments due to the sins of the whole world. Which grand article of the Faith, though retained in the most ancient Creeds & confessed in the most Orthodox Counsels, is by you suppressed to the eternal blemish of this your confession. But Consider we pray you, was not Jonah three days afflicted or tormented by the sense of God's wrath upon him in the belly of Leviathan, as a type of our Saviour's future sufferings? See Jonah 2.2. Out of the belly of Hell have I cried unto thee, compared with Mat. 12.40. For as Jonah was 3 days and 3 nights in the Whale's belly; so shall the Son of man be 3 days and 3 nights in the heart of the earth. Doth not the Apostle also expressly say, Ephes. 4 9 Now that be ascended, what is it but that he also descended first into the lower parts of the earth? Where take notice of two things.  
First, Of the comparative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower, which is according to an usual Hellenism in the New Testament, put for the superlative, the lowest, as utter darkness is put for the utmost darkness.  
And Secondly, That the heart of the earth afore-named Matth. 12. and the lower parts of the earth, here mentioned, cannot possibly be understood of Christ's Sepulther, which was upon the superficies of the earth.  
Thirdly, Doth not Christ comfort himself with this, that though he knew he should go into hell, yet he foresaw that God would not leave his soul there always. Psal. 16.10. for thou wit not leave my soul in hell, neither wilt thou suffe● thine holy one to see corruption. Doth not St. Peter, seconded with the other Apostles, and all filled with the holy Ghost in the day of Pentecost, expressly affirm, Acts 2.24. the God raised up Christ from the dead, losing the pains of death, & c? Now Christ's body while it remained in the grave, was not in any pain, therefore it was his soul that at the hour of his resurrection was loosed from those pains and torments. But here two things seem to puzzle you.  
First, That saying of Christ's upon the Cross not long before his expirement, John 19.30. crying, it is finished.  
Secondly, That he sayeth to the penitent thief, this day thou shalt be with me in Paradise, Luke 23.43. To which we answer severally as followeth.  
To the first, We object a like place, John 17.4. where our Saviour saith unto his Father, some space before his death— I have finished the work which thou gavest me to do; that is, I have almost finished it: And how much more than might Christ so say when he had suffered so much more in the garden, before his Judges, and upon the cross.  
If you reply, That in the former place he speaks of his ministry, we will rejoin that he speaks here of the sacrifice and offering up of his corporal life, both to fulfil the types of the Old Testament, and to set us an example of dying with him.  
To the second we answer with Gillebert in Bernard, That as man consists of three distinct parts, body, soul, & spirit. 1 Thes. 5.23. seconded with Hebr. 4.12. So did Christ's humanity also consist of the same parts. Psal. 16, 9, 10.— Therefore my heart is glad and my glory rejoiceth; my flesh also shall rest in hope, for thou wilt not leave my soul in Hell, nor suffer thine holy one to see corruption. Where the heart is the soul, and the flesh the body; so the glory was his spirit, which Jacob also calls his honour: Gen 49.6. O my soul come not thou into their secret, unto their assembly mine honour be not thou united. Which two are dissevered again by a gradation. Isa. 26.9. With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early. The which distinction of parts being most clear, we say then, that the spirit of Christ at his death immediately ascended to God, according to those words, Luke 23.43. aforesaid, This day shalt thou be with me in Paradise, his body also was laid in the grave, yet saw no corruption, but his soul went to hell there to suffer for us the condign punishment of our sins, in the proper place of punishment: Oh justice upon the surety to be trembled at for ever! O love in Christ never to be forgotten!  
Secondly. You are deficient in setting forth the inward and spiritual crucifying, death and burial of Christ within us, ever since our fall: Of which as you here make no mention at all, so we justly fear you have no fight nor feeling. Yet do these ensuing Scriptures with many others give a luculent testimony of the same, Rev. 13.8.— He is the Lamb slain from the beginning of the world. If you here answer, That he was so in God's decree, we reply that God's decree is said to be before the world, and before all ages.  
The Prophet Isaiah Chap. 53. speaks throughout of the sufferings of Christ as a thing past, and done both in himself and others, where the ninth verse cannot be verified of Christ's sufferings in the flesh; And he made his grave with the wicked, and with the rich in his death. For, though Christ was crucified with two thiefs, yet he was buried alone in a tomb which Joseph a righteous man had prepared for himself. In which place the Holy Ghost holds forth two things; the place of Christ's inward burial, and the cause of his death.  
For Christ is slain and buried in two sorts of men, first in the openly wicked, and secondly in those that are rich in the wisdom and holiness of the flesh, sudh as were the Scribes and Pharisees: The cause why we let him die, or slay him, is, for that he will not consent to do any violence, nor is deceit found in his mouth. See also Gal. 3.1. For the further proof of what we have in hand, where the Apostle cryeth out, O foolish Galatians, who hath bewitched you, before whom Christ hath been evidently set forth crucified in you and among you? Now we all know that Christ in his humanity suffered at Jerusalem, (Revel. 11.8.) and not in Galatia: So Heb. 6.6. The Apostle tells them who fall away from Christ, That they crucify afresh the Son of God; which he could not truly charge upon them, if they had not crucified him once afore.  
Finally, St. James saith, chap. 5.6. you have condemne● and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words must needs be understod of Christ within us, as the following words evict, and he resisteth you not; for Christ for a time suffers patiently in us, and that as a lamb led to the slaughter; but if men repent not, he will rise up like a Lion to devour them. We here say nothing that the Farmers of the Vineyard (which is our heart) do not only evilly entreat the other motions and messengers of God, but kill the heir also, Matth. 21.38, 39 Nor that John hath foretold us, that all Nations shall look upon him whom they have pierced, and bewail the same in a time of grace, to which he saith Amen, Revelations 1.7.  
In your fift Section you comfort yourselves and followers with vain words, the dreams and devices of men; for though it is true which you spoke in your last Section, that Christ was made under the law, and did perfectly fulfil it; yet hath he not by his perfect obedience and sacrifice of himself, which he through the eternal spirit once offered up to God, fully satisfied the justice of God for us in any regard, but to take away the curse of the Law which was due unto us, Gal. 3.13. Nor is it true that he hath purchased a full reconciliation for men with God, by that his outward obedience, nor finally doth it appear out of the Scripture● that by the same means he hath purchased an inheritance in the Kingdom of Heaven for all or any of those whom the Father hath given unto him. And though the proof of what you have affirmed on the contrary lieth on your part, yet we will briefly show you our remonstrative reasons.  
First, It is certain that as Christ was a man, and so a creature, he did owe unto his Father a personal and perfect obedience in fulfilling the Law; how then could he perform the same for us also?  
Secondly, All men in Adam were created to perform perfect obedience to God's Law and Will in their own persons; neither doth it appear, that God hath since released them of that obligation; nor did David think that he was or could be discharged there from, when he thus confessed and prayed, Psal. 119.73. Thy hands have made me, and fashioned me, O give me understanding that I may learn thy Commandments.  
Thirdly, The Moral Law requires of us a perfect observation of it, not by a deputy, or surety, but in our own persons. In which regard the renewing and assisting grace of Christ is most requisite for us, Rom. 8.4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit: But his outward active obedience therein helps us no further, but as an example to be followed.  
Fourthly, There is yet no other way unto life left for the sons of men, but by the fulfilling of God's commandments; witness our Saviour's own words, Mat. 7.21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven; and Rev. 22.14. Blessed are they that keep the Commandments, that they may have right unto the tree of Life, and may enter through the gates into the City.  
Fifthly, Our Saviour saith thus unto us by way of anticipation, Mat. 5.17, 18, 19 Think not that I am come to destroy the Law and the Prophets, I am not come to destroy, but to fulfil; for verily I say unto you, till Heaven and Earth pass, one jot or one title shall in no wise pass from the Law till all be fulfilled. And lest we should dream that he by fulfilling the Law for us hath exempted us from it, or any way abated its requiring, he saith at the next verse, Whosoever therefore shall break one of these least Commandments, and teach men so, he shall be called the least in the Kingdom of Heaven: But whoso shall do and teach them, the same shall be called great in the Kingdom of Heaven; how then can Christ by his outward obedience satisfy God's Justice for us, or in our behalf? nor is there any one Scripture which so much as colourably speaks for you, but that Rom. 5.19. which yet will bear a better sense, For as by one man's disobedience, many were made sinners, so by the obedience of one man, shall many be made righteous; for we have proved before, and shall now again evidence it further out of the 14 verse, that there are more adam's besides our first progenitor, and namely one within us, by whose disobedience, especially if not solely we are made sinners. And it it is more clear that there is a Christ within the believers as well as without them, by whose grace and spiritual obedience many are made holy and righteous.  
For the first of these, namely the 14, verse you may observe that there is an Adam from whom death reigns, the which say we is our Adam, our earthly or natural man.  
Secondly, That there is a spiritual Moses or time in us, till which death reigns, namely, the time of Gods drawing grace, as is hinted in the name of Moses, which also is the time of Gods delivering his Israel from under the spiritual Pharaoh.  
Thirdly, That men are not said here to sin in Adam, to wit, our first father's transgression, but after the similitude of it.  
Fourthly, There are some which sin not after that pattern, but another way, as we have showed before concerning Edom the same name with Adam in the Hebrew consonants, and consequently in signification also.  
Fifthly, That there is an Adam which is, or was the figure of Christ, and that is our personal Adam also of whom the Apostle speaketh thus, 1 Cor. 15.49. And as we have born the Image of the earthy, so we also shall bear the Image of the heavenly.  
Lastly, That though Christ be already come in the flesh, yet here in this 14. verse, he is spoken of as one yet to come, which doubtless is Christ's coming in the spirit, John 14.21.  
Now for our second task, You may please advisedly to consider these two things.  
First, That the Apostle at the 17. verse speaketh thus, How much more shall they that receive abundance of grace and of the gift of righteousness, reign in life by one Jesus Christ? Now since we cannot enter into life but by a personal obedience, as we shown before; for what other intent should the abundance of grace in Christ be more needful for us, then for the performing of that obedience, through which we attain unto the Kingdom and righteousness of God? And so by one man's obedience, even that of Christ within us, are many made, not putatively, but really righteous, according to verse 19  
Secondly, That the Prophets and Apostles speak frequently of Christ's obedience in us, but nowhere of his obedience for us more than of his suffering in our stead, or his setting of us a pattern to be followed. Isa. 26.12. Thou Lord wilt ordain peace for us, for thou hast wrought all our works in us. Jer. 31.33. I will put my law in their inward parts, I will write it in their hearts. Heb. 13.20, 21. Now the God of peace that brought again from the dead our, Lord Jesus Christ, that great Shepherd of the sheep through the blood of the everlasting Covenant, make you perfect in every good work, to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ. 1 Cor. 15.10. But I laboured more abundantly than they all, yet not I, but the grace of God that was with me, Phil. 1.10. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. Phil. 4.13. I can do all things through Christ, who strengtheneth me. Rom. 8.4. That the righteousness of the Law might be fulfilled in us, etc. Now if the righteousness of the Law may be fulfilled in us through the grace and help of Christ, as the Apostle expressly affirms it there, what great need was there that it should be fulfilled for us? Frustrà fit per plura, etc. Furthermore, as our disobedience was both begun and perfected, with our own consent & endeavours, though not without the leading instigation and power of Satan; is it not meet that our obedience likewise should be both enterprised and accomplished with our wills and best concurrences, though guided and carried on, yea accomplished also by the grace of God, and the power of his Christ? Is not that which is done in us, or by u●, though in the strength of Christ, in obedience to God's Law and requiring, much more acceptable unto him, then that which is done without us, without our knowledge, endeavour, or consent? We in the mean time remaining enemies and rebels, or but lazy and loitering servants. Indeed the outward and personal obedience of Christ as it was active, was necessary in him as a Mediator, not only as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or foregoer, but in order also to his suffering for us; for had he failed in his obedience to the Law, he might have suffered afterwards for his own sins; but could not have satisfied for ours. And as Christ could not by his outward and personal obedience satisfy the Father's justice for that personal obedience which we out selves ought, and which by his grace and help we may perform, so he did not by the same obedience purchase a reconcilement between us and God, as you here affirm. Amos saith, chap. 3.3. Can two walk together except they be agreed? Although God affects us as a work of his hands, yet so long as the body of sin, which is enmity against God, remains in us, we can neither be reconciled unto him, nor he to us: For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2 Cor. 6.14. Therefore it is said in the foregoing Chapter, 2 Cor. 5.19, 20. That God was in Christ reconciling the world unto himself, not imputing their prespasses unto them, and bathe committed unto us the word of reconciliation. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. Where we pray you to observe two things.  
First, That Christ is not said to have done the work, to wit, by his obedience or sufferings, as you conceive, but to be doing of it still; viz. by his grace and spirit slaying the enmity aforesaid, in, and for those who believe aright on him, and follow him in his like obedience and sufferings.  
Secondly, That the ground of the enmity between us and God, lieth on our part, who hate him, his ways and righteousness, through the sin that dwelleth in us. And therefore the Apostle prays us, yea in a beseeching manner, to be reconciled unto God. And though two places, at the first view, upon which you mainly ground, may seem to favour your assertion, yet being rightly understood, they do not patrocinate the same at all: the first is Ephes. 2.16. And that he might reconcile both unto God in one body by the Cross, having slain the enmity thereby: But here you may take notice, that the body spoken of is his mystical body, and the cross whereby the enmity is slain, is his spiritual cross, like patience, or sufferance: for by that we overcome every temptation of sin, according to that of the Apostle, James 1.4. But let patience have her perfect work, that ye may be perfect and entire wanting nothing: This is that cross (and not afflictions themselves, as the world conceives) which Christ commandeth those that will follow him into life to take upon them, for the denying of themselves, or the putting off the old man, Matth. 16.24. Hebr. 12.1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.  
Your other place upon which you rely, is that of Col. 1.20, 21, 22. And having made peace through the blood of his cross, by him to reconcile all things unto himself, by him I say, whether they be things in Earth, or things in Heaven; And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh to present you holy and unblameable, and unreprovable in his fight. Where you may take these things into consideration.  
First, Whom he reconcileth; All the members of the Church who are regenerate.  
Secondly, From what; from the enmity in their minds, whereby they are set upon wicked works.  
Thirdly, Where; through the spiritual blood of the Covenant, or the spirit of grace, which is called the blood of his cross, because it is then sent unto us, and poured down upon us, when we are upon the cross with him, and suffer with him, not yielding unto temptations.  
Fourthly, That Christ is said to be still doing of that work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lastly, In what way as a precedent for us he hath done it, to wit, in the body of his flesh, through death, as these ensuing Scriptures show, 2 Tim. 2.11, 12. 'Tis a faithful saying, for if we be dead with him, we shall also live with him; if we suffer wi●h him, we shall also reign with him; see Rom. 6.8. But that it is impossible to have reconcilement and communion with God, unless it be in such a way, the Apostle witnesss likewise, 1 John 1.5, 6, 7. This then is the message we have heard of him, and declare unto you, that God is light, and in him is no darkness at all; If we say that we have fellowship with him, and walk in darkness we lie, and have not the truth; But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all Sin.  
Thus far of Christ's spiritual and true reconciling us unto God, which is then perfected and consummate, when besides the slaying of the enmity aforesaid, he hath made us in all things of one spirit with the Father. For which unity and reconcilement he prayeth, John 17.21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us.  
Now for the purchasing of an everlasting inheritance for us, eternal life is the free gift of God through Jesus Christ our Lord, Rom. 8.23. And as the Father hath it in his hand to bestow, so it is in the Son's gift likewise; and consequently as it seems to us, he needs not to purchase it. But if you will call the fulfilling of that way and process, whereby the fallen man must attain it, the way & race of obedience aforesaid, a purchasing of it, it is by the inward and spiritual obedience of Christ, especially that we attain; Heb. 10.36. For ye have need of patience, that after ye have done the will of God, ye may receive the promise. Howbeit his outward passive obedience was requisite thereunto, without which as we could not be delivered from the curse, so neither could we come to inherit life. By this you see we stand in need of an inward and spiritual mediation from Christ, aswel as that outward, of which alone you here speak. Nor can we partake of the benefit of the outward, till qualified, and prepared first thereunto by the work of the inward.  
In your Sixth Section, you proclaim your great ignorance, or small regard of our great and most necessary redemption from the power of sin and Satan, saying." That the work of redemption was not actually wrought till after Christ's incarnation: For were not the fathers before and after the flood, with the Prophets, and other holy Saints in the Old Testament, in their respective times spiritually saved and redeemed by Christ? And much more doth that great secret of the Father's sparing and forbearing us along time for his Son's sake, who in patience and meekness hath been led as a lamb to the slaughter, and the end of whose long sufferance in us is salvation, as St. Peter speaks, Epist. 2, 3. Chap. 15. seem to be hidden from you: Yet here you grant some truths at unawares; as that Christ is the promised enmity against sin, who must break the Serpent's head, and consequenly that his power and Kingdom must be within us, where Satan is to be trodden down, Rom. 16.20. You grant also that he is the Lamb slain from the beginning of the world: But whereas you add for a proof thereof out of Hebr. 13.9. That Christ is the same yesterday, and to day, and for ever: That speaks of his immutable Deity, and not of his humanity, though now made unchangeable. Yet this we say brethren, ere we leave this Section, that you hold forth a very lame and imperfect redeemer, which which hath indeed redeemed us by his death from the curse of the Law, when our iniquities are put away from us: but who must redeem us from all our corruptions● who must save and deliver us out of the hand of all our enemies? who must enable us to keep and fulfil the Law of God? who must renew the Image of God in us? Is not the true Christ made of God unto us wisdom, righteousness, and sanctification, as well as redemption? 1 Cor 1.30.  
In your Seventh Section, As we grant it to be true, that Christ in the entire office of a Mediator, acteth according to both natures jointly, or severally, as occasion requires, doing by each that which is proper to its self; so perhaps it may be granted, that sometimes in the Scriptures, by reason of the unity of the person, that which is proper to one nature, is attributed to the person denominated by the other. Howbeit, the places to which you refer us, do not prove so much; for that of Acts the 20.28.  
It's true, First of Christ in the Godhead, that he hath purchased his Church with his own blood, having redeemed it from the power of Satan by his Spirit.  
Secondly, To that of John 3.13. it may be said, that as Christ is spiritually born in us, he is the Son of man which comes from Heaven, and is, or dwells in the heavenly being.  
Finally, To 1 John 3.16, It may be truly answered, that Christ the Son of God hath laid down his life for us, while he died in us, to keep off the deserved wrath of God from us, and to preserve us from the death threatened in the Law; as also to set us an example, how we may in following him overcome sin, and recover life again, we seeking his grace and help thereunto.  
In your eighth, and last Section, being like checquer-work you have black as well as white, error as well as truth: where your first affirmation That Christ doth certainly and effectually apply and communicate his redemption to all those for whom he hath purchased it, will prove false in what sense soever it be taken.  
For first, If we here understand Christ's outward redemption as you undoubtedly do, that being made for all sinners, as we have proved by manifold Scriptures, it is not by him applied unto all men, as yourselves will confess: but if we here take up the inward and spiritual redemption of Christ; that is not purchased for us, but we are rather purchased by it; and in the very working of it, it being an inward work of Christ's, it must needs be effectually applied also.  
Secondly, Whereas you say, That Christ makes intercession for all such as he bathe redeemed; it is false also; for some deny even him that bought them, and that in an Apostatical way, and by bringing in damnable heresies, whereby they bring upon themselves swift destruction, 2 Pet 2.1. But we justly doubt you whether you understand aright what the intercession of Christ doth mean. For his intercession at large, comprehends his whole office of mediation. Isa. 53.12. and Heb. 7.25. but to take his intercession for his supplicative office, as you here intent it consists principally, if not alone in the spiritual intercessions which he makes unto God for & in his Saints by his holy spirit. Ro. 8.26, 27. As for his intercession at large, of which we conceive the Apostle speaketh Rom. 8.34. Christ useth or employeth that for none other, but those whom the Father hath called and given unto him, and for them also so long as they continue with him. For the Lord is with us while we are with him. 2 Chron. 15.2. 1 Chron. 28 9 The like we say of his revealing his Mysteries unto them, whether by the word or without it, and of his effectual persuading of them by his Spirit to believe.  
Where again you are mistaken; for God only illuminates, and makes known his truth unto us, but it is our part to set to our seal thereunto. & in our power to withhold the same. What you speak also of Christ's governing the hearts of all those whom he hath redeemeed, by his word and spirit, and of the overcoming of all their enemies by his almighty power and wisdom in such manner and ways as he sees good; all these may be true or false according to the limitations aforesaid.  
Yet here you tacitly grant or imply Christ's inward or spiritual mediation, though you own it not for such a work. Yea, which is more to be wondered at, you here import that Christ by his almighty power doth overcome and subdue in and unto his redeemed people all their enemies; to wit, Satan and their corruptions, which elsewhere you hold to be unconquerable here, or not wholly to be subdued in this life. But truth is so evident and forcible, that where it is not narrowly watched and suppressed, it will break forth at unawares.  
By all this which in this Chapter we have set forth, if the Lord open your eyes rightly to read it, we hope you will be brought to acknowledge that the predictions of Christ and his Apostles, concerning the departure from the faith, are already come to pass, and that forewarning of his, that there should arise false Christ's, and false Prophets, is fulfilled, and consequently that there should be great need and cause for the Gospel to be preached anew to all the world, as Christ himself foretold, Matth. 24.14. and that mercy or blessing was foreshowed to John, Revel. 14.6.7. For even those Authors whom ye counted the greatest lights of this last age, have very little sight or knowledge of that great Mystery Christ Jesus in you, the hope of glory, Colos. 1.27. Yea, they have been all the publishers of a false conceived Mediator, or Christ.    

CHAP. IX. Of Freewill.  
GOD hath endued the will of man with that natural liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil 
a Mat: 17.12. Jam: 1.14. Deut: 30.19. .  
II. Man in his state of innocency, had freedom and power to will, and to do that which was good and wel-pleasing to God 
b Eccl. 7.29 Gen: 1.26. , but yet mutably, so that he might fall from it 
c Gen: 2.16, 17. Gen: 3.6. .  
III. Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation 
d Ro: 8.7. John 15.5. : so as a natural man being altogether averse from that good 
e Rom: 3.10.12. , and dead in sin 
f Ep: 2.1, 5. Col: 2.13. , he is not able by hi● own strength to convert himself, or prepare himself thereunto 
g John 6.44, 65. Eph: 2.2, 3.4, 5. 1 Cor: 2.14 Titus 3.3, 4, 5. .  
iv When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin 
h Ga: 1.13. John 8.34, 36. : and by his grace alone, inables him freely to will, and to do that which is spiritually good 
i Phil: 2.12.13. Ro: 6.18, 21. : yet so as that by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil 
k Gal: 5.17. Rom: 7.15 18, 19, 21, 22 .  
V The will of man is made perfectly and immutably free to good alone, in the state of glory only 
l Eph: 4.13 Heb: 12.23 John 3.2. Judas v. 24. .  

CHAP. IX. Of  Examined.  
ALthough man be always a free Agent in some measure, yet is he not at all times such a patiented, nor can we expect you here to be voluntary sufferers. But if you will give us leave to be free with you, we must acquaint you, that even in this short Chapter there are many things though freely spoken by you, yet but gratis dicta. And especially in the three last Sections; but we fear that you have granted more truth in the first Section, then upon the view you will own again.  
For you say, That God hath endued the will of man with such natural liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil; for you seem in the first Section of the next Chapter directly to contradict yourselves, saying, That in our effectual calling God doth not only renew our wills, but determines them to that which is good by his Almighty power.  
And that which you speak in the second Section, That man in his state of innocency had freedom and power to will and do that which was good & wellpleasing to God, but yet mutably, so that he might all from it, seems to us in some sort to hold true still of all men as they are now born till they have personally and actually sinned. And that Scripture to which you reser us, Eccles. 7.29. it speaking of mankind in general, and not of our first parents only, evicts so much in the very words, saying, Lo this only have I found, that God hath made man upright, but they have found out many inventions. To which others may be added, as Jer. 2.21. For I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate plant of a wild vine unto me? But that place in which the Lord speaks of a child shortly to be born unto the Prophet, and to be called Immanuel, as some most learned expositors affirm, Isa. 7.14, 15, 16. Therefore the Lord himself shall give you a sign, Behold a Virgin (or a young woman, for the word signifies both) shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good, for before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her Kings.  
Here you may please to observe these things with us.  
First, That though this place be commonly understood of our Saviour, yet it is a great mistake; for his proper name was Jesus and not Immanuel.  
Secondly, This child was to be born shortly after this prophecy, and is given to the Jews as a sign and token of a sudden deliverance from Rezin and Remaliah before the child should be of age, and knowledge to refuse the evil and choose the good.  
And thirdly, The prophet in the next Chap. triumphing against the enemies of the Church alludes to this very name, as if the child were then in being, Isa. 8.10. saying, Take counsel together, and it shall come to enough, speak the word and it shall not stand, for God is with us; Where it is in the original Immanuel.  
The second thing to be observed, is, that this child even from i●s insancy according to the common state of mankind should have the knowledge and ability to refuse the evil, and choose the good, a faculty spoken of in two verses together as before.  
But to come to your third Section, where our main contest gins. Besides a mistake in the very first entrance, Man that is fallen into sin, being by you taken for all mankind, no small mistake, as we have proved before;  
You are first defective in that you distinguish not of the different states of sin.  
And secondly, to maintain that which is true in itself, viz. that the fallen man cannot without preventing grace by his own strength convert himself, or haply prepare himself thereunto: you lay such grounds as are either false or at leastwise improper, of which anon.  
But first you speak of a state of sin into which man is fallen, as though there were but one such, whereas there is a manifold state in sin, one against God the Father, another against the Son, and a third against the holy Ghost, Mat. 12.32. There is a state of sin before regeneration, and another under grace, Rom. 7.9, 14. there is a state of sin before man's first conversion, and another after their final falling away, 2 Pet. 2.21, 22. as there is a threefold degree of righteousness, and grace, wherein some are Babes, some young men, and some old men; so there is a threefold state, or age in sin. So the Lord saith to Abraham, Gen. 15.16. That the iniquity of the Amorites is not yet full; and complains, Jer. 9.3. That the sinners proceeded from evil to worse; finally there is a sin unto death, and a sin which is not unto death, 1 John 5.16.  
Now the false grounds aforesaid, which you lay for the establishing of a truth, are these, That the fallen man hath lost all ability of will to any spiritual good accompanying salvation. That a natural man is altogether averse from from any such good: The ground that you here improperly apply is," That the man is dead in sin.  
For the first of these, 'tis a rash, and ungrounded asseveration; for you will not deny, That to become a Christian, to have our wicked thoughts forgiven us, to hear the word preached, to eat, and drink at Christ's table, to keep the commandments of the second Table, as they are commonly called, and finally to die the death of the righteous, are all of them spiritual good things, and such as accompany salvation; But we find all these things wished for, and desired by those which you count unregerate; for King Agrippa hearing Saint Paul's defence, had more than a velleity, some good measure of inclination to become a Christian, Act. 26.28. Simon Me●us entreated the Apostles to pray for him, that his wicked thoughts might be pardoned, and that none of the evils they had spoken of might happen unto him, to hinder his salvation, Act. 8.24.  
Our Saviour tells us, Luk. 13.26. That many will plead before him at the latter day, that they had heard him teaching in, their streets, and had eaten, and drunk at his table. The young man who enquired of our Saviour what good thing he should do to inherit eternal life, had from his youth kept the precepts of the second table aforesaid, Mat. 19.20. Yea our Saviour looked upon him and loved him on that behalf, Mar. 10.21.  
Finaily, Balaam desired to die the death of the righteous, and that his latter end might be like his, Num. 23.10.  
For the second ground that the natural man is altogether averse from any thing that is good: it is alike erroneous with the former, whether we take a natural man for the earthly man, as he is still created of God in innocency, or for the fallen man in his unregenerate estate as you mean.  
For in the first notion the natural man can both will and act according to his first integrity, till he disables, and corrupts himself by falling, as Esau or Edom a type of this man did seek to please and observe his father. And you may remember that the Apostle would have us in malice and naughtiness to be like children, 1 Cor. 14.20. But many natural men taken in your own sense, are not utterly averse from all good things: even Herod himself heard John the Baptist gladly, and not only willed, but did many things according to his Doctrine and precepts, Mark 6.20. And Moses having set before all Israel, life and blessing, with death and cursing, Deut 30.19. he there expressly commands them to choose life, That both they and their seed might li●●, & Isa. chap. 1.19, 20 elicites and excites this freewilling faculty, saying, If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devonred by the sword; for the mouth of the Lord hath spoken it: Yea the very name of freewill offerings, so oft mentioned in the Scriptures, argues some competent remainder of that faculty, unless ye would subjectum tollere; but consider we pray you these two things which we have partly touched before.  
First, That all fallen men are not alike extensively corrupted, that is, they are not all alike inclined to all fins, but some to voluptuousness, and prodigality, more than to covetousness or the like. And though David a King prayeth thus against covetousness, Incline my heart to thy Testimo. nies, and not to covetousness, Psal. 119.36. Yet Luther saith," That he was never tempted to that sin. Whence it will necessarily follow that such a man is not equally averse to all good, but to some virtues more than to others. The Pharisees though inclined to pride and covetousness were not so propense to sensuality and uncleaness, as some of the Publicans were, Luke 18.11, 12. and consequently they did not so much abhor sobriety, temperance, and chastity as the others did, nor did the other so much aversate sincerity, liberality, and humility as the Pharisees did.  
Secondly, You may take notice that all fallen men are not alike intensively depraved; sinners do gradually sinks into sin by custom and continuance therein; so the Lord saith, Ezek. 16.46, 47. That Jerusalem had more deeply corrupted herself, than her elder sister Samaria, or her younger sister Sodom, and by consequence she was more averse to good then either of them both.  
And our Saviour affirms, that Corazin and Bethsadia were more averse from repentance and amendment than Tyre, and Sidon, Luk. 10.13. And though it fares thus with the devil and his Angels, yea and with all those men who through pride, malice, and desperation are incorporated into him, yet we hope that the case or state for the present is not so evil or desperate with any other, as you here would make it with lapsed men. For to be utterly averse from all good, is a most forlorn and deplorable condition, and their very incorrigible state of whom the Lord complains, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good who are accustomed to do evil.  
Now for your ground improperly and impertinently applied, That because man since his fall is dead in trespass, and sins, Eph. 2.2, 5. he cannot, therefore by his own strength convert himself, or at all prepare himself thereunto.  
To this we say, It is neither a lively nor a forcible kind of arguing; for it must be considered to what kind of life men by their fall become dead, not to their natural life surely; for the Apostle speaking of her that liveth in pleasures, saith, that she is dead whilst she liveth, 1 Tim. 5.6. Here then as he chargeth her with a spiritual death, so he grants her a natural life still remaining.  
It is then to the former light of Christ, or life of righteousness, that we are dead by our fall, as it is written Act. 8.33. That the life of Christ is taken from the earth, and Isa. 58.8. That he was cut off from the land of the living. Agreeably hereunto the Apostle tells the Ephesians that in their unbelief, they were at thee time without Christ, Eph 2.12. and consequently without power to do good, till we receive that again by grace.  
But what is that to the willing, and nilling faculty which is a natural and essential property to the soul? Must that be dead in the man also, and he become a mere passive block or a dead trunk, as you would have him? we have proved before that even the fallen man can both will and act some kinds of righteousness, at leastwise towards man; witness that young man in the Gospel before spoken of: But here to disentangle you and others we will first briefly distinguish concerning the use and exercise of that faculty; and then secondly, show some causes why men do not ordinarily choose the good and nile the evil, even then when it is in their power so to do.  
For the first of these, we must distinguish, between freedom of will and coaction, the latter of which may befall man, but not the will of man.  
Secondly, betwixt a will that willeth or nilleth with full consent, and a mixed will, wherein the one party is predominant, Phil. 1.23. For I am in a straight between two, desiring to departed, and to be with Christ, which is best of all.  
Thirdly, Betwixt an indifferency of will or aequilibriu● to good or bad, and a will inclined more to that which is good, then to the evil. This we take to have been the state of will in or first parents, if not of all men yet before they fall.  
Fourthly, Betwixt a will more inclined to the evil, then to the good, and a will inflexible.  
The former of these may be found after our fall gradually in men, according to their inchoated, or more perfect habits in evil.  
The latter of these is found in no man till he be wholly incorporated in the pride, and malice or desperation of the devil. That the will of man after the fall is not wholly inflexible, till such a diabolical incorporation, we prove by these few instances instead of many.  
First, Pharaoh that proud and obstinate Tyrant, although at the first he was most averse to obey God's voice, and let Israel go; yet he was brought to it by degrees, until he fully consented, by God's Judgements upon him and his people, together with their persuasions.  
Secondly, Those six hundred thousand Israelites brought out of Egypt, who harkening to their unbelieving spies or searchers of the good land, refused to go up & fight against their enemies, afterwards being made sensible of God's displeasure against them, did of their own accord go up and fight against the Amalekites in the mountain, even then when Moses forbade them, and threatened them with capital danger, Numb. 14.  
A most evident example of the vertibility of man's will, Judas himself, though he would not be warned by our Saviour's discovery of his treason aforehand, nor by his threatening of the ensuing danger, Mar. 14.18, 19, 20, 21. Yet afterwards his will turned, and he brought the money again which had corrupted him, truly confessing his great wickedness Wisdom itself, or Christ's declareth, Prov. 1.20.— 30. though many will not turn to him at his calling or reproof, yet when it is too late, the door of mercy being shut against them in the time of their great calamity, this will turn to him and seek him early, that is, diligently. So that man's will is never finally obstinate till it be wholly indevilled.  
But from these last instances we should be warned to seek the Lord while he will be found, Isa. 55.6. Where the Psalmist concludes thus, Psal. 32.6. For this shall every one that is godly prey unto thee in the time when thou mayst be found. Surely in the great waterfloods (of Gods destroying calamities) they (that is the wicked) shall not come nigh him: But to go on in our distinctions, we must in the fifth place distinguish betwixt freewill, and power, voluntatem & arbitrium; for the one may be had, where the other is wanting, Rom. 7.18.  
Lastly, Between a free will, or agency and some strong inclination of nature, to this or that object, both which may stand together.  
As first in God, who is strongly inclined to the good, and Satan who propends wholly to the evil, yet doth act freely without compulsion, though not without some necessity, or strong influence of nature.  
Now in the second place, the causes why the fallen man doth not will the good which he might, are these among others.  
The first is the ignorance of that good— ignoti nulla cupido. Thus the ignorance of things promised, hinders the seeking of them, Rom. 10.14, 15, etc.  
A second let is a depraved judgement, Act. 26.9. for I verily thought with myself, th●t I ought to do many things against the name of Jesus.  
A third impediment is the want of due remembrance, and serious consideration of what we know in general, Lam. 1.9. He filthiness is in her skirts, she remembered not her latter end.  
A fourth bar is the power of Temptation, of which the Apostle complains, 2 Cor. 12.7.8.  
A filth and a powerful obstacle is habit and custom in sin, of which that is verified.— Qui non est ho●iè, eràs minùs aptus erat.  
Lastly, God's final desertion, one of the heavyest of Judgements, is an unremovable obstacle to the willing of good, because seconded with Satan's power.  
Hence we may take a view, how far the fallen man can will good, convert himself or prepare himself thereunto, namely so far forth as men have some light of nature left or new illumination, and convincing grace, the which of all other is most necessary for the work of a true conversion. Jer. 23.24. O Lord, I know that the way of man is not in himself, it is not in man that walketh to direct his steps.  
Secondly, This may be done with the more facility, so far as they are chastened by the hand of the Lord, and make a good use of it, which made the Prophet Jeremy to pray as he doth, Jer. 10.24. Correct me O Lord, yet in judgement; and not in thine angor, lest thou bring me to nothing. Howbeit in all this the Lord seems to lay no violent hand upon the will, but works upon it by understanding, judgement, and reason, with the use of sense; and because he is the Author of the new understanding and judgement, which leads and draws the will, he is said to work the will also, Phil. 2.13. for, Causae causae est etiam causa causaei. But the main way whereby the man after illuminating or preventing grace can prepare himself to turn his heart or will, is by frequent meditation, and deep consideration of what he knows by grace or nature.  
In your two last Sections, First according to an ordinary distribution, you distinguish the condition of converted sinners into a State of Grace and a State of glory; but albeit there be different degrees in their new Metamorphosis, or change, yet their least estate in regeneration is a State of Glory, as on the contrary the highest degree of that change, and exaltation is a state of Grace.  
For the proof of the first of these consider what the Apostle speaks, 2 Cor. 3.18. But we all with open face, beholding as in a glass the Glory of the Lord, are transformed into the same Image, from Glory to Glory, as by the spirit of the Lord. 2 Pet. 1.3.— Through the knowledge of him who hath called us unto Glory and Virtue.  
And for the evidencing of the latter, weigh well what Saint Peter writeth, 1 Pet. 1.14. wherefore gird up the loins of your mind, be sober and hope to the end, for the Grace that is to be brought unto you at the Revelation of Jesus Christ. See also 1 Pet. 3.7. as heirs together of the Grace of life.  
But more particulary for your fourth Section, As in the beginning of it you attribute too much to the first work or degree of our regeneration: so you detract too much, from the last, and highest period of the same in the end of that Section.  
For first you say, but not truly, That when God converts a sinner, and translates him into the State of Grace, he presently freeth him from his natural bondage under sin, and by his grace alone enables him to will and to do that which is spiritually good.  
Here brethren, you go too far; for the Apostle in the behalf of the young Babes or converts, complains thus, Rom. 7.8, 9 For to will is present with me, but how to perform that which is good L●nde not; for the good that I would, I do not, and the evil that I would not, that do I. How then are they freed, when the Apostle saith, ver. 23, He finds another Law in his members not only warring against the Law of his mind, but bringing him captive to the Law of sin in his members, whereupon he cries out, verse 24. O wretched man that I am who shall deliver me from this body of death?  
Is a bondage then against your wills, no captivity? yea it is the most grievous bondage of all others in our sense and feeling, though not so perilous to the soul, as a willing subjection unto sin. Indeed it is true of the young in Christ, which the Apostle writs to them of that age, 1 John 2.14. I have written unto you young men, because ye are strong, and the word of God abideth in you, and you have overcome the wicked one; But the Babe in Christ cannot attain thereunto while he is a chide.  
Now in the close of that Section, you flag and fall as much too short, saying, That this convert at his highest pitch (for so you mean) by reason of his remaining corruption doth not perfectly, nor only will that which is good, but willeth that which is evil also.  
The which though it be true of the Infants aforesaid, and perhaps may sometimes be verified of the middle ort, yet it is not true of the old or aged men in Christ, such as the Apostles themselves were; as we have proved before.  
In your last Section, you do as you are wont, wholly transferring the state of Glory in which the will of man is made immutably good, out of this world, but herein you are some what mistaken, if we may give credit to these Scriptures, Rev. 3.12, & 21. C. 1.2.3, 4, 5, 6.    

CHAP. X. Of effectual calling.  
ALL those whom God hath predestinated unto life, and those only he is pleased in his appointed, and accepted time, effectually to call 
a Rom: 8.30. Rom: 11.7. Eph: 1.10, 11.  by his Word and Spirit 
b 2 Thes: 2.13, 14. 2 Cor: 3.6. , out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ 
c Rom. 8.2. Eph: 2.1, 2, 3, 4. 2 Tim. 1.9, 10. , enlightening their minds spiritually, and savingly to understand the things of God 
d Act: 16.18. 1 Cor: 2.10, 12. Eph: 1.17, 18. , taking away their heart of stone, and giving unto them an heart of flesh 
e Ezek: 36.26 Eze: 11.19. Phil: 2.13. Deut. 36.6. Ezek: 36.27. , renewing their wills and by his Almighty power determing them to that which is good ᶠ, and effectually drawing them to Jesus Christ 
g Eph: 1.19 John 6.44, 45. , yet so as that they come most freely being made willing by his grace 
h Cant. 1.4. Psal. 110.3. John 6.37. Rom. ●. 16, 17, 18. .  
II. This effectual call is of God's free, and special grace alone, not from any thing at all foreseen in man 
i 1 Tim: 1.9. Tit. 3.4, 5. Eph: 2.4, 5, 8, 9 Rom: ● 11. , who is altogether passive therein, until quickened and renewed by the Holy Spirit 
k Cor: 2.14. Rom: 8.7. Eph: 2.5. , he is thereby enabled to answer this holy call, and to embrace the Grace of God offered and convyed in it 
l Joh: 5.25. .  
Elect Infants, dying in Infancy, are regenerated, and saved by Christ, through the Spirit 
m Luk. 18.15, 16, and Act: 2.38, 39, & Joh: 3.35. John 5.11, and Rom: 8.9. compared. , who worketh when, and where, and how he pleaseth 
n Joh: 3.8: : So also are all other Elect persons, who are uncapable of being outwardly called by the Ministry of the Word 
o 1 Joh: 5.12. Act: 4.12. .  
III. Others not elected, although they may be talled by the Ministry of the Word 
p Mat: 22.14. , and may have some common operations of the Spirit 
q Mat: 17.22. Mat. 13.20, 21. heb: 6.4, 5. , yet they never truly come unto Christ, and therefore cannot be saved 
r Joh: 6.64, 65, 66. Joh. 8.24. ; much less can men not professing the Christian Religion be saved in another way whatsoever, be theynever so diligent to frame their lives according to the light of nature and the Law of that Religion they do profess 
s Act: 4.12. Joh: 14.6. Eph: 2.18. Joh. 4.22. John 17.13. ; and to assert and maintain that they may, is very pernicious, and to be detested 
t 2 John 9.10, 11. 1 Cor: 16.22, Gal: 1.6, 7, 8. .  

CHAP. X. Of effectull calling examined.  
AS you had no calling to deliver many things here uttered by you, so they are not very effectual or true; In which kind the first Section is not the least culpable; for therein you deliver these paradoxes among others.  
First, That God is pleased in his appointed and accepted time to call all those effectually whom he hith predestinated unto life; the which is not true: For as thousands dying in their Infancy never fell (which thing we have before sufficiently proved) so such neither need, nor have any such calling as you here describe. For though our Saviour speak thus of all fallen men, Mat. 18.3. Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the Kingdom of heaven, yet children have no need to be conformed to such converts; for of them, and with such as they are is the Kingdom of heaven replenished, Mark. 10.14.  
Secondly, You say with no less untruth, That God calleth only those effectually whom he hath predestinated unto life, which in your sense are the smaller part of men: But as you make the universal father, and common Saviour of all mankind, a partial God in his decree of election, or predestination, so you make him an accepter of persons in his calling of sinners to repentance, both contrary to manifold and clear Scriptures.  
Here than we must assert those two things against you for the vindicating of God's honour, and the stopping of all mouths.  
First, That the Lord calls unto him all the sons of men, who are fallen from him, and that with sufficient though not always with a successful calling.  
Secondly, That he calls some of these which retain not, with more industry and earnestness, than many that come unto him, continue with him, and are saved in the end; for the first of those we will here say nothing of that which our Saviour speaks, Matth. 22.14. That many be called, but few are chosen: which though it overthrow the last Section, yet it comes not up to a full proof of what we are now to maintain, an universal and particular call of all men that are fallen from God, and who are capable of instruction. But these following texts will carry it before them, 1 Tim. 2.3, 4. where the Apostle would have all men in general and in particular, who have not sinned that sin unto death, prayed for upon this ground; For this is good, and acceptable before God, who would have all men saved, and come to the knowledge of the truth. If he would have it so, what hinders, but that he both may and doth bring all men to the knowlekge of so much truth as whereby they may be saved.  
To this agree the words of the same Apostle, Rom. 2.8. where he shows the true and only cause why all that are lost do perish, But to those that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath, which is the same in effect with what he had before delivered, Chap 1 18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who withhold, or suppress the truth in unrighteousness.  
If you reply that the Apostle in the former place of 1 Tim. 2.4. speaks, de generibus singulorum, That God would have some of all kinds and sorts of men saved, and come to the knowledge of the truth.  
We must here again urge the place of St. Peter, Epist. 2 Chap. 3.9. which undoubtedly speaks universally in the negative, and the affirmative, and so de singulis generum. Not willing that any should perish, but that all should come to repentance. Doth not Elibu speak thus of God's gracious dealing with all mankind that are gone astray? Job 33.14, 15, 16, 17, 18. For God speaketh once, yea, twice, yet man perceiveth, or regardeth it not. In a dream, in the visions of the night, when deep sleep falleth upon men, in slumbering upon the bed: Then he openeth the ears of men, and sealeth their instruction. That he may withdraw man from his purpose, and hid pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword.  
And having named many other means which God useth for the selfsame end, ver. 29.30. thus he sums up all and concludes the point. Lo all these things God oftentimes worketh with man, to bring back his soul from the pit, to be enlightened with the light of the living: And Job 34.23. For he will not lay upon man more than is right, that he should enter into judgement with God; which thing according to the doctrine, all the sons of Adam might do; for having his sin imputed to them, before, they were actual sinners, and in him being deprived not only of all wisdom, holiness, and power, but every way blinded and depraved, and that without a sufficient help of grace to rid, and deliver them, as to the greatest part of them: And verse 26, 27. he shows the cause why he strikes wicked men, even for this refractory opposition apainst his teachings and calls; He striketh them as wicked men in the open sight of others, because they turned back from him, and would not consider any of his ways: whereas it was our duty to say to the Lord, as often as he teacheth and chastiseth, as it there follows, verse 31.32. It is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I know not, teach thou me: if I have done iniquity, I will do no more. And chap. 35.10, 11. complaining of man's perverseness, he saith, But none (that is very few of the stubborn ones) saith, where is God my maker, who giveth songs in the night? Who teacheth us (all mankind) more than the beasts of the earth, and maketh us Wiser than the foul of Heaven. How can the wicked say to the almighty. Job 21.11.22, 17. depart frou us, we desire not the knowledge of thy ways, if he were not present with them at times teaching rebuking, drawing, and calling them, that he might turn them to him; yea, with their wills from their wicked and destructive ways? doth not wisdom utter her voice to all the fallen race of mankind? Prov, 8.4, 5. Unto you O men I call, and my voice is to the sons of men. O ye simple understand wisdom, and ye fools be ye of an understanding heart: yea, is not her invitation as universal, and particular also, Prov. 9.4, 11. as the call and seductive allurements of folly is, verse 16. for each of them useth the selfsame words. Whoso is simple, let him turn in hither, etc. yea, what is the true cause that wisdom saith, Prov. 1.28, 29. Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me: But this which followeth there verse 29, 30, 31. For that they bated knowledge, and did not choose the fear of the Lord; They would none of my counsel, they despised all my repreof.  
Thus of our first assertion; come we now to the second, That some of those which stand out, are more earnestly and industriously called by the Lord, than many true converts, which continue steadfast with the Lord: for which purpose take these places.  
First, God's gracious and effectual dealing with Cain when his wrath and envy was kindled against his brother: What could the Lord without offering violence to his will, do more to him then he did, saying, Gen. 4.6.7. Why art thou wrath? And why is thy countenance fallen? If thou dost well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door: And then it follows, as one both judicious and skilful in the original hath it. Idque a te pendebit, tuque ei imperabis. And in thee shall be the will or desire of it, and thou shalt have dominion over it, viz. if thou wilt seek that grace Did not the Lord also complain, that he had striven with the men of the old world, till he was weary again? Gen. 6.3. And the Lord said, my spirit shall not always strive with man, for that be also is flesh; yea, were not their spirits or human souls cast into the prison of Hell for their disobedience, and refractoriness? 1 Pet. 3.19, 20 doth not the Lord say also, Isa. 5.4. What could have been done more to my vineyard, which I have not done unto it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? you will say, Is not God almighty? Can he not have compelled them?  
Answer, Yes; but he will not violate the order, which he hath set in our creation, he will not force the will, but deals with man as a free agent, by commands, promises, threaten, rebukes, chastisements, allurements, and rewards: So true is that of the Father, Nemo invitus fit bonus.  
To conclude this point, what can be more express, than those three ensuing texts, among many others, Ezek. 3.6, 7. Thou are not sent to many people of a strange speech, and of an hard language, whose words thou canst not understand; Surely, had I sent thee to them, they would have harkened unto thee: but the house of Israel will not hearken unto thee, etc. Matth. 11.21. Woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works which were done in thee, had been done in Tyre and Sidon, they would have repent long ago in sackcloth, and ashes; Of which text we spoke before upon the last occasion.  
Finally, That of Matth. 12.21. brings full conviction with it, The men of Nivive shall rise in judgement with this generation, and condemn it, because they repent at the preaching of Jonah, and behold a greater than Jonah is here.  
If you demand here, what's the cause that these obstinate men do not answer Gods call and return?  
We answer, It is not want of illumination, and instruction; as we have showed, nor want of reproof, as we have proved, but this let lies in men's abuse of their freewill, as we heard before, Prov. ●, 29, 30. Not that men's wills are inflexible, when God first calls them, as we have evicted at large in the foregoing chapter, but some men are self wise, and self-righteous already through the illusion of Satan, and think that they need no repentance, or conversion to any better thing, a● the Scribes and Pharisees were in the days of our Saviour, who taught them with power and authority, Matth 7.29. and whose doctrine was confirmed sufficiently by miracles also. And others which know, and acknowledge that they are evil doers, yet do defer their return till it be too late, as Prov. 1.28, 29. Psal. 32.6. aforesaid: Hence it is that they shall be filled with weeping and mourning for the opportunity which they have lost, as the other shall be with envy and gnashing of teeth, the concomitant of pride, and selfwisdom, Matth. 8.12. Luke 13.25, 26, 27, 28. And these are Satan's two ways of destroying men; he either casts them into the sin of contention, wrath, and envy through the riches of their self knowledge, self-holiness, and self zeal, or into the stolen and pleasant waters of voluptuousness, or worldly cares, therein detaining them till they be drowned in sensuality; see Mark 9.22. But now to return to our first task back again.  
The third falsehood which you affirm in you first Section, is, That God calleth all his predestinate only by his Word and Spirit: where we must grant you, that his Spirit is always the chief actor, and that oft times God is pleased to use his word, whether written or spoken, as an instrument in that work, but not always as yourselves after confess Section the third. Besides the Lord hath many other instruments and means to call, and convert men, besides his word, as Elihu shows at large, Joh. 33.14— 29. of which also we speak before: Yet are none more general, or more effectual than God's chastisements both inward and outward, Psal. 94.10. He that chashseth the Heathen, shall not he correct? Psal. 119 67. Before I was afflicted I went astray, but now have I kept thy word. For whomsoever God loveth (as he loveth all mankind) he chasteneth, and scourgeth every son whom be receiveth, Heb. 12.6, 7, 8, 9, 10. see Job 5.17. Behold happy is the man whom God correcteth; therefore despise not thou the chasining of the Almighty, Pro. 3.11.12. Psal. 94.12, 13. Isa. 27.7, 8, 9 Isa. 9.13. Isa. 28.23, 24, 25, etc. 38.16. By this was Pharaoh wrought to obey the will of God for the present, though he afterwards rebelled, and perished. If this will not bow us, we are incorrigible, and deplorate, Isa. 1.5, 6. Isa. 9.13. yea and are sure to perish in the end, Prov. 29.1. He that being often reproved hardeneth hss neck, shall suddenly be destroyed, and that without remedy. Other means are named and commended unto us in the word, which shall work upon some when the word will not, As the good conversation of the wife towards an unbelieving husband, or disobedient to the word, 1 Pet. 3.1, 2. But Gods most usual, and powerful way of converting sinners, is by his spirit and severe chastisements, those especially upon men's consciences, which we elsewhere call the work of the Law, though ofttimes wrought without the written Law or Word, of which the Psalmist speaks, Psal. 94 13.  
A fourth mistake of yours there, is, That you say all men are by nature in the state of sin and death; For we have already proved that to be false. And doth not the Apostle say, Rom. 2.27. That if the uncircumcision, which is by nature fulfil the Law (taking it for granted, that some may do so) he shall judge thee, who by the letter, and circumcision dost transgress the Law. True it is, that the word nature is not always taken in one notion by the Apostle himself; but as by nature here he understands a state of men without the written word, so by nature Ephes. 2.3. (where he saith, that we were by nature the children of wrath as well as others) he intends either corrupt nature, or a reality of the thing, as Gal. 4.8. you did service to them which by nature are no Gods, that is, not really such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A fifth error of yours in that Section, is, that you say, God in this his effectual calling of men, determines the will to that which is good, wherein, as we said before, he should overthrow that course and order which himself hath set up, making us free Agents, and leaving our wills free, and interminate. Yet we grant that the Lord bows and inclines the wills of men, from evil to good, by illumination in the understanding and working upon the judgement as we said before, but he lays no violent hands upon the will immediately.  
Finally, you have other mistakes in the first Section also, as when you say that God in his effectual calling of men takes away the stony heart, and gives them an heart of flesh: for that is not wholly done in our first conversion, but in process of time, by our cleansing from sin, and renewing in Jesus Christ, according to the Covenant, Ezek 36.25, 26, 27. Nor are all converts brought to Jesus Christ at the first, as you here dream; for the father hath his work of regeneration upon us, ere we are brought to know or believe, on the Son for his work of spiritual redemption, which is the second step or degree of our regeneration, as we show in the sequel of this tractate, Yea, whosoever resists the father in his work, or doth not continue in it, he is not brought by the father to the son to be saved by him from sin and Satan, John 6.44.  
Nor is your second Section so sound, or Orthodox in all points as we could wish it. For you say there, but not truly, That he who is called of God is altogether passive, until quickened and renewed by the holy Ghost. For though in the works of illumination, correction, and reproof, he is passive, yet afterward in the turning of his will and desires to God, and goodness he is active, as the Apostle speaks, 1 Thes. 2.19. For they themselves show of us, what manor of entrance we bade unto you, and how ye turned to God from Idols, to serve the living and true God. So Acts 11.21. And the hand of the Lord was with them, and a great many believed, and turned to the Lord. Wherefore doth the Lord require this motion at our hands so often, if we cannot turn after enlightening and convincing grace? Ezek. 18 30. Wherefore repent ye and turn ye from all your transgressions; and verse 32. Wherefore turn ye, and live. see Eze. 33.11. Joe. 2.12, 13, 14, etc.  
In your third Section you abate something of your wont rigour, in saying, That all other elected persons (besides infants) who are uncapable of being outwardly called by the ministry of the word, are regenerated, and saved by Christ, through the Spirit who worketh when, and where, and how he pleaseth.  
If you grant then that there is an elect people among all nations, as John saw an infinite or innumerable company of such standing before the throne of God, and before the Lamb, clothed with white rober and palms in their hands, Re. 7.9. you have here yielded that they may be called without the ordinary means of the word; and this is no other thing in effect, than what ye have here maintained. For if the Lord could do this in Elihu, Job, Rahab, the widow of Zarephta, and Paul, (all which were converted without the word) what hindereth but that he can do the like all over the world, in all ages and generations of mankind, if they obstruct not his working. In this Section we pass over that which you spoke in the beginning of it concerning elect infants, because we know no other sort of infants. And that such need no regeneration, we have showed before.  
In your fourth and last Section you have heaped up together many untruths, as these by name.  
First," That there are some persons that are not elected; which being understood of a special, and final election is true, but being taken of God's general and conditional election, is false, as before.  
Secondly, You say, That such as are not elected, and so not saved, though they may be called by the ministry of the word, yet they receive only the common operations of the spirit: It is most certain that many who are not finally elected and saved, besider a true and effectual calling vouchsafed from the father, have in some measure received a true faith, bringing forth repentance for a time, a true love turning them to God, and bringing forth a temporary obedience, a true hope, which brought forth patience, yea, and some proportion of purifying and sanctfying grace, as is evident out of these Scriptures and others, 1 Tim. 1.19. and chapt. 5.12. and chapt. 6.10. Heb. 6.4, 5, 6. and chapt. 10.28, 29. 2 Pet. 2.20, 21, 22.  
Thirdly, You say," That such never came truly unto Christ, and therefore cannot be saved: where it is true, that such can never be saved from the power of their spiritual enemies, who never came to Christ, nor Christ to them; yet many of them which were never chosen out of the furnace, nor in the end partake of eternal life, yet were brought for a time both to believe in Christ, and in some measure to obey him, who yet afterward fell from him, and lost all that which they had wrought with their future hopes; of which number were those apostate Disciples of Christ mentioned John 6.66. with Judas, Demas, and many others: Hence John warns us in his second Epistile verse 8. thus, Look to yourselves, that we lose not those things which we have wrought. And Christ speaks to the like effect, Revelations 3.11.  
Fourthly, and lastly, You exclude from salvation all men not openly professing the Christian Religion.  
Where first, We pray you to consider, whether such persons, as the Apostle seems to describe, Rom. 2 26, 27. may not be saved by Christ naturally planted in them.  
Secondly, May not many of the Jews as well under the Old Testament, as the New, though they know not, or believe not the mystery of Christ's incarnation, be saved by that faith which the Apostle describes, Hebrews 11.6, thus; For he that comes is God must believe that God is, and that be is a rewarder of them that seek him, especially if they expect, and seek the inward Kingdom of a spiritual Messiah, with victory over their Ghostly enemies through him.  
Thirdly, Whether some that are not in all things of the same faith with the modern Christians, whether Calvinists, Lutherans, or Papists, may not possibly obtain salvation by such a faith as we have here confessed?  
Lastly, Whether such as Nicodemus and Joseph of Arimathea who are Christ's sincere Disciples, but dwelling in the midst of persecutors, dare make no open profession of their faith and hope, may not be saved in the end, and that by Christ in whom they have believed.    

CHAP. XI. Of Justification.  
THOSE whom God effectually calleth, he also justifieth 
a Rō: 8.30. Rō: 3.24, , not by infusing righteousness into them, but by pardoning their sins, and by accounting, and accepting their persons as righteous, not for any thing wrought in them, or done by them; but for Christ's sake alone, not by imputing faith itself the act of believing, or any other Evangelical obedience to them as their righteousness, but by imputing the obedience and satisfaction of Christ unto them 
b Rom: 4.5, 6, 7, 8. 2 Cor: 5.19 20, 21. Rō: 3.22, 24, 25, 27, 28. Tit: 3.5, 7. Eph: 2.7. Jer: 23.6. 1 Cor: 1.30, 31. Rom: 5.17 18, 19 , they receiving and resting on him, and his righteousness by faith, which faith they have not of themselves, it is the gift of God 
c Acts 10.41. Gal: 2.16. .  
II. Faith thus receiving and resting on Christ and his righteousness, is the only instrument of justification 
d Joh: 1.12. Rom: 3.28 Rom: 5.1. ; yet is it not alone in the justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love 
e Jam: 2.17 22, 26. Gal. 5.6. .  
III. Christ by his obedience and death, did fully discharge the debt of all those that are justified, and did make a proper real and full satisfaction to his Father's justice in their behalf 
f Rom: 5.8, 9.10, 19 1 Tim: 2.5, 6. Heb: 10.10 14. Dan: 9.24, 26. Isa. 53.4, 5, 6, 10, 11, 12. , yet inasmuch as he was given by the Father for them 
g Rō: 8.32. , and his obedience and satisfaction accepted in their stead 
h 2 Cor: 5.20. Mat: 3.17. Eph: 5.2. , and both freely, not for any thing in them, their justification only is of freegrace 
i Rō: 3.24. Eph: 2.7. ; that both the exact justice and rich grace of God might be glorified in the justification of sinners 
k Ro: 3.26 Eph: 1.7. .  
iv God did from all eternity decree to justify all the elect 
l Gal: 3.8. 1 Pet: 1.19 20. Rom: 8.30 , and Christ did in the fullness of time die for their sins, and rise again for their justification 
m Gal: 4.4. 1 Tim: 2.6. Rom: 4.25 ; nevertheless they are not justified, until the holy spirit doth in due time actually apply Christ unto them 
n Col: 1.21 22. Gal: 2.16. Tit: 3.4, 5, 6, 7. .  
V God doth continue to forgive the sins of those that are justified 
o Mat. 6.10. 1 Joh: 1.7, 8 1. Joh: 2.2. , and though they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure 
p Luk: 22.32. Joh: 10.28. Heb. 10.14. , and not have the light of his countenance restored to them until they humble themselves, confess their sins, beg pardon, & renew their faith, and repentance 
q Psa: 89.31, 32.33. Psa: 51.7, 8, 9, 10, 11, 12. Psa: 32.5. Mat: 26.75. 1 Cor: 11.30, 32. Luke 1.20. .  
VI The justification of believers under the Old Testament, was in all these respects one and the same with the justification of believers under the New Testament 
r Gal: 3.9, 13, 14. Rom: 4.12, 23, 24. Heb: 13.8. .  

CHAP. XI. Of Justification examined.  
YOur doctrine is nowhere less justifiable than in this great business of justification; for you neither understand the right notion of the word, nor the secret of the work.  
Hence it is that as in your other Sections you have much of error: so in your first you have little of truth, where laying down the doctrine both positively and negatively, you have been so unhappy for the most part; as to reject the truth, and fix upon the error.  
More particularly, first you say, That all those whom God effectually calleth, he also freely justifieth, which is not true of such, as either resist his calling, or of them who being brought to believe in Christ do by and by fall away again.  
For the first of these, see God's complaint, Psal. 91.13, 14, 15. O that my people had hearkened unto me, and Israel bade walked in my ways; I should soon have subdued their enemies, and turned my hand against their adversaries; the haters of the Lord should have submitted themselves unto him, but their time should have endured for ever.  
For the other of these, see Mat. 12.45. That sometimes the unclean spirit which was cast out, returneth again through men's unwatchfulness. Then goeth he, and taketh with him seven other spirits more wicked than himself, and they enter in, and they dwell there, and the last state of that man is worse than the first, Rom. 11.22. But towards thee goodness if thou continue in his goodness; otherwise thou shalt be c●t off, 2 Pet. 1.9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. All which places, though they may at the first view seem strange to you as proofs of what we have asserted, yet when you shall understand what justification means in its true and proper notion, they will justify what we have said.  
Secondly, You say that God justifies mwn not by infusing righteousness into them, whom he hath called contrary to the express tenure of the Scriptures. See 1 Cor. 6.9, 10, 11. Know ye not that the unrighteous shall not inherit the kingdom of God? be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the Kingdom of God. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Was not new righteousness put into these men? And were they not thereby washed, sanctified, and justified, these three words expressing one and the same thing? see also Tit. 3.4, 5, 6. But after the kindness and love of God our Saviour unto man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour, that so being justified by his Grace, we should be made heirs according to the hope of eternal life. Where you see again that the Apostle makes regeneration in Christ, and justification to be the self same thing, as we intimated in the foregoing Chapter: Yea in the whole dispute about justification by Christ, the Apostle Paul useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justify, either for that part of justification, which we commonly call mortification, or that other part which we usually term vivification, or for both as Rom. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he that is dead (to wit with Christ) is justified, freed, or purged from sin▪ In this notion doth the Apostle use the word, Act. 13.39. And by him all that believe are justified (or cleansed) from all things from which they could not be justified by the Law of Moses. Rev. 22.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, He that is unjust (will be so) let him be unjust still, and be which is filthy, let him be filthy still; and he that is (or will be) righteous let him be justified (or righteous) still; and that is holy, let him be sanctified still. Where justification and sanctification are the same thing; so Isa. 45.24, 25. Surely shall one say, In the Lord have I righteousness, and strength; even to him shall men come, and all that are incensed against him, shall be ashamed: In the Lord shall all the seed of Israel be justified, and shall glory. Where righteousness, and strength being joined together the words must be understood of an internal righteousness, through which our sins and corruptions are purged out. And therein lies our justification, as the next verse imports. Yea if mortification be not comprehended under the word justification, it is wholly left out in that golden chain so much spoken of, and so little understood, Rom. 8.30. Moreover whom be did predestinate, them he also called, and whom he called, them he also justified; and whom he justified, them he also glorified: In this sense Cyprian useth the word frequently, and among profane authors Catullus thus. Justificam nobis mentem avertere deorum, And so must the word of necessity be meant by the Apostle, Rom. 5.8. as appeareth there by the opposition of our state as sinners to our justified estate. But God commendeth his love towards us that while we were yet sinners Christ died for us, much more being now justified by his blood we shall be saved from wrath thruogh him: And so must the same word be taken, Rom. 3.24, 25. Gal 2.17. We grant indeed that the word is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and variously used, as for defending ourselves or others as just, Luke 16.15. Ye are they which justify yourselves before men, etc. for absolving or declaring one just, Rom. 8 33, 34. It is God that justifieth, who is he that condemneth? for predicating or magnifying some person or thing, Mat. 11.19. But wisdom is justified of her children: But all these are founded upon that moral sense of being just, or made just, or of being free from unrighteousness, which is the Apostles sense in all his discourse of justification by Christ.  
Thirdly you say positively, That God justifieth by pardoning of sins; but though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the putting away of sins, and that by regeneration, Luk. 1.77. Eph. 1.7. and elsewhere, as well as for the pardon of sins: Yet justification in Saint Paul's sense lieth not in remission of sins.  
Fourthly, you say positively also, That God justifies men by accounting and accepting their persons as righteous, and you mean he doth so while they are otherwise both in heart and life. But God accounts of every man as he is; and though he is so gracious as to pardon, the guilt of sins forsaken, and repent of, and ready also in Christ both to cleanse us and renew us, because he would not have us die in our iniquities; yet, as he speaks to Moses, he will by no means clear the guilty, or such as continue in evil. Exod. 34.7. He is a God of purer eyes then to behold iniquity, Hab. 1.13. Doth not he search the heart and try the reins, that he may give to every man according to his ways, and according to the fruit of his do, Jer. 17.20. See what he saith, Micah 6.10, 11. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? shall I count them pure with the wicked balances, and the bag of deceitful weights? God indeed is said to justify the ungodly, Rom. 4.5. Yet not by accounting him righteous when he is wicked, but by cleansing and renewing him, and so making him of ungodly a godly and righteous person.  
Fifthly you say, God justifies them not for any thing that is wrought in them; which is false; for it is by something wrought in us, that we are justified, and sanctified, and by something wrought in us also that we are justified, that is declared just before God and men in Jesus Christ.  
Sixthly you say," That such are justified for Christ's sake alone, which is true of Christ and his work within us, but not of Christ and his obedience without us, as you mean it. But why do you in these two last passages oppose that which is wrought in us to Christ, as if the father, and his Christ, with the Holy Ghost, were not the makers of every good work in the unregenerated?  
Seventhly you say, That God in this work imputeth not faith, or the act of believing unto us for righteousness, contrary to express Scriptures. Is it not written, Gen. 15.6. Rom. 4.3. Gal 3.6. that Abraham believed God, and it was imputed unto him for righteousness? that is, the Lord accepted his believing (whereby he gave him that honour of his truth, omnipotency and faithfulness) as an acceptable duty at his hand, and rewarded it with the promised righteousness as St. James speaks chap. 2.23. Yea doth not the Apostle speak thus expressly, Rom. 4.23, 24. Now it was not written for his sake alone, that it was imputed to him; but to us also, to whom it shall be imputed if we believe in him who raised up our Lord Jesus from the dead.  
Eighthly you say, That God doth not impute any other Evangelical obedience to men for their righteousness; wherein you run full butt against the whole stream of the Scriptures, of the Old and New Testament, Deut. 6.25, And it shall be our righteousness, if we observe to do, viz. through the help of Christ, all these commandments before the Lord our God, as he hath commanded us, Ezek. 18.22. All his transgressions that he hath committed, shall not be mentioned unto him: in his righteousness that he hath done he shall live, Rom. 8.4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit, Rom. 10.4. For Christ is the end of the Law for righteousness to every one that believeth, 2 Cor. 9.10. As it is written, he hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever. Now he that ministereth seed to the sour, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness. See Heb. 10.36. James 1.22.23, 24. Rom, 2.13. For not the hearers of the Law are just before God, but the doers of the same (and they only) shall be justified, And Augustine himself doth acknowledge, That forasmuch as this obedience is performed with our consents and endeavours, though principally begun and ended through the grace and power of God, yet it is through the mercy and goodness of God imputed unto us, as if it were entirely ours.  
Ninthly you say, That men are justified by having Christ's obedience and satisfaction imputed unto them, but we have showed before that the outward person and active obedience of Christ stands upon his own score; he as a creature being a debtor to keep the Law, and is not imputed unto us, as his passive obedience is through which we are discharged of those sins which we have repent of and left.  
Tenthly you say, That persons to be justified rest upon Christ, and his righteousness by faith; which is true of his internal righteousness, as we have showed, but not in your sense: for so Saint Paul having spoken of the righteousness of faith. Phil. 3.8, 9 doth explain himself at the 10. vers. saying, That I may know him and the power of his resurrection, etc. So the same Apostle, Rom. 4.11. saith, That Abraham received circumcision (which in itself signifies and sets forth sanctification) as a seal of the righteousness of faith.  
Lastly whereas you say, That they have not this faith of themselves, it is the gift of God, we grant it to be true of God's illumination, revealing unto us the things which we knew not; but not of our credence which we yield unto the same, as we said before.  
In your second Section besides one of your former errors resumed of faiths resting upon an imagined righteousness, his outward obedience aforesaid, you affirm two untruths more.  
The first is," That faith is the alone instrument of Justification, whereas the Publican, who went away justified, rather than the self justifying Pharisee, obtained that mercy partly by his penitence, and partly by prayer, saying, Lord be merciful unto me a sinner, Luk. 18.14. Furthermore the word of God is a blessed instrument of our cleansing and justification from sin, Joh. 15.3. Now are ye clean through the word that I have spoken unto you, Joh 17.17. Sanctify them through thy truth, thy word is truth; see Eph. 5.25, 26.  
Finally, we have showed before that our obedience, both active and passive, is a way wherein, and so a mean and instrument whereby we attain justifying and sanctifying grace from Christ.  
Secondly you say, but untruly, That faith is accompanied with all other graces. For though it is the high way to obtain whatsoever grace we want, yet at the first it is seconded but with two other ordinarily, to wit, hope and love. Hence the Apostle saith, 1 Cor. 13.13. Now abideth these three, Faith, Hope, and Love, but the greatest of these is Love. And if it were attended at the first with all other graces, why doth the Apostle thus charge us? 2 Pet. 1.5, 6, 7. And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness, love.  
Lastly though you say truly, That the faith which justifieth is no dead faith, we may justly fear that such a faith as seeks no living justification is scarce a lively faith.  
In your third Section, first you harp upon that old string, That Christ hath discharged our debt, and satisfied God's justice by his death; which how far it is true or false, we have already declared: yet is our justification of freegrace, and so contrived, that both Gods exact justice (which can have no fellowship with iniquity) and his rich grace also might be glorified in the justification (that is the renewing and reparation) of sinners.  
In your fourth Section we acknowledge God's decree to justify all sinners if they oppose him not in the work, but not to justify all the elect. For such chosen ones as die in innocency need it not.  
We assent also unto it, that Christ did in the fullness of time in his assumed humanity, die for the sins of all offenders, as in his Godhead he dyeth in them from the time of their fall, but neither way doth he suffer death for all the Elect.  
'tis granted likewise, that he is risen again both inwardly and outwardly, for the justification of sinners, but not in your sense.  
But that which you add in the close of the same Section, That they are not justified until the Holy Spirit doth in due time actually apply Christ unto them, is false. Not that we dream as some do, that men are justified either from eternity or from the time of Christ's resurrection, but that Christ in the work of our justification applieth the spirit unto us, and not the Spirit him, as you here dream.  
In your fifth Section, by not distinguishing of justification in sieri & in facto, you bring forth both confusion and error.  
For first you say, That God doth continue to forgive the sins of those that are justified, which is true of them that are now under the work, so far as they continue in faith and obedience, or after falls renew their repentance; but as for those who are fully justified, they have a general acquittance and discharge of all their sins sealed up unto them in and through the death of Christ, Heb. 10.14, 15, 16. For by one offering he hath perfected for ever them that a●e sanctified, whereof the Holy Ghost also is a witness to us: For after that he had said before, this is the Covenant that I will make with them after those days saith the Lord, I will put my Laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin.  
Secondly whereas you say, That the justified persons can never fall away from the state of justification, it is false of persons that are there in fieri, and true of them only that are justified in facto vel potius perfecto.  
Thirdly whereas you grant, That persons justified may by their sins, fall under God's fatherly displeasure, and not have the light of his countenance restored unto them until they humble themselves, confess their sins; beg pardon, and renew their faith and repentance.  
This is true, yet not of those perfect or consummate ones, who fall not so either into sin, or God's displeasure: but of the younger sort only in the time of their progress and growing up, who may not only so fail, and suffer as you have affirmed, but possibly may through a wilful revolt, both fall away totally and remain under indignation finally.  
As to your sixth and last Section, because we have described the way and means of justification more groundedly then ye have done, we can truly speak it in your words, but not in your sense, That the justification of believers in the Old Testament was in all these respects one and the same, with the justification of believers under the New Testament.  
But before we leave this subject, give us leave to inform you of two things.  
The first is, That the means of our justification or spiritual redemption in Christ Jesus, is principally his blood, the blood of the everlasting Covenant, his promised spirit, Romans 3.24, 25. Ephesians 1.7. Colossians 1.14. Hebrews 9.14, 15.— 22. compared with Jeremy 31.32, 33, Ezekiel 36.25, 26, etc. Hebrews 10.29. chap. 13.20.21. Rev. 7.14, 1 Joh. 1.7, 9  
The second is that remission of sins wherein you place justification for the main, is to be had after sin is put away by sanctification and amendment, and not before, as you fond dream both here and elsewhere.  
For which purpose take these ensuing Scriptures. Proverbs 28.13. He that covereth his sin shall not prosper, but but whoso confesseth and forsaketh them shall have mercy. Jeremy 33.8. And I will cleanse them from all their iniquities, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned against me. Mark 1.4. John preached the baptism of repentance for the remission of sins. Luke 24.47. And that repentance and remission of sins should be preached in his name among all Nations. Acts 5.32. Him hath God exalted with his right hand to be a Prince, and a Saviour for to give repentance unto Israel and remission of sins. Acts 26.17, 18. Unto whom I now send thee to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive remission of sins, and an inheritance among them that are sanctified by faith that is in me. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption. Hebrews 10.14. For by one offering hath he perfected for ever those which are sanctified.  
To all which we could add that the blessedness which David speaks of Psal. 32.2. lies first in the putting away of sins by sanctification, as the last words there import, and the rest will bear it, and then in having them or the guilt of them pardoned in Jesus Christ, which words may be thus rendered, O the blessedness of the man whose transgression is taken away, and whose sins are covered (or buried with the like death of Christ) O the blessedness of the man to whom the Lord imputeth not iniquity (by letting him die in his sins as one filthy and unpurged) and in whose spirit there is no guile.    

CHAP. XII. Of Adoption.  
ALL those that are Justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of Adoption 
a Eph. 1.5. Gal: 4.4, 5 Ro: 8.17. : by which they are taken into the number, and enjoy the liberties and privileges of the children of God 
b Joh: 1.12. , have his name put upon them 
c Jer. 14.9. 2 Cor: 6.18 Rev. 3 12. , receive the spirit of Adoption 
d Ro. 8.15. , have access to the Throne of Grace with boldness 
e Eph. 3.12. Rom. 5.2. , are enabled to cry Abba Father 
f Gal. 4.6. , are pitied 
g Psal: 103.13. , protected 
h Prov. 14.16. , provided for 
i Mat: 6.30.32. 1 Pet. 5.7. , and chastened by him as a Father 
k Heb: 12.6. , yet never cast off 
l Lam: 3.31. , but sealed to the day of redemption 
m Eph: 4 20. , and inherit the promises 
n Heb: 6.12. , as heirs of everlasting salvation 
o 1 Pet: 1.3, 4. Heb: 1, 14. .  

CHAP. XII. Of Adoption. examined.  
ERROR, and misconceptions in you here as elsewhere, Hydra like, multiplies heads needlessly; for this argument of Adoption is the same with effectual calling in some measure; and the selfsame with that election of God which is in time, of which we spoke before; And as that is twofold, the first conditional, the second final and absolute, so is this; and though all the children of God are capable of these your privileges, or most of them in time, if they continue in their filial faith, and obedience, yet are not they so at the first; yea, some have by their faithful walking proceeded so far by God's grace, that they have left some of the lesser, and foregoing prerogatives behind them.  
Therefore you have first committed great disorder and confusion in attributing all these alike unto all, not showing which privileges belong to all Saints, and which but to some who may absolutely expect all or most of them, and who may expect the same conditionally only.  
Secondly, You take the high way here, as you have done elsewhere, to fill many who are not yet past danger, with security and presumption.  
For the first of these, There are three degrees of God's name, Image, or like being.  
The first, Which is the father's name, is written upon those that believe on him, love, and obey him.  
The second, Which is Christ's powerful and saving name, becomes written upon such as are brought to know him, to trust in his saving office, and to seek his help against their enemies, and who persist so seeking.  
The third, Which is the name of the holy Ghost, and the new Jerusalem, with the new name of Christ is engraven only upon those that have overcome all their enemies through the power of Christ, Revel. 3.12.  
These last are they that are never cast off, and who inherit the promises as heirs of salvation.  
But the other two, If they abide not in the Father, and in Christ after they know him, may fall short of the promises, and be rejected.  
Those of the third form are past Gods fatherly chastisements, because they now sin not, 1 John 3. but the other two are not so.  
As for the other, You tell us that all which are adopted to be the children of God, are sealed to the day of redemption; but none are so sealed finally, and absolutely, save the third sort, of whom we spoke before; the rest are but sealed conditionally, yet left in good hope. Yea, all those privileges which you further recite in this Chapter, must be necessarily thus understood; to wit, conditionally, of those that are but inchoatively adopted; and absolutely of such only as have accomplished the conditions of the premises.  
And therefore you have here adopted many errors for truth though you have spoken some truth also at unawares; as That all those that are justified God vouchsafeth in, and for his only Son Jesus Christ, to make partakers of the grace of Adoption.  
This is most true of those whom God hath justified in our sense, that is, purged from all corruption by the blood and spirit of Jesus Christ; for such, and such only are absolutely and finally adopted, and enjoy all the liberties and prerogatives here by you set forth.  
But if you here understand initiated adoption, it precedes justification, taken both in your sense and ours, and so your affirmation is erroneous.  
It is true also that all they who are adopted in any measure, are taken into the number of God's Children for the present; but the younger and weaker sort may by their unthankfulness for so great a grace, by their future rebellions and Apostasy be abdicated and cast off for ever, 1 Chronicles 28.9. Romans 11.22. Behold therefore the goodness and severity of God: on them that fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou shalt be cut off. Deuteronomy 32.19. When the Lord saw it, he abhorred them, because of the provoking of his sons and daughters.  
Thus the Lord maketh all the regenerate partakers of the grace of conditional adoption, but only the third sort of final adoption; yet all these are protected by the Father, and provided for as children, while they continue children; but not otherwise; all likewise have access to the throne of grace (which is Christ Jesus) who are brought to know him, and believe in his name, and who persist in that their faith and in good will; but none other, neither they which yet know him not, nor such as by apostasy crucify him afresh, Acts 6.6. Hebrews 10.27, 28, 29.  
Wherefore, Let all those who are incoatively adopted, bless God for that estate, and rejoice in it. Galatians 4.6, And because ye are sons, God hath sent forth the spirit of his Son, whereby ye cry Abba, Father. 1 John 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Yet let us remember it is but a conditional estate at the first, and a long time after. Rom. 8.15, 16.17. For ye have not received the spirit of bondage to fear again, but the spirit of adoption whereby ye cry Abba, Father; The spirit itself beareth witness with our spirits, that we are the the children of God; and if children, than heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may also be glorified with him. And to the end that we may obtain a final and absolute adoption. ●et us fulfil the condition thereunto required. 2 Corinthians 6.17, 1●. Wherefore come ye out from among them, and be ye separate saith the L●●d, and touch not the unclean thing, and I will receive you, and I will be a father unto you, and 〈◊〉 shall be my sons and daughters saith the Lord Almighty.  
See also what the Apostle infers thereupon, 2 Corinthians 7.1, 2, Having therefore these promises my beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting our holiness in the fear of God.    

CHAP. XIII. Of sanctification.  
THEY that are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified really and personally, through the virtue of Christ's death and resurrection 
a 1 Cor: 6.11. Acts 20.32 Phil: 3.10. Ro: 6.5, 6. , by his Word and Spirit dwelling in them 
b Joh: 17.17. Eph: 5.26. 2 Thes: 2.13 ; the dominion of the whole body of sin is destroyed 
c Rom: 6.6.13. , and the several lusts thereof are more and more weakened and mortified 
d Gal: 5.24 Rom: 8.13. ; and they more and more quickened and strengthened in all saving graces 
e Col: 1.11 Eph: 3.16, 17, 18. , to the practice of true holiness, without which no man shall see the Lord 
f 2 Cor: 7.1 Heb: 12.13 .  
II. This sanctification is throughout, in the whole man 
g 1 Thes: 5.23. ; yet imperfect in this life: there abideth still some remnants of corruption in every part 
h 1 Joh: 1.10. Rom: 7.18, 23. Phil: 3.12. : whence ariseth a continual and irreconcilable War; the flesh lusting against the spirit, and the spirit against the flesh 
i Gal: 5.17. 1 Pet: 2.11 .  
III. In which war, although the remaining corruption, for a time, may much prevail 
k Rom: 7.23. ; yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome 
l Ro: 6.14. 1 Joh: 5.4. Eph: 5.4, 16. : and so, the Saints grow in grace 
m 2 Pet: 3.18. , perfecting holiness in the fear of God 
n 2 Cor: 7.1. .  

CHAP. XIII. Of Sanctification examined.  
HAving already spoken of Justification, this whole Chapter of sanctification (which is but the Christening of the same thing with a new name, as we have showed before) might have been superseded; and as the whole discourse is superfluous, so many of your erroneous and unsanctified assertions, such as those which follow, might profitably have been omitted.  
As first, where you say in the first Section, That all they who are effectually called, and regenerated, have a new heart and a new spirit created in them; whereas many are called and that earnestly and effectually on the Lord's part, as we have showed already, who admit of no change of will, and affections through their own obstinacy: and though all that are truly changed, receive at the first a new frame of heart, will, and disposition, yet they do not by and by receive a new heart and a new Spirit in the sense of the holy Prophets: for Ezekiel shows, That not only clean water must be poured down upon us, but that we must be cleansed from all our filthiness, and abomination, before we can have a new heart and a new spirit created in us, nor is the stony heart wholly taken from us, and an heart of flesh wholly given unto us till then; But this is the peculiar estate of such Saints or sanctified ones as have attained the third and last degree of regeneration, when Christ according to the spirit is risen up in them, as we shown before. See Ezek. 36.25, 26. Of these the Apostle speaks, 2 Cor. 5.17. Old things are passed away, behold all things are become new. See Revel. 21.3, 4, 5, of those to whom the new Jerusalem is come.  
Secondly, whereas you say, That such persons are sanctified through the virtue of Christ's death; it is another great mistake; for though the virtue of his death is great, and of inestimable value to take away the guilt of sin, and remove the curse from us, as we have said before, yet we read nowhere of any power proceeding from thence, in the mortifying of sin, though that his suffering should be both a pattern, and a motive to follow him in his like death, as hath been said. Yea, the Apostle ascribes weakness, and not power to Christ in his death, as that whereby he could properly suffer, 2 Cor. 13 4. For though he was crucified through weakness, yet he liveth by the power of God. It was power indeed whereby he was raised up. Rom. 1.4. And it is through the same power, that those who are dead with him, must be raised up again. Phil. 3.10. That I may know him, and the power of his resurrection, etc.  
So then there is express mention in the word, of the virtue or power of his resurrection to be employed in this work of our regeneration, but none of the power or efficacy of his death; yea, that benefit which we have by the death of Christ follows the work of sanctification in order of nature, and doth not go before it, as hath been proved sufficiently before.  
Thirdly, Whereas you say, or imply, That the whole dominion of sin, is destroyed in those that are in any measure called and sanctified, it is a thing rather to be wished, if it were the will of God, then to be granted for truth; for we find the contrary in our own experience while we are babes in Christ; yea, the Apostle describing the estate of such in his own person, (because he had been formerly in that ●state) complaineth grievously of the remaining and dominion of corruption, Rom. 7.23, 24. But I see another law in my members rebeiling against the Law of my mind, and bringing me into captivity to the Law of sin. Oh wretched man that I am, who shall deliver me from this body of death! indeed if you had said that the former love which the least of Saints had to the body of sin, and their willing subjection thereunto is in some measure destroyed, you had spoken truly; but is not a dominion against their wills, a dominion still? Yea, it is the most grievious tyranny of all other, and the hardest to be born. So then there is left in all the regenerate a dominion and tyranny of sin, till by grace they obtain power, and victory against it, though this dominion is now invitum imperium, and not so dangerous as it was in the time of their voluntary subjection thereunto.  
Fourthly, That which you speak in the close of that Section, is true, or false, as men bestir themselves in resisting sin, and seeking God's grace there against, or otherwise neglect those duties; to wit, That the several lusts of this body of sin are more and more weakened, and mortified, and they more and more quickened and strengthened in all saving graces to the practice of true holiness without which no man shall see the Lord.  
Your second Section presents but one error upon the matter; but it is a material one; to wit, That our sanctification in this life is always imperfect, and that there abide some remnants of corruption in every part; that hence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh, Gal. 5.17. But brethren if our sanctification must not be perfected here; when or where must it be made up? Is not this life the time of our regeneration? Tit. 2.11, 12, 13. For the grace of God which bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and that glorious appearing of the great God and our Saviour Jesus Christ. Must some corruption still remain in every part? Why so, hath God such pleasure in it? Shall Christ lose the end of his coming, of which the Apostle speaks in the next verse, Tit. 2.24. Who gave himself for us that he might redeem from all iniquity, and purify unto himself a peculiar people zealous of good works. See Ephes. 5.25, 27. of which we spoke before.  
And though while the flesh, and the spirit continue, there remains an irreconcilable ●ar betwixt them, must that war last always? had not Saint Paul sought a good fight, and finished his course? 2 Tim. 4.7. Had he not subved his body and brought it into subjection? 1 Cor. 9.27. shall we never attain to be of a taller Stature and growth than those new born babes in the Galatians, That you apply their conflicts, and weak estate spoken of Gal. 5.17. to all? But we must pardon you, for in your third Section you seem to contradict all this again, saying, In which war although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the Saints grow in grace, perfecting holiness in the fear of God; but concerning this we must refer you to what we spoke before upon Chap. 6. Sect. 6. Surely as God caused his word to be written that we might there through become absolute, 2 Tim. 3.14, 16, 17. And hath given gifts from heaven unto his Apostles, Prophets, Evangelists, and Teachers to bring us unto such a stature of perfection in Christ, Ephes 4 10, 11, 12, 13, 14. So he praying for the perfecting of the Saints, Heb. 13.20, 21. 2 Cor. 13.9. 1 Pet. 5.10. did pray for things feasible; and attainable, nor can the prayer of Christ for the same thing be irritous, Joh. 17.23. I in them, and they in me, that they may be made perfect in one.    

CHAP. XIV. Of saving Faith.  
THE Grace of Faith whereby the Elect are enabled to believe to the saving of their souls 
a Heb: 10.30. , is the work of the Spirit of Christ in their hearts 
b 2 Cor: 4.13. Ephes: 17.18, 19 Ephes: 2.8. ; and is ordinarily wrought by the Ministry of the word 
c Rom: 10.14.17. , by which also, and the administration of the Sacraments and prayer it is increased, and strengthened 
d 1 Pet: 2.2. Act: 20.32. Rom: 4.11. Luk. 17.5. Ro: 1.16, 17. .  
II. By this Faith a Christian believeth to be true whatsoever is revealed in the word for the authority of God himself speaking therein 
e Joh. 4.42 1 Thes: 2.13. 1 Joh: 5.20. Act. 24.14. , and acteth differently upon that which each particular passage thereof containeth, yielding obedience to the commands 
f Rom: 16.26. , trembling at the threaten 
g Isa: 66.2. , and embracing the promises of God, for this life and that which is to come 
h Heb. 11.13. 1 Tim: 4.8. ; but the principal acts of saving Faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the Covenant of grace 
i Joh: 1.12. Act: 16.33. Gal: 2.29. Act: 15.11. .  
III. This faith is different in degrees, weak or strong 
k Heb: 5, 13.14. Rom: 4.15, 20. Matth: 6.30. Matth: 8.10. ; may be often and many ways assailed and weakened, but gets the victory 
l Luk: 22.33. Ephes: 6.16. 1 John 5.4, 5. ; growing up in many to the attainment of a full assurance, through Christ 
m Heb: 6.11, 12. Heb: 10.12. Col: 2 ●. , who is both the Author and Finisher of our Faith 
n Heb. 12.2. .  

CHAP. XIV. Of Saving Faith Examined.  
AS Yourselves elsewhere condemn an implicit faith, (of which notwithstanding you are not altogether guiltless, in letting your authors so often impose upon you as they do) so we hope you will leave our faith free to descent from you, where truth is not on your side in this, and other chapters.  
Here some men perhaps would quarrel with you for not setting forth the kinds of faith; but since it was your scope and purpose to speak here of saving faith only, which is a living faith, or hope, 1 Pet. 1.3. We will not much blame you for making no mention of that dead faith spoken of by St. James chapter 2.20. The like we say of omitting the mention of a false and feigned faith, seeing that whereby me must be saved is called faith unfeigned, 1 Tim. 1 5.  
The ordinary distribution of faith into those of historical, temporary, miraculous, and saving, might here by you with the less detriment be passed over in silence; because as historical faith is an ingredient into true faith; so the temporary differs nothing or very little from it, but in point of perseverance; and though outward miracles with the primitive power of godliness for the greatest part seem long since to have grown rare, yet the true saving faith in Jesus Christ hath always according to its strength and growth been a worker of inward and spiritual miracles, and that upon sure grounded promises, John 14.12. Verily, verily, I say unto you, he that believeth in me, the works that I do, shall he do also, and greater works than these shall he do, because I go unto the Father.  
And those words of our Saviour, Mark 16.17, 18. being spiritually understood, do set forth the signs of a true faith to the end of the world. And these signs shall follow them that believe; In my name shall they cast out Devils, they shall speak with new tongues, they shall take up Serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay their hands upon the sick and they shall recover.  
But the things we most wonder at are these; First, That you should now come to speak of faith, not only after effectual calling, which in your sense implies faith, but after justification, which you confess to be attained by faith; yea, and after sanctification also, (which though you take it to be a distinct thing from justification) must for the greatest part follow faith also as an effect of it, Acts 26.18. Among them that are justified by faith that is in me.  
And Secondly, That you should make no distinction betwixt the three degrees, if not kinds of saving faith; to wit, Faith in God the father, Belief in God the Son, and Confidence in the Holy Ghost.  
The which as they are in part descriminated from each other, at least wise by their distinct objects in the Apostles Creed, so are they clearly dissevered from each other in the holy Scripture; It is in a general comprehension, that the Apostle takes the faith of the elect, when he describes it to be an acknowledgement of the truth that is according to godliness, in hope of eternal life, which God that cannot lie promised before the world began; 1 Tit. 1.2. But it is faith in God the Father, or faith in confuso, as we said before, that is set forth, Heb. 11.6. For he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him; as it is faith in God the Son, which St. Paul points at Gal. 2.15, 16. saying, We who are Jew's by nature, and not finners of the Gentiles, knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Jesus. It is also that faith in the holy Ghost of which the Apostle speaks thus. Gal. 5.3. For we through the spirit wait for the hope of righteousness by faith; that is the Lord our righteousness, or the beavenly Jerusalem, Jer. 33.16. These three are distinct from each other, and men may have the first without the second, and the first and second without the third.  
For first we find, that Cornelius believed in God, prayed unto him, gave alms, and did many things with acceptance before God, ere ever he was commanded to send for Peter, that he might by him hear of the faith in Jesus Christ, Acts 10. chapter.  
Thus our Saviour speaks to his Disciples and Apostles, John 14.1. Let not your hearts be troubled; ye believe in God, believe also in me; intimating that though they had a clear and strong faith in God the Father, yet their knowledge of him in his right saving office, and their respective faith was but dark and weak as yet; for they neither distinctly understood, that he must die for them, and that they must die with him, if they should be saved, nor expected salvation from sins and Satan by his blood and spirit; and much less had they any hope or due knowledge of the promised Spirit, the everlasting comforter, who should abide with them for ever, till Christ there, & especially after his resurrection revealed the same unto them, and brought them to a true belief and steadfast hope of the same; yea, where are they now to be found, who thus believe in the holy Ghost, or in Jesus Christ himself, for a right justification, and spiritual salvation, from the hands of all their enemies by his alone power and grace?  
Thus is that fulfilled, Luke 18.7, 8. And shall not God avenge his own Elect, which cry day and night; to wit, for help against their spiritual enemies; I tell you that he will avenge them speedily; nevertheless when the Son of man cometh, shall he find faith upon the earth? This faith was a rare bird, like a black Swan at Christ's last coming in the Spirit. That there may be some pious souls which not only want the third degree or kind of faith, but have not so much as heard that there is an holy Ghost, the Scriptures witness clearly. Acts 19.2. The like may be said concerning the Lord Jesus and faith in him, among the Heathen to whom the Father hath not revealed him as yet.  
But now to come to your particular Sections; In the first of them you say, That faith whereby the Elect believe, to the saving of their souls, is the work of the spirit of Christ: which thing in a proper and accurate kinke of speaking, is not true; for it is the work of the Father to reveal and manifest the Son unto us, as it is the work of the Father and Son to beget faith in the holy Ghost; Thus speaks our Saviour to Peter, when he had through faith confessed him to be the Son of God. Matth. 16.19. Blessed art thou Bar-Jonah, for flesh and blood hath not revealed this unto thee, but my Father which is in Heaven; It is the Father that must draw us unto the Son, to seek and expect redemption internal and external from him, John 6.44, 45, 46. Christ indeed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12.1, 2.  
That is, He is the first Captain and Ringleader of ou● faith, for he is gone before us in the same way of trust and confidence, to be helped by the Father in all his distresses, and raised up again after he had been obedient to the death.  
And secondly, He is the fulfiller of our faith, or of that which we by our like faith, while we follow him in the same race, expect from him according to the promises; But whether the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well translated, Author; That be is the Author of our Faith, except it be understood of his joint working with the Father, and the Holy Ghost, we will leave the learned to judge, for ourselves descent.  
That also which follows in the same Section must be understood of such a ministry as is called and enabled by the Lord for that work, and of prayer made with understanding and affection, for the increase of that grace; where you say, That Faith is ordinarily wrought by the ministry of the word, by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened; for such Ministers as teach vain Doctrine, and administer the Sacraments with ignorance, and error, beget an answerable faith, and persuasion in their hearers, who give ear and credit unto them; as your Authors and Teachers have done in some of you; but this must here also be remembered, that the Lord can, and often doth when and where he pleaseth beget faith, even faith in Jesus Christ by the sole illumination, and teaching of the holy Ghost, as he did in Job among the Heathen, Job 19.25, 26. and in Paul among the Jews, Gal. 1.15, 16. For to one is given by the Spirit the word of wisdom, and to another the word of knowledge, by the same Spirit, to another faith by the same Spirit, 1 Cor. 12.8, 9 And for this work sake he is called the Spirit of faith, 2 Cor. 4.13.  
In your 2. Section you confirm, what we said before of historical faith, that it is an ingredient into true saving faith, where you say, ' By this a Christian believeth to be true, whatsoever is revealed in the word, you mean so far as men are enlightened to the understanding of it, otherwise there is more repeated in the word than most men do, or can understand while they are in the state of Faith; but here you should have added this also to your former words; that the servant● of God believe also whatsoever God is pleased to reveal unto them, besides the word; which yet is not contrary to the word.  
Thus Paul believed that which God had showed unto him, concerning the preservation of himself, and those that were with him in the ship, Acts 27.25. And St. John gave respect and credit unto all that was showed unto him in the Revelation, where by the way you may observe how God is the Author of Faith; to wit, by revealing his saving counsel, and will unto us, which by nature, and much more in our corrupt estate we are in a great measure ignorant of; And how far faith lies in our own hand, and power, viz. only to assent unto that which is so revealed, and made known out of grace.  
Thus there is an assenting, or dissenting faculty in all men. See Acts 9.29. Psalm 106 12. Then believed they his word and sang his praise, with verse 24. Yea, They despised the pleasant Land, they believed not his Word, Acts 17.4. And some of them believed, and consorted with Paul and Silas. verse 5. But the Jews which believed not were moved mith envy, etc. John 3.32, 33. And what be hath seen, and heard, that he testifieth, and no man receiveth his testimony, be that receiveth his testimony hath set to his seal that God is true; And accordingly as men stand affected to the person reporting, or the thing revealed, so are they apt to credit or discredit the same, Facilè e●im credimus quae volumus, etc. è contrà. Hence it was, that some persons who were well inclined to the leaving of sin, and the seeking of righteousness, and consequently in a good order, and posture towards eternal life, did easily and joyfully receive the word preached by Paul and Barnabas, when others who were more engaged to their sins, selfwisdom, and false righteousness, believed not, but contradicted, and blasphemed, Acts 13.44, 45, ●6. etc. Hence it is also that after God's grace was made known unto men, they were commanded to repent, and believe the Gospel, Mar. 1.15. And that others are complained of for their unbelief, Hebrews 4.2. For unto us was the Gospel preached, as well as unto them, but the word preached did not profit them, being not mixed with faith in them that heard it. For the Lord never requires more than either by his preventing, or assisting grace men can perform, nor yet complains of them, but where they are some ways deficient in acting their part.  
Secondly, What you there speak of faith's different actings in relation to the commands, promises, and threaten, recorded in the word, is true also as to the inhibitions and narrations found there; but herein you are defective.  
First, in not declaring by what form, or vital principle faith becomes so active; to wit, by love Gallatians 5.6. Without which, faith is dead, James 2.14, 15, 16, 17.  
And secondly, In passing over the acts and offices of faith in God the Father, and of faith in the Holy Ghost, both which have an eye to sanctification, and eternal life as well as faith in Christ, though this last named seeks that which we called justification more especially from Christ. But if God's eternal decree be so absolute as you speak of before; what need is there that saith should be moved with threaten, or promises?  
For your third, and last Section; It may be wholly admitted with this caution: That faith at length gets the victory, and grows up to a full assurance, if men persevere in love, and obedience to God, and fervently seek that victory, and the assurance also from the Lord, and his power. But both time, and the use of all good means are required thereunto; and as faith is weak in its first beginning, so when it hath gotten some strength, yet by neglect of the means aforesaid, and by wilful disobedience, it may not only be much weakened, but wholly lost, as we see in the parable of the Sour, Matth. 13. Yea, the Apostle tells not only of women that had forsaken their first faith, 1 Tim. 5.12. But of men also who by putting away a good conscience, have made shipwreck of their faith, as we said before, 1 Tim. 1.18, 19 How Christ may be said to be the Author and Finisher of our faith, we shown before.    

CHAP. XV. Of Repentance unto Life.  
REPENTANCE unto life is an Evangelical grace 
a Ezek: 12.10. Acts 11.18 ; the doctrine whereof is to be preached by every minister of the Gospel, as well as that of Faith in Christ 
b Luke 24.47. Mar: 1.15. Acts 20.21 .  
II. By it a sinner out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins as to turn from them all unto God 
c Ezek: 18.30.31. Eze: 36.31. Isa: 30.22. Psal: 51.4. Jer: 31.18, 19 Joel 2.12, 13. Amos 5.15 Psal: 119.118. 2 Cor: 7 11 , purposing and endeavouring to walk with him in all the ways of his commandments 
d Psal: 119.6, 50, 106. Luke 1.6. 2 King: 23.25. .  
III. Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof 
e Ezek: 36.31, 32, Ezek: 16.61 62.63. , which is the act of Gods free grace in Christ 
f Hos: 11.24. Rom: 3.21 Eph: 1.7. , yet it is of such necessity to all sinners, that none may expect pardon without it 
g Luk: 13 5. Acts 17.30, 31. .  
iv As there is no sin so small, but it deserves damnation 
h Ro: 6.23. Rom: 5.12 Mat: 12.36 , so there is no sin so great, that it can bring damnation upon those who truly repent 
i Isa: 55, 7. Rom: 8.1. I●: 1.16, 18. .  
V Men ought not to content themselves with a general repentance, but it is every man's duty to repent of his particular sins particularly 
k ●sal: 19.13. Luke 19 8. 1 Tim: 1.13 15. .  
VI As every man is bound to make private confession of his sins to God, praying for the pardon thereof 
l Psal: 51.4, 5, 7.9, 14 Psa: 32.5, 6 ; upon which, and the forsaking of them, he shall find mercy 
m Pro: 28.13. 1 John 1.9 ; So he that scandalizeth his Brother, or the Church of Christ, aught to be willing by a private or a public confession, and sorrow for his sin, to declare his repentance to those that are offended 
n Ja●: 5.16 Luk: 17.3.4 Josh: 7.19 , who are thereupon to be reconciled unto him, and in love to receive him 
o 2 Cor: 2.8 . 
● Psal: 51, throughout.   

CHAP. XV. Of repentance unto life, examined.  
IN this Chapter, though you deliver many things, not to be repent of, yet you first strangely, and needlessly multiply ●eads and common places: For wherein doth your repentance differ from your conversion or effectual calling, Chap. 10. and from sanctification joined with it, Chap. 13. or from adopting grace as it is conditional, or from effectual calling jointly with justification in Saint Paul's sense? In effect all this is one entire work of grace, though calling, and sanctification, or justication are the parts of it; But as you are herein redundant, so you are many ways deficient:  
For first you do not distinguish repentance; there being a repentance wrought by the Law, and accompanied with the spirit of bondage, or fear of wrath, Rom. 8.15. and another wrought by the Gospel which again is twofold The one a temporary humiliation and reformation, the concomitant, and effect of a temporary faith; and the other a persevering, and through repentance never to be repent of.  
Secondly, you set not forth the degrees of repentance in the least measure, or degree: whereas first there is repentance or conversion wrought by God the Father, which follows upon our respective faith in him, of which these, and many other Scriptures speak, Mar. 11.5. Repent ye and believe the Gospel. Act. 20 21. Testifying both to Jews, and also to the Gentiles, repentance towards God, and faith towards our Lord Jesus Christ, Heb. 6 1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of Repentance, from dead works, and of faith towards our Lord Jesus Christ: which work is all one with our conversion, and lieth mainly in our turning to God, Ezek. 14.6. Thus saith the Lord, repent, and turn you from your Idols, Ezek. 18.30. Repent and turn you selves, Joel. 2.14. Who knoweth if be will return and repent, Acts 3.19. Repent you there, over, and be converted, that your sins may be blotted out, etc.  
This first degree of repentance is that sanctification which we obtain and receive from God the Father, in the change of our mind, will, and affections. Judas, To them that are sanctified by God the Father. Besides which there is a further progress in repentance of inward and outward reformation wrought by Jesus Christ, when after the conversion aforesaid we are brought to believe on him, for the purging away of their sins, and corruptions by his blood, and spirit, which in its latitude contains the total, and final work of mortification, of which those texts speak expressly, Luk. 24. 4●, 47. He said unto them, thus it is written, and thus it behoove● Christ to suffer, and to rise from the dead the third day, and that repentance, and remission of sins should be preached in his name, among all Nations, beginning at Jerusalem, Mat. 9.13. I am not come to call the righteous, but sinners to repentance, Acts 5.31. Him hath God exalted with his right hand to be a Prince, and a Saviour, for to give repentance unto Israel, and forgiveness of sins; This is that work of Christ, of which the Apostles, and Saints speak, Act 11.18. Then hath God also to the Gentiles granted repentance unto life. Thus of your defects in general.  
In your first Section you call this repentance unto life, whereof you speak, an Evangelical grace, as if you thought it to be a single virtue, as hope, patience, meekness or the like: But repentance in the latitude is an universal change of the inward man, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies, to the putting away of all iniquity in heart, and life, towards which, there are necessarily so many virtues required as there are vices to be put away, for each sin is removed by his contrary.  
Secondly, Though in your second Section you concur with us in making repentance, such an universal change of the whole man, as that he not only grieves for, hates, and turns from all his sins unto God, but also both purposeth, and endeavours to walk with him in all the ways of his commandments; yet here, you fail, or mistake in three things.  
First, In describing such a repentance only as the least Saint attains by the work of the Father, and leaving out that repentance unto life, which lies in mortification, See Rom. 8.13. where it is said, If ye live after the flesh ye shall die, but if through the Spirit ye mortify the deeds of the flesh, than ye shall live, and to that effect. Ezek. 18.31. Cast away from you all your transgressions whereby ye have transgressed, and make you a now heart, and and a new Spirit, for why will you die O house of Israel.  
Secondly, In saying here that it is upon the apprehension of God's mercy in Christ, to such as are penitent, that men so grieve for sin, hate and turn from it; and so purpose, and indeavor to keep all God's commandments: whereas the apprehension of God's mercy and grace in the general, and that for salvation, may produce all this, and hath done it in thousands of Jews and Gentiles in the times of the Old Testament, and since also, who for the present had no knowledge of Jesus Christ, and the further grace to be attained in him; yet do we not deny but the knowledge, and belief of that grace which is held forth in Christ, may increase that godly sorrow, and much strengthen that purpose, and endeavour of obedience, yea and make the believer to seek the second part of repentance, even the work of mortification from the grace of Christ.  
Lastly, you are short in this that you make this saving repentance to extend no further, then to bare purpose, & endeavour of walking with God in the ways aforesaid; For if this endeavour acts but according to the strength of nature, or the first grace received, it must needs fall short both in the subduing of sin, and the accomplishment of God's will; and therefore true repentance unto life, seeks grace, and power from Christ for both, out of faith in the promises, and rests not till it hath attained it according to the promises, Ezek. 36.25, 26, 27, etc. Jerem. 31.33, 34. Ephes. 5.25, 26, 27. 2 Pet. 1.4, 5. Luke 1.74, 75.  
In your third Section you strangely contradict yourselves in saying, first, That repentance is no cause of the pardon of sin, and yet afterwards making it a thing so necessary for sinners, that none may expect pardon without; Is causa sine qua non, no cause with you? or is the fulfilling of such a condition as without which remission of sins, shall not be granted, a thing of no satisfaction at all to him that requireth it absolutely though he help us in it? Or is it in no wise to be rested in, as any satisfation to God who requires it? We grant it is not the first inducing cause, nor yet the meritorious cause, but is first, or last some antecedent cause, before the thing shall be estated, and sealed upon him that is to enjoy it, especially since it is Gods absolute will and pleasure to grant pardon no other way.  
That also which you affirm in your fourth Section, is by some questioned, and that not without cause. Whether there be not some sin so great, that it doth, and shall bring damnation with it though it be repent of: For there is a time of patience and mercy, in which God hath purposed to receive the sinner, if he reputes, and returns, Rev. 2.21. And I gave her space to repent of her fornications, but she repent not. If in this term or space they repent not, they may, yea shall be excluded from pardon, though they repent afterwards, Luk. 13.25, 26. When once the Master of the house is risen up and hath shut to the door, and you begin to stand without, and to knock at the door, saying, Lord, Lord open unto us, he shall answer, and shall say unto you, I know you not whence you are; what say you to Judas who repent all too late, as many thousands more do, Prov. 1.28.29.  
Your fifth Section we grant, as also the necessity of confessing of sins unto God, and in case of scandal given to the respective parties scandalised also, Section sixth. But here again you are defective in two things.  
First, in that you set not forth the expedience, yea necessity, that there may be for such as are troubled in mind, either for some great sin committed, or with terrible temptations, to confess, and open their estate to some wise, and godly counsellor, whether Minister, or private Saint, and to crave the help of their advice, and prayers.  
And secondly, you make no mention of restitution, which is requisite also in many cases, if the party be able to recompense the damage, which he hath done, Exod. 22.1, etc. Luk. 19.8.    

CHAP. XVI. Of Good works.  
GOOD works are only such as God hath commanded in his holy word 
a Mich: 6.8. Rom: 12.2, Heb: 13.21. , and not such as without the warrant thereof are devised by men, out of blind zeal, or any pretence of good intention 
b Mat: 15.19. Isa: 29.13. 1 Pet: 1.18. Ro: 10.2. Jo: 16.2: ● Sam: 15.21, 22, 23. .  
II. Those good works done in obedience to God's commandments are the fruits, and evidences of a true and lively faith 
c Jam: 1.18, 22. , and by them believers manifest their thank-fulness 
d Psal: 116.12, 13. , strengthen their assurance 
e 1 Joh: 2.3. 2 Pet: 1.5, 6, 7, 8, 9, 10. , edify their brethren 
f 2 Cor: 9.2. Mat: 5.16, , adorn the profession of the Gospel 
g Tit: 2.5, 9, 10, 11, 12. ● Tim: 6.1. , stop the mouths of the adversaries 
h 1 Pet: 2: 15 , and glorify God 
i 1 Pet: 2: 12 Phillip 1.11. Joh: 15.8 1. , whose workmanship they are, created in Christ Jesus thereunto 
k Eph: 2.10. , that having their fruit unto holiness, they may have the end eternal life 
l Ro: 6.22. .  
III. Their ability to do good works, is not at all of themselves, but wholly from the Spirit of Christ 
m Joh: 1●. 4, 5. Ezek: 36.26, 27. , and that they may be enabled thereunto, there is required an actual influence of the same holy spirit to work in them, to will and to do of his good pleasure 
n Phil: 2.13. Phil: 4.13. 2 Cor: 3.5. , yet are they not thereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God, that is in them 
o Phil: 2.12. Heb: 6.11, 12. 2 Pet: 1.3, 5, 10, 11, Isa: 64.7. ●2 Tim: 1.6. Acts 26.6, 7. Jud: verse 20, 2●. .  
iv They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to superogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do 
p Luk. 17. Nehem: 13.22. Job 9.1, 2. Gal; 5.7. .  
V We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins 
q Rom: 3.20. Rom: 4.2, 4, 6. Eph: 2.8, 9 Titus 3.5, 6, 7. Rom. 8.18. Psal: 16.2. Job 22.2, 3, 4. Job 35 7, 8. , but when we have done all we can we have done but our duty, and are unprofitable servants 
r Luke 17.10. , and because as they are good they proceed from his Spirit 
s Gal; 5.22, 23. , and as they are wrought by us they are defiled, and mixed with so much weakness, and imperfection, that they cannot endure the severity of God's judgement 
t Isa; 64.6. Gal; 5.17. Rom; v. 15, 18. Psal; 143.2. Psai 130.3. .  
VI Yet notwithstanding the persons of believers being accepted through Christ, their good works are also accepted in him 
u Eph; 1.6: 1 Pet; 2.5. Exod; 28.38. Gen; 44. with Heb; 11; 4● , not as though they were in this life wholly unblameable, and unreprovable in God's sight 
w Job 9.20 Psal; 143. 2● , but that he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many weaknesses, and imperfections 
x Heb; 13.20, 21. ● Cor: 9.12. Heb: 6.10. Mat: 25.21, 23. .  
VII. Works done by unregenerate men although for the matter of them, they may be things which God commands, and of good use both to themselves and others 
y a Kin: 10.30, 31. 1 King: 21.27, 28. Phil: 1.15, 16, 18. , yet because they proceed not from an heart purified by faith 
z Gen: 4.5. with Heb; 11.4. Heb; 11.6: , nor are done in right manner according to the word 
a 1 Cor; 13. ●. Isa: 1.12. , nor to a right end, the glory of God 
b Mat; 6.2, 5, 16. , they are therefore sinful, and cannot please God, or make a man meet to receive Grace from God 
c Hag; 2.14. Tit; 1.15. Amos 5.21, 22. Hosea 1.4. Rom; 9.16. Tit; 9.5. ; and yet their neglect of them is more sinful and displeasing to God 
d Psalm 14.4. Psalm 36.3. Job 21.14, 15. Mat; 25.41, 42, 43, 44. Mat; 23.13. .  

CHAP. XVI. Of Good Works, examined  
THis Chapter of good works is none of your worst labours in this tractate, yet is your doctrine therein like the good works you describe, short and imperfect.  
In your first Section you affirm that good works are only such as God hath commanded in his word, which is to be understood of such as are ordinarily to be performed, or else your affirmation is not true, for many good works have been done by instinct only of God's Spirit, as the anointing of our Saviour, with that precious ointment before hand to his burial, Mat. 26.7; 8, 9, 10. which yet are not contrary to what is commanded in the word: The obedience of Moses, Gideon, and divers other persons, who had immndiate, and extraordinary callings, to do this or that service, was a good work also, and commanded by God, but not in his written word before extant; yet every good work must have a warrant from God for the doing of it, Nor can men have a better warrant for all ordinary works then the written word, and therefore you justly there reject all works devised by men out of blind zeal upon what pretence soever of good intention, but we fear it will find yourselves faulty: how much more than are those works to be here excluded, which men work through the instigation and illusions of Satan?  
In your second Section, besides that you leave out our love to God and men, whereof good works are evidences as well as of a true, and lively faith, 1 Joh. 2.5. 1 Joh. 5.2, 3.  
You affirm that all believers are the workmanship of God, created in Christ Jesus unto good works, which is true of all men in general according to our first creation, but of none in the way of regeneration; but of such Saints only as both actually believe in Christ, and are in some measure renewed in him, for the Saints in God the Father are not yet come so far.  
In your third Section, You affirm three things which are yet more strange, not only to us, but to truth itself.  
The first is, That the ability of the Saints to do good works; is not at all of or from themselves? how then are they workers together with God, and with his grace, 2 Cor. 6.1. For though the power whereby they work is principally the Lords, yet our joint endeavours, and power are not excluded, 1 Corinthans 15.10. But I laboured more than they all, yet not I but the grace of God which was with me.  
Secondly, That you seem to bereave men of the use of their wills, not only before, but after their conversion.  
And lastly, in that you make the grace which the Saints have received already, to be vain, impotent, and useless: where you say, And that they may be enabled thereunto, viz. to do good works, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them, to will, and to do of his good pleasure.  
We grant that in those works wherein the temptation of the enemy opposeth itself in power, such an influence is needful but not usually elsewhere; yea those that are filled with the holy Ghost from heaven, and to whom the promised kingdom is come in power, seem to need no other influence at all, for that spirit leads them into all truth, and acts them continually.  
In your fourth Section you do not only derogate from the chief Saints, but from the grace and power of God working in them, in two false affirmations.  
First, In saying, That they who in their obedience attain unto the greatest height which is possible in this life, cannot supererrogate, or do more than God requires: For did not St. Paul preach the Gospel of grace, which was not where commanded? 1 Corinthians 9.1— 15.  
Secondly, In maintaining that they fell much short of what in duty they are bound to do; the which being understood of the Saints in their minority, and growing up, is true, but not of the Elect Saints, or such as are perfected in Christ Jesus; doth not the Apostle say, That he was able to do all things through Christ who strengthened him. Phil. 4.13. Why doth holy Epaphras by the testimony of the Apostle pray for the Collossians; That they might stand perfect and complete in all the will of God, Col. 4. ●2. if any such thing be attainable? Yea, Christ himself shows that we may do all that which is commanded us, though we are to God unprofitable servants when we have so done, not adding any thing to him, Luke 17.10. It was one main end of Christ's coming as we shown before; That the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit, Rom. 8.3, 4. then the thing must needs be attainable.  
In your Fifth Section, as you truly affirm, That we cannot by our best works merit pardon of sin, or eternal life, at the hand of God, for many reasons which you there allege, so in the close of that Section you utter some untruths; As that all the works even of the best Saints, as they proceed from themselves, are defiled, and mixed with much weakness, and imperfection, and that they cannot endure the severity of God's judgements; for doth the Lord any where require more of his Saints then to love him, with all their heart, and with all their souls; and so much we find promised to all that truly return unto God, if they have faith and will to seek it. Deut. 30.6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul that thou mayest live. Yea, doth not the Apostle expressly tell us, 1 John 4.17. That herein is our love made perfect, that we may have boldness in the day of Judgement, because as he is, so are we in this world: Defend the honour of God then according to the truth, and take not from the glorious works of Christ, whereby the Father is glorified, upon pretence of giving glory to the Father. Remember what Job saith, Chapter 13.7. Will ye speak wickedly for God? Will ye talk deceitfully for him?  
In your sixth Sextion, as you speak comfortably to the young believers in Christ, who are constant in their good willing endeavours, that their good works are acceptable to God in Christ, though for the present they are not wholly unblamable; and do truly affirm, That the Lord is pleased to reward also that which is sincere in them, though accompanied with many weaknesses and imperfections; yet your say in that Section are so accompanied also.  
First, In that you speak that the works of believers are accepted for their persons, the contrary whereof may be truly asserted, that the persons are accepted for their works wrought in them by Christ. Revelations 3.8. I know thy works; behold I have set before thee an open door, and no man shall shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name. And verse 10. Because thou hast kept my word, I will also keep thee from the hour of temptation, which shall come upon all the world, to try then that dwell upon Earth.  
Secondly, In that you say, That the works of the best grown Saints in this life, are not wholly unblameable, and unreprovable in the sight of God.  
Thirdly, In your affirmation, That the unperfect works of the Saints are accepted in Christ, though they remain such all our life long; which is not true, of those who have both time and means to aim at perfection itself, Hebrews 5.12, 13, 14. with Hebrews 6.1, 2, 3, 4, 5, 6, 7, etc. 2 Peter 1.8 9  
Lastly, Whereas you imply, That bare sincerity will carry out the Saints, though they remain imperfect in their obedience all their life long; it is a great mistake, for the Lord requires growth answerable unto the grace, means, and space offered unto men, even of them who are sincere already. 1 Peter 1.22. Seeing you have purified your souls in obeying the truth, (under the obedience of Love, saith the old Latin Translation) to the unfeigned love of the Brethren; see that ye love one another, with a pure heart fervently.  
But as you have here, and elsewhere weakened the hands of the regenerate, in the work of perfecting their obedience and good works; so you have animated the unregenerate in their way of working that which is good in your seventh and last Section; where you say, and that truly. That the neglect of what they can do in this kind, is more sinful, and displeasing to God, than the doing of such things which for matter are commanded in the word; where by the way you hint what are the requisite things which should concur to the making up of a good work, viz. That they have the word for their rule, faith for their efficient, a purified heart for their fountain, the Glory of God for their end; where only your main efficient is wanting, the spirit, and power of God.  
Yet thus much we must advertise you of, that many of those whom you account to be moral men, and Heathens, do act out of Conscience, enlightened, and the grace of regeneration also, as Abimilech seems to have done, Genesis 20.1.6. Job, Rabah, the widow of Sarepta, and others did.    

CHAP. XVII. Of the Perseverance of the Saints.  
THEY whom God hath accepted in his beloved, effectually called, and sanctified by his Spirit, neither totally, nor finally can fall away from the state of Grace; but shall certainly persevere therein unto the end, and be eternally saved 
a Phil: 1: 6. 2 Pet: 1.10 John 10.28 29. 1 Joh: 3.9. 1 Pet: 1.5. .  
II. This perseverance of the Saints depends not upon their own freewill, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father 
b 2 Tim: 2.18, 19 Jer: 31.3. ; upon the efficacy of the merit, and intercession of Jesus Christ 
c Heb: 10.10, 14. Heb: 13.20 21. Heb: 9.12, 13, 14, 15. Rom: 8.23 to the end John 17.11, 14. Luke 22.32. Heb: 7.25. ; the abiding of the spirit, and of the seed of God within them 
d John 14.16, 17. John 2.27. 1 John 3. ●. ; and the nature of the covenant of grace 
e Jer: 32.40. ; from all which ariseth also the certainty and infallibility thereof 
f John 10.28. .  
III. Nevertheless, they may through the temptations of Satan, and the World, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins 
g Mat: 26.70, 72, 74. : and for a time continue therein 
h Psalm 51 title, and verse 14. ; whereby they incur God's displeasure 
i Isa: 64.5, 7, 9 2 Sam: 11.27. , and grieve his holy Spirit 
k Eph: 4.30. , come to be deprived of some measure of their graces and comforts 
l Psal: 51.8, 10, 12. Revel: 2.4. Cant: 5 2.3, 4, 5.  have their hearts hardened 
m Isa: 63.17. Mark 6.52. Mark 16.14. , & their consciences wounded 
n Psalm 32.3, 4. Psalm 51.8. , hurt and scandalise others 
o 2 Sam: 12.14. , and bring temporal judgements upon themselves 
p Psalm 89.31, 32. 1 Cor: 11.30.32. .  

CHAP. XVII. Of the perseverance of the Saints, examined  
PErseverance follows good works here in due order; for it is in them that the Saints must persevere: howbeit we find in you a constancy which we cannot commend, for you persist in doctrine, tending to security.  
In your third chapter of God's eternal decree, you make some presume, and others to despair, teaching that God's decree of life, and death, is both particular, and absolute.  
In your ninth, and tenth chapters, you make men stupid by denying us all use of our wills, and setting forth God's work to be  in our first conversion; and here you sow pillows under men's armholes, in saying, That true converts cannot possibly fall away from grace. We grant indeed that this controversy about the perseverance of the Saints, without greater light then for a long time appeared in the world, was not like to be decided in haste: for it was not only agitated betwixt Protestants and Papists, but with intestine debate by the dessenting Doctors of each Church, and that with seeming evidence of Scriptures on both sides; So that great need there was of a Moderator to be sent from Heaven for the composing of this, and manifold other most intricate controversies besides; by reason of the returning darkness which after the Apostasy from the faith, had overspread the Churches, each side also haling the Scriptures, velut obtorto collo, to plead their cause: Howbeit if our eyes had not been holden, we might easily have observed that the Scriptures do distinguish both the Saints, and their privileges; and that as some of those prerogatives are common to all, and such is a possibility of not falling away from God, totally, and finally, if they continue steadfast in their faith and obedience, or after some slips rise up by repentance, Psal. 15.5. 2 Pet. 1.10. So some others are peculiar to the Saints of the third form, who have followed Christ both unto his death, and resurrection, and such is the prerogative of final perseverance, or of impossibility to be deceived, or seduced, Mot. 24.24. And though God is constant in his love, and assistance of grace; yet even his called one's may by their inconstancy, and wilful revolt from him, alienate his heart from them irrecoverably, as David well knew, and warned his Solomon accordingly, 1 Chro. 28.9. So true is that which the Prophet Azariah spoke to Asa and his people, 2 Chro. 15 2. Hear ye me Asa, and all Judah and Benjamin, the Lord is with you, while you be with him, if you seek him, he will be found of you; but if you forsake him he will forsake you. There is indeed a Covenant made with David and his seed of constant continual, and everlasting mercy, 2 Sam. 7.14, 15. Psa. 89.28, 37. Therefore is this called, The sure mercies of David, Isa. 55.3. but who are these children of David? not his seed after the flesh, who have been long forsaken, Psa. 89.35, 36, 37. but that spiritual seed of Abraham and David also, who are constant in their good will toward God and righteousness, as we said before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 2.14. And peace upon earth to good willing men.  
But now to take a survey of your particular Sections: In the very entrance of the first, you show that blindness is broken in upon the Churches.  
First, In that you set Gods accepting of us in his beloved, before effectual calling, as precedent whether in time, or eternity; to which last you incline: whereas we are made accepted in his beloved Son, after we are called, and brought to obey him; yea in some manner sanctified by him, and not before.  
And secondly, In that you affirm of all the called one's and Saints in general, that they shall certainly persevere to the end, contrary to many express Scriptures, some whereof were before produced.  
First, that of the unclean spirit, which with set on worse than himself, returned to his old house again, Mat. 12.43, 44, 45. And that Rom. 11, 22. Behold therefore the goodness and severity of God on them that fell severity, but towards thee goodness, if thou continue in his goodness, otherwise thou also shalt be cut off. That 1 Tim. 1.19. Holding faith and a good conscience which some having put away, concerning faith have made shipwreck. That of 1 Tim. 5.12. Having damnation because they have forsaken their first faith, and verse 15. For some are already turned aside after Satan. See 2 Tim. 1.15. Heb 6.2, 3, 4, 5, 6. Nor can these places following be fully answered to the world's end, Ezek. 18.24. But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? etc. Heb. 10.26, 27, 18. for if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries; He that despised Moses Law, died without mercy under two or three witnesses. Of how much sorer punishment shall he then be thought worthy that hath trodden under foot the Son of God, and counted the blood of the Covenant, wherewith he was sanctified an unholy thing, and hath done despite to the Spirit of Grace. See verse 39 2 Pet. 2.20, 21, 22. Judas verse 12. Revel. 3.2, 3.  
In your second Section, almost every assertion is erroneous, and false as follows.  
First you say, but most untruly, That the Saints perseverance depends not at all upon their free will: For did not Christ himself after some of his former Disciples were departed from him, ask the twelve Apostles, Will ye also go away, Joh. 6.27. Intimating that he holds no man against his, but they by the abuse of their free will might uncompelledly leave him, yet at their own peril, as Judas, one of them afterwards did; what was the true reason that Peter in his fall was pitied, and by our Saviour not only prayed for, but helped up again, but because he was constant in his good will, as our Saviour testifies of him, and some others with him, Mat. 26.45. The spirit indeed is willing, but the flesh is weak.  
Secondly, That the perseverance of the Saints depends upon the immutability of the decree of God's election, whereas we have proved before, that God's general election of man is conditional; and as for his special election, it depends upon foreseen perseverance, and not perseverance upon it, and so doth God's last, and final election, as we shown before also.  
Thirdly, That this perseverance depends upon the unchangeable love of God; which as we have showed, may by our unworthiness, unthankfulness, and Apostasy be changed into wrath, yea hatred, Deut. 32.19. And when the Lord saw it, he abhorred them, because of the provoking of his Sons, and of his daughters.  
Fourthly, you say, It depends upon the efficacy of the merit, and intercession of Christ; but he makes intercession for none to obtain the Grace of perseverance, but such as continue steadfast in their good will which they had to the Father, and him; as we see he prayed not for the Apostate Judas, Jo. 17.8, 9, 10. Although he with a general intercession prayed for the unregenerate, even for his enemies, Luk. 23.34. and taught us by his Apostles to pray for all men, 1 Tim. 2.1, 2, 3, 4.  
Fifthly you say truly," It depends upon the abiding of the Spirit in us: But doth not that abode of the Spirit, depend upon our constancy in faith and good will, and upon our giving ear to it, when after our falls, and slips, it reproves, admonisheth, and teacheth us anew. Hence we are charged not to grieve the Holy Spirit, Eph. 4.30. Lest he should departed, Heb. 10.38. Now the Just shall live by faith, but if any man draw back my soul shall have no pleasure in him.  
Sixthly you say," It depends upon the seed of God remaining in us, but that seed remains in none unremovably, but those which are born again in Christ after the Spirit, or the Saints of the third form and order, of whom it is said peculiarly, 1 Joh. 3.9. That they cannot sin. For all other Saints those of the second form, Saints and believers in Christ, which are not yet dead, and made alive again with him, may and do sin as well, though not so often, as the Saints of the first form, or the father's new begotten ones.  
Lastly you say here, That this certainty of perseverance depends upon the nature of the covenant of grace, of which there are two parts, the one promiseth cleansing grace in and through the blood, and Spirit of Christ; the other a steadfast, and  kingdom, to those that are so cleansed.  
See for the first, Jerem. 31.32, 33, 34, etc. and for the others, Jere. 32.40. but all this is promised conditionally to those that believe, Mat. 28.18, 19 Mark. 16.15, 16. to such as persevere unto the end, Mat. 24.13. and to him that overcometh, Reuel. 3.12. So that the steadfast estate and kingdom which cannot be shaken depends upon perseverances in mortification, and our  estate upon the receiving of that Kingdom.  
Yet do we not deny but that the perseverance of the Saints whereby, they continue in the following of Christ unto their death, and their infallible estate from which they cannot afterwards possibly fall away, hath very great dependence upon all the things by you named, but in such manner as we have spoken.  
In your third and last Section, you err first on the one hand, and then on the other.  
For first, Whereas you ascribe unto all the Saints upon earth promiscuously a possibility of falling into grievous sins by temptations from Satan, and the world, the prevalency of remaining corruption, and neglect of the means of their preservation, whereby they may incur God's displeasure, grieve his Spirit, suffer some deprivation of their graces, and comforts, harden their hearts, wound their consciences, hurt and scandalise others, and bring temporal judgements upon themselves.  
We say, That the Saints in the Holy Ghost that are risen again with Christ, are past all this, 2 Cor. 5.12. Old things are passed away, behold all things are become new, 1 John 3.9. He that is born of God doth not commit sin, but his seed remaineth in him, and he cannot sin, because he is born of God. See Revel. 2.17, 26, 27. Revel. 3.9, 10, 11, 12. Revel. 7.14, 15, 16, 17. Revel. 21.3, 4, 5, 6. And I heard a great voice from heaven, saying, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, and God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any pain (to wit spiritual pain) for the former things are passed away.  
But on the other hand any other Saint, those especially which are in their minority may possibly by the means aforesaid not only fail, and suffer, after the manner aforesaid, but by their wilful and wicked desertion of God, fall finally from grace, into everlasting perdition, and yet no one of those can be plucked out of the Father's hand, by all the enemies of mankind, if he will abide with God, and his Christ, John 10.28.29. But how much safer had it been for you, and your hearers, if in stead of your thus securing the Saints, you had with Saint Paul, charged them to work out their salvation with fear and trembling, as we said before, and with holy David, had showed them, what they should do that they might be kept from falling finally, Psalm 15.1, 2, 3, 4. and to have set Saint Peter's scale before them for the same end likewise, 2 Pet. 1.5.10. The high way to that kingdom which cannot be shaken, is to get grace into our hearts, whereby we may serve God with Reverence and godly fear, Heb. 12.28.    

CHAP. XVIII. Of the assurance of Grace and salvation.  
ALthough hypocrites, and other unregenerate men, may vainly deceive themselves with false hopes, and carnal presumptions of being in the favour of God, and state of salvation 
a Joh: 8.13, 14. Mich: 3.11. Deut: 29.19. Jo: 8.41. , which hope of theirs shall perish 
b Matt 7.22, 23. , yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace 
c Joh: 3.14, 18.19, 21, 24. Jo: 5.13. , and may rejoice in the hope of the glory of God, which hope shall never make them ashamed 
d Ro: 5.2, 5 .  
II. This certainty is not a bare conjectural, and probable persuasion, grounded upon a fallible hope 
e Heb: 6, 1●, 19  but an infallible assurance of faith founded upon the Divine truth of the promises of salvation 
f Heb: 6, 17, 18. , the inward evidences of those graces unto which these promises are made 
g 2 Pet: 1.4, 5, 10, 11, 1 Joh: 2.3. 1 Joh: 3.14. 2 Cor: 1.12. , the testimony of the Spirit of Adoption, witnessing with our spirits that we are the children of God 
h Ro: 8.15.16. , which spirit is the earnest of our inheritance, whereby we are sealed to the day of Redemption 
i Eph: 3.13.14. Eph: 4.30. 2 Cor: 1, 21, 22. .  
III. This infallible assurance doth not so infallibly belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it 
k 1 Jo. 5 13. Isa: 50.10. Mar: 9.14. Psal: 88 througho. Psal: 77. to v. 12. 1 Cor: 2.14. 1 Joh: 4.13. Heb. 6.11, 12, Eph: 3.17, 18, 19 , yet being enabled by the Spirit to know the things, which are freely given him of God, he may without extraordinary revelation in the right use of ordinary means, attain thereunto 
l 1 Cor: 2.12 Jo: 4.13. Heb: 6.11, 12 Eph: 3.17, 18, 19 ; and therefore it is the duty of every one to give all diligence, to make his calling, and Election sure 
m 2 Pet. 1.10. , that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love, and thankfulness to God, and in strength, and cheerfulness in the duties of obedience, the proper fruits of the assurance 
n Ro: 5: 1, 2, 5. Rom: 14.17. Ro: 15.3. Eph: 1.3, 4. Psa. 4.6, 7. Psa: 119 32. , so far is it from inclining men to looseness 
o 1 Jo: 2.12. Ro: 6.1, 2. Tit: 2: 11, 12, 14. 2 Cor: 7.1. Rom: 8.1, 12. 1 Jo: 3.1, 2. Ps: 130.4. 1 John 1.6, 7. .  
IU. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin which woundeth the conscience, and grieveth the Spirit, by some sudden, and vehement Temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him, to walk in darkness, and have no light 
p Cant: 5.2, 3, 6. Psal: 51.8, 12, 14. Eph: 14.30, 31. Psa: 77.1. to the 10. Mat: 26 69, 70, 71, 72. Psal. 31.22. Psal. 88 throughout Isaiah 50.10. , yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ, and the brethren, that sincerity of heart, and conscience of duty, out of which by the operation of the spirit, this assurance may in due time, be revived 
q 1 John 3.9. Luke 22.32. Job 13.15. Psalm 73.15. Psalm 51.12. Isaiah 50.10. ; and by the which in the mean time, they are supported from utter despair 
r Micha 7.7, 8, 9 Jeremiah 32.40. Isaiah 54.7, 8, 9 Psalm 22.1. Psalm 88 throughout. ,  

CHAP. XVIII. Of the Assurance of grace and salvation, examined.  
IN your title or inscription of this Chapter you have joined two things together which are not always inseparable. For the assurance of Grace for the present, may be without certainty of salvation, for the future, but the infallibility of the last always presupposeth the former.  
Here we cannot but commend your method, for the assurance of Salvation hath such close and immediate dependence upon perseverance in obedience, and grace, that that where the former is but conditional, and possible, this latter is so likewise; but where the other is certain, this follows it in infallibility.  
And hence it will necessarily follow, that wherein you were mistaken in the former; you must unavoidably err in this latter: how be it many things which you here set forth have good assurance of truth, as those things in your first Section.  
That hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favour of God, and estate of salvation, and that the hope of such shall perish; But remember we pray you, that as privy hypocrites can have no such hopes; so some which take themselves to be no hypocrites (because they serve God in outward duty and forms, yet are strangers to the ways of everlasting righteousness) will be found in this number of vain hopes at the last, Matthew 7.21, 22, 23. Luke. 13.25, 26.27. 2 Tim. 3.5.  
It is true also which you there say in the next place of assurance, That such as truly believe in Christ (which are only they that seek sanctification from him, to make them new creatures, as well as deliverance from hell, or an outward happiness in heaven) and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, yea that such also may rejoice in the hope of the glory of God, but where you add in ●he close of the Section, That this their hope shall never make them ashamed; we cannot close with you, unless you put in this proviso which the Apostle speaks of, Rom. 5.5. That the love of God be and remain shed abroad in your hearts, which we understand of a constant, and active love; Thus the Apostle promiseth salvation to the weaker sex also 1 Tim. 2.15. Notwithstanding she shall be saved in child bearing, if they continue in faith, love, and holiness, with sobriety. It is to perseverance that the promises are made of final salvation.  
In your second Section you say, That the assurance of hope is founded.  
First upon God's promises; where you might have added his oath also, Heb, 6.12, 13, 14, 15.  
Secondly upon the inward evidence of these graces (you should have said those conditions) unto which the promises are made.  
And thirdly upon the witnessing of the Spirit of Adoption with our spirits that we are the children of God.  
But mark here we pray you first, that while the conditions of the promises, are but a fulfilling, and not fully performed, our hopes, and assurances are but conditional.  
And 2. that as the spirit of Adoption is given us, but conditionally at the first, so it beareth witness with our spirit accordingly, speaking peace while we carry ourselves as children, reproving us when we rebel, and departing from us when we remain incorrigible, Isa. 63.8, 9, 10 For he said surely they are my people, children that will not err, so he was their Saviour, In all their affliction he was afflicted, and the Angel of his presence saved them, in his love, and in his pity he redeeemed them, he hare them and carried them all the days of old. But they rebelled and vexed his holy Spirit, therefore he was turned to be their enemy, and be fought against them.  
Yea the Apostle in the same place where he speaks of our Adoption, and the Spirit of Adoption bearing witness with our spirits, declares that at the first it is but a conditional estate, Rom. 8.15, 16; 17. as we shown before; Chap. 12. The same we likewise spoke concerning the earnest of the spirit, whereby we are sealed unto the day of redemption; for as some Deeds are sealed only as skrols, to confirm a bargain when conditions are performed, so it is with the earnest, and first sealing of the spirit, but when the conditions are fulfilled in our dying with Christ, than the spirit seals men finally and absolutely, and becomes the promised comforter, which shall abide with the Saints for ever, Rom. 8.13. 2 Titus 2.11, 12. Jo. 7, 38, 39 Act. 2.38. Jo. 14.17.  
In your third Section you say truly, That this infallible assurance doth not belong to the essence of faith; where we will be bold to add, that it pertaineth not to faith, but is an estate, which comes after that saith in Christ hath done its office in purifying our hearts from sin, and not before: Yet may a conditional hope, yea assurance be attained bef●●e, by the means which you there set forth, and that without extraordinary revelation, yea that conditional assurance may be of excellent use for the ends, and intents here by you remembered, and how much more that absolute assurance which is the concomitant, and fruit of God's inward kingdom when it comes unto us in power; of which the Prophet speaks thus, Isa. 32.15, 16, 17. Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field, counted for a forest, Then judgement shall dwell in the wilderness; and righteousness remain in the fruitful field, And the work of righteousness shall he peace, and the effect of righteousness, quietness, and assurance for ever: which assurance when it is absolute will not incline men unto looseness, as you there speak, but a false persuasion that it is absolute when it is not, may make men remiss, yea secure, and lose also.  
And how much more will your former doctrine which in this behalf we blamed do it, by natural consequences, if God's grace interpose not to the contrary.  
As to your last Section, we grant that the inchoated, and conditional assurance of believers may be either shaken, and diminished, or afterwards being taken in due time, may be recovered, and revived by the respective means, which you here set forth.  
Yea whatsoever you here surmise to the contrary, as we have proved, it may be finally, and irrecoverably lost, by security, presumptuous rebellions, final and total Apostasy. See 2 Joh. 8. Look to yourselves that we lose not those things which we have wrought, Rev. 3.11. Hold that fast which thou hast, that no man take thy crown.  
But the absolute and final assurance of which we speak, is neither subject to shaking, nor any diminution, and much less to a total and final amission; as the place before cited proves.  
For when a man attains to that estate, his seed remaineth in him, and can never be lost, as we said before, 1 John 3.9. See Revelations 3.12. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, etc. And I will write upon him the name of my God, and the name of the City of my God, which is new Jerusalem, that cometh down out of heaven from my God, and I will write upon him my new name, and verse 8.10. of that Chapter, Jeremy 32.40. John 14.16, 23. Hebrews 17.28. Revelation 7.14, 15, 16, 17. Revelation 21.3, 4, 5, 6. Wherefore we ought (as you say in your former Section) to give all diligence to make our calling and Election sure, 2 Pet. 1.10. as neither of which is sure or absolute at the first.  
And this we must do not by searching out certain marks, and tokens, which proves us to be in some estate of grace, but by adding virtue to virtue, and a spiritual progress even to the end, 2 Peter 15, 6, 7, 8, 9 Wherefore add unto your faith, virtue, and to virtue, knowledge, and to knowledge temperance, and to temperance, patience, and to patienece godliness, and to godliness brotherly kindnesss, and to brotherly kindness, love, where the Apostle sets forth seven steps of spiritual progress beyond saith, which you take to be the highest estate of grace in this life, and then adds this encouragement upon our respective proceeding, verse 12. For so an entrance shall he abundantly Ministered unto you, into the everlasting Kingdom of our Lord, and Saviour Jesus Christ.    

CHAP. XIX. Of the Law of God.  
GOD gave to Adam a Law, as a covenant of works, by which he bond him, and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it 
a Gen: 1.26, 27. with Gen: 2.17. Ro: 2.14, 15. Rom: 10.5. Gal: 3.10, 11. Eccl: 7. ●9. Act: 2●. 28. .  
II. This Law after his fall continued to be a perfect rule of righteousness, and as such was delivered by God upon mount Sinai, in ten commandments, and written in two Tables 
b Jam: 1.25. Jam: 2.8, 10, 11, 12. Ro: 13.8, 9 Deut: 5.32. Deut: 10.8. Exo: 34.1. . The four first commandments containing our duty toward God, and the other six our duly toward man 
c Mat: 22.37, 38, 39, 40. .  
III. Besides this Law Commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial Laws, containing several Typical ordinances, partly of worship, prefiguring Christ his graces, actions, sufferings, and benefits 
d Heb: 9 c. Heb: 10.1. Col: 2.17. Ga: 4.1, 2, 3. , and partly, holding forth many instructions of moral duties 
e 1 Cor: 5.7. 2 Cor: 6.17. Jud. v. 23. , all which ceremonial Laws are now abrogated under the New Testament 
f Col. 2.14, 15, 16. Dan: 9.27. Eph: 2.15: 16. .  
iv To them also as a body Politic he gave sundry Judicial Laws, which expired together with the state of that people, not obliging any other now further, than the general equity thereof may require 
g Exod: 21. ch. Ex: 22.1, to 29. Gen: 9.10 with 1 Pet: 2: 13, 14. Mat: 5.17. with v. 38, 39 1 Cor: 9.8, 9, 10. .  
V The moral Law doth for ever bind all as well Justified persons as others to the obedience thereof 
h Ro: 13.8, 9, 10. Ep: 6.2. 1 Joh: 2.3, 4, 5, 6. , and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it 
i Jam: 2.10, 11. ; neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation 
k Mat: 517, 18.19. Jam: 2.8. Rom: 3.31. .  
VI Although true believers be not under the Law, as a Covenant of works to be thereby justified, or condemned 
l Ro: 6.14. Gal: 2.16. Gal: 3.13. Gal: 4.4, 5. Act: 13.39. Rom: 8.1. , yet it is of great use to them, as well as to others in that as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly 
m Ro: 7.12, 22, 25. Psa: 119.4, 5, 6. 1 Cor: 7.19. Gal: 5 14, 16, 18, 19, 20, 21, 21. , discovering also the sinful pollutions of their natures, hearts, and lives 
n Ro: 7.7. Ro: 3.20. , so that examining themselves thereby, they may come to further conviction of humiliation for, and hatred against sin 
o Jam: 1.23, 24, 25. Ro: 7, 9, 14, 23. , together with a clearer sight of the need they have of Christ, and the perfection of his obedience 
p Gal: 3 24. Rom: 7.24, 25. Rom: 1.3, 4. . It is likewise of use to the regenerate to restrain their corruptions, 
q Jam: 2.11. Psal: 119.101, 104, 128  in that it forbids sin, and the threatening of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof, threatened in the Law 
r Ezra: 9.13, 14. Psa: 89.30, 31, 32, 33, 34. . The promises of it in like manner, show them Gods approbation of obedience, and what blessings they may expect upon the performance thereof 
s Lev: 36.1. to 15, with 2 Chr: 6.16. Eph: 6 2, 3. Psa: 37.11: . Although not as due to them by the Law, as a Covenant of works 
t Gal: 2.16. Luk: 17.19. ; So as a man doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law, and not under grace 
u Rom: 6.12, 14. 1 Pet: 3.8, 9, 10, 11, 12 with Psal: 34, 12, 13, 14, 15, 16. Heb: 12.28, 29.— .  
VII. Neither are the forementioned uses of the Law contrary to the Grace of the Gospel, but do sweetly comply with it 
w Gal. 3.21. , the spirit of Christ, subduing, and enabling the will of man, to do that freely, and cheerfully which the will of God, revealed in the Law requireth to be done 
x Exek: 36.27. Heb: 8.10, with Jer: 31.33. .  

CHAP. XIX. Of the Law of God. examined.  
TRuth itself hath no such cause to wage Law with you here as elsewhere, most of those things which you have here set forth, especially concerning the moral law being legal, just, and true (though herein you contradict yourselves in other places) yet you have here and there your illegalities, and mistakes also in this Chapter.  
In your first Section you truly say, That God gave to Adam and all his Posterity, such a Law, and covenant of works as you describe, with power and ability to keep it: And is he not the same God still in wisdom, mercy and justice; requiring nothing at any man's hand, but what he will enable him to do by his preventing or assisting grace, if he seek it?  
In your second Section you say, and that truly, That the Law given to Adam, being the same in effect with the Moral! Law delivered upon mount Sinai, continued to be a perfect rule of Righteousness: Nor must the Israel of God think to obtrude upon the Lord any other acceptable righteousness for ever, then is therein required and described, Deut. 6.24, 25. And the Lord commanded us to do all these statutes, to fear the Lord our God for our good always, that he might preserve us alive as it is this day. And it shall be our righteousness if we observe to do all these Commandments before The Lord our God, as he hath commanded us: Psalm 119.144. the righteousness of his testimonies is everlasting: For the performing of which righteousness, because it was become impossible to the fallen Man, Christ is freely bestowed upon us, Rom. 8.3, 4. And so it is the end and drift of the law to send us unto Christ, to seek our power, wisdom and righteousness from him; Rom. 10.4. Gal. 3.22, 23, 24.  
But whereas you say in the end of that Section, That the four first Commandments contain our duty toward God; and the six last our duty to Man: Perhaps it will prove a distribution more common than sound. For as the whole Law is spiritual, Rom. 7.14. so it seems first to require duty toward God in all the ten Commandments, and then to call for Service toward men in the second place.  
For the first four Commandments (which St Augustine, and some of the Ancients reduce to three only) yourselves do not deny it; Let us then take a view of the rest. Doth not the fifth Commandment enjoin us first of all to honour our heavenly Father; and the Wisdom, or Jerusalem from above, our spiritual Mother; 1 Sam. 2.20. For them that honour me, I will honour; Mal. 1.6. If I then be a Father, where is mine honour? Matth. 11.19. But Wisdom is justified of her children, so Luke 7.35. Gal. 4.26. But Jerusalem which is from above is free, which is the Mother of us all, Prov. 7.4. Say unto Wisdom thou art my Sister, and call understanding thy Kinswoman.  
Doth not the sixth Commandment forbidden spiritual murder in the first place, to wit the kill of Christ, the quenching of the Spirit, and the destroying of the inward messengers, and motions? Jam. 5.6. Ye have condemned, and killed the just one, and he resisteth you not, Eph. 4.30. And grieve not the holy Spirit, 1 Thess. 5.19. Quench not the Spirit, Thus the Apostles complains of the Apostates that they crucify afresh the Son of God, and put him to an open shame, Heb. 6.6.  
Doth not the seventh Commandment, first prohibit spiritual whoredom against God? Hos. 4.15. Though thou Israel play the harlot, yet let not Judah offend, Jam. 4.4. Ye adulterers, and adulteresses, etc.  
Doth not the eighth precept, first restrain us from theft and robbery against God? Malac. 3.8. Will a man rob God? but ye have rob me. Rom. 2.22. Thou that abhorrest Idols, dost thou commit sacrilege? See Act. 12.22. in Herod's example.  
Doth not the ninth also, first inhibit a false testimony against the Lord? Jeremy 5.12. They have belied the Lord, and said it is not he, 1 Cor. 15.15. Yea, and we are found false witnesses of God, etc.  
Yea though the tenth commandment may seem to lay restraint upon us only in the behalf of our neighbour, yet who hath so near vicinity to us as God in whom we live, move, and have our being, so that not only an open these against him, in taking that which belongs to him as Achon did, but even to assume, or once desire that which belongs unto the Lord, is impious, as we see in Herod, who took, and consequently affected the glory that was due to God, Acts 12.22, 23. Nor doth the Lord want a house, Isa. 56.7. Mat. 21.12, 13, 14. Nor is he destitute of a wife, Ezek. 16.8. And I swore unto thee, and entered into a Covenant with thee saith the Lord, and thou becamest mine See Re. 2. or of men servants and maid servants, Psa. 116.16. Truly, O Lord, I am thy servant and the son of thine handmaid. Nor is he without his Oxen, and Asses, 2 Cor. 9.10. Mat. 21.1, 2, 3, 4, 5. which if they be alienated from him in our desires, it is a sin of concupiscence-against the last Commandment.  
So that it is most true in this regard which Saint James speaks, chap. 2.10. For whosoever shall keep the whole low, and yet offendeth in one point, is guilty of all; for any one sin against God breaks all the Commandments: It is Idolatry, witchcraft, murder, adultery, etc. 1 Samuel 5.15.23.  
And as the six last. first oppose sin against God; so the four first in the second place restrain sins against man.  
Thus we may not impose a false God upon our neighbour, nor set up a false worship before him, nor swear falsely to his hurt, nor by profaning the Lords Sabbath, or everlasting rest, before our neighbour, ensnare his soul: And what we speak of the negativepart, is true of the affirmative, or positive, throughout all the Commandments, so that the great duty of love to God, and our neighbour, seems to run through the veins of every Commandment. And as these two are inseparable in the new creature, so the whole Law by the Apostles own Testimony, is fulfilled in this one Commandment, Thou shalt love thy neighbour as thyself, Rom. 13.8. Gal. 5.14. which cannot hold true, except the Lord be our first neighbour, who is to be loved in the first place; and surely if we should not offer that wrong to God, which we would not admit, were we in his stead, we should not sin as we do.  
In your third Section, you set not forth the whole extent of the Ceremonial Law which was to represent Christ's inward death, and sufferings, as well as his outward, He being the Lamb slain in us from the foundation of the world, Rev. 13.8. and to be a document unto us, showing how we must follow him unto eternal life; Howbeit you seem to go too far in saying," It is wholly abrogated, now under the new Testament, for though the costly and burdensome yoke, thereof is taken from the Gentiles, yet some part of it by the words of the Prophets may remain in use among the Jews, after their calling, and restauration, Isa. 66.23. And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me saith the Lord, Zach. 14.16, etc. And it shall come to pass that every one that is left of all the Nations that came against Jerusalem shall even go up from year to year, to worship the King, the Lord of Hosts, etc.  
In your fourth Section, you yet seem to digress further from the truth, in saying, That the judicial law did expire with the state of the Jews; for doubtless whensoever their Commonwealth shall be restored, that Law shall be revived, yea how far it may now oblige all Christian states to follow, it is worth your enquiring.  
You say, That the general equity of it may still continue; In which words you recommend the whole upon the matter: for what is there to be found in it, but equity itself, can ever the Christian Nations hope to find out better political Laws, than those which first came from Heaven?  
Yea what by the Testimony of almost all men were more to be wished for in a Christian state, then that their Laws might be few in number, just in themselves, and easy to be known (as those would be, if they were gathered into a body) and that such as have controversies might have a speedy dispatch as in Moses his days?  
In your fifth Section you do justly maintain the continued authority and obligation of the moral Law, over all persons under the Gospel. Where you truly affirm, That Christ doth not any way dissolve but muchst engthen this obligation, which thing he doth by his Doctrine, Mat. 5.16, 17, 18, 19 by his example, John 15.10. and especially by the end of his coming, which is to fulfil it in us, Rom. 8.3, 4. and not for us (otherwise than we have showed before) as you in your next Section, partly imply.  
In your sixth Section, though you do not show what it is to be under the Law, yet there you truly set forth many most precious uses of that law, even for the regenerate.  
Nevertheless, you forget a singular piece of service it did them in their first converson by God their father's cooperation, when it first made known their sin and misery unto them, and was their Schoolmaster unto Christ Galatians 3.22, 23, 24.  
At which time while we were under the work of the Law breeding fear of wrath (for we always remain under the rule of it till it be dead) we were troubled with the spirit of bondage, which made us justly fear the wrath, and vengeance to come, Rom. 8.15.  
And this was the first great bower, and encliner of our wills, to leave our wicked ways, and keep Gods Commandments, yet an impulsive, out of self love, and self preservation for the present, till faith in Gods gracious promises did kindly melt, and charge our hearts to bewail, and leave sin; as also to work righteousness out of love, and good will to him, that was so gracious towards us.  
And in this sense we may grant you that which you speak of in your seventh, and last Section of the Spirits subduing our wills, for it is by the work of the Law that our pride is first brought down, and our strong inclination to sin, with ou● utter averseness to righteousness becomes broken in us, but our wills are sweetly attracted and framed to choose the good, and nil theevil, by the apprehension of mercy and grace from God, whom in our own sense, & by the sentence of our own consciences, we deserved nothing but perdition: Lo this is that wise, powerful, and gracious work of God, in the conversion of a sinner, which you call Gods  working, and yet is nothing less than a compulsion, though it wants not strong impulsions at the first to work upon our stiff, yet not inflexible wills.  
That these forementioned uses of the Law are not contrary to the grace of the Gospel, but either make way for the same, or sweetly comply therewith as you speak in this last Section is undoubtedly true. And therefore the believer under the Covenant of grace, remains still in some sense under works. But yet if the Spirit of Christ both can, and usually doth subdue our wills, and enable us freely, and cheerfully to do the will of God, revealed in the law as you here speak, what letteth but that our corruptions may be abolished, our sanctification perfected, and our obedience to the law made complete, especially if we seek that grace, contrary to your former doctrines? Yea if Christ by his Spirit can, and will so fulfil the Law in us (which of the Saints made perfect in the world to come, you will not deny) what great need can there be at that time may some say of Christ's outward obedience, to be our righteousness? But of that sufficiently before.  
For a conclusion then of this Chapter, as you here tacitly oppose the Antinomians, and other such adversaries to the law, so we pray you remember, that it is upon your own grounds, here and elsewhere, that they desert the Law; for they thus argue, If Christ hath fulfilled the Law for us in his active and personal obedience to make us completely righteous before God, what need is there of our obedience to the same? Yea some of them are so bold as to say, They see not how God in Justice can require obedience to his Law the second time at our hands, which he hath both exacted, and obtained already, from his Son in our behalf, yea, why should any still perish for their disobedience against the Law, who yet believed on Christ as some do? Mat. 7.21, 22, 23. Thus they argue for themselves out of your own principles, so dangerous a thing it is to lay a sandy foundation in the bottom of the structure. But is not the keeping of Christ's words, and say, and therein the fulfilling of the Commandments through his grace and help, that  rock which he hath commended to every wise builder, for a sure foundatition, Mat. 7.24, 25.    

CHAP. XX. Of Christian liberty, and liberty of Conscience.  
THE Liberty which Christ hath purchased for believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral Law 
a Tit: 2.4. 1 Thess: 1.10. Ga: 3.13. , and in their being delivered from this present evil world, bondage to Satan, and dominion of sin 
b Gal: 1.4. Col: 1.19. Act: 26.18. Ro: 6.14. , from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation 
c Ro: 8.28. Psa: 119.71. 1 Cor. 15.54, 55, 56, 57 Ro: 8.1. , as also in their access to God 
d Ro: 5.1, 2. , and their yielding obedience unto him, not out of slavish fear, but a child like love, and willing mind 
e Rom: 8.14, 15. 1 Joh: 4.18. , All which were common to all believer, under the Law 
f Gal: 3.9, 14 , but under the new Testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected 
g Gal: 4.1, 2, 3, 6, 7: Gal: 5.1: Act: 15.10, 11. , and in greater boldness of access to the Throne of Grace 
h Heb: 4.14, 16. Heb: 10.19, 20, 21, 22. , and in fuller communications of the Spirit of God, than believers under the Law did ordinarily partake of 
i Joh: 7.38, 39 2 Cor: 3, 13, 17, 19, .  
II. God alone is Lord of the conscience 
k Jam: 4.12. Ro: 14.4. ; and hath left it free from the Doctrines, and commandments of men, which are in any thing contrary to his word, or beside it in matters of faith, or of worship 
l Act: 4.19. Act: 5.29. 1 Cor: 7.23. Mat: 23.8, 9, 10. 2 Cor: 1.24. Mat: 15.9. , so that to believe such doctrines, or to obey such commands out of conscience, is to betray our liberty of conscience 
m Col. 2.20, 22, 23, Gal: 1.10. Gal: 2.4, 5. Gal: 5.1. , and the requiring of an implicit faith, and an absolute, and blind obedience, is to destroy liberty of conscience, and reason also 
n Rom: 10: 17. Ro: 14.23. Isa: 8.20. Act: 17.11. Joh: 4.22. Hos: 5.11. Rev: 13.12, 16, 17, Jer: 8.9. .  
III. They who upon pretence of Christian liberty do practise any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life 
o Gal: 5.11. 1 Pet: 2.16. 2 Pet: 2.19. Joh: 8.34. Luk: 1.74, 75. .  
IU. And because the powers which God hath ordained, and the liberty which God hath purchased, are not intended by God to destroy, but mutually to uphold, and preserve one another, they who upon pretence of Christian liberty shall oppose any lawful power, or the lawful exercise of it, whether it be civil or Ecclesiastical, resist the ordinance of God 
p Mat: 11.25. 1 Pet. ●. 13, 14, 16. Ro: 13.1. to 8. Heb: 13.17. , and for their publishing of such opinions, or maintaining of such practices, as they contrary to the light of nature, or to the known principles of Christianity, whither concerning faith, worship, or conversation, or to the power of godliness, or such erroneous opinions, or practice, as either in their own nature, or in the manner of publishing, or maintaining them, are destructive to the external peace, and order which Christ hath established in his Church, they may lawfully be called to account, and proceeded against by the censures of the Church 
q Rom: 〈◊〉 32, with 〈◊〉 Cor: 5.1, 5, 11, 13 2 Jo: 10.11. 2 Thes: 3.14 1 Tim: 6.3, 4, 5. Tit: 1.10, 11, 13. Titus 3.10, with 18, 15, 16, 17. 1 Tim: 19, 20. Revel: 2.2, 14, 15, 20. Revel: 3.9. , and by the power of the civil Magistrate 
r Deut: 13.6, to 12. Rom: 13.3, 4. with 2 Jo: 10.11. Ezra: 7.23, 25, 26, 27, 28. Revel: 17.12, 16, 17. Nehem: 13.15, 17, 21, 22, 25, 30. 2 Kings 23.5, 6, 9, 20, 21. 2 Chron: 34.33. 2 Chron: 15.12, 13, 16. Dan: 3.29. 1 Tim: 2.2. Isa. 49.23. Zach: 13.23. .  

CHAP. XX. Of Christian liberty, and liberty of Conscience examined  
THis head of liberty is not now unseasonable when liberty hath got such head, that almost every one affects that freedom which Tully describes Potestas vivendi ut velis, but if we may use that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we would both give, and take, you have too much restrained your Christian freedom in your first Section, and liberty of consciences in your second, contradicted yourselves in your third, and perhaps set the Governors too far at liberty in you fourth, and last.  
In your first Section you fail in three things, first in that your enumeration of Christian liberties, and freedoms, is to defective: secondly in that you reckon them up preposterously, and thirdly in that you mistake some of them you name.  
For the first of those, you have first left out our freedom from the bondage, and bewitchment of carnal wisdom and holiness, Gal. 3.1. Who hath bewitched you, that ye should not obey the truth, 1 Pet. 1 18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, See Gal. 5.1. Col. 2.20, 21.  
Secondly, The exemption from the great bondage of fear, wherein some are held all their life long, justly expecting wrath and vengeance, is by you omitted, Heb. 2.15. And deliver them who through fear of death were all their life time subject to bondage.  
Thirdly, Freedom for Christian Subjects, from the judicial Law as well as from the ceremonial, by your own confession in the last chapter, especially where other Laws not contrary to the word of God are imposed upon them, 1 Pet. 2.12, 13, 14, 15, 16.  
Fourthly, A liberty to observe and omit some ceremonial Laws, for the edifying of others and our own peace and indemnity, of which liberty in Christ, the Apostle speaks expressly; Gal. 2.3, 4. And as he used it himself at Cenchrea, Acts 18.18. and in circumcising Timothy there, Acts 16.1, 2, 3. and that he did the like also with the advice of all the Apostles, Acts 21.22, 23, 24. So he chargeth that we should let no man condemn us for such things, but either do them, or omit them as it is required, or expected at our hands, by the people with whom we are to converse. Col. 2.16, 17. Let no man judge you in meat, or in drink, or in respect of an holy day, or new moon, or the Sabbath, which are the shadow of things to come, but the body is of Christ.  
Fourthly, You leave out our freedom from sorrow, pain, etc. Revel. 21.4, 7, 17.  
Lastly you have omitted the great freedom of the Spirit, when he in fullness is poured upon the Saints, or when the Jerusalem which is from above descends upon them, which yet is not a freedom to sin, but an immunity from fin, to walk with freedom, yea with delight in all the ways of righteousness, Gal. 4 26. But Jerusalem which is from above is free, which is the mother of us all. 2 Cor. 3.7. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty.  
To which liberties some add two more; one is a licence to observe any outward thing not forbidden in the word of God, which shall be enjoined by Ecclesiastical, or civil powers, because the things that are without us defile us not; Thus say they, Paul became all things to all men, that he might win the more.  
To the Jews, he became a Jew, to them that were under the Law, as if he were still under it: to them that were without Law, as without Law also, being always under a Law to Christ, 1 Cor. 9.19, 20 21.  
And 2dly a liberty to eat of things that had been offered to Idols, when it offends not others, 1 Cor. 10.27, 28, 29. If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you eat, ask no question for conscience sake: But if any man say unto you, this is offered in sacrifice to Idols, eat it not for his sake that shown it, and for conscience sake; conscience I say, not thine own, but of others; for why is my liberty judged of another man's conscience? Yea, some grow so far as to allow a liberty upon occasion to be present, before an outward Idol without superstition or adoration in the heart, because that the true believers well informed, know that such an Idol is nothing in the world, 1 Cor. 8.4. That is say they, neither such a God as some out of a superstitious devotion would make it, nor such a Devil, or defiling thing as others out of their superstitious conceits, and fears would have it to be; this practice they would justify from Ezekiel's presence before Idols, Ezek. 8. throughout; and Paul's present beholding of Idols and Idolaters at Athens, Acts 17, 23. And from the answer which Elisha gave to Naamaus quaere and scruple, 2 Kings 5.18, 19  
True it is indeed, That the great Idol is the God of this world, and next to him our lusts and corrupt desires, Col. 3.4. covetousness; but any other thing by too much esteem, love, or fear of it, or trust, and confidence in it, may be made an Idol, even our Authors, ministers, & shepherds may be Idolised, Zac. 10.2. Zac. 13.2.  
Your second fail in this first Section, as we said, is your preposterous placing of the Christian liberties which you recite: for you set freedom from the guilt of sin, the condemning wrath of God, and the curse of the moral Law, before deliverance from bondage to sin, and Satan, which in order of nature must go before as we have proved before.  
Your third fail is in mistakes, for the sting of death is sin itself, 1 Cor. 15.5, 6. which if it cannot be subdued wholly in this life, as you affirm, than the sting of death cannot be wholly taken away, or we freed from it here.  
So likewise the victory which the Apostle there speaks of, is not that of the Grave, but of Hell, which is the inward condemnation of conscience, against both which the Apostle triumphs, With thanksgiving, to God for the victory that is to be had in Christ Jesus for all true believers.  
In your second Section you straighten liberty of Conscience, as much as you did Christian freedom, in the first, for though the requiring of an implicit faith, be destructive to Liberty of Conscience, and the imposing of the doctrines, and precepts of men, upon us, as if they were the commandments of God (from which yourselves are not free, in the next chapter, and elsewhere, is very injurious likewise; yet the Liberty of Conscience may be divers other ways invaded, and infringed.  
As first, By violent means to seek to alter conscientious men's judgements, and their present persuasions; for it is the office of him that is the Lord of Conscience, To lighten, and change men's minds when, and how he pleaseth. Phil. 3.15. Let us therefore as many as be perfect be thus minded; and if in any thing you be otherwise minded, God shall reveal this unto you.  
Secondly, By like forcible means, to incite anothe to will, and act, against his Conscience, and much more by imprisonment, mulcts, terrors, or threats Romans 14.15, 20, 21. For this is to make him destroy his soul, verse 20, 23.  
Thirdly, we may not disturb the peace of men's Consciences, or make their hearts sad with our invectives, or menacing them causelessly, with terrors from the Lord, Ezekiel 13.32. Because with lies ye have made the hearts of the righteous sad, whom I have not made sad, etc.  
In your third Section, you do deservedly oppose the practice of any sin, and the cherishing of any the least sinful lust, upon pretence of Christian Liberty; But whereas you add, ' That this is to destroy the end of Christian Liberty; which you there place in two things, deliverance from the hands of our enemies, and a freedom to serve the Lord without fear in holiness, and righteousness before him all the days of our life, you in some sort contradict yourselves in calling these the end of our Christian Liberty, which you had in the first Section made two main parts of our Christian Liberty, as indeed they are.  
In your fourth Section you have set good bounds betwixt the subjects or subordinate's, and the Governors, saying; That they who upon pretence of Christian Liberty, shall oppose any lawful power or the lawful exercise of it, whether it be Civil or Eclesiastical resist the Ordinances of God. Wherein your Doctrine is sound and good, whatever your practice hath been or may be to the contrary: For God is the Author of order, and not of confusion, and he which hath armed superiors according to their state and degree with authority, hath imposed subjection in all lawful things, with many other respective duties upon the inferiors and subordinate's.  
It is true likewise, That no such opinions should be published or practices maintained as are contrary to the light of Nature to the known and received Principles of Christianity in all Ages, especially those of the Primitive and purest times, whether they concern Faith, Worship; or Conversation, or are opposite to the power of Godliness.  
But how far the different opinions and judgements of men, may by learned men, who yet want spiritual eyes, be judged erroneous, prejudicial to the power of Godliness, either in their own nature, or in the manner of publishing and maintaining them, we know not.  
We are as much for modesty, and sobriety in men, and as far from any thing that is destructive to the external Peace and Order which Christ hath established in the Church or Common Wealth, as yourselves or any other.  
But we would not have you assume to yourselves, or attribute unto others a power to lord it over men's Faith and Consciences, especially when men walk obediently towards those that are in places of Rule and Authority, and live a Godly, honest, sober, peaceable, and unblamable life.  
If Men will do wickedly, and pretend a liberty in Christ so to do, let them be liable to the sword of Justice for so doing. But far be it from us so much as by example to draw a weak brother, a Saint and fellow servant of the Lord, whom no man can accuse, but for his different judgement, to do any thing against Conscience, whereby he should condemn himself, as the Apostle speaks, Romans 14. How much more ought Governors to be tender, and abstemious in the use of violent and coercive means, to precipitate men into such perilous and destructive courses. All Authority is given of God for men's welfare, and much more for the Preservation, and not the Destruction of the Soul.  
But Brethren, you which are so punctual in teaching the Subject his duty to free yourselves from flattery, temporizing, or partiality, might have done God and his people, yea, the Governors themselves no disservice in minding them of their duties also, and so setting due limits, and boundaries to their authority and the exercise of it over their Brethren.    

CHAP. XXI. Of Religious Worship and the Sabbath Day.  
THE light of Nature showeth that there is a God, who hath Lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, with all the soul, and with all the might 
a Ro: 1.20. Act: 17, 14 Psa: 119.68. Jer: 7.10. Psal. 31.23 Psal: 18.3. Ro: 10.12. Psal: 62.8. Josh: 24.14 Mar: 12.33 . But the acceptable way of worshipping the true God, is instituted by himself, & so limited by his own revealed will, that he may not be Worshipped according to the imaginations and devises of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in holy Scripture 
b Deu: 12.32. Mat: 15.9. Acts 17.25 Mat: 4.9.10 Deut: 4.15 to 20. Exod: 20.4, 5, 6. Col: 2.23. .  
II. Religious Worship is to be given to God, the Father, Son, and Holy Ghost, and to him alone 
c Mat. 4.10 with John 5.23. and 2 Cor: 13.14 ; not to Angels, Saints, or any other creature 
d Col: 2.18 Rev: 19.10 Rom: 1.25. : and since the fall, not without a Mediator; nor in the mediation of any other, then of Christ alone 
e Joh: 14.6 1 Tim. 2.5. Eph: 2.18. Col: 3.17. .  
III. Prayer, with thanksgiving, being one special part of Religious worship 
f Phil: 4.16 , 'tis, by God required of all men 
g Psa: 85.2. : and that it may be accepted, it is to be made in the name of the Son 
h John 14.13, 14. 1 Pet: 2.5. , by the help of his Spirit 
i Ro: 8.26. , according to his will 
k 1 Joh: 5.4 , with understanding, reverence, humility, fervency, faith, love, and perseverance 
l Psa: 47.7. Eccl: 5.12 Heb: 12.28 Gen: 18.27 Jam: 5.16. Jam: 1.6, 7, Mar: 11.24. Mat: 6.12, 14, 15. Col: 4.2: Eph: 6.18. : and if vocal, in a known tongue 
m Cor: 14.14. .  
iv Prayer is to be made for things lawful 
n Joh: 5.14 , and for all sorts of men living, or that shall live hereafter 
o 1 Tim: 1.1, 2. Joh: 17.20. 2 Sam: 7.29 Rutilio: 4.12. : but nor for the dead 
p 2 Sam: 12.21, 22, 23. with Luke 16.25.26. Rev: 14.13 , nor for those of whom it may be known, that they have sinned the sin unto death 
q 1 Joh: 5.5 .  
V The reading of the Scriptures with godly fear 
r Act: 15.21 Rev: 1.3. , the sound preaching 
s 2 Tim: 4.2 , and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence 
t Jam: 1.22 Acts 10.33 Mat: 13.10 Heb: 4.2. Isa: 66.2. ; singing of Psalms with grace in the heart 
u Col: 3.16 Eph: 5.19. Jam: 5.13. : as also the due administration, and worthy receiving of the Sacraments instituted by Christ: are all parts of the ordinary Riligious Worship of God 
w Mat: 28.19. 1 Cor. 11 23, to 29. Acts 2: 12. : beside Religious Oaths 
x Deut: 6.13, with Neh: 10.29. , Vows 
y Isa: 19.21, with Eccles. 5.4, 5. , Solemn Fast 
z Joel 2.12. Esther 4.16. Matth: 9.15. 1 Cor: 7.5. , and Thanksgivings upon special occasions 
a Psal: 107. throughout. Esth: 9.12. , which are in their several times and seasons to be used, in an holy and religious manner 
b Heb: 12.28. .  
VI Neither prayer, nor any other part of Religious Worship, is now under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed 
e Joh: 4.21 ; but God is to be Worshipped  
d Mal: 1.11 1 Tim: 2.8. , in Spirit and in Truth 
e Joh: 4, 23 24. : as in private Families 
f Jer: 10.25 Deu. 6.6.7 Job 1.5: 2 Sam: 6.18, 20. 1 Pet: 3.7. Acts 10: 2. , daily 
g Mat. 6.11 , and in secret, each one by himself 
h Mat: 6.6. Eph: 6.18. : so more solemnly in the public. Assemblies, which are not carelessly, or wilfully to be neglected or forsaken, when God by his word or providence calleth thereunto 
i Is: 56.6.7 Heb: 10.25 Pro. 1: 20.21, 24. Acts 13.24 Luk: 4.16. Acts 2.42. .  
VII. As it is the Law of Nature, that in general a due proportion of time be set apart, for the Worshipping of God: so in his Word, by a positive, Moral, and perpetual Commandment, binding all men, in all Ages, he hath particularly appointed one day in seven, for a sabbath to be kept holy unto him 
k Exo: 20.8.10.11: Isa: 56.2, 4 5, 6, 7. : which from the beginning of the World to the resurrection of Christ, was the last Day of the week; and from the resurrection of Christ, was changed into the first day of the week 
l Gen: 2.2.3 1 Cor: 16.1, 2. Acts 20.7: , which in Scripture is called the Lord's Day 
m Rev: 1.10 , and it to be continued to the end of the World, as the Christian Sabbath 
n Exod: 20.8, 10. with Mat: 5.17.18. .  
VIII. This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering of their common affairs, before hand, do not only observe an holy rest, all the Day, from their own works, words, and thoughts about their worldly employment, and recreations 
o Ex: 20.8. Exod: 16.23, 25, 26, 29.30. Exod: 31.15, 16, 17. Isa: 58.13. Neh: 13.15, 16, 17, 18, 19, 21, 22. , but also are taken up the whole time, in the public and private exercises of his Worship, and in the duties of necessity, and mercy 
p Isa: 58.13 Mat: 12.1, to 13. .  

CHAP. XXI. Of Religious Worship and of the Sabbath Day. examined.  
IN the foregoing Chapters you gave us a scantling of your faith, and here you exhibit a view of your piety or Religion, but as your faith was many ways unsound; so your Religion for the greatest part will prove a will worship, and both it and the time you allot thereunto, are so ungrounded, that we can neither Sabbatise in your worship, nor worship your sabbath with you.  
You have here touched many things that concern that worship; as the object, the rule, the part or subject with which, the supposed matter the Place, and time of it after your manner, but we cannot but wonder at four things, first your strange omissions, secondly some truths which break from you at unawares contradicting what you said before, thirdly your gross mistakes, and lastly your confident affirming of things most false, and destitute of foundation.  
For the first it is no small matter of wonderment to us, that you neither show us what the worship of God is, nor of what latitude in the general, nor how many kinds there be of it, nor wherein God's principal, eternal, and saving worship lieth, especially since the holy Scriptures are so clear in all the four, which set forth unto us;  
First that to worship God is all one as to fear him, serve him, and glorify him, Mat. 4.10. It is written thou shalt worship the Lord thy God, and him only shafts thou serve, with Deut. 6.13, and 10.20. See Revelations 14.7.  
Secondly that our obedience to God and his worship in general are of equal latitude, John 9 13. Now we know that God heareth not sinners, but if any man be a worshipper of him, and do his will, him he heareth.  
Thirdly that there are many kinds and degrees of divine worship as the worship of Angels which they own to God, Psal. 97.7. Worship him all ye gods, and the worship due from men, Rev. 19.10. worship thou God. This humane worship is manifold.  
As first, either Typical or real, Rom. 7.6. That we should now serve him in the newness of the Spirit, and not in the oldness of the letter.  
Secondly, A glorifying or worshipping him inwardly, and another which is done only in an outward manner, Isa. 29.13, 14. For as much as this people draw near unto me with their mouth and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men, therefore behold I will proceed to do a marvellous work, etc. Matth, 15.8. and 7.6, etc.  
Thirdly, that there is a primary and secondary Worship, the former instituted for itself, and accepted in itself: the other, for and in the former only, Hos. 6.6. For I desired mercy and not sacrifice, and the knowledge of God more than  offerings.  
Fourthly and lastly, the primary, immutable, and salutiferous worship of God (of which you speak no one word either in this your Confession of Faith, or in your directory for worship in the name of a divine worship) stands in the following of God and walking with him in his loving and everlasting righteousness, as these places fully evict, God created man in his own Image and similitude, Gen. 1.27. to wit, that therein he should serve and worship his God; and Christ is given for this end, Luk. 1.74, 75. That we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life, and not in one day in seven as you imagine. Thus Enoch walked with God, Gen. 5.24. So did Noah, Gen. 6.9. Thus God required of Abraham, that he should walk before him, or with him, and be perfect in that way, Gen. 17.1. this was the Religion that Abraham taught his family even by Gods own testimony, Gen. 18.19. For I know him that he will command his children and household after him, and they shall keep the way of the Lord to do justice and judgement, that the Lord may bring upon Abraham the thing which he hath spoken of him. Thus the Prophets Catechised: and instructed the people, Micah. 6.6. Wherewithal shall I come before the Lord, and how myself before the most high God, that is the question to which he answers, ver. 8. He hath showed thee O man, what is good, and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to humble thyself to walk with thy God●: Thus Phynehas, and the holy priests both walked, and taught, Malachy 2 6. The Law of truth was in his mouth and iniquity was not found in his lips, he walked with me in peace and equity, and did turn many from iniquity.  
This is that worship in the Spirit or work of the Spirit which is required by the father, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in truth; where the word Spirit is by a metony my put for the work of the Spirit, for the whole fruit of the Spirit is in all goodness and righteousness, and truth, Eph 5.9. and the word Truth there implies the whole divine nature, or new creature in opposition to the typical services?  
Thus the Apostle shows both wherein the Kingdom of God, and his acceptable worship lieth, Ro. 14.17, 18. For the Kingdom of God is not meat and drink, but righteousand peace, and joy in the holy Ghost; And he that in these things serveth the Lord Christ is accepted of God, and approved of men.  
Thus far concerning your omissions, whereof this last is a most gross, defect in them that would teach a whole Kingdom the way of Religion rightly: For the truths which you have here at unawares confessed they are principally three, all which reflect upon yourselves.  
The first is that where in the first Section you affirm, That the very light of nature showeth that there is a God who hath Lordship and Sovereignty over all, who is good and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might. If then the light of nature extend so far, why may not all men be saved, if they walk according to that light in turning to that God thus made known unto them, in following him and serving him in all the ways of his righteousness and goodness, in calling upon him for the pardon of their sins, the healing of their errors and corruptions, the leading of them into all truth and righteousness, especially if illuminating grace be added thereto, which truth you have denied before.  
Secondly you say in the same Section, That God's worship is so limited by himself, and his revealed will, that he is not to be worshipped after the imaginations and devices of men, which is most true, but it falls soul upon your worship here described, which is for the most part a mere imagination, and humane invention, or tradition as it is obtruded upon us, for a worship, which we will show by and by.  
Thirdly, in you fourth Section, you say, that prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, who sin not the sin unto death, but not for those that are dead. If prayer should and must be made for all sorts of men, that do, or that shall live hereafter, then either there is no absolute decree in God to debar men of salvation, or we must pray expressly against God's will, or in our prayers not seek men's salvation, which how it contradicts your former doctrine, we shall report it to yourselves and others.  
Thirdly, for the mistakes, they are neither small nor few in this place.  
For first you take it for granted that there is an outward worship of God instituted by Christ in the new Testament in lieu of that ceremonial worship of the old Testament new accomplished and abrogated by Christ.  
Secondly, That there hath been an outward worship of God instituted from the Creation, and a set time even the seventh day from the Creation appointed thereunto all which are mere dreams. For though the Fathers before and after the Flood, sometimes sacrificed voluntarily, or by instinct, it were as a monument of Christ's inward sufferings with his future passion, and to represent the way wherein we must follow him into life, but there was no prescript or set form of outward worship enjoined to the sons of men, till the days of Moses; nor then to any others but the Israelites, and that when they were mad upon outward things, witness their making of the golden Calf.  
True it is, That the holy Prophets, and Saints of the primitive Church, shortly after the Apostles days, seeing that the people than were grown outwardly minded also, did for unity and edification sake, bring in a form of Divine Service, called the Liturgy, which was both pious, and very profitable, and how far it may oblige us to observe it, we will not here dispute; But the forms of worship that now are in the reformed Churches are but prudential, and not Jure divino.  
Secondly, whereas you make thanksgiving and prayer to be a part of Gods set solemn, primary, and prescript worship.  
We grant that thanksgiving shall be a part of God's everlasting worship in Heaven, but prayer with the reading of the holy Scriptures, sound preaching, and conscionable hearing of the word, the holy administration, and receiving of the Sacraments, the singing of Psalms, extraordinary fasts, oaths, vows, etc. all which you make parts of Divine worship, are only holy duties, and means appointed by the Lord, for the begetting, and edifying of his Church, but no parts of any set or prescript worship as you imagine, yet are they piously and often to be used.  
Thirdly, you are mistaken, not only in the matter, but in the time which is by you set a part thereunto, that being left to the care, piety, prudence, and convenience of the Churches, Heb. 10.25. Acts 20.7.8. 1 Cor. 5 4. 1 Cor. 11.18, 20.  
Nor doth the fourth Commandment as it is positive bind any but the Israelites, nor was the seventh day or the last day of the week to be kept as a Sabbath from the creation till the resurrection of Christ. For that which is spoken, Gen. 2.3. That God blessed the seventh day, and hallowed it, may be two ways understood.  
First by way of Anticipation, a thing usual in the Scriptures, Exod. 18.33, 34, 35. Gen. 1.27. Or,  
Secondly it may be spoken of Christ in whom the Father hath rested from all his works, and whom he hath blessed and sanctified for ever.  
Neither was that day from the resurrection of Christ changed into the first day of the week by Christ, or his Apostles, as you affirm.  
His arising upon that day, or his appearing to his Disciples, upon or shortly after that day without a Commandment to observe it, do not any way enforce the observation of it; The two places to which you refer us, carry also little force with them; for that in the Acts, Chap. 20.7. We say that the occasion of that meeting was extraordinary, to wit Paul being ready to departed the next day, and not likely to see them any more, sent for them, and their meeting was not till the first day of the week was ended, for it was in the night that they met.  
And the other place 1 Cor. 16.1, 2. not speaking of a public contribution to be made upon the first day of the week, but of a private laying a part of some money for such public uses, rather proves that day to be a working day (when the Saints were to begin their next weeks work) than an holy day.  
Nor finally is it clear, that this day is called the Lords Day, and muchless that it was instituted for a perpetual holy day, or Christian Sabbath, for that place, Revel. 1.10. seems not to speak of any outward time; for when the Prophets and Apostles purpose to intimate the time when they received the word of the Lord, they never omit the year, or month; as John doth, so that if he here would hi●t the time, it may rather seem he speaks of the annual day of Christ's resurrection, whose mouth was then well known, then of the weekly day. But there is an inward and spiritual day of the Lord, and so a true and spiritual Lords Day, which the Saints hoped for, and this as it seems was now appeared unto John, Heb. 10.25. But exhorting one another, and so much the rather as you see the day approaching, 1 Cor. 1.7, 8. So that you come behind in no gift waiting for the coming of our Lord Jesus Christ, who shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ, 2 Pet. 1.19. Until the day dawn, and the day Star arise in your hearts, of which coming of his as Christ had given his promise to all his disciples, Joh. 14.18. I will not leave you Orphans, I will come again unto you; So he in special intimates that John should live to see the same, and share therein, John 21.22. Jesus speaking of John, saith thus to Poor, If I will that he shall tarry till I come, what is that to thee: which coming of Christ's can be no other than that his spiritual coming promised, John 14.21, 25. And indeed those latter words, Rev. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord's day seem to expound the former words, I was in the spirit, and to declare what measure and degree of the spirit, he had then attained when he received that revelation. Howsoever most certain it is that the observation of our Lord's Day was first taken up by the voluntary, and prudential act of the Primitive Churches, and afterwards that day with Wednesday and Friday were commanded to be days of holy Assemblies by Constantine the great, and other holy Emperors, as Ecclesiastical Histories testify with one consent, and the greatest part of modern writers confess.  
So that your propositions in the seventh Section which we have denied, are very rash and bold assertions, some whereof are also very injurious, for how can those countries which have either a perpetual day, or a perpetual night for many months together every year, punctually observe such an outward Sabbath, as you impose.  
We grant that the fourth Commandment is moral as well as the rest, but the morality of it lieth not in appointing one day in seven for a public outward worship (nor was it appointed for that end by Moses; though after he returns from Babylon in part so used, but rather for a figurative rest) but in resting from our own finful thoughts, words, and works through the help of Christ in keeping Gods Judgements, and Commandments through his assistance, and in seeking our eternal sanctification, life and rest in him; as Clemens Alexandrinus Hieronym. and almost all the ancients with the best of our modern writers unanimously agree. Christ saith, that he Gave the Sabbath to be a sign that he is the Lord that Sanctifieth us, Exod. 31.13. Ezek. 20.12. and Saint Paul saith, That not only the other holy days, but even the Sabbath were a shadow in the old Testament, and the body of them is in Christ: Col. 2.16, yea that the Sabbath which is spoken of, Esai. 58.13. is Christ, whom we must not trample under foot, by speaking our own words, thinking our own thoughts, and doing our own pleasure, as the said Fathers expound the place: In your last Section, as your Sabbath itself, so your sanctification of it is an humane devise, any day may be so sanctified.  
But for a conclusion of this Chapter, we offer five things to your better consideration.  
First, whether Gods will is since changed, who at the first created man after his own Image, and established him in all righteousness, that he might worship him therein.  
Secondly, whether he would be worshipped at our hands one day in seven, or all the days of our lives? See Luk. 1, 71, 75. before cited, Rev. 7.15. Therefore are they before the throne of God, and serve him day and night in his Temple, and he that sitteth upon the throne shall dwell among them.  
Thirdly, whether the thoughts, words, and works, which are called our own, and from which we are commanded to rest, that we may sanctify the Lords Sabbath, be those which are necessarily employed about the honest duties of our lawful callings, or our sinful, thoughts, words, and actions? See Isaiah 55.7: Let the wicked man forsake his way, and the unrighteous man his thoughts, Isaiah 58.6, 7, 8. Their works are works of Iniquity, and the act of violence is in their hands, their feet run to evil, and they make haste to shed innocent blood, their thoughts are thoughts of iniquity, wasting and destruction are in their paths, Jer. 3.5. Behold thou hast spoken, and done evil things, as thou couldst.  
Fourthly, whether the Lord would rather have an outward day or time which is one of the most transient and fluxible things of this world, or his everlasting light, life, and rest, Christ Jesus honoured by us. See Psal. 97.7. Worship him all ye Gods, Mat. 17.5. And behold a voice out of the cloud, which said this is my beloved Son in whom I am well pleased, hear ye him, Joh. 5.23. That all men should honour the Son, as they honour the father, Isa, 58.13. And shall honour him; where the Sabbath mentioned in the beginning of the verse is turned into a person, the person of the Lord Jesus Christ, who by our sinning against him is trodden, or trampled under foot, Heb. 10.29. and therefore it is not without cause that we are here, Isa. 58. commanded to turn or keep our feet from the Sabbath, that is from trampling upon Christ.  
Fifthly, whether we shall attain those high things promised, Isa. 58.14. to wit, to be fed with the heritage of Jacob our Father. etc. by forbearing the works of our lawful callings one day in seven, or by abstaining and resting through the help of Christ from our own wicked thoughts, words, and works, all the days of our life, that so we may keep God's judgements, and commandments which are his lesser Sabbaths, Isaiah 56.2. and find all righteousness, rest, and life in Christ the great Sabbath and Lords Day, or Day of the Lord in his spiritual coming.  
Yea we would entreat you to examine yourselves impartially in or about those six things ensuing.  
First, whether you do not worship God in vain here teaching for doctrines the precepts of men, Matthew. 15.9. for the Lord hath neither instituted these duties for a set and solemn outward worship, which you make the several parts of his outward worship, nor hath he appointed any other worship, but the serving him in spirit and in truth, John 4.23, 24. And although the duties you insist upon, are appointed by him as helps and furtherances to the attaining of that grace whereby we may so worship God, and may in that sense pass for a secondary worship, yet are they not limited by him to any set time, but rather are lest to the Church's convenience and care, to her piety and prudence.  
Secondly, whether you do not with the prodigal feed yourselves and others upon husks, while you rely thus upon the outward Sabbaths which are shells and shadows, Galatians 4 9, 10, 11. But now after yea have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? ye observe days and months, and years, I am a●raid I have bestowed upon you labour in vain.  
If ye fay that ye keep not the Jewish Sabbath, but have turned that into the Lord's Day to be Rept after the same manner.  
Then in the third place may it not be said unto you by the Lord, as it is, Isaiah 1.12. When ye come to appear before me, who hath required these things at your bands, etc.  
Yea fourthly, is it not some kind of superstition and Idolatry against the, second Commandment, when God hath removed a ceremonial and figurative worship, for you now of your own heads, and in his name to set up another solemn, and prescript outward worship, as if God were a visible, and corporeal God, or one that took more delight that men should speak and hear discourses concerning his everlasting righteousness, then to be worshipped therein. See Isaiah 38.1, 2, 3, 4, etc. See Isaiah 28.1, 2, 3.  
Yea fifthly, when God hath abolished one shadow or Image, to wit his seventh day's Sabbath which as was said before, was not at the first instituted for a day of worship, but a figurative day of rest; for you to make another like it, and as from God to set it in its stead, to be honoured without any warrant, or command from him, what is this but to set up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image like the former, and a very Idol of your own brain? or at the best with Jeroboam to offer unto the Lord, on that day which ye have devised of your own heart? 1 Kings 10.33. Not but that this day or any other may be lawfully and profitably spent in such holy duties as you speak of being observed as an ordinance of the Church, or the civil Magistrate, so it be not imposed upon men as a Commandment of the Lords as you obtrude it. For therein you with the Judayzing zealots, Acts 15.10. would put a y●ke upon the neck of the Disciples, which neither we nor our fathers were able to bear.  
And there in so doing how far you tempt God yourselves, may advisedly consider.  
Lastly, Wherein doth your righteousness exceed the righteousness of the Scribes, and Pharisees, Mat. 5.20. for they not only kept the outward Sabbath of the fourth commandment most severely but made long prayers, fasted often, preached diligently, administered the Sacraments, yea compassed Sea, and land to make a Proselyte, or convert to their Religion, Matthew 12.1, 2, 3. Luke 18.10, 11, 12. Mat. thew 23.1, 2, 3.    

CHAP. XXII. Of Lawful Oaths and Vows.  
ALawful oath is a part of Religious worship 
a Deu: 10.20. , where in upon just occasion, the person swearing solemnly calleth God to witness, what he asserteth, or promiseth and to judge him according to the truth, or falsehood of what he sweareth 
b Exod: 20.7. Lev: 19.12. 1 Cor. 1 13. 2 Chr: 6.22, 23. .  
II. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence 
c Deu: 6.13 , therefore to swear vainly, or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred 
d Exo: 20.7. Jer: 5.7. Mat: 5 34, 37. Jam: 5.12. : yet as in matters of weight and moment an oath is warranted, by the word of God under the new Testament, as well as under the old 
e Heb: 6.16 2 Cor: 1.23 Isa: 65.16. , so a lawful oath being imposed by lawful authority in such matters, aught to be taken 
f 1 Kin: 8.31 Nehe: 13: 25, Ezr: 10.5. .  
III. Whosoever taketh an each ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth 
g Exo: 20.7, Jer: 4.2. , neither may any man bind himself by oath to any thing but what is good and just, and what he believeth so to be, and what he is able and resolved to perform 
h Gen: 24.2, 3, 4.5, 6, 7, 8, 9 , yet is it a sin to refuse an oath touching any thing that is good and just being imposed by lawful Authority 
i Numb: 5.19, 21: Neh: 5.12. Exo: 22.7, 8, 9, 10, 11. .  
iv An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation 
k Jer: 412. Psa: 24.4. , it cannot oblige to sin, but in any thing not sinful being taken it binds to performance, although to a man's one hurt 
l 1 Sam: 25.22, 32, 33, 34. Ps: 15.4 , nor is it to be violated though made to Heretics or Infidels 
m Ezek: 17.16, 18, 19 Josh: 8.19. with 2 Sam: 21.1. .  
V A vow is of like nature with a promissory oath, and aught to be made with the like Religious care, and to be performed with the like faithfulness 
n Isa: 19.21. Eccl: 5.4, 5, 6, 7. Psa: 6.8. Psal: 66.13, 14. .  
VI It is not to be made to any creature but to God alone 
o Psal: 76.11. Jer: 44.25, 26. , and that it may be accepted it is to be made voluntarily out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves, to necessary duties, or to other things so far, and so long as they may fitly conduce thereunto 
p Deut: 23.21, 22, 23. Ps: 50.44: Gen: 28.21, 22. 1 Sam: 1.11. Psal: 66.13, 14. Psal: 132.2, 3, 4, 5. .  
VII. No man may vow to do any thing forbidden in the word of God, or what would hinder any duty thtrein commanded, or which is not in his own power, and for the performance whereof he hath no promise from God 
q Acts 23.12, 14. Mar. 6.26. Num. 30.5, 8, 12.13. , in which respect Popish Monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious, and sinful snares in which no Christian may entangle himself 
r Mat. 19.11, 12. 1 Cor: 7.29: Eph: 4.28. 1 Pet: 4.2. 1 Cor. 7.23 .  

CHAP. XXII. Of lawful Oaths and Vows examined.  
ALthough you would not so easily transgress in this chapter, as in some of the former, the matter being more particular and very obvious, yet have you here your defects and mistakes also, so that we cannot swear to all that you have written concerning oaths and vows.  
And first we demand of you wherefore you have here in this tractate of Religious oaths and vows, made no mention of covenants, and protestations, things of late so frequently pursued, and not without your contrivance, furtherance, or consent.  
More particularly in the first Section where you speak of oaths, as you do in the three following.  
You affirm two things which must be either warily understood, or else they are false.  
As first, That an oath is a part of Religious worship, which we grant to be true, that worship being taken in an equal latitude, with the fear and service of God as it is, Deut. 6.13. & 10.20. and Mat. 4.10. but you understanding here an outward set, and solemn public worship, as in the foregoing chapter, you seem to contradict yourselves: For is the taking of an oath tied to the Sabbath day, as your worship is? Or is any day of the week sanctified therewith? Or can you well distinguish it into a public and private worship, as you do other duties? Indeed, if religious worship consist herein, this is one of the most religious ages that ever were, Oaths of all sorts being never so common as now.  
Secondly you say, but not truly," That the person swearing always calleth God solemnly to witness what he asserteth, or promiseth, and to judge him according to the truth or fallehood of what he sweareth, for although God is such a witness and judge, and our public oaths in England, run most in such a form, yet all oaths do not so, yea very few of those juraments mentioned in the Scriptures, are explicitly so form; we know not whether you can add another to that which the Apostle useth, 2 Cor. 1.23. Moreover I call God for a record upon my soul, that to spare you I came not yet to Corinth. This form is very solemn, lawful, and commendable, but not expressly used in all oaths.  
In your second Section you have first told us, that which is true in the general, that it is God's name only by which men ought to swear, but you have not declared what that name is: For God's name is either appellative, or else essential, and real; his Being, by name signify'd by Jehovah,  
Is first his Divine nature in himself. Deuteronomie 28.58. That thou mayst fear this glorious and searful name (or being) Jehovah.  
Thus Proverbs 18.10. The name (or being) of the Lord is a strong Tower, the righteous run unto it and are saved.  
Secondly, His name is his Image, or like being in his Saints, Zac. 10.12. For I will strengthen them, and they shall walk up and down in the name of the Lord: This is that name of Christ, wherein If two or three be assembled, he is, and will be in the midst of them, Mat. 18.20. This is that new name of his which he hath promised to write upon the overcomer, Revel. 3.12.  
Now to swear by God's name, is first to swear by that dreadful and glorious being.  
Secondly, To swear in his like being, that is, in all righteousness.  
And thirdly, To swear that Jehovah or the Lord liveth, is properly to swear that he liveth in us, in his like being. Jer. 4.2. And thou shalt swear the Lord liveth in truth, in judgement, and in righteousness, and the nations shall bless themselves in him, and in him shall they glory. 2 Cor. 11.10. As the truth of Christ is in me, no man shall stop me of this boasting in Achaia. So to say or swear that God liveth in us when he doth not, is to take his name in vain, Hos. 4.15. Though thou Israel transgress, yet let not Judah offend, and come ye not to Gilgal, nor go up to Beth aven, (or house of vanity) nor swear the Lord liveth. See Isa. 48.1. and Isa. 65.16. Jer. 2.16. What name is that which the Lord sweareth should be no more named in the mouth of any of those which had forsaken him, and whom he had now finally rejected; but his like being which he withholdeth from his enemies and obstinate rebels against him?  
Jeremiah 44.26. Therefore hear ye the word of the Lord all Judah, and you that dwell in the land of Egypt, Behold I have sworn by my great name (or being) saith the Lord; that my name shall be no more named in the mouth of any man in Judah, in all the land of Egypt, saying the Lord liveth, to wit, in me.  
Secondly, You say in the same Section, That to swear vainly or rashly by that glorious and dreadful name is sinful, but why have you made no mention of forswearing by that name, perjury being the greatest evil of all sinful kinds of swearing.  
Thirdly, you say," That to swear by any other thing is sinful, whereas the Apostle swears by the truth or work of Christ in him, 2 Cor. 11.15. And by the rejoicing which he had in Jesus Christ, 1 Cor. 16.31. unless we should take this last for an asseveration only. But as the Lord sometimes swears by himself, and his whole being, Gen. 22.16. and sometimes by some particular attribute of his, as Isa. 62 8. The Lord hath sworn by his right hand, and by the arm of his strength. So it may seem that men may swear, either by his whole being or by some part of it, and have the Lords practise for their warrant.  
Fourthly, It is true, that you speak, That a lawful oath, is warranted under the New Testament, as well as under the Old; yet is there a greater restraint of swearing laid upon us now, then in the old Testament, Mat. 5.34. James 5.12. which hath made some to shun all oaths, though called to swear by the Magistrate in matters lawful.  
In the third Section you give good cautions to them that are to take an oath, saying, He that taketh an oath ought duly to consider the weightiness of such an act: but none to those which impose the same, as if men might not sin in imposing unnecessary, subtle, and ensnaring oaths, Zach. 5.3.4. There is a curse goet out against swearers, aswel as against Thiefs; because of needless swearing aswel as false swearing, A land is made to mourn, Jer. 23.10.  
Again in the same Section you say, It is a sin to refuse an oath, touching any thing that is good and just, being imposed by lawful authority: where you imply that only such as be in authority may require an oath, but the master may require it from his servant, as Abraham did, Gen. 24.23. and one equal of another, as Laban did of Jacob, Gen. 31.44, 45, 46. etc. Yea, an inferior sometimes of a superior, as the poor Amalekite servant did of David, 1 Sam. 30.15, 16, yet all this upon weighty occasions.  
Lastly, All lawful oaths are to be so taken as you speak in that fourth Section; but whether a tyrannical oath tending to the destruction of the Saints, either the swearer himself, or his fellow Saints may not when it is enforced, be taken with some lawful reservation, or equivocation, when the words will bear it, is a query among the Schoolmen.  
Now concerning vows, of which you speak in your three last Sections.  
We first grant that there is a great deal of affinity betwixt a vow, and a promissory oath, and therefore as we are commanded to be wary, and well advised in our vows, yea, to be sparing therein, Eccles. 5.5. Better it is that thou shouldest not vow, then that thou shouldest vow and not pay, etc. So we cannot easily be too abstemious in taking of oaths, unless it be upon great and just occasions.  
The true Saint, or servant of God is described by this adjunct of fearing an oath, Eccles. 9.2. As is the good, so is the sinner, and he that sweareth, as he that feareth an oath.  
Secondly, We concur with you concerning the person to whom the things about which, and the manner how vows are to be made, as also concerning the faithful keeping of them, and of all lawful oaths.  
Finally we agree, That Popish vows of perpetual poverty, oftentimes of regular obedience, and of a monastic life, are neither warantable, nor true degrees of an higher perfection; but rather superstitious, and sinful snares, wherein Christians should not entangle themselves, yet must it be granted that some may resolve of fingle life, and in some sort through the assistance of God vow so to continue, 1 Cor. 7.37. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath de●reed in his bear't that he will keep his virgin, (or virginity) doth well, Matth. 19.12. For there are some Eunuches which were so bor● from their mother's womb, and there are some Eunuches; which were made Eunuches of men, and there be Eunuches which have made themselves Eunuches for the Kingdom of God; he that is able to receive it, let him receive it. The like may be said of such Canons as are in themselves peaceable, pious, or lawful, of which one may lawfully vow, that by God's assistance he will be regular in the same▪ But though the superstitious snares must be confessed to be sinful, yet there may lie other kinds of snares in oaths, vows, and covenants, made by self seeking men, under specious pretences, which may be no less perilous or wicked then the other: what say you to a mutinous snare among the Soldiers, when some private Officer, or Soldiers draw their fellows into a combination against their General, or the body of the Army, by pressing a self made League, or Covenant? What think you of a Schismatical or Heretical snare, when some of the Clergy, or Laity, to spread their own opinions, or strengthen themselves against their adversaries, or to make themselves great, draw others into an oath, and combination with them? What opinion have you of a rebellious confederation, bound up with solemn vows, and oaths, such as was that in the late Irish Rebels and Murderers? Are not all these sinful snares and entanglements.    

CHAP. XXIII. Of the Civil Magistrate.  
GOD the supreme Lord and King of all the World hath ordained Civil Magistrates, to be under him, over the people for his own glory, and the public good: and to this end, hath armed them with the power of the sword, for the defence and encouragement of them that are good, and for the punishment of evil doers 
a Rom: 13: 1, 2, 3, 4: 1 Pet: 2: 13, 14: .  
II. It is lawful for Christians to accept and execute the office of a Magistrate, when called thereunto 
b Prov: 8: 15, 16: Rom: 13: 1, 2, 3: : in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace according to the wholesome Laws of each Commonwealth 
c Psalm 2: 10, 11, 12. 1 Tim: 2: 2 Psal: 82, 3. 2 Sa: 23: 2● 1 Pet: 2: 1● : so for that end they may lawfully now under the New Testament, wage war, upon just and necessary occasion 
d Luke 3: 14: Rom: 13: 4 Mat: 8: 9: 12: Acts 10.1, 2: Rev: 17: 14, 16: .  
III. The Civil Magistrate may not assume to himself the administration of the Word & Sacraments, or the power of the keys of the Kingdom of Heaven 
e 2 Chron: 26.18, 19 Mat: 10.17 and Math: 16.19. 1 Cor: 12.28.29. Eph: 4.12. 1 Cor: 14.12 Ro: 10.15 Heb: 5.1. : yet he hath Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the truth of God be kept pure and entire, that all Blasphemies and Heresies be suppressed, all corruptions and abuses in Worship and discipline prevented, or reform: and all the Ordinances of God duly settled, administered, and observed 
f Isa: 49.23 Psa: 122.9 Ezra 7.23, 25, 22, 27, 28. Lev: 24.16 Deut: 13.5 6, 12. 2 Kin: 18.4 1 Chro: 13 1. to 9 2 Kin: 23.1 to 26. 2 Chron: 34.33. 2 Chro: 15.12.13. . For the better effecting whereof, he hath power to call Synods, to be present at them, and to provide whatsoever is transacted in them, be according to the mind of God 
g 2 Chr. 19.8, 9, 10, 11. 2 Chr: 29. & 30, cha: Mat: 2.4.5 .  
iv It is the duty of people to pray for Magistrates 
h 1 Tim: 2 ●, 2. , to honour their persons 
i 1 Pet: 2: 17. , to pay them tribute, and other deuce 
k Rom: 13.6.7. , to obey their lawful Commands, and to be subject to their Authority, for Conscience sake 
l Ro: 13.5. Titus 3.1. , Infidelity, or difference in Religion doth not make void the Magistrates just and legal Authority, nor free the people from their due obedience to him 
m 1 Pet: 2.13, 14, 16. : from which Ecclesiastical persons are not exempted 
n Ro: 13.1 1 Kin: 2.35: Act: 25.9, 10, 11. 2 Pet: 2.1, 10, 11. Jud: 1.8, 9, 10: , much less hath the Pope any power or jurisdiction over them in their Dominions, or over any of their people; and least of all, to deprive them of their Dominions, or lives, if he shall judge them to be Heretics, or upon any other pretence whatsoever 
o 2 The. 2: 4● Re: 13▪ 15: 16: 17: .  

CHAP. XXIII. Of the Civil Magistrate, examined.  
ANtiquum obtinetis fratres, for in handling an office of order yourselves are confused; in this Chapter of Magistracy, you not only fail as you do elsewhere, in not distinguishing, but for want of the same you affirm some things unadvisedly, especially in the two last Section, yet do we not blame you for not giving us the common distribution of Magistracy into his three kinds or forms; as Monarchy, Aristocracy, and Democracy; nor for omitting another distribution of it into simple, or compound government, which last may consist of some two, or all three, and this is conceived to be none of the worst forms of Government, nor will we tax you for seeming to approve of Monarchy, in that you speak of the Magistrate so aften in the third person singular, as if one supreme; for Monarches and Tyrants are not always termini convertibiles: but the distinctions which we most require and want are three especially. The first of alawful and usurped Magistracy. The second of a supreme, and a subordinate. And the third of a mere civil, and a Christian or spiritual kind of Governors; to which we might add that of absolute and conditional; another of elective and hereditary, with many other which we omit likewise.  
Your first Section holds true of lawful Magistrates, That they are ordained of God for his glory and the public good, and that he, and he alone hath armed them with the sword; but not always of usurpers, that they should be Gods appointed ministers, unless it be in wrath as his scourges.  
Your second Section is true: First in this, That Christians may accept and execute the Office of Magistracy.  
And secondly, Of such Christian Magistrates it is, and must be understood, that they ought to maintain Piety, as well as Justice and Peace, according to the wholesome Laws of their respective Commonwealth, but especially according to the Law and mind of God.  
And finally, It is true of them, aswel a● of the mere Civil Magistrate, that they may make war upon just, and great occasion, though Hierom and some of the Fathers be of another opinion; yet is not this true of the inferior Magistrate making an offensive war against the supreme, as most writers conclude.  
In your third Section, you monopolise, and are very partial if not plainly injurious to the Christian Magistrate, especially if he be a spiritual or inspired person in denying him authority to administer the Word and Sacraments, and the power of the Keys. What say you to Moses, to Joshua, to Melchezedech, to Samuel and David? Is not Solomon called a Preacher? Are not the two witnesses of the Magistracy and Ministry, both Prophets, Revel. 11.3, 4, 5.  
Give us leave to ask you these questions. First, whether the Saints are not now to be Kings and Priests? See Rev. 1.6. 1 Pet. 2.5. Secondly, whether the Priest's office is so limited, and restrained now to persons, as it was in the time of Uzziah, 2 Chro: 26.18 and of Uzzah 1 Chron. 15.2. Thirdly, who brought in this distinction of Laity and Clergy in the New Testament? Lastly, whence have you your authority so to administer the Word and the Sacraments, and to use the power of the Keys, as you do in peculiar? you may have jus , or Ecclesiasticum for it, but not jus Divinum, an humane, or Ecclesiastical title, but not a Divine right, and may not he that derives it unto you, have a share therein if he have gifts, and qualifications for it?  
Now what you affirm incontinently in that Section, That it is his duty to take order that peace and unity be preserved in the Church, That all blasphemies, and heresies be suppressed, That all corruptions, and abuses in worship, and discipline, be prevented, or reform, That all the ordinances of God be duly settled administered and observed; and that for this end he hath power, to call Synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.  
All this say we is true of the Christian Magistrate only, and not of the only Civil Governor, but we pray you to take notice of two things by the way which have passed from you in that Section.  
The first is this, you there say, That it is the Magistrates duty to see that the truth of God be kept pure, which indeed can never be corrupted.  
And secondly you say, It is his office, to see that all the ordinances of God be duly settled, administered, and observed; which is true of his spiritual ordinances epecially, and these are first the commandments of the moral Law, and then his other precept subservient thereunto; as the Scripture every where calls them Gods ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 18.20. 2 Kings 11.37. but not of the preaching of man's doctrine, the administering the Sacraments, not without ignorance, perhaps some superstition, and confusion, as you often do, and which you account to be the main if not the only ordinances of God. Thus we fear that will find you guilty, of which the Prophet complains, Isa. 24.5. The earth is defiled under the inhabitants thereof, because they have transgressed the Laws, changed the ordinances, broken the everlasting Covenant, etc. For what ordinances do you speak of to the people, but of your way of preaching, and administering the Sacraments, etc.  
In your Directory for worship you have omitted the ten Commandments, Gods principal ordinances, but highly magnified your kind of preaching, which hath more of art, then of the spiritual gift of Prophecy in it, your keeping of an outward day in every week holy, with yourself chosen worship, and other mere humane ordinances, Is not this to change the ordinances as Isaiah speaks?  
In your fourth which is your last Section. You first set out the respective duties of Subjects to Magistrates well and truly.  
Secondly you rightly affirm, That neither difference in religion, no nor Infidelity itself do make void the Magistrates just, and legal authority, nor free the people from their due obedience to him.  
If Infidelity itself cannot do this what other thing can? Yet it must be granted, that when Magistrates are esective, and chosen conditionally, the breaking of a fundamental condition may disannul his place and claim.  
Thirdly you say here, That Ecclesiastical persons are not exempted from their obedience, which is but true in part, in regard of civil honour, obedience, and all needful assistance especially where the Magistrate is no more but civil: But in matters of faith, salvation, and damnation, the consciences not only of Ecclesiastical persons, as you call them; but of laics themselves are exempted from his tyranny, and force; therein they are only the subjects of Christ: Yea in these things some persons may have authority over the Magistrate himself in the Lord, though that Magistrate be a Christian also, to wit, such persons as are inspired and sent of God to be his mouth, as Na●han and G●d were to David, and John Baptist was to Herod; and divers other Prophets were to their respective Princes, and Governors.  
Lastly you justly shut out the Pope, and his jurisdiction from us, as those which have taken the oath of supremacy, but here you are too general in your affirmatives for want of due distinction, or limitation, for in some parts of Italy which are the Pope's inheritance, he hath power and authority over his subordinate officers, and the people as other Princes have, and may justly deprive those that are under him, of dominions and lives, when they break such capital Laws as deserve death, confiscation, and disinheriting, but he may not do this to foreign Princes and States, nor to their people who are not under his lawful jurisdiction; whether upon the pretence of heresy, or any other like pretext: Yet some Papists are confident of this, that now you have deprived the Pope of his deprivative authority over Princes, you will assume it to your selus, or bestow it upon your friends, when and where you think good to serve your own turns.    

CHAP. XXIV. Of Marriage and Divorce.  
MArriage is to be between one man and one woman, neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time 
a Gen: 2.24 Mat: 1.19, 56. Prov: 2.17. .  
II. Marriage was ordained for the mutual help of husband, and wife 
b Gen: 2.18. , for the increase of mankind with a legimiate issue, and of the Church with an holy seed 
c Mal: 2.15. , and for preventing of uncleanness 
d 1 Cor: 7.2, 9 .  
III. It is lawful for all sorts of people to marry who are able with judgement to give their consent 
e Heb. 13.4 1 Tim: 4.3. 1 Cor: 7.36, 37. Ge: 24.57, 58. , yet it is the duty of Christians to marry only in the Lord 
f 1 Cor: 7.39 , and therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters; neither should such as are godly be unequally yoked by marrying with such as be notoriously wicked in their life, or maintain damnable heresies 
g Gen: 34: 14. Exod▪ 34.16 Deu. 7.3, 14. 1 Kin: 11.4. Neh: 13.25, 26, 27. Mal: 2, 11, 12. 2 Cor: 6.14. .  
iv Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word 
h Lev: 18, c. 1 Cor: 5.2. Am: 2.7. , nor can such incestuous marriages ever he made lawful by any law of man or consent of parties, so as those persons may live together as man and wife 
i Mar: 6.28 Levit: 18.23, 25, 26, 27, 28. . The man may not marry any of his wife's kindred nearer in blood, than he may of his own, nor the woman of her husband's kindred, ●eerer in blood then of her own 
k Lev: 20.19, 20, 21. .  
V Adultery, or fornication committed after a contract being detected before marriage, giveth just occasion to the innocent party to dissolve that contract 
l Mat: ●. 18, 19, 20. , in the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce 
m Mat: 5.31, 32: , and after the divorce, to marry another as if the offending party was dead 
n Mat: 19.9. Rom: 7.2, 3: .  
VI Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage, yet nothing but adultery or such wilful desertion as can no way be remedied, by the Church or civil Magistrate, is cause sufficient of dissolving the bond of marriage 
o Mat: 19: 8, 9: 1 Cor: 7: 15: Mat: 19: 6: , wherein a public, and orderly course of proceeding, is to be observed, and the persons concerned in it not left to their own wills, and discretion in their own tase 
p Deu: 14: 1, 2, 3, 4: .  

CHAP. XXIV. Of Marriage and Divorce examined.  
IN this tract of marriage, and divorce the path is so trite, that it is no wonder if you deviate not as you have done hitherto, yet are you sufficiently deficient in many things, and in some other mistaken here also: Your defects are these among others.  
First, since those that marry, shall have trouble in the flesh as Saint Paul speaketh, 1 Cor. 7.28. and marrying brings with it of necessity many avocations, lets, and distractions from attending upon God's service, and the seeking of his kingdom, 1 Cor. 7.32, 33, 34. you might very seasonably in these calamitous times (wherein the people like the generation before the flood, are mad upon marrying) have showed that as omnia prius tentanda quam belle expertendum; so all means should be used, first to get the gift of continency before people incur the wants, cares, burdens, sorrows, and distractions of the marriage yoke.  
Secondly, since our first parents were not joined together, till both were settled in the Image of God, that the Lord might have a godly seed upon earth, Mal. 2.15. you might have declared that not only maturity of judgement, but that grace and regeneration, especially in the Church of God is first to be sought before an husband, or wife, that they may live in the fear of God together, and bring up their seed in that fear.  
Thirdly you speak nothing of the advice and consent which children should ask of their wife, and godly parents and guarcians, before they dispose of themselves in marriage.  
Fourthly in setting forth the ends, why marriage was Instituted; you have omitted the main (which the old rejected Liturgy did not forge:) to wit, that it was ordained for a figure and representation of the mystical union betwixt Christ and his Church; and that therein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great mystery, a kind of Sacrament; of which hereafter.  
Fifthly you are silent concerning the reciprocal duties of the married persons, such as cohabitation, 1 Pet. 3.7. mutual benevolence, 1 Cor. 7.2, 3. of abstinence sometimes either by consent, 1 Cor. 7.5, or by injunction from the Lord Levit. 18.19. nor do you set forth either the duties of husbands to their wives, or of wives toward their husbands, in their specials, or particulars.  
Lastly, you set not forth this, That persons may commit spiritual adultery against God, even in marrying while their hearts are more set upon the pleasures of carnal copulation, then upon spiritual communion with God.  
The mistakes which we would represent unto you are these.  
First you say, That those which profess the true reformed Religion should not marry with Infidels; where we desire your advised resolution to these two things; since there are several Religions, each by their own respective professors accounted the true reformed Religion, which of these will you pitch upon, Lutheran, Calvinistical, Socinian, Attainian, the English formerly established by law, all which are different. To say nothing of the subordinate Sects of Antinomians, Separatists. Anchaptists, Independants, Levellers, Illuminates, Ranters, or Gods of Godmanchester, with their adherents.  
Secondly wherein doth he that professeth the reformed Religion; and yet is in the state of unregeneracy, and unbelief, yea perhaps of a most profane heart, and life, deserve so well that he may not marry with an Infidel; many of the Heathen whom you account infidels, being men of better life and more truly conscientious though they know not Christ in the flesh, than thousands that are called Christians, and living in the Cities and Countries of the reformed as you call them.  
Secondly you say, That such professors of the true reformed Religion, may not intermarry with Papists: Why we pray you? Because the Lord reproves Judah for marrying the daughter of a strange god, Mal. 2.11. But do not the Papists believe in the same God, with the Protestants, even in the Father, the Son, and the holy Ghost, though they differ in some articles, or branches of articles of their belief, and in their way of worship? Yea are not some of the Papists regenerate, conscientious and virtuous persons: If then the Protestant and Papists be both Saints or sanctified persons, than they have both one Father in Heaven, If they be both unregenerate, the devil is yet father to them both: But you will say, that difference in judgement must needs breed alienation in affection, disturbance in the service of God, if not seducement.  
We answer, that first it is the similitude of natures, and dispositions which conciliates love.  
Secondly, they may take one another upon those terms of not intermeddling with each others Religion.  
Thirdly, why may there not be a toleration of different judgements in the family, as well as in the Church, or Commonwealth.  
Lastly you say, that those professors of the true reformed may not marry with any other Idolaters.  
Do you mean any other Idolaters than themselves, for all men till by regeneration, they be brought to know God, and serve the living God, in his living righteousness, are Idolaters, Is not Satan the God of this world, 2 Cor. 4.4. The Covetous man is an Idolater. Eph. 5.5. So are they that make their belly their God, Phil. 3.19. as some of the Clergy themselves do, serving their own bellies, and not the Lord Christ, and the Apostle saith, That they which cause divisious, and offences are of that number, Rom. 16.17, 18. All that serve the pleasures and desires of the flesh more than God, are Idolaters, Eph 2.3. Tit. 3.3. may not the people make an Idol of Monarchy, or some other Government of a King, a Parliament, of an Army, or any other civil thing? Yea, may not a jealous people, and religious in their way make an Idol of a Shepherd or teacher? See Zac. 11.17. may they not make an Idol of an outward day, as outward worship or the like; but peradventure, you can espy Idolatry no where but in the Mass, or the worshipping of Saints, or of Images made of wood, stone, gold, silver, etc. & if these Idolaters be so frequent, & ubiquitary, where shall the professors of the reformed Religion marry and yet shun Idolatrous yoke fellows; must they go out of the world as the Apostles speaks, 1 Cor. 5.10. For those that worship the living God in spirit and truth are very rare persons, though some such are to be found even among Jews, Turks, and Heathens.    

CHAP. XXV. Of the Visible Church.  
THE Catholic or Universal Church which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the Head thereof, and is the Spouse, the Body, the fullness of him that filleth all in all 
a Ephes: 1. ●, 10, 22, 23 Ephes: 5.23, 27, 32. Col: 1.18. .  
II. The Visible Church, which is the Catholic or Universal, under the Gospel (not confined to one Nation, as before under the Law) consists of all those throughout the World, that profess the true Religion 
b 1 Cor: 1.1 1 Cor: 12.12, 13. Psal: 2.8. Rev: 7.4. Ro: 15.9, 10, 11, 12. ; and of their children 
c 1 Cor: 7: 14. Acts 2.39. Ezek: 16.20, 21. Rom: 10.16. Gen: 3.15. Gen: 17.7. , and is the Kingdom of the Lord Jesus Christ 
d Mat: 13: 47: Isaiah 9.7. , the House and Family of God 
e Thes: 2.19. Thes: 3: 15. , out of which there is no ordinary possibility of Salvation 
f Acts 2.47. .  
III. Unto this Catholic Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering and perfecting of the Saints in this life, to the end of the World: and doth by his own presence and spirit, according to his promise make them effectual thereunto 
g 1 Cor: 12.18. Eph: 4.11.12, 13. Matth: 28.19, 20. Isa: 59.21. .  
iv This Catholic Church hath been sometimes more, sometimes less visible 
h Rom. 3.4 Revel: 12, 6, 14. . And particular Churches, which are members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and embraced, Ordinances administered, and public Worship performed more or less purely in them 
i Rev: 2.3. Chapters. 1 Cor: 5, 6, 7. .  
V The purest Churches under Heaven are subject both to mixture, and error 
k 1 Cor: 13.12. Rev: 2.3. Chapters. Matth. 13.24, 25, 26, 27, 28, 29, 30, 31. , and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan 
l Rev: 18.2. Rom: 11.18, 19.20, 21, 22. . Nevertheless, there shall be always a Church on earth, to worship God according to his will 
m Matth: 16.18. Psa: 72.17. Psal: 102.28. .  
VI There is no other Head of the Church, but the Lord Jesus Christ 
n Col: 1.18. Ephes. 1.22. : nor can the Pope of Rome, in any sense be head thereof: but is that Antichrist, the man of Sin and son of Perdition, that exalteth himself against Christ, and all that is called God 
o Matthew 23.8, 9, 10. 2 Thes. 2, 3, 4, 8, 9 Rev: 13 6. .  

CHAP. XXV. Of the Church examined.  
YOur Doctrine of the Church here exceeds not the state of the Churches, whereof you speak, Section the fifth, saying, That the purest of them under heaven are subject to mixture, and error.  
Yet in your first Section, you begin well with a tolerable description of the universal Church in heaven and earth, where notwithstanding you are mistaken in making this congregation wholly invisible which is but so in part, and to some men.  
And secondly, in making it to consist of the whole number of the elect, whereas we have proved before that all men are ordained to life, though but conditionally; But if you understand by elect those only who are called out of the furnace, and chosen from thence, then is your congregation defective, for infants who died in infancy, and are no small part of this blessed number, will hereby be excluded; we say nothing to your calling of the Church the Spouse of Christ, because she is one of his brides, yea, among all other people the Spouse of Christ, yet there is another thing, which is his first, and principal Spouse; to wit, the Jerusalem or Kingdom of God, which descendeth from heaven, of which we spoke before. See Rev. 21.2. And I John saw the holy City, New Jerusalem, coming do●● from God out of Heaven, prepared as a Bride adorned for her husband.  
In your Second Section you fail much more: First in going about to speak of the Catholic Church upon earth, and fastening upon her a falls name, and property or adjunct in that you call her the visible Church, wherein besides that you close with Papists in that appellation, you both show your gross mistakes, for is the husband invisible, and the wife visible? Is the head invisible, and the body visible? See John 15.21. Now all these things will they do unto you for my name's sake, because they have not known him that sent me; where was that possibility of the Church even in the new Testament, for the space of 1260. days, or years; all which time the woman that brought forth the man child Christ (which parturient or the Church) did hid herself in the wilderness, Rev. 12.5, 6, etc. if you say first," That they are visible in the body, we answer, what marks have they in the outward man to distinguish them from others, especially from formalists and hypocrites.  
If you reply again, That they are visible and discernible to those that have spiritual eyes.  
We answer, that even the invisible God is so in some measure to those men; but this is to make them intelligible, and spiritually discernible but not visible; The work that makes them a Church is invisible, 1 Cor. 2.15. But be that is spiritual judgeth, or discerneth all things; yet is he judged or discerned of none.  
Secondly, In this Section you describe a formal not a true Church, when you make it to consist of men professing Religion, which thing formalists and hypocrites may do.  
Thirdly, whereas by way of limitation you add professing the true Religion, you still leave us in suspense. For as the true Church fled into the wilderness, Rev. 12. so you leave us in a wood to find her out; for do not every kind and sort of Religious people account their Religion to be the true Religion, not only the Papists, Lutherans, and Calvinists, do so in the West, but the Greek Churches, the Jews; yea the Turks, hold their professed Religion to be right.  
We say nothing here of the manifold and different Sects among Christians, each of which maintain their Religion, to be the only true Religion, where then shall we pitch to find your true Church.  
But the true Church, especially that of adult men as the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports is a Congregation or collection of those who are truly called, or in some measure sanctified, 1 Cor. 1.2. To the Church which is at Corinth to them that are sanctified in Jesus Christ called to be Saints, etc. from which we do not exclude the Infants of them or others dying before they sin actually, since our Saviour saith expressly, that, Of such is the Kingdom of God, Mat. 10.14. out of which numbers and societies, there is ordinarily no possibility of salvation.  
In your third Section you build upon a false and rotten foundation which you had laid in the former Section. For it is not to that visible, and formal Church which you describe, but to the congregation of true Saints that God hath given the ministry and his oracles, and ordinances in the right use of them. And to those he hath given those offices and gifts, which you will not now admit, as, some to be Apostles, some Prophets, some Evangelists, etc. Eph. 4.9, 10, 11. yea, and the spirit of Prophecy, as we have proved before, as the place● which you refer us unto of Esay 59.21. with Matthe● 28.19, 20. Ephesians 4.9, 10, 11, 12. do evict.  
But it is true which you say in the beginning of your fourth Section, That the Catholic Church hath sometimes been more visible, and sometimes less, if you understand it of discernableness, otherwise it hath been always invifible to carnal men. And particular Churches as you afterwards there assert, are more or less pure according as the doctrine of the Church is taught and embraced, and Gods ordinances administered; but what you add in the close, concerning the pure performing of public worship, is a dream, since Christ hath appointed none in the new Testament.  
But herein we will join with you, if you will alter your words and say, So far as the true worship of God consisting in holiness, and righteousness of truth is observed, for that makes a true Church, or society of worshippers, Luk. 1.74, 75. John 9.31. Act. 10.34, 35. Eph. 4.22, 23, 24.  
In your fifth Section, the better to colour over your own faults, as it may seem you asperse the best Churches, saying, The purest Churches, under heaven are subject to mixture and error, what say you then to the two Churches, the one of Smyrna, Rev. 2.8, 9, 10, 11. the other of Philadelphia, Rev. 3.7, 8, etc. with neither of which Christ finds the least fault, but highly commends them both.  
True it is if we look into the Churches, there is mixture of the inferior members, and they are subject to such errors, but there are preadventure, some such members to be found in some of those two Churches, if not elsewhere, as are no more subject to error then the Prophets, and Apostles were; certain it is there is such a doctrine, & discipline from the immediate mouth of God, to be found in one of those Churches, that no reformers have need to seek any further, where also the true Church is fully discovered, and all causes of discord, and controversy are in that behalf taken away.  
But whereas you add in the same Section, and that most truly, that some Churches have so degenerated, as to become no Churches, but Synagogues of Satan, you do here necessarily grant, what you elsewhere deny, that some of the Saints, and called ones, may fall finally from grace, for none other are the members of the true Church, general or particular among men grown, but such.  
We will here charge you, with that which you at unawares, and unadvisedly affirm in the close of that Section, That there shall be always a Church on earth to worship God according to his will, for that implies that the earth and the Church there inhabiting, shall continue for ever, which we conceive is no article of your belief.  
In your sixth and last Section, you truly affirm," That there is no other head of the Church, but the Lord Jesus Christ, but you in your next words have rather deserved the Pope's Bull then his Benediction, if he may be Judge.  
For first, If a Church be that which ye describe it, A Congregation of those which profess the true Religion,  
Why might not the Bishop of Rome, a: least wise in the Primitive times, before that Church fell away, be in some sense a subordinate head of that Church under Christ, or an earthly or Ecclesiastical head, as Paul was over the Churches of the Gentiles. That the Pope should be an Antichrist (which of many Popes, and of the state of Papacy is and may be truly affirmed) among many other, we grant; but that he, or the succession of Popes, or the whole Hierarchy, as they are called, should be that man of sin, and son of perdition which sitteth in the Temple of God, exalting himself, above and against all that is called God, 2 Thess. 23.4, 8. is doubtless a great, though a common mistake: for as to the successors of Popes, they are many, but the Antichrist is one individuum; if they all should perish, which no charitable man will affirm, they should be called not one son of perdition, but sons of destruction.  
But to pitch upon the person of the Pope, as one individual, and single Antichrist, out of such a numerous company of Popes, which will you single out, one past, present, or to come.  
Certain it is first, that the Antichrist of which Saint Paul speaks, is a man of sin, composed altogether of iniquity, and not of flesh, and blood as each Pope is.  
Secondly, That he is a mystery of iniquity, into which none but very spiritual men can see, of which none of you or any of your authors or their adherents have yet a true sight.  
Thirdly, that the Antichrist exalts himself above all that is called God, or is worshipped, and so doth not the Pope directly do, who acknowledgeth God, Christ, the Holy Ghost, yea Angels, and Saints to be above him.  
Fourthly, Antichrist sits in the middle of the Temple of God, so doth not the Pope in your sense of the Temple, for he pretends to be head of the Roman Church especially.  
Fifthly he doth not say, that he is God; as Antichrist doth.  
Sixthly, All Popes came not with signs and lying wonders, nor with all the deceiveableness of unrighteousness, as Antichrist comes.  
Lastly Antichrists coming, is inward, and not outward, 2 Thess. 2.9, 10. and deceives all which receive not the love of truth, but the Pope could never decive all such; But what may this Antichrist be then?  
Answer first, the Temple of God is man's heart, or soul where he sits.  
Secondly, As Christ is the true unction there, so Antichrist is a contrary unction, of false, and erroneous wisdom, righteousness, and zeal, which sets itself, as if it were the holy Ghost, and his works, opposeth the truth, and Kingdom of God, and not only allows, but hides, fosters, and cherisheth iniquity in men where he reigneth.  
In a word if the Lord give you spiritual eyes to read the two texts, 1. that of 2 Thess. 2.3, 4, 5, etc. and then that of Revel. 13.11, 12, etc. (to both which you refer us) you may by God's grace, make a discovery of Antichrist, as one nearer you than the Pope of Rome, and one more endangering your souls, and learn truly to know and hate him, which mercy the Lord grant unto us all.  
Concerning the first text, you may observe these things.  
First it is evident, that this Antichrist takes his beginning, and rise from men's Apostasy, or departure from the true faith, love, and godliness (which was fet up by Christ and his Apostles) and that in all that fell away, 2 Thess. 2.3. So that he must needs be the succeeding falsehood, error, hypocrisy, and ungodliness.  
Secondly, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man composed of nothing but sin.  
Thirdly, That he must therefore needs be a child, yea the son of perdition.  
Fourthly, That he opposeth himself to all that is called God, that is to God and all goodness, verse 4.  
Fifthly, That he exalts himself above all that is called God, or worshipped, even the Father, Son, and holy Ghost, All which is true of the false wisdom and holiness which Satan begets in men, to delude them there with; and to oppose the truth, kingdom, and work of Christ thereby.  
Sixthly, That he sits in the temple of God, which is our heart, or inward man.  
Seventhly, That there he shows, or gives forth himself for a God, as this deceitful work of error and delusion, saith it is the presence and work of the Holy Ghost.  
Eighthly, That he cannot well be known, but by spiritual revelation, vers. 6.  
Ninthly, That there is one than (what he can) hides him, keeps him close, masks; covers him, and lets or hinders his revealing, or disclosure, and that is Satan, verse 6.7.  
Tenthly, That as he came in by men's departure from Christ, his spirit, and kingdom; so by Christ's spiritual presence and coming again in his brightness, power, and glory, he shall be both revealed, and destroyed by the spirit of his mouth.  
11. That he is called the mystery of iniquity, verse 7. that is, such a work of iniquity, and error, as passeth man for wisdom, truth and righteousness from above, as many men's faith, religion, and zeal doth this day, which yet is mere delusion, and from the father of lies.  
12. That he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can be no other, than he that is quite opposite to the righteous one, even Christ; and as christ is the first born of God, so is this the first born, and chief master piece of the devil transforming himself into an Angel of light.  
13. That his coming is not only with lying signs, and wonders, but with all deceivableness of unrighteness, obtruding that for truth which is falsehood, commending, that for virtue, or holiness, or righteousness, which is iniquity and abomination before God, verse 3.10.  
14. Out of the same verse it is clear, that this Antichrist is an inward person, agent, or evil worker, because it is said that he comes with all deceivableness, of unrighteousness in them that perish.  
15. This Antichrist is fent by way of wrath, and vengeance upon those that received not the love of the truth.  
Lastly, he is called in the next verse, the strong delusions of Satan, in making them to receive and believe lies.  
For the other text, Rev. 13.11.12, 13, 14, etc. you may please to observe.  
First, That this beast, the wisdom and holiness of the flesh ariseth out of the earth or natural man.  
Secondly, That he hath some semblance of the Lamb, and two horns with him, with which he will seem to push against some sins of both Tables.  
Thirdly, That yet he speaks like the Dragon both against all that differ from him in opinion, way, and worship, and especially against the true Saints of Christ.  
Fourthly, That he exerciseth all the power of the first beast, which is voluptuousne ss, or sensuality, or the open iniquity, for a false holiness retains, or entertains a new, the former corruptions which were in men, without mortifying or resisting them to purpose, and so the last beast, which is the false wisdom and holiness aforesaid, makes men to serve and worship the first beast, which was the open or manifest iniquity in covetousness, ambition, sensuality, etc.  
Fifthly, Though the former beast was wounded by repentance and reformation for a time, and had one of his heads, which is covetousness broken, yet this makes him to live again in men, and causeth an Image, or the like resemblance to the first beast, to be set up in man, yea he gives life, quickening, and power unto it: Thus also that first wicked beast bein; in some measure wounded by Christ, and his Apostles in the Primitive Church through the Apostasy of men, and the errors, and false holiness which crept in, was healed and revived to the full, yea his image hath been more, and more worshipped to this day.  
Sixthly, That this hypocritical beast bringeth fire from heaven, that is, he kindles a fiery zeal in men, for the maintaining of their own tenets, and the opposing of others, and their devotions, and sacrifices are often filled with fervency as it were fire from Heaven.  
Lastly, He causeth all that harken to him, both bond and free, rich and poor, to receive a mark in their right hand, or forehead, which is unrighteousness itself, or unfaithfulness in their deal with God and men, this is the grand mark of the old beast, though one peculiar mark, whereby this last beast is known, is enviousness against others, James 3.14, 15.  
Thus brethren we have given you some hints of the true Antichrist; it is for certain none of Satan's least policy to divert our thoughts, and eyes from beholding this Antichrist within us, and to incense us against our own flesh and blood; the Pope or some other whom we are commanded to love as ourselves. Oh how invisible hath Satan, and his first born within us passed while he hath directed, and pointed us to a false, and imagined Antichrist, yea so far hath he bewitched many, that they can find no Devil to declaim against, but the Pope, nor any kingdom of hell, errors, or wicked things, to write, or preach against, but the doctrine, ceremonies, and practices of the Church of Rome, be they right or wrong, wherein notwithstanding many things are very faulty, but not all that some men boggle at or ball against.    

CHAP. XXVI. Of the Communion of Saints.  
ALl Saints that are united to Jesus Christ their head, by his spirit and by faith, have fellowship with him in his Graces, sufferings, death, resurrection and glory 
a 1 Joh: 1.2 Eph: 3.1, 16, 17, 18. Joh: 1.16. Eph: 2.5, 6. Phil. 3.10. Ro: 6.5, 6. 2 Tim: 2.12 , and being united to one another in love, they have communion in each others gifts and graces 
b Eph: 4.15, 16. 1 Cor. 12. y. 1 Cor: 3.21, 22, 23 Col: 2.19.  and are obliged to the per formance of such public, and private duties, as do conduce to their mutual good both in the inward, and outward man 
c Thess: 5.11, 14. Ro: 1.11, 1●, 14. 1 Joh: 3.16, 17, 18. Gal: 6.10. .  
II. Saints by profession are bound to maintain an holy fellowship, and communion in the worship of God, and in performing such other spiritual services, as tend to their mutual edification 
d Heb: 10.24, 25. Act. 2.42, 46. Isa: 2.3. 1 Cor: 11.20 ; as also in relieving each other in outward things, according to their several abilities, and necessities, which communion as God offereth opportunity is to be extended to all those who in every place call upon the name of the Lord jesus 
e Act: 2.44. 45. 1 Joh: 3.17. 2 Cor: 8.9. c. Act: 11.29, 30. ,  
III. This communion which the Saints have with Christ doth not make them in any wise partakers of the substance of his Godhead, or to be equal with-Christ in any respect, either of which to affirm is impious and blasphemous 
f Col: 1.18, 19 1 Cor: 8.6. Isa: 42.8 1 Tim: 6.15, 16. Psa: 45.7. with 8.9. ; nor doth their communion one with another as Saints take away, or infringe the title, or property which each man hath in his goods and possessions 
g Exo: 20.15. Eph: 4: 28. Act: 5.4. .  

CHAP. XXVI. Of the communion of Saints examined.  
IN your two first Sections here you speak positively, and in your last negatively of the communion of Saints, where we hold fair correspondence w●th you in many things, but not communion with you in all.  
For first you distinguish not of the several ages, forms, or degrees of the Saints but joining them altogether you rather bring in a confusion, than a true communion of Saints.  
And secondly you tumble duties and privileges, possibilities, and possessions together.  
For first as we said before, there are 3 degrees of Saints.  
First Saints in God the Father, such as are only called and sanctified by him, which was the common state of the Saints in the old Testament, Deut. 33.3. 1 Sam 2.9. See Psal. 31.33, and Psal. 34.9. O fear the Lord all ye his Saints, for there is no want to them that fear him.  
Secondly, there are Saints in God the Son, who are called to know him, and believe on him for salvation from their spiritual enemies, & deliverance from the curse, Judas 1. To them that are sanctified by God the Father, and preserved in Jesus Christ and called; which is the common Classis of the Saints in the new Testament, Rom. 1.6, 7. 1 Cor. 1.2. And thirdly, there are Saints in the holy Ghost, as the Apostles were made in the day of Pentecost, when they were filled with the holy spirit of promise, Act. 2.1, 2, 3, etc.  
Secondly, All those have neither the same degree of fellowship with God nor with each other, but have their respective communion either with the father alone as the first, or with the Father and the Son as the second, or with the Holy Ghost, also, and so with the whole Trinity as the third.  
John 14.25. Jesus answered and said unto him; If a man love me, he will keep my words, and my Father will love, and we will come unto him and make our abode with him, See 1 John 1.3, 4, 5. And as the Saints have different degrees of communion with God according to their several ages, and growth, so they all have not alike fellowship with each other, in communicating spiritual gifts; for the Saints in Christ Jesus can condescend to those in God the Father, and those in God the Holy Ghost can stoop to both the other, to do them service, but the first cannot communicate much in spiritual things to the second, nor either the first, or second to the third, though all may in outward things be serviceable to each other upon earth. These things premised for order, and distinction sake,  
We find then in your first Section these three errors. First, That you make none to be Saints, but those that are actually united unto Jesus Christ their head, hereby excluding out of that number, and communion, all those who as yet are only bgotten by God the Father as were Cornelius, Act. 10.1, 2, 3. and many other.  
Secondly, You untruly affirm, that all those which are united to Christ by his spirit and saith, have actual communion in his sufferings, death, resurrection, and glory; for none of them have fellowship in his resurrection, and glory, till they be dead with him, and that the holy Ghost be poured down from Heaven upon them, as he was upon the Apostles, Act. 2. See Ro. 6, 5. For if we have been planted in the likeness of his death, we shall be also in the likeness of his resurrection, 2 Tim. 2.11.12. neither have all that believed in Christ for the present, proceeded so far as to suffer with him, and much more to partake with him in his death, he is a good proficient in Christianity, that knows what Christ h●th suffered in him, and for him, and is come to suffer with him, not only outward afflictions, but inward sorrows, in resisting temptations without yielding to them in their solicitations, wherein lies the main part of our fellowship of Christ's sufferings; And as for our becoming wholly dead with Christ, you yourselves hold it, a thing not fully attainable in this life, wherein you greatly wrong the grace and power of Christ, in his saving work and office, and are not only injurious to others who give ear unto you, but fall short of that happy conquest, and salvation ensuing, which is held forth unto you in the Gospel almost everywhere, as hath been showed before, See Luke 1.74.75. Rom. 6.5. and 14. Ephes. 5.25, 26, etc. Titus 2.11, 12, 13. Rev. 16.7, 11, 17.26, and Revel 7.14.15, etc.  
And thirdly, you here make no distinction betwixt interest, and actual communion, where you say, That the Saints have communion in each others graces, which is true of the first, not of the last, where the place which you cited out of Epbes. 2.5.6. speaks of the Apostles high attainments, rather than of the present state of the Ephesians, and other common believers.  
In your second Section you seem tacitly, first to imply that there are two sorts of Saints, the one by profession only, such as the members of your Church Catholic were in your former Chapter, and some that are really such, but we are sure that the Lord admits of no Saints for his Church or people, but such as are truly sanctified, and continuing such he rejects them not.  
Secondly, You truly say that Saints are bound to maintain an holy communion in the worship of God, but this must be understood with divers limitations to fence it from error.  
For first it must not be Saints living remotely from each other.  
Secondly, It holds not concerning an outward worship, unless the Church set up one that is pious, and profitable or lawful, at the least, for Christ himself hath instituted no such worship, as we said before.  
Thirdly, Yet must all the Saints wheresoever they live, join in one true spiritual worship of the living God, in his living righteousness.  
Lastly, We grant notwithstanding that such as conveniontly can come together, aught as frequently as their occasions and safety will bear, to meet together, for the edification, and comfort of each other, and especially if the Christian Magistrates, and spiritual Governors, command such meetings: But the residue of this Section about the relief, of the Saints is sound and good.  
In your third and negative Section, you truly and upon good grounds disavow two things.  
First, That the Saints are coequal with Christ, for no creature in his highest perfection can be equal to Christ, the one being finite, the other infinite in his divine essence.  
And Secondly that the Communion of Saints upon Earth doth not abolish, no nor infringe the title, or propriety which each man hath in his goods and possessions, which is clearly imported in those Scriptures of Exod. 20.15. Ephes. 4.28. and Acts 5.4. which you point us unto, as also in many other places of the Old and New Testament: But whether that estate which the Saints attain at length, when with the Apostle they are raised up together with Christ, and made sit together with him in the Heavenly places, or things, Ephes. 2.5, 6. be a bare quality or accident, or whether it be a spiritual life, power and substance, we will not dispute; sure we are the Apostle calls it the divine nature, 2 Pet. 1.4. and our Saviour, or Wisdom calls it substance in one notion or other, Prov. 18.21. And I will cause them to inherit, substance whatsoever that estate is, the Platonists called him that had attained it, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a deified man, and not only some of the modern, but even of the ancient writers of the Church use the word codeifying in a good sense, of such as are made partakers of the Divine nature, according to the capacity of creatures.    

CHAP. XXVII. Of the Sacraments.  
SAcraments are holy Signs and Seals of the Covenant of grace 
a Ro: 4.11. Ge: 17.7.10 , immediately instituted of God 
b Mat: ●8. 19. 1 Cor: 11. ; to represent Christ and his benefits, to confirm our interest in him 
c 1 Cor: 10, 16. 1 Co: 11.23 25, 26. Gal: 3 17. , as also to put a visible difference between those that belong unto the Church, and the rest of the world 
d Ro: 15.8. Exo: 12.48. Gen: 34: 14 , and solemnly to engage them to the service of God in Christ, according to his word 
e Ro: 6.3.4 1 Cor: 10.16.21. .  
II. There is in every Sacrament a spiritual relation, or sacramental union between the sign, and the thing signified, whence it comes to pass that the names and effects of the one are attributed to the other 
f Gen: 27.10. Matth. 26.27, 28. Titns 3.5. .  
III. The grace which is exhibited in or by Sacraments rightly used, is not conferred by any power in them, neither doth the efficacy of a Sacrament depend upon the piety, or intention of him that doth administer it 
g Rom: 2.28, 29. 1 Pet. 3.21 , but upon the work of the Spirit 
h Mat. 3.11. 1 Cor: 12.13 ; and the word of institution which contains together with a precept an authorising the use thereof, a promise of benefit to worthy receives 
i Mat: 26.27, 28. Mat: 28.19, 20. .  
iv There be only two Sacraments ordained by Christ our Lord in the Gospel, that is to say Baptism, and the Supper of the Lord, neither of which may be dispensed of any, but by a minister of the word lawfully ordained 
k Mat. 28.19. 1 Cor. 11.20, 23. 1 Cor: 4.1. Heb: 5.4. .  
V The Sacraments of the Old Testament in regard of the Spiritual things thereby signified and exhibited were for substance the same with those of the new 
l 1 Cor: 10.1, 2, 3, 4. .  

CHAP. XXVII. Of the Sacraments in General, examined.  
IN this your general Doctrine of the Sacraments you have in a general manner kept the road of truth, though here and there you deviate following your misleading guides, but first we allow you the retention, and use of the word Sacrament, though not found in the Scriptures, because the thing thereby signified is frequent there, and the term hath not only been long retained in the Church, but was at the first borrowed from a military oath, obliging the Soldier to obedience and faithfulness towards their general, to express our like oligations to God and his Christ.  
Then as to your several Sections, we take no acceptions at all to your second, but must crave leave to certify you somewhat in most of the other.  
As first in the first Section, where you setting forth the ends of the Sacraments, do put that in the last place which was the first and principal end of their institution, that is solemnly to engage men to the service of God in Christ, for it is evident that Circumcision was ordained for that end mainly, Gen. 17.10. This is the Covenant which you shall keep between me and you, and thy seed after thee, that every man child among you shall be circumcised, Deut. 10.16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked; Jer. 4.4. Circumcise yourselves to the Lord and take away the fore skin of your bearts, ye men of Judah and inhabitants of Jerusalem; the like we find written concerning the Passover, Exod. 12.17. And ye shall observe the feast of unleavened bread, for in this selfsame day have I brought your armies out of the land of Egypt; therefore shall ye observe this day in your generatious for ever, 1 Cor. 5.8. Therefore let us keep the feast not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. And as the Sacraments of the Old, so those of the New Testament are instituted, to instruct us in duty also.  
Hence Baptism is called the Baptism of Repentance, Mark 1.4. And Christ in the institution of the Lords supper saith, do ye this in remembrance of me, 1 Cor. 11.24. and verse 26. As oft as ye eat this Bread, and drink this Cup, show ye the Lord's death till his coming. viz. That spiritual coming which he promised. John 14.19.23. Howbeit we do not deny, but that spiritual benefits are to be expected in the performance of these duties; so the repentance taught by Baptism hath remission of sins annexed to it, Mark 1.4. and the spiritual body and blood of Christ, of which we shall have occasion to speak in the 29. chapter, are in the Sacraments of the Lords Supper assured to those that are mindful of his death, and suffer with him in resisting temptations, by which they are enabled to hold out, and overcome when they are tempted: but these benefits are signified, and sealed unto us but conditionally, and in the second place only.  
Your third use, of that distinction between the people of God and the world, we also allow; but you have omitted one main end which the Lord had in instituting the Sacraments, which was thus even by degrees to build up his Tabernacles of righteousness that was fallen down; to wit, the first part of it in Circumcision, the second in the Passover, as also in the Lord's Supper, and the third in his breathing upon his Disciples, and saying unto them; Receive ye the Holy Ghost, John 20 22. For which last end, both the feast of weeks in the Old Testament, and Baptism in the name of the Father, Son, and Holy Ghost, were instituted in the new, especially that third part of Baptism.  
Secondly, Whereas you say in your third Section," That the efficacy of a Sacrament doth not depend at all upon the piety and good intention of him that doth administer it, you therein speak very unadvisedly; For whereas the efficacy of a Sacrament is either obligement unto duty, or the assurance of grace and help, are not both obstructed by him that administers it, if he be ignorant and not able to declare the Mystery of the Sacrament, or if he administers the same in a profane and absurd manner, or to other ends than it is ordained for, or being a wicked person hath his prayers for efficacy rejected? And on the contrary do not the spiritual abilities of the Minister, his piety and fervent payers conduce much both to the edifying of the people in that service, and the drawing down a blessing upon himself and them therein.  
Thirdly, Though we must grant you in the fourth Section, that there are but two proper and complete Sacraments in the New Testament, yet there are many as it were, semi Sacraments, to be found there, which are holy signs instituted by God in the time of the Gospel or before, of which some represent our duties, some the grace of God, and some both; such is the washing and wiping of the Disciples feet, John 13.4, 15.  
Secondly, The anointing with oil, such as were sick, and to be healed by the Disciples, and Elders of the Church.  
Mark 6.13. And they cast out many Devils, and anointed with oil those that were sick, and healed them, James 5.14. Is any man sick among you let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord.  
Thirdly, Imposing of hands in a threefold case; First, In the way of healing, Mark 16.18. They shall lay their hands upon the sick, and they shall recover.  
Secondly, In confirming new Disciples, and communicating the Holy Ghost, Acts 8.17. and 19.6.  
And thirdly, In ordaining either Deacons, or Ministers for the Churches, Acts 6.6. Acts 13.1, 2, 3. or Bishops themselves, 1 Tymothy 4.14. 2 Tymothy 1.6.  
Fourthly, The near union betwixt the Husband and the wife, with their reciprocal duties, figuring forth Christ and his Church, Genesis 2.21— 24.2.19, 20. Ephes. 5.25— 32.  
Finally, Some adhere the Ceremony of the Husbands praying, and prophesying with his head uncovered; because a cover is a token of uncleanness, and he represents Christ the Head of the Church, who is holy and pure; but of the Wives praying, and sitting to hear Prophesyings with their head covered, both in token of subjection, and to show that the man her Head, is through the fall unclean; which things is now neither observed nor regarded in the reformed Churches: See Corinthians 11.2— 16. Yet let us consider advisedly, whether the Apostle would spend half a Chapter about a needless thing which might be observed, or omitted at pleasure: To those perhaps some might be added.  
But secondly, whereas you say here in this fourth Section, That the two Sacraments of the Gospel were both instituted by Christ our Lord. You are much mistaken; for though the Lords Supper was so, yet Baptism was ordained by God the Father, who sent John the Baptist by his Doctrine and Baptism, to make way for Christ his Doctrine and Office, John 1.33.  
Lastly, You truly affirm in the close of the same Section, That neither of these two Sacraments may be dispensed by any, but by a Minister of the Word lawfully called: But here we pray you consider seriously of it, whether the bare calling of man be he the Civil or Ecclesiastical Governor, or both, be a sufficient commission to dispense the Word and Sacraments by? Perhaps in a formal Church of Professors the whole Frabrick being humane it may suffice, but to administer these among the Saints, and household of God, who only are the true Church, as we said before; peradventure it requires an higher call, even Gods own authority, or commission, as the places of Scripture to which you point, or some of them plainly intimate, to wit, Matth. 28.19, 20. 1 Cor. 11.20, 23. 1 Cor. 4.1. Heb 5.4.  
Finally, Whereas you say in you fifth and last Section, That the Sacraments of the Old Testament were in regard of the things signified, for substance the same with these of the New, it is not every way true; for circumcision the initiatory Sacrament in the Old Testament did set forth the first part of regeneration especially, but Baptism in, or unto the name of the Father, Son, and Holy Ghost, represents all the three parts of the new birth: and the Passover, though it imported to eat Christ's flesh, yet it was ordinarily but a communicating in one kind, whereas the Lords Supper communicates in both kinds, and holds forth the Blood of Christ, as well as his flesh for the strengthening of those that follow Christ into his death.    

CHAP. XXVIII. Of Baptism.  
BAPTIM is a Sacrament of the New Testament, Ordained by Jesus Christ 
a Mat. 28.29. , not only for the solemn admission of the party baptised, into the Visible Church 
b 1 Cor: 12.13. : but also to be unto him a sign, and seal of the Covenant of Grace 
c Rom: 4.11. with Col: 2 11.12. , of his grafting into Christ 
d Gal. 3.27 Rom: 6.5. , of regeneration 
e Tit. 3.5. , of remission of sins 
f Mark 1.4. , and of his giving up unto God through Jesus Christ, to walk in newness of life 
g Ro: 6.3, 4 , which Sacrament is, by Christ's own appointment, to be continued in his Church until the end of the World 
h Mat: 28.19, 20. .  
II. The outward Element to be used in this Sacrament is Water, wherewith the Party is to be baptised, in the name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel, lawfully called thereunto 
i Mar: 3.11 John 1.33. Matth: 28.19, 19 .  
III. Dipping of the person into the Water, is not necessary: but baptism is rightly administered, by pouring or sprinkling Water upon the person 
k Heb: 9.19, 20, 21, 22. Acts 2. Acts 16.33. Mar: 7.4. .  
IU. Not only those that do actually profess faith in, and obedience unto Christ 
l Mark 16.15.16. Acts 8.37.38. , but also the infants of one, or both believing Parents are to be baptised 
m Gen: 17.7, 9 with 17, 12, Gal: 3.9.14 Gol: 2.2. Acts 2.38, 39 Rom: 4.11.12. 1 Cor: 7.14 Mark 10.13, 14, 15, 16. Luk: 18.15. ,  
V Although it be a great sin to contemn or neglect this Ordinance 
n Luk: 7.30 with Exo: 4.25, 26, 27. , yet Grace and Salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it 
o Ro: 4.11 Acts 10.2, 4, ●2, 31, 45 49. , or that all which are baptised, are undoubtedly regenerated 
p Acts 8.13 23. .  
VI The efficacy of baptism it not tied to that moment of time, wherein it is administered 
q John 3.8. : yet, notwitstanding by the right use of this Ordinance, the grace promised is not only offered, but really exhibited, and conferred by the Holy Ghost, to such (whether of age, or infants) as that Grace belongeth unto, according to the counsel of Gods own will, in his appointed time 
r Galat: 3.17. Titns 3 5. Ephes: 5.25. Ephes: 25.26. Acts 2.38. .  
VII. The Sacrament of baptism is but once to be administered unto any person 
s Titus 3.5. .  

CHAP. XXVIII. Of Baptism, examined.  
ALTHOUGH some passages here are foul enough, yet they have some of them been washed before.  
As first, That where in your first and last Section, you would have the first and main thing signified by this Sacrament, to be the spiritual grace contained in the Covenant, as regeneration and remission of sins. Whereas the first and principle scope in this, and all other Sacraments is to inform us in, and oblige us unto duty, as appears out of the words of Ananias unto Paul, Acts 22.16. And now why tarriest thou? Arise and be baptised, and wash away thy fins by calling upon the name of the Lord. See also Rom. 6.2, 3, 4, 5, 6. How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptised into Jesus Christ, were baptised into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life, etc.  
Secondly, You say This Sacrament was ordained by Christ, which was only sanctified and continued by him, but instituted and ordained by the Father, as we have showed before, See Mat. 21.25.  
And thirdly, You urge that this Sacrament is to be administered by a Minister lawfully called thereunto, as you have it in the end of your second Section, and by no other which we admitted before; if that Minister be called of God thereunto, to administer this Sacrament to his Disciples; otherwise we doubt whether his commission be authentic in the true Church, and the congregations of the Saints.  
But what you writ further in that second Section," That the Element to be used in this Sacrament, is water; is true, nor is there any other Element to be used, nor is any other composition, or sophistication needful. Notwithstanding you are here two ways defective.  
First, In not showing what the Element signifies, nor secondly, how we are to be baptised in relation to the Trinity, either inwardly or outwardly aright.  
But to make a supply for your defects; The water of Baptism signifies the pure Doctrine, or Word of God, as hath been partly intimated before. John 15.3. Now are ye clean through the word that I have spoken unto you John 17.17. Sanctify them through thy truth, thy word is truth. Ephes 5.25.26. Husband's love your Wives, as Christ loved his Church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water by the word: Thus we must be born again, not of the Spirit alone, but of Water and the Spirit, Joh. 3.5.  
Secondly, Those that are duly baptised, must be baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the name only, but to the name of the Father, and of the Son, and of the Holy Ghost, Matthew 28.19, 20. That is, to carry the name, or the like being first of the Father; then of the Son, and lastly of the Holy Ghost  
The first, In a love to all good, and hatred to all evil.  
The second, In carrying the saving power of Christ as a conquest over, and preservative against the power of sin and Satan.  
And the third, In fruition of all truth, light, life, gifts and comforts of the Holy Ghost, wherein the Heavenly Jerusalem, descending from above consists.  
Thus the Apostles were sent by Christ: First with their doctrine, and then with water to baptise men, that they might be fitted to receive, & carry the threefold name, which yet in the end is but one name, and like being of the living God, according to the capacity of creatures.  
In the third Section you have some pretty sprinkling of Truth, where you maintain, and that truly That dipping, or ducking in the Water is not necessary in this Sacrament, but that effusion, or sprinkling with water will suffice.  
But in your fourth Section, where you say, That the infants of one, or both believing parents are to be baptised, your assertion is too far dipped in error; For Infants are not where commanded to be baptised in the new Testament, though the children of Israel were commanded at the eighth day to be circumcised, nor doth Baptism succeed circumcision in that behalf, or almost in any other respect, unless it be first as an initiatory Sacrament, for new converts. And secondly, so far as it is a Baptism in the name of the Father, or of the Father and the Son at the uttmost; for Baptism in the Holy Ghost points at a far higher estate, than either Circumcision or the Passover, or yet the supper of the Lord hold forth: yet we do not deny but Infants may lawfully be baptised, even the Infants of unbelieving parents, if some friends of theirs desire it, and the superior powers so appoint, because the Baptism of Infants is not where forbidden, and though in regard of innate uncleanness they have no great need of outward, or inward washing from sin, as we have proved before; yet this Sacrament being administered in infancy, and afterward known to the party baptised, may be as useful to him in the way of instruction and comfort, when after his fall he would return to the Lord, as circumcision was to the Isralites, which was administered in their Infancy.  
Your fifth Section presents the neglect, or contempt of this ordinance as a great sin, which is true of new converts, who should not only admit of it being offered, but even seek and desire it where it may be had, as the Eunuch did, Acts 8.36.37. But this is not alike true of infants who cannot desire it, nor have need of it for the present; nor yet of their parents in relation to them, unless it be in these Countries, and places where the Governors appoint all infants to be baptised; for here to neglect or contemn, it is a sin of contumacy against these Governors: and though some scruple at it, because they cannot find Poedobaptisme to be God's Ordinance, yet they ought to submit to it as an Humane, or Ecclesiastical Ordinance, especially since obedience to Governors is expressly commanded, and the baptising of Infants no where prohibited.  
The residue of that your fifth Section is very sound and good, for you truly and rightly affirm, That grace and salvation are not so inseparably annexed unto baptism, as that no person can be regenerated, or saved without it, or that all that are baptised, are undoubtedly regenerated.  
Your sixth Section concerning the efficacy of Baptism, not being tied to the very moment of administration, is true oft his and all other Sacraments, whether we understand the grace held forth only as you seem to do, not without a great mistake, or the duty we should learn from it, and them which is no small part of the drift, and efficacy of the Sacraments, as hath been declared.  
last; Whereas you say in your seventh and last Section, That Baptism is but once to be administered unto any persons; it may be either true or false, as it is understood; for these Disciples at Ephesus which had not so much as heard that there was an holy Ghost, were baptised into Johus Baptism; Acts 19.3. when they had heard Paul preach unto them, were baptised again, verse 4, 5. so doubtless were many more of John's Disciples, for though John made mention of one that should come after him, And baptise his Disciples with the holy Ghost, and with fire, Mat. 3.11. Yet he baptised them in the name of the Father, or but unto the name of Son at the furthest, and not unto the Holy Ghost, from which estate, his office and baptism stood at too great a distance, in that his forerunning office; yet it is true, that those who are completely baptised in, or unto the name of the Father, the Son and the Holy Ghost, need not to be baptised again: Howbeit two things would further be enquired into.  
First, Whether the Apostle did not make some pause in the baptising, naming each person distinctly in whose name they baptised, and so paused a while betwixt the first and the second, and then betwixt the second and the third; because the Apostle speaks of the Doctrine of Baptisms, Hebrews 6.2. as also for that some were said to be Baptised for the dead, 1 Corinthians 15.29. the former of which places implies, that the acts of Baptism might be a plurality, though all at one time successively performed.  
The other, That some were Baptised to become dead with Christ, (which we take to be the genuine meaning of that Text) and that the Baptizer there paused, if he went any further at that time.  
The other is, Whether those that were ignorant of what was done to them in their Infancy by death of Parents, or Sureties, may not lawfully be Baptised again at the time of their Repentance and Conversion to God; and that for their further edification, or comfort, though otherwise we neither see what necessity there can be of Persons once Baptised, and knowing they were so, to be rebaptised, or what warrant the Anabaptists have from God or men, to reiterate this Sacrament, or administer it at all.    

CHAP. XXIX. Of the Lord's Supper.  
OUR Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his body and blood called the Lords Supper, to be observed in his Church unto the end of the world, for the perpetual remembrance of the Sacrifice of himself, in his death; the sealing all benefits thereof unto true Believer, their spiritual nourishment and growth in him, their further engagement in, and to all duties which they own unto him; and to be a bond and pledge of their communion with him, and with each others, as members of his mystical body 
a 1 Cor: 11.23, 24, 25, 26. 1 Cor: 10.16, 17, 21. 1 Cor: 12.13. .  
II. In this Sacrament Christ is not offered up to his Father: nor any real Sacrifice made at all, for remission of sins of the quick and dead 
b Heb: 9.22, 25, 26.28. , but only a commemoration of that once offering up himself, by himself upon the Cross, once for all; and a spiritual oblation of all possible praise unto God, for the same 
c 1 Cor: 11.24, 2●, 26, Matth: 26.26, 27. : So that the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christ's one only Sacrifice, the alone Propitiation for the sins of the Elect 
d Heb: 7.23, 24, 27. Heb: 10.11 12, 14, 18. .  
III. The Lord Jesus hath in this Ordinance appointed his Ministers to declare his word of institution to the people, to pray and bless the Elements of bread and wine, and thereby to set them apart from a common to an holy use: and to take, and break the bread, to take the cup, and (they communicating also themselves) to give both to the Communicants 
e Mat: 26.26, 27, 28. Mark 14.22; 33.24. Luke 22.19, 20. with 1 Cor: 11.23, 24, 25, 26. ; but to none who are not present in the Congregation 
f Act 20.27 1 Cor: 11.20 .  
IU. Private Masses, or receiving this Sacrament by a Priest, or any other alone 
g 1 Cor: 10, 6. , as likewise the denial of the Cup to the people 
h Mark 14.23. 1 Cor: 11.25, 26, 27, 28, 29. , worshipping the Elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament: and to the institution of Christ 
i Mat: 15. ●. .  
V The outward Elements in this Sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ 
k Mat: 26.26, 27, 28. , albeit, in substance and nature, they still remain, truly, and only bread and wine, as they were before 
l 1 Cor: 11 2●, 27, 28. Mat: 26.29. .  
VI That Doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to the Scripture alone, but even to common sense and reason; overthroweth the nature of the Sacrament, and hath been, and is the cause of manifold superstitions, yea, of gross Idolatries 
m Acts 3.21. with ● Cor: 11.25.26. Luke 24.26, 39 .  
VII. Worthy receivers outwardly partaking of the visible Elements in that Sacrament 
n 1 Cor: 11.28. , do then also inwardly by faith, really, and indeed, yet not carnally and corporally, but spiritually feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being than not corporally, or carnally in, with, or under the bread and wine; yet as really, but spiritually present to the faith of believers, in that ordinance, as the Elements themselves are to the outward senses 
o 1 Cor: 10.16. .  
VIII. Although ignorant, and wicked men receive outward Elements in this Sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation; wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him, so are they unworthy of the Lords table, and cannot without great sin against Christ, while they remain such, partake of the holy mysteries 
p Cor: 11.27, 28, 29. 2 Cor: 6.14, 15, 16. , or be admitted thereunto 
q 1 Cor: 5.6, 7, 13. 2 Thes: 3.6 14, 15. Matth: 7.6 .  

CHAP. XXIX. Of the Lord's Supper, examined.  
BRETHREN to give you your due, you have here truly set forth the Author of this Sacrament, the time of its institution, with some of the ends for which it was ordained in the first Section; and some part of the Ministers duty in the right administration of it in the third Section: you have learnedly detected, and confuted many of the gross abuses of the Papists in, or about this Sacrament, in your second, fourth fifth, and sixth Sections: endeavoured to comfort the receiver of it in the seventh, and set Rails about the Communion Table in the eighth Section, to keep back ignorant, profane, and unworthy Communicants; but if we here convince yourselves with your Authors and guides of gross ignorance and error in the main Mystery of this Sacrament, we hope you will the sooner yield that it was possible for you to err in other things, even in the most of these we have mainly challenged you for; yea, peradventure you will be hereupon induced to believe these things?  
That there is a departure from the faith come into the Church, 1 Tim. 4.1.2. 2 Thes. 2.24.  
That the man of sin, error, and delusion is crept in, 2 Thes. 2.3, 4,  
That much saving truth hath been lost for many hundred years.  
That your Authors were not sent of God to preach the true Gospel, which they never understood rightly in its chief mysteries concerning Christ.  
That it was needful that the Gospel should be preached a new to the whole world, before the end of the wicked world, or the great destruction come in, Matthew 24.12, 13, 14.  
That it was necessary that some extraordinary Prophet or Apostle should be raised up in mercy for that end, Revelations 14.6.7.  
And finally, That other holy Scriptures, and writings as we said before, might in time be profitably added to the books of the New Testament, to clear and vindicate them from the errors and mistakes of men, brought in by Satan in progress of time, as those books were written for the like vindication of Moses, and the Prophets, among other ends.  
To return then to the business in hand, besides many other great mistakes of yours in this argument, you plainly and fully discover to the whole world, that you understand not the mystery either of the Cup, or of the Bread and Wine, which are the true body and blood of Christ in this Sacrament, nor yet the main end of its institution, and so upon the matter you are not less, but more grossly deceived then the Jews were, John 6.52, etc. For our Saviour speaking unto them there of his flesh, which he would give for the life of the world verse 51. and of the necessity of eating his flesh, and drinking his blood, if they would have life, verse 53. and of the excellency and usefulness of his flesh and blood, verse 53, 54, 55, 56, 57, 58. The Jews understood the same flesh and blood of Christ which you do here, even those of his humanity; but herein they exceeded you, whereas corporal things can be no ways eaten but corporally, they conceived and that rightly, that if it were his humane flesh and blood that they must feed of, they must Cannibal like eat and drink the same; but you hold that the same must be eaten by Faith, that is, by conceit and imagination, and no otherwise; for bodily things must be eaten, and drunk in a bodily manner, and with bodily organs, but spiritual things may be taken in spiritually by Faith.  
We pray you therefore to read this chapter advisedly, and the Lord give you a right understanding in all things. Where if the Lord remove the scales from your eyes, you may observe these things with us.  
That Christ perceiving this their literal, and gross understanding of his doctrine concerning his flesh, to be eaten and blood to be drunk, doth at the 63. verse explain himself, and that first negatively, and then positively, telling them, That the fl●sh which they understood the flesh and blood of his humanity, etc. profiteth nothing, in the way of feeding, and quickening the soul dead in sin; It is the spi-that quickeneth, and it must be spiritual food that must give life, strength, and nourishment to the soul, the words that I speak unto you are spirit and life, which come from the spirit, and life, tend thither, and speak of the same, yea they are the flesh that I meant ye should eat; That is, I spoke not of a corporal flesh and blood. Here you see that it is not his humane flesh and blood that he gives us to feed upon, and that by his own testimony.  
Secondly he saith, that unless we eat of his flesh, and drink of his blood, we neither have nor can have life in us, vers. 53. but Infants, and all those that never heard of Christ in the flesh, cannot eat of it in your sense, that is, by faith or imagination; whence it will follow according to your Doctrine and conceiving; that they cannot possibly have life.  
Thirdly, Our Saviour saith verse 56. He that eateth my flesh, and drinketh my blood dwelleth in me, and I in him; which you cannot verify of all those that eat his flesh and drink his blood in your sense, and according to your doctrine, and conceiving; for we find many rejected by our Saviour and shut out of his Kingdom, who had eaten and drunk in his presence, Luke 3 25, 26, 27. but it is most true of the spiritual flesh and blood eaten and drunken rightly.  
Fourthly, Our Saviour saith, That his flesh is a bread that came down from Heaven, verse 58. But his humane flesh, and consequently his blood came not from thence.  
Fifthly, Our Saviour implies that this food must be both inward and living, in those words, verse 57 As the living Father hath sent me, and I live by the Father; so he that eateth me shall live by me.  
Lastly, To eat these, is to eat Christ: If you demand then, What is that flesh of Christ that is broken for us, and which blood of Christ is it that is here signified? We answer to each distinctly.  
First, The flesh of Christ is his Word, whereby the invisible Word the Deity is made in some sort visible and edible unto us; thus Christ the Eternal Word was made flesh to his Disciples and dwelled among them, John 1.14. And they afterward saw his glory, as of the only begotten Son of God, when he was spiritually incarnate in and with them. Thus he told us before by way of explanation of himself, John 6.63. what was the flesh that he would have the Jews and us to feed upon, even his Words, which are spirit and life. Thus Jeremiah speaks of the eating of this word or flesh, chap. 15. verse 16. Thy words were found by me, and I did eat them, And they word was unto me the joy and rejoicing of my heart: Thus Origen among the other Ancients saith, Christiani omni die carnis agni comedunt, etc. Christians eat of the flesh of the Lamb every day, whilst they feed of the flesh of the Word of God; This is that Manna from Heaven which is Angel's food, Psal. 103.20. Bless the Lord ye his Angels that excel in strength, that do his Commandments, bearkening to the voice of his word, of which the Manna in the wilderness was a type, Psal. 78.24, 25. He reigned down Manna upon them, and gave them of the Corn of Heaven; Thus man did eat Angel's food, he sent them meat to the full. All which is more truly to be understood of the word wherewith God fed both them, and the Angels before them, then of the outward manna which was but a shadow of it, Nor was it unusual in the old or new Testament, to express the word of God, the food of our souls by bread. Deut. 8.3. And he humbled thee, and suffered thee to hunger, and fed thee with Manna which thou knowest not, neither did thy Fathers know: That he might make thee know, that man liveth not by bread alone, but by every word that proceedeth out of the mouth of the Lord, doth man live; where by the way the spiritual mystery both of Manna and of bread is opened, Amos 8.11. Behold the days come that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: where observe this word is no other but that which comes out of the mouth of the Lord, or is spoken by his spirit, for otherwise how would it be so scarce and hard to be found, as follows in the next verse, And they shall wander from Sea to Sea, and from the North even to the East, they shall run to and fro to seek the word of the Lord, and shall not find it; In that day shall the young men, and the fair Virgins faint for thirst, but the written word, with the comments and expositions of men thereupon, never was any hard thing to come by; it was then true in the former sense only which is written, 1 Sam. 3.1. And the word of the Lord was precious, in those days there was no open vision: And as the word of God thus spoken is compared to bread in the Old Testament, Jer. 3.15. so is it likewise in the New, Matth. 4.4. But he answered; it is written that man shall not live by bread alone, but by every word that proceedeth out of the mouth of God: As man then hath a twofold life, so he must live by a twofold bread.  
Thus for the mystical flesh of Christ, his Blood here is that which came from Heaven, as well as his Flesh, John 6.58. and which is Spirit, and Life, for the nourishing and quickening of our Souls; and this is no other but the life, and power, and spirit of Christ, whereby our corruptions are put away and removed signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our spiritual enemies overcome, Rev. 12.11. of which you heard before out of Heb. 9 14. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God; purge your Conscience from dead works to serve the living God: out of Heb. 10.29. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of Grace, out of Heb. 13.20, 21. Now the very God of peace, that brought again from the dead our Lord Jesus through the blood of the everlasting Covenant, make you perfect in every good work to do his will: For what is it we pray you, but this life or spirit of Christ, that purgeth our soul or conscience from dead works to serve the living God, or that sanctifieth us, or makes us perfect in every good work? This is the first blood of the New Testament, as we have proved before, It was by this blood that the believing Jews to whom St. Peter wrote, were redeemed or delivered from their vain conversation, 1 Pet. 1.18, 19 It was with this blood that the Saints had washed their robes, and made them white, Rev. 7.14. to which places we added 1 John 5.8. which makes the water, the blood, and the spirit to agree in one: These are the flesh, and blood of Christ held forth in this Sacrament, as things spoken of before, John 6. This flesh or word of Christ had been often broken by him, and given to his Disciples to eat; this blood of Christ had been given them to take in, and drink. John 14.17. Even the Spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you, 1 Cor: 12.13. And ye have been all made to drink into one Spirit, where the Mystery of the wine administered, and blood spoken of in that Sacrament is expounded, as it is also by our Saviour at the time of institution in these words of his, Matth. 26.28, 29. But I say unto you I will not henceforth drink of the fruit of the Vine, until that day that I drink it new with you in my Father's Kingdom.  
Where for the better discovery of your own former mistakes, you may observe two things in the foregoing words of the institution.  
First, That Christ speaks not of a body in the future tense, that should be broken for them, but one that was then broken for them.  
Secondly, That in the present tense likewise, he speaks of a blood then poured out, as his spirit had been in some measure upon them, and not of a blood to be wholly shed, or poured out for the future only.  
This flesh and blood of Christ, is a good Mediator betwixt us and God, to pull down the partition wall of sin, and slay the enmity betwixt us and him, and the special means of our conquest, as we shall show by and by.  
Yet far be it from us as we said before, That we should deny the use and benefit of Christ's Humane flesh, and blood, who was made of the seed of David according to the promises, and suffered for us according to the Scriptures, and therein did not only set us an example, and monument of what he had inwardly suffered for us, and in us, but also chalked out the true way to eternal life, yea, paid an invalluable price for our Redemption from the curse of the Law, Gal. 3.13. Heb. 9.27, 28. Yea, we shown before, that if the fallen man were made perfect again in the way of regeneration, yet without the sacrifice and satisfaction of Christ, he could not be saved from the guilt, and punishment of his sins: See Heb. 10.14. For by one offering hath he perfected for ever them that are sanctified. But this is the thing which we here assert, that the flesh of Christ which he commands us to eat, and the blood which he enjoins us to drink in this Sacrament, are not those of his humanity, as you, and your guides have hitherto taught, but that very flesh and blood which came from Heaven by our Saviour's own doctrine, John 6. aforesaid confirmed with many other Scriptures, nor is it the custom of the Lord to figure out corporal things, but spiritual by outward, and corporal Elements and Types.  
And as you, with your Teachers have not had any true fight of those blessed Mysteries, so have you not understood the Mystery of the Cup or Chalice, out of which the Spirit and life of Christ, or the blood of the new Testament is to be received and drunk; which Cup is first the suffering or Passion of Christ, as we see in that his prayer, Father if it be possible let this Cup pass from me; and then our like suffering for him, and with him both in the outward man, and in the inward man also; and that especially in the resistance of temptation, and the enduring of the enemy's assault, and vexation, Matthew 20.22, 23. Are ye able to drink of the Cup that I shall drink of, and to be baptised with the baptism, wherewith I shall be baptised.  
Now to take a short survey of your several Sections.  
In the first of them you mistake the ends for which the Sacrament was instituted, which was not to nourish or strengthen our souls with his humane flesh and blood, or to make the same the band or pledge of our communion with him, and each other, nor to seal up the benefits of his Sacrifice upon the Cross, but to hold out in a mystery, and exhibit unto us a spiritual verticum, whereby we may be enabled to keep a spiritual Passover with him from death to life, and become the more strengthened to follow him in his like sufferings, and death, and so to be better armed and fortified against all encounters of the enemy.  
Thus was the sacrifices of the Old Testament accompanied with a meat offering, and drink offering, to show that we must be furnished with the body and blood of Christ, to help us in the sacrificing and offering up our spiritual sacrifice of sin.  
Thus Melchizedek met Abraham when he was weary and faint with his late fight, and brought him bread and wine to revive and strengthen him.  
Thus furnished, we ought to remember and show forth the Lords death till his coming to us in the spirit, 1 Cor. 11.23, 26. and by eating of this one bread, we also become one bread, or flesh or bread with Christ, and each other, as St. Paul speaks, 1 Cor. 10.16. and so this Sacrament without all controversy was ordained as you speak afterwards, to oblige us unto duty, and to further our communion with Christ and with each other, that we may be made one bread, and one body with him, and in him; yet not in your sens or way, but as St Paul speaks, 1 Cor 10.16, 17. by being all made partakers of one bread, to wit, his word, and 1 Co● 12.13. by being all made to drink into one spirit, as before it was showed at large.  
In your second Section you truly say, That in this Sacrament, Christ is not offered up to his Father as a sacrifice for the quick and the dead, but Christ here offereth himself in his Mystical flesh and blood, as a true meat offering, and drink offering to his true believers, and followers; nor is it advisedly said of you there, That at or in this Sacrament there is no real sacrifice at all made, beside the commemoration of his own offering of himself, with all possible praise to God for the same; for in the right celebration of this Supper, we ought to offer up both the sacrifices of a broken, and contrite heart, Psal. 51.17. and to sacrifice the remainder of our sins as our daily offering in the holy of God's Tabernacle, in true conformity to Christ, and through the help of his spiritual flesh, and blood, 1 Pet. 4.1, 2. yet it is Christ himself; and not his sacrifice, that is the alone propitiation for all men, John 12.1.2.  
In your third Section you set forth some of the duties of the person who is to administer this Sacrament truly, but you have omitted the many parts of his office, which are to declare the time, and ends of its institution, with the holy mysteries which it signifies, and to stir up the people to lay hold of these benefits, and to follow Christ unto the death, with suitable prayers and thanksgivings.  
In your fourth Section you truly affirm," That the Priest, or Minister should not observe, or take this Sacrament alone, and that he should communicate in both kinds to the true believers and followers of Christ, and you do not without cause deny pompous elevations of, and processions with the host for adoration sake, and other superstitious reservations and abuses of the bread or host.  
In your fifth you mistake much, saying, That the Elements in their signification, have relation to Christ crucified, as we have showed before. Yet it is true, that the names of the Elements, are attributed to the body and blood of Christ, which they are designed to represent, but the predication is Sacramental as you speak, and lies in the verb substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as doth signify est for significat, as Gen. 41.25, 26, 27. and Gen. 50.12, 18.  
It is likewise true which you there affirm, That the Elements even after consecration remain for nature and substance, bread and wine still.  
In your sixth Section you justly tax and refute the Doctrine of Popish transubstantiation, and might have reproved the consubstantiation of the Lutherans also upon good grounds; but if that those terms, or phrases were used to teach us, that we must be spiritually consubstantiated with Christ's body and blood aforesaid, or transubstantiated into the same, it might pass in a good sense of spiritual conformity.  
In your seventh Section you comfort yourselves, and your worthy receivers with vain words, and hopes concerning the presence, not real only, but spiritual, also of that body and blood of Christ, which were never signified by this Sacrament; so that herein the Papists, Lutherans, and Calvinists, do litigate de lan● Caprina, and do not once discern which are the spiritual flesh and blood of Christ there intended.  
In your last Section you say, That in this Sacrament persons ignorant of the mystery, though made partakers of the outward Elements, yet they receive not the things thereby signified, wherein you speak truly, though the speech lays hold on yourselves among others; but it is a question, whether all that come ignorantly to this Sacrament, be guilty of the body and blood of Christ? we for our parts hope many are not, neither doth it seem consonant to reason, that all wicked or unworthy receivers, that are partakers of the Elements (though they sin in coming uncalled or unprepared, to this ordinance) should at that time be guilty of the true body and blood of Christ, which perhaps they never understood; but all they that esteem not aright of the body and blood of Christ, when truly offered unto them, and rightly understood, are guilty of the profaning of the same, and much more if they by Apostasy turn therefrom, as we heard before, Hebr. 10.29.    

CHAP. XXX. Of Church censures.  
THE Lord Jesus as King and Head of his Church hath therein appointed a Government, in the hand of Church Officers distinct from the Civil Magistrate 
a Isa. 9.6, 7. 1 Tim: 5 17. acts 20 27, 28. Heb 13.7, 17, 24 1 cor: 12.18. Mat: 28 18, 19, 20. .  
II. To these Officers the keys of the Kingdom of Heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that Kingdom against the impenitent, both by the word and censures, and to open it unto the penitent sinners by the mystery of the Gospel, and by absolution from censures, as occasion shall require 
b Mat. 16.19. Mat 18 17, 18. Ioh: 20, 20, 21, 22, 23. 2 cor: 1.6, 7, 8. .  
III. Church censures are necessary for the reclaiming and gaining of offending brethren, for deterring of others from the like offences, for purging out of that leaven which might infect the whole lump, for vindicating the honour of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the seals thereof to be profaned, by notorious and obstinate offenders 
c 1 Cor: 5. chapter. 1 Tim: 5.20. Mat: 7.6. 1 Tim. 1 20 1 Cor: 11.27. to ● the end. with Ind verse 23. .  
iv For the better attaining of those ends the Officers of the Church are to proceed by admonition, suspension from the Sacrament of the Lords supper for a season, and by excommunication from the Church, according to the nature of the crime, and demerit of the person 
d 1 Thess: 5.12. 2 Th: 3.6, 14, 15. 1 cor: 5.4, 5 23. Matth. 18.17. Thus 3.10. .  

CHAP. XXX. Of Church Censures examined.  
HERE Brethren if we first agree what the true Church is, that have power to censure, and then who are those Governors or Superiors in whose hand especially that power lies, we shall not we hope be thought over censorious in other things.  
It is true than which you speak in the first Section," That the Lord Jesus is King and head of his Church, and of no other, though the Lord of all creatures; and such an head he is both of the universal Church, whether upon Earth alone, or in Heaven also, and of each particular Church, yea, of every member of those Churches, which are in Christ, or are brought to believe on him, obey and serve him in holiness, and righteousness of truth; but those Saints or Churches which are only begotten in God the Father, and not as yet taught, & led to the Son, have the Father only for their Head, and king for the present.  
It is true also, That Christ appointed a Government distinct from that of the Civil Magistrate, in, and for his true Church, which consists not of formalists, and outward professors for the greatest part, but of true Saints which obey and follow Christ daily in his active and passive obedience; but he hath ordained no such thing in his Gospel for national and visible Churches, whose religion stands in outward professions, and formalities; mainly, or only.  
Therefore the outward Government of such Churches, whether Episcopal or Presbyterian, or mixed of both, are but prudential and humane, although it is evident out of both the Epistles to Timothy, that to Titus, and many other Scriptures, that there ought to be not only a Presbytery, or joint society of Elders in complete congregations of such Saints, but if they be great, a superintendent Bishop over them, if we will follow the constitution, and pattern of Christ, and his Apostles, in the pure Primitive Churches, so that both these in their right State were Jure Divino.  
Thirdly, It is not to be denied that this Government is left, or to be placed in the hands of some special members, or society of the Churches, rightly called and constituted; but we rather call those Governors, or Overseers with the Apostles, than Officers as you do; for that word among Governors, signifies Agents, Instruments, and Ministers under others, or inferiors rather then Superiors. Howbeit, Christ hath thousands of Saints in several nations, which living dispersedly here and there, either conveniently cannot, or actually do not reduce themselves into one or more Congregations, and so want the benefit of that Government, and other means of comfort, and edification likewise.  
And this is the common state of the Saints in Europe, and elsewhere, who nevertheless are members of the invisible and true Church of Christ; we know notwithstanding that there are some Congregations that by consent meet together, and erect a Government among themselves, the greatest part of which are but formalists, and as their Doctrines and Administrations are none of the purest, so their Government is but arbitrary, or prudential also.  
But here Brethren you are very defective in three things among others.  
First, In not showing what Officers, or Governors each true Congregation in Christ should have.  
Secondly, By whom they should be chosen.  
And thirdly, By whom the respective censures of the Church should be administered.  
For the first, we find, That a compotent congregation in one City or place had their Elders, as Teachers, Councillors, and Rulers appointed over them, Act 14.23. And when they had ordained them Elders in every Church, etc. we read also Acts 6.16. That when the number of the Disciples was increased at Jerusalem, and some of the widows had been neglected in the daily ministration of alms, and distributions, there were Deacons men of honest report, and full of the holy Ghost, and of wisdom, chosen to be both treasurers, and dispensers of the alms, and so were assistants to the Apostles, and Elders of the Church in providing for the poor especially; yet did they upon occasion declare the true Faith and Doctrine of Christ also.  
And afterward in the absence of the Apostles, there were superintendent Bishops, set over the great Churches, as James at Jerusalem, Acts 21.18. And the day following, Paul went in, or unto James, and all the Elders were present; and Tymothy at Ephesus, as appears out of the tenor of both the Epistles writ unto him by St. Paul, and the subscription to the second.  
And finally, Titus over the Churches in Crete a very spacious Island, Titus 1.5.  
As to the second thing, the Elders and Officers of the Church are not to be chosen by the congregation, but by the Superiors both in growth and place, and such as were first called and chosen by the Lord.  
Thus Paul and Barnabas ordained Elders in all the Churches, which they had converted as before, Acts 14.23. and the superintendent Bishops had the same power, Titus 1.15. For this cause left I thee in Greet, that thou shouldst set in order the things that are wanting, and ordain Elders in every City. See 1 Timothy 3. throughout, 1 Timothy 5.22. And though the Apostles gave leave to the congregation to choose out wise and faithful men, of which things they could judge, to be trusted with the keeping and dispensing of the treasures of the Church under themselves especially as almoners, yet they gave them that authority by laying their hands upon them, Acts 6.2, 3, 4, 5, 6. Nor doth it follow from hence, that the Congregation of Saints, should choose their Teachers and Elders, and much less that the Vulgar in every Parish should make their Election of ministers, for then there would be many a weak, if not a wild and mad choice in too many places or Parishes.  
As to the third, the Elders are to be admonished, or rebuked by the Bishop, 1 Timothy 5.1, 19, 20. the Elders are to be suspended by those who ordained them; to wit, the Bishop, and Presbytery, 1 Timothy 4.14. 2 Timothy 1.6. The common people are to be admonished according to their several ages, and degrees, either by the Bishop, 1 Timothy 5.1, 2, 3 or by the other rulers and Elders.  
Or finally, By the Congregation, 1 Timothy 5.14, 15. but excommunication, or delivering up to Satan, should be executed by the whole body though considered and resolved upon by the Bishop and Elders first, 1 Cor. 5.3.4.5. and the like we say of absolution, or receiving into the Church again, 2 Cor. 21.12.  
These things premised, we may admit that which you speak of the committing of the keys of the Kingdom of Heaven in your second Section; to wit, to Elders and Governors called of God, but not of man alone; but that remitting, and retaining of sins is both ministerial under the Lord Jesus, and principally placed in the Church representative, or the Superiors and Elders acted by God's spirit, and both fitted and called to that high office, Matthew 16.19. Matthew 18.17, 18. John 20.20, 21.22.  
In your third Section you lay down good grounds, why there should be Ecclesiastical or spiritual censures in use; and therein you seem to lay no small or weak, foundation of reducing the true Saints now dispersed into congregations under spiritual, able, and faithful Overseers, and those under some superintendent chosen of God, of which some may be found, if well sought out.  
Your fourth and last Section, (by Officers, right Overseers and Governors, such as we have described being understood) we willingly embrace with this caution: That you will with St. Judas, verse 23. rather pull men out of the fire, then persecute them with a faggot for difference of Judgement    

CHAP. XXXI. Of Synods and Counsels.  
FOR the better Government and edification of the Church, there ought to be such assemblies, as are commonly called Synods, or Counsels 
a Acts 15.2, 4, 6. .  
II. As Magistrates may lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion 
b Isa: 49.23. 1 Tim: 2.1, 1. 2 Cro: 19.8, 9, 10. 2 Chro: 29.30. chapped. Mat: 2.4.5 Pro: 11.14 ; so if Magistrates be open enemies to the Church, the ministers of Christ of themselves by virtue of their Office, or they with other fit persons, upon delegation from their Churches may meet together in such assemblies 
c Acts 15.2, 4, 22, 23, 25. .  
III. It belongeth to Synods and Coun●els ministerially to determine controversies of Faith, and cases of conscience, to set down rules and directions for the better ordering of the public worship of God and government of his Church, to receive complaints in cases of male administration, and authoritatiuly to determine the same; which decrees and determinations if consonant to the word of God, are to be received with reverence and submission, not only for their agreement with the word, but also for the power whereby they are made, as being an Ordinance of God appointed thereunto in his word 
d Acts 15.15, 19, 24, 27, 28, 29, 30, 31. Acts 6 4. Matth: 18, 17, 18, 19, 20 .  
iv All Synods or Counsels since the Apostles days whether general, or particular may err, and many have erred; Therefore they are not to be made the rule of Faith or practice, but to be used as an help in both 
e Ep: 2.20. Acts 17.1. 1 Cor: 2.5. 2 Cor: 1.24. .  
V Synods or Counsels are to handle or conclude nothing but that which is Ecclesiastical, and are not to intermeddle with Civil affairs, which concern the Commonwealth, unless by way of humble petition in cases extraordinary, or by way of advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate 
f Luke 12.13, 14. Joh: 18.36. .  

CHAP. XXXI. Of Synods and Counsels Examined.  
IN compliance with your first Section we grant that there may be great cause of spiritual consultations, and that either about temporal things, as Moses went twice to the Lord about the daughters of Zelophebad, Numbers 27.1, 2, 3, etc. and Numbers 36.1, 2, 3, etc. or in things of Religion, as Moses required what should be done first to him that blasphemed the name of the Lord, Leviticus 24.12. and secondly to him that gathered sticks on the Sabbath day, Numb. 15.32, 33, etc. But it is the Lord that is to be consulted with in those great difficulties, and that either immediately as Moses did in the places aforesaid, and Daniel with the other three Children, Dan. 2. or else by some person who hath the judgement of Vrim, and is acted by the spirit of God, Numb. 27.21. Ezra 2.63. 1 Maccab. 4.4. especially if any such person be to be found, of which there have been some in all or most ages if the Author of the book of wisdom speaks true, chap. 7.27. And in all age's wisdom entering into holy souls, maketh them friends of God and Prophets; which is consonant to what the Father promiseth, Isa. 29.21. and to our Saviour's engagement, Mat. 28.20 Behold I am with you to the end of the world; but in case no such person may be found, there may be Synods and Counsels called for consultation sake, and if the matter be still too difficult, it must be reserved for God's future resolution. Ezra 2.63.  
As to your second Section we grant that Magistrates may call a Synod of Ministers, or other fit persons, especially of those that are spiritual and wise, and it were good that persons of all different minds in Religion might be freely heard, and their arguments well weighed, and full answer given in writing to all that are in the wrong, that our controversies might grow to an end, and so truth with love and peace take place; but in this case if any inspired Prophet may be had at home, or consulted abroad it is safer to receive resolution from the mouth of the Lord by him (which we might easily do in this age, either by word or writing) then to rely upon the judgement of an hundred ordinary Divines, often producing the letter of the word, but wresting or mistaking the sense.  
We grant likewise that such ordinary ministers and persons may be sent from their own to other Churches, yet can they act only within their own Sphere, as rational, learned, or devout persons, not as inspired men: But that ordinary ministers may by their office when the Magistrate is an enemy, call each other or assemble into a public Synod, we doubt, yet doubtless they may meet privately, and advise, yea, pray together.  
To your third Section we grant that Synods may handle controversies of fact, and cases of conscience, direction for an outward worship, and the better governing of a visible Church, as also hear complaints in cases of male administration, and determine them or some of them authoritate sibi commissa, especially according to the measure of Faith and Regeneration whereunto they have attained; which decrees and determinations if consonant to the word, are to be received for the words sake, more than for their authority, they not being a divine but an humane ordinance only: for the meeting of the Apostles and Elders at Jerusalem, (to which the Churches at Antioch and thereabouts appealed) was an assembly of men acted by the Holy Ghost, as themselves set forth, Acts 13.28. and differs far, both in warrant and authority from our Synods and Assemblies, neither doth the first make the last to be God's ordinance.  
And in your fourth Section you confess no less; where you acknowledge, that all Synods and Counsels since that might err, and that many have erred, and so have you in many things; but as your Confession here is ingenious, so we hope you will not take the representing of your errors, in worse part than it is meant, your better information, and the saving of your souls and others.  
Finally, Since you have set so good bounds between the Civil Magistrate and yourselves in your last Section, we will not remove the Landmark.    

CHAP. XXXII. Of the state of men after death, and of the resurrection of the dead.  
THE bodies of men after death, return to dust and see corruption 
a G●n: 3 19 Act: 13.36. , but their soul (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them 
b Lu: 23.43 Eccl: 12.1. : the souls of the righteous being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies 
c Heb: 12.13. 2 Cor: 5.16.8. Phil. 1. 23● Acts 3.20. Eph: 4.10. . And the souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the judgement of the great day 
d Luke 16.23, 24. Acts 1.25. Judas 1.6, 7 1 Pet: 3.19. . Besides these two places for souls separated from their bodies, the Scriptures acknowledge none.  
II. At the last day such as are found alive shall not die, but be changed 
e 1 Thes: 4.15. 1 Cor: 15.5, 2. : and all the dead shall be raised up, with the selfsame bodies, and none other, although with different qualities, which shall be united again to their souls for ever 
f Job 19.26, 27. 1 Cor: 15.42, 43, 44. .  
III. The bodies of the unjust, shall by the power of Christ, be raised to dishonour: the bodies of the just by his Spirit, unto honour; and be made conformable to his own glorious body 
g Acts 24.13. John 5.28.29. 1 Cor: 15.43. Phil: 3.21. .  

CHAP. XXXII. Of the state of men after death, and of the resurrection of the dead Examined.  
HERE we could revive a manifold resurrection by you buried in silence; one of internal, both righteousness and unrighteousness, discovered and raised up at our first humiliation by the spirit of God and the work of his Law, Rom. 7.7, 8, 9 Another of men raised up by a work of regeneration, some to honour, as those that persevere, and others to dishonour, as those that fall away again, Dan. 12.2.  
Thirdly, A spiritual resurrection with Christ after we have been dead with him to sin, Rev. 20 6.  
And lastly the raising up the souls again at our dissolution, that it may go to judgement which is called a resurrection Catechristically: but because you are now drawing towards a conclusion we shall have the less cause to contest or debate with you, These violent motions should grow more remiss and gentle towards the latter end.  
Your first Section comprehends many Propositions which we dare not deny, nor shall we much altar them.  
That the bodies of men after death return to dust.  
That then they see corruption.  
That the Soul whether a distinct part from the spirit or no hath an immortal subsistence,  
That the soul sleeps not, though many of them be at rest.  
That the spirit returns to God that gave it, Ecclesiastes 12, 7.  
That the souls go to God immediately to receive their doom.  
That the souls of the righteous after death are made perfect in happiness, not without some access of holiness.  
That those so made perfect are received into the Highest Heaven, or into Paradise.  
That those which are so received behold the face of God, in life and glory, waiting for the full redemption of their bodies.  
That the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the judgement of the great day, yet we could tell you of some, no contemptible Authors, and those no Papists who maintain a twofold delivery out of Hell, the one made by Christ of the men of the old world at the time of his resurrection, for which they allege Zech. 9.11. and 1 Pet. 3.19, 20. and 1 Pet. 4.6. The other to be made at the end of the Chiliasts term of their thousand years, Rev. 20.5. But the rest of the dead lived not till the thousand years were ended.  
That besides these two places of the souls separatd from the bodies, the Scripture for aught we yet find makes no clear mention of any other; yet are we not altogether ignorant of what some have written concerning Limbo, nor that some which favour not the Church of Rome, as Jacob Behman for one, do assign a third place, namely the Region of the Land of Canaan to be an Elysian field for the souls of departed Saints, because the Lord swore to give the Land to Abraham and his seed for ever.  
But whether the souls of the just shall die imperfect, and have their perfection adjourned to another world, as you mean is a quere of some importance, and to hold that it must be so positively, may prove a dangerous error. For our parts we acknowledge that the Saints in Heaven do obtain no small access and increase, as of light and wisdom, so of power, love, holiness, peace, and joy also; for the Apostle saith, Phil. 1.21. For me to live is Christ, but to die is gain, To which that seems to agree which the Apostle speaks, 2 Cor. 5.1, 2. For we know that if our earthly Tabernacle of this house were dissolved, we have a building given us of God not made with hands, but eternal in the Heavens. But that the body of sin may, and should be destroyed, the workmanship of Satan abolished, the righteousness of the law fulfilled, and the Jerusalem that comes down from Heaven, be fully sought and attained by us through the grace of Christ even in this life, we have sufficiently proved before. It remains then that we all take heed to the Apostles charge, 2 Cor. 7, 1.2. Having therefore these promises dearly beloved, let us cleanse ourselves from all filthiness of the flesh and the spirit, perfecting our holiness in the fear of God; yea, let all those that would be counted faithful Ministers in Christ Jesus labour with St. Paul Colos. 1.28. to present every man perfect in Christ Jesus.  
As to your 2d. Section although the Apostle in that great & larger chapter of the resurrection, 1 Co. 15. seems to speak only of the resurrection of the just, yet we must grant that all the dead shall be raised according to other Scriptures and namely that of John 5.28, 29. Marvel not at this for the hour is coming, in the which all that are in the graves shall hear his voice and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of condemnation.  
But for a conclusion of this chapter may not some be mistaken in thinking the first resurrection which comes not to any till they be first dead with Christ, Rom. 6 5. is passed already, see 2 Tim. 2.18. yea, to make our future happiness sure, what had been more needful here, then for you to have pressed the necessity of the first resurrection for all fallen and corrupted men, Revel. 20.6. Blessed and holy is he that hath his part in the first resurrection, on such the second death hath no power.    

CHAP. XXXIII. Of the last Judgement.  
GOD hath appointed a day, wherein he will judge the world in righteousness, by Jesus Christ 
a Acts 17.30. , to whom all power and judgement is given of the Father 
b Joh: 5.22 27. . In which day not only the Apostate Angels shall be judged 
c 1 Cor: 6.3 Judas 6. 2 Pet: 1.4. , but likewise all persons that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil 
d 2 Cor: 5.10. Ec: 12.14. Rom: 2.16. Ro: 14.10 12. Mat: 12.36 37. .  
II. The end of Gods appointing this day, is for the manifestation of the glory, of his mercy, in the eternal salvation of the elect, & of his justice, in the damnation of the Reprobate, who are wicked and disobedient: For then the righteous go into everlasting life, and receive the fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked that know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power 
e Mat. 25.31. to the end. Rom: 2.5, 6. Rom: 9.22 23. Mat: 25: 2● Acts 5.19. 2 Thes: 1.7, 8, 6, 10. .  
III. As Christ would have us to be certainly persuaded, That there shall be a day of judgement, both to deter all from sin, and for the greater consolation of the godly in their adversity 
f 2 Pet: 3.11.14. 2 Cor: 5.10, 11. 2 Thes: 1.5, 6, 7. Luke 21.27 28. Rom: 8.23, 24, 25. ; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come, and may be ever prepared to say, Come Lord Jesus come quickly 
g Matth: 24, 36, 42, 43, 44. Mark 13.35, 36, 37. Luke 1●. 35, 36. Rev: 22, 20. . Amen.  

CHAP. XXXIII. Of the last Judgement Examined.  
THis argument de rebus novissimis is a good subject for you and us to close with, but as you want some light in the beginning, so we cannot commend your discerning or Judgement in your end. You by your Scriptures to which you refer us, confounding so many kinds and times of Judgement, very different in themselves.  
First, you might have observed that Christ's office of Judicature is twofold, the one in the Saints, and the other outward over all persons of Angels and men.  
The former of these, his inward and spiritual office Christ executes two ways at two distant times, yea, in two several degrees.  
The first is when he judgeth betwixt them and their spiritual enemies, and not only delivers his servants from them, but guideth and ruleth them according to his Laws and Will.  
Thus as types of Christ, Othnicl, Gedion, Jephtha, and the Judges of old were said to judge Israel, and suitably hereunto David speaks thus of Christ, Psal. 72.4. He shall judge the poor of his people, he shall save the children of the needy, and break in pieces the oppressors, and Christ himself saith, John 12.31. Now is the judgement of this world, now is the Prince of this world cast out.  
Christ's second way of judging in his Saints, is when he riseth up in them in fullness of light and power, after they are dead with him; in which day and coming of his he manifests unto them truth and error, light and darkness, life and death, yea, every Council of their own hearts, even as the light of the Sun lays all open to the eye, 1 Cor. 4.5. Therefore judge nothing before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart, and then shall every man have praise of God for this very cause; the Apostle would have all men forbear judging till that time, but not until the general day of judgement; now the outward judging of Christ is either in this life or the other; in this life he judgeth and punisheth persons, nations, yea, and sometimes the whole earth, as he did in the days of Noah. After this life he first judgeth every man at his death, Heb. 8.27. It is appointed unto all men once to die, and after that cometh the judgement, and then as you have here set it forth all men and Angels at or in the last day.  
Thus then is a manifold day or time of Christ's coming to judgement spoken of Matth. 24. and 25. Chapters, and elsewhere.  
First, His particular coming to every man at his death, Matth. 24.  
Secondly, His coming to judge and punish the nation of the Jews, Matth. 24.23. which came to pass about 38 years after his death.  
Thirdly, His coming to punish the falls, proud and Apostate Jerusalem of the Gentiles, a work now in hand, Matth. 24.3, 20, 36, 37.  
Fourthly, Christ's inward and spiritual coming promised to his Apostles and Disciples, John 14.19, 20. and spoken of 1 Corinth. 1.7. Heb. 10.36, 37. Jam. 5.7. which spiritual coming of his was after a time to cease in the Church, by reason of men's Apostasy, and the departure away from the true faith, Luke 17.12. The days will come when ye shall desire to see one of the days of the Son of man, and shall not see them.  
Fifthly, There is Christ's second coming, and his spiritual entrance into his Church in the same kind, called also the day of the Lord, of which 2 Thes. 2.2. in which the man of sin the son of perdition, that mystery of iniquity should be revealed, yea, and destroyed by the brightness of his coming, which coming of his brings the Gospel with it that was to be preached unto all Nations, Matth. 24.30. And then shall appear the sign of the Son of man in Heaven, and then shall all the Tribes of the earth mourn, and they shall see the Son of man coming in the Clouds of Heaven with power and great glory: and he shall send his Angels with a great sound of a Trumpet (the Gospel aforesaid) and they shall gather together his Elect from the four winds, which time is by Zachariah described to be a gracious time, chap. 12.10, 11.12. and wished and longed for by St John Revel. 1.7, 22. This seems to be that blessed time wherein Christ shall come in the spirit, but not in the body, as many Chiliasts dream to erect a Kingdom throughout the earth in the hand of his Saints, Dan. 7.13, 14, 27, 28. which kingdom shall continue a thousand years, Rev. 3.4, 5, 6. yea, some are so bold as to say, that this coming of Christ, is the great day of judgement spoken of Acts 17.30. and elsewhere; wherein Christ cometh spiritually with all his Saints, to give a true and upright sentence concerning all spiritual things, good and evil; for which purpose they allege that text, 1 Thes: 3.13. But St. John describes another judgement which shall follow after the thousand years are ended Rev. 20.7, 8.15. which seem to be that very judgement which you aim at in this chapter.  
And so sixthly, and lastly, There is Christ's day, or time of his last coming to keep a great and general Assizes.  
Thus much in reference to your first Section especially.  
In your second Section we admit your reasons produced to show why there should be such a judgement, with the proceed then, and the several events by you set forth, and the rather because you there in the manifestation of the glory of God's justice against there probates seem to lay their own condemnation upon their own disobedience and demerit, and no way ascribe it to God's absolute preterition or sovereignty to the want of means, or sufficient grace for their effectual calling, as you have done heretofore.  
Lastly, For a peaceable and friendly conclusion, we grant you that which you assume in your third and last Section, namely, that Christ, would have us certainly persuaded of a general judgement to deter all men from sin, and for the greater consolation of the godly, yet would he have us as well assured of our personal and particular going to judgement for the same ends; so, he would not have us ignorant of his spiritual coming, but hope thereupon & prepare our selus thereunto, 1 Thes. 5.23. and though to take away security & make us watchful, he would have the day and hour both of our particular and his general judgement unknown unto us, yet by such foregoing tokens and Characters as he hath set forth in his word, we should learn to know his approaching, judgements and come, and order ourselves accordingly, Matth. 24.32, 33. Now learn a Parable of the Fig tree, when its branches are yet tender and pntteth forth leaves, you know that summer is nigh; so likewise you when ye shall see all these things, know that it is near even at the door.  
Against your 15. Article by you revised, and here published: we have not much to say, but what hath been spoken upon those heads, and should have had the less, if you had left them all standing in statu quo prius: And therefore we will here exhibit no articles against them, as being more Orthodox than yourselves, though you hold them not for oracles.  
We have here endeavoured to follow the Council of St. Judas verse 3. Earnestly to contend for the faith, which was once given to the Saints: If any will be contentious against the truth, we have no such custom, nor the Church of God, 1 Cor: 11.16.  
But beloved building up yourselves in your most holy faith, praying in the holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy: To the only Wise God our Saviour, be Glory and Majesty, Dominion and Power, Now and ever, Amen. Judas 20, 21, 24, 25.    
FINIS.