as immediately from Christ or from God the Father and the Son in the same manner as Saint Peter did though not in the same measure But the Difference of the measure in which we receive it or the difference of our growth in Christ doth not argue a different manner either of our receiving it or of growth by it 7. But is this the worst Practise of the Romish Church that she adds one Article more unto our Creed than Saint Peter knew or taught others to believe or that she makes Peters successors to have a Foundation which he had not If thus she did and no more this were enough to convince her of Grosse Heresie But this one Article of faith or this second foundation of faith which she pretends is of such a transcendent nature that it devours all the rest and doth if not overthrow the First foundation of our faith yet which is all one it draws us from it For as many successions as there be of Popes or of Peters pretended successors so many several foundations there be of their faith which successively adhere unto them Nor are these several or successive foundations either immediately cemented or firmly united to the first Foundation which is Christ or one to another They are as so many Rows or Piles of stone laid one upon another without any juncture or binding than loose sand And all that absolutely unite themselves to the present Romish Church that is to Peters pretended successors must of necessity fall off from the First Foundation Christ God and man and flote with these secondarie foundations to wit Peters succcessors when the floods of temptations do arise The point then to be proved is this That the present Romish Church to wit the present Pope or such as rely upon him as a second or intermediate foundation in this structure cannot possibly be built upon the foundation of the Apostles and Prophets they cannot grow up together as living stones firmly united in Christ Jesus as in the Corner-stone Now the proof of this Point is clear because none can be built upon the Foundation of the Prophets and the Apostles unlesse they absolutely believe as they believed and firmly acknowledge that which they have commended unto us in their writings to have been delivered unto them by God himself for so they expressely teach us to believe Believing then as they believed we must believe that albeit the Apostles and Prophets be not the Foundation here meant in the Text yet that they were Master Builders appointed by God for squaring and fitting all that lived with them or that succeeded them for this foundation and that the Rule by which as well the Pastors and Teachers as the people taught by them must be fitted and squared for this foundation is the doctrine of faith conteined in their Writings Both these parts of truth to wit that the Books of the Old and New Testament are their Writings or Dictates and that in these Writings the Doctrine or Rule of Faith is contained must be absolutely believed and taken for unquestionable before any modern pastors in the Church can be fram'd or fashioned to be true stones in this building But no man which absolutely believes the present Romish Church can have any absolute belief that the Old and New Testament or the Writings of the Apostles and Prophets are infallibly true or contain the Word of God The best belief that any Romanist can have is but Conditional and the Condition is this If the present Romish Church to wit the Pope and such as rely upon his authoritie be absolutely infallible and cannot err in matter of faith But it will be Replyed In as much as the Roman Catholicks take it as a Principle most unquestionable that their Church cannot erre they for this reason must beleeve the doctrine of the Apostles and Prophets concerning Christ to be infallible and the bookes of the Old and New Testament to conteyne the word of God because the Church their Mother which they firmely beleeve cannot erre doth tell them so or as their owne writers speake because the Church their mother doth Canonize these bookes for the bookes of God This indeed is the chiefe advantage which they Presume their Lay-people have of ours in that they believe the Churches testimony concerning the bookes of God to be infallible and if they beleeve the Church to be in this point infallible they cannot doubt but that these bookes are the word of God But if wee look more narrowly into this mysterie of iniquitie and take their full meaning with us it will further appear that this absolute belief of this present Churches absolute infallibilite doth overthrow or undermine the whole frame of faith For they extend this supposed infallibilitie of the Romish Church so farre and make the belief of it so necessarie that without this fundamentall principle as they say wee cannot infallibly believe or know the bookes of the Old and New Testament to containe in them the word of God And in avouching this it is evident that they leave both the Authoritie of the Apostolical and Prophetical writings and the Authoritie of the Present Church altogether uncertaine so uncertaine that nothing avouched by either of them can be by their doctrine so certain as to become any Foundation of their faith If wee cannot infallibly believe the bookes of the Old and New Testament to be the bookes of God himselfe and of divine Authoritie otherwise then by believing the present Romish Church to be infallible let them tell us how they can possibly believe or prove that the Romish Church or any other Congregation of men hath any such infallible authoritie This authoritie must be either believed or known by light of nature or by Divine Testimonie or Revelation That the infallibilitie of their Church can be known by light of Nature they do not they dare not say For that Peter on whom that Church as they pretend is founded was an Apostle of Christ cannot be known by light of Nature or by sense it cannot be infallibly believed but by Divine Authoritie Revelation or Testimonie By what Divine Testimonie then do they know that Peter was an Apostle or that the Church was to be builded on him or on his successors You know they pretend that place of S. Matthew Chap. 16. 18. Thou art Peter and upon this rock will I build my Church and that of S. Luke Chap. 22. 32. I have prayed for thee that thy faith shall not fail And yet they deny that we can possibly know these words to be the words of God or to have any such meaning as they make of them unlesse we will believe the Churches Authoritie in avouching them to be the words of God and her interpretation of them to be infallible But leaving them wandring in this Round or Circle as we found them long agoe let us further consider the manner how we are built upon Christ the Chief Corner-stone and how we must
our Apostle here saith that the whole building doth grow unto an holy temple it is included that every part of this temple should be a living stone For growth such growth as the Apostle speakes of is an effect of life Things inanimate or without life as materiall buildings stones of the quarrie or any heap or congest may become greater by addition of matter unto them they cannot Grow unto greatnesse as wanting the facultie of vegetation or Nutrition That onely is capable of growth which is capable of nutrition and nothing is capable of nutrition but that which is endowed with life Hence saith S. Peter 1. Ep. cap. 2. vers 2. c. As new born babes desire the Sincere milk of the word that yee may grow thereby if so be yee have tasted that the Lord is gracious The Growth then of every Christian is more than the Growth of vegetables for it includeth the sense of tast wee must tast the graciousnesse of the Lord by faith and wee must come unto him by faith as unto a Living stone disallowed of men but chosen of God and pretaious and coming thus unto him As the Apostle adds vers 5. wee also become lively stones and are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God through Jesus Christ S. Peters inference in that place vers 6 7 c. is the very same with our Apostle S. Pauls in this place and so is the Use or Application of it the very same with that which our Apostle makes in the later end of this Epistle But of the Use hereafter It will in the meane time be very Usefull for us to observe That neither S. Paul nor S. Peter when they purposely handled the building of the Gentiles upon this chief Corner-stone do mention or intimate any other Foundation on which wee are to be builded before we be builded on Christ Neither of them taught us to rely on themselves or on their personal faith or their successors Authoritie as upon secondary foundations by Union with whom or relying upon whom we might be grounded upon the Prime Foundation which is Christ If this they had taught us they had taught us not to believe as they believed and not believing as they believed we could not possibly become such live stones of this spirituall edifice as they were 5. But if wee must beleeve as S. Peter believed must wee not beleive as the Church beleeves yes Al that hope to be saved must believe as the true Church believes and they onely are the true Church which believe as S. Peter believed The Question is Who they be that believe as S. Peter believed These wee say are the members of Reformed Churches or the Reformed Churches themselves No member of the Romish Church can possibly believe as S. Peter did unlesse they will abandon the absolute infallibilitie of the visible Romish Church For every one which beleeves as S. Peter did must have the same Object of Faith which S. Peter had He may not believe any Article of faith which S. Peter did not believe he may not seek he cannot hope to be built on the same Foundation on which Peter was built by relying upon any Authoritie upon which Peter himselfe did not rely The manner of his union unto this Foundation must be the same that Peters was as immediate as Peters Union was What then was the proper Object of Peters faith What was the Fundamental Rock on which Peter was by this faith immediately built That was only Christ the Son of man and the Son of the living God And the Branches which naturally issue out of this Root or living Rock are That Christ the Son of the living God the Son of God the Father was Conceived by the Holy Ghost was Born of the Virgin Mary did suffer under Pontius Pilate was Crucified dead and buried c. Did S. Peter believe all or any of these Articles by believing his own Authoritie Was he founded on Christ by the intermediation or interposition of any other secondarie foundation Was he the foundation or Rock on which himself was built If we cannot believe these Articles but by believing S. Peter or his personal faith to be the Rock on which the Church is built then Peter or his personal faith must be to us as a second foundation We cannot be united to Christ we cannot be builded on Christ unlesse we be first united unto and builded on Peter But Peter was not builded upon himself or upon his own faith wherefore if we be builded upon Peter or upon Peters faith we have not the same Object of faith nor the same faith which Peter had for neither Peters person nor his faith were any part of the Object of his Faith His Authoritie was no meanes of his Union with Christ 6. That the Object of Faith must be formally the very Same in all true Believers the present Romish Church if this were the Question between her and us could not deny Her greatest Clerks do expressely teach and maintaine it as a principle of true Divinitie And maintaining this truth they must confesse unlesse they will contradict themselves that we must be as immediately united to Christ by Faith as Peter was we must be as immediately builded on Christ by this faith as Peter was we must not be built on him by being built upon Petes Faith or upon his successors Infallible Authoritie For so we should have another Object or Article of faith than Peter had or his successors have We should have another foundation then Pete had as many more foundations as Peter hath successors Our Union with them should be a part of our Union with Christ Our Belief of their Infallible Authoritie should be the chief Bond of this Union such a bond or stay of our edification upon Christ as the stones or cement in a material building is between the lowest foundation and the intermediate Rows of stone which are layed one upon another until the highest Row be finished And to be thus united unto Christ were to make him no living stone which diffuseth life unto all that are built upon him but a dead stone or a stone only able to support the material or dead weight which is laid upon it there should be no growth in faith but an addition or cementing of one part unto another until the edifice were finished Whereas our Apostles words are expresse that all the building is fitly framed together in Christ and so framed groweth up unto an holy Temple in the Lord. He saith not we are builded one upon another but builded together in Him for an habitation of God through the Spirit This Spirit by which we are builded together in Christ or through which we become the habitation of God is not communicated and propagated unto us from S. Peter and his Successors as from intermediate Foundations or Roots We and all true believers receive the influence of the Spirit
and the self same man as if he had been but once created or had continued from his creation without any interruption of his duration or existence This implies no more contradiction in nature then to say that the King may create one and the same man twice Earl or Duke or make him often the same Magistrate The Office or dignity may be the self same albeit there be some vacancie or interruption in the Administration or duration of it As if a man was deposed of his Office and dignity at the end of the first year and restored again at the end of the second year this would imply a diversity of Creation or advancement no diversitie at all in the Office or dignitie unto which the same person is twice advanced Now Gods Power over all his creatures either utterly to annihilate them or to interrupt them in their actuall existence or duration and to create them in the self same or better estate again is farre greater and more Soveraigne then any Princes civill power to advance or depose his subjects or to restore them intirely to their former dignities Admit then That God had resolved the first man Adam into nothing at the very first instant wherein he did eat the forbidden fruit with purpose not to create him again untill the last trumpet shall sound to Judgement the Terrour of that day should make as deep impression in him then first restored to life and sense again as if he had suffered him to live but one day and had called him at even unto Judgment or a final accompt as terrible as in that last day it shall be to all that die in their sins This whole time of vacancy or cessation from actual Being for almost six thousand years would not have seem'd so long to him at his Resurrection as a night past over in a dead sleep is to a malefactor which had murthered his Father in the Evening and is drawn to the execution as soon as he awakes in the morning Thus much of Gods Power in general to raise up the self same men again which have been long dead or by supposition more then dead utterly resolved into nothing Now if we must acknowledge it as an essential Branch of the Almighty Creators Power to be able to raise up or create the self same men again although they had been annihilated or turned to nothing we must needs acknowledge it as a fruit or effect of the same Power to re-unite every mans soul and body again at the last day seeing the soul as Christian Faith doth teach us doth still remain the same it was the body being not utterly annihilated or consumed to nothing but only resolved into dust or into the Elements of which it was first made Sed quomodo inquis dissoluta materia exhiberi potest Consider a temetipsum O homo fidem rei invenies Recogita quid fueris antequà m esses utique nihil meminisses enim si quid fuisses Qui ergo nihil fuer as priusquam esses idem nihil factus cum esse desieris cur non posses esse rursus de nihilo ejusdem ipsius Auctoris voluntate qui te voluit esse ex nihilo Quid novi tibi eveniet qui non eras factus es cumiterum non eris fies Redde rationem si potes quâ factus es tunc require quà Fies Et tamen facilius utique fies quod fuisti aliquando quia aeque non difficile factus es quod nunquam fuisti aliquando Quaecunque te materia destruxerit hauserit aboleverit in nihilum prodegerit reddet te ejus est nihilum ipsum cujus est totum This is the sum of Tertullian's Collections Apolog. cap. 48. 10. This Power of God to create man of nothing and to create every one the self same man he was albeit he had been annihilated or turned into nothing The School Divines of the Romish Church acknowledge and with great subtilty of wit and strength of Argument prove out of the Article of Gods Omnipotencie unto which all Possibilitie meerly Logical or which implies no evident contradiction in nature is alwayes subject and obedient But of This as of most other Orthodoxal Doctrines or Principles of Faith wherein we hold communion and consort with the Roman Church the modern Advocates of that Church the Jesuites especially make a very malicious and Sinister use The most learned amongst the modern Jesuites being pressed by our Writers with the gross absurdities and scandalous inconveniences which necessarily follow upon their doctrine of Transubstantiation or of Christs local Circumscriptive bodily presence in the blessed Sacrament Fly to this doctrine of Gods Almighty Power whereby he is able to create one and the self same Individual Substance again and again as oft as it pleaseth him as to their last Hold and refuge Their only hope is that this General Doctrine being made plausible by them they shall be able to make their quarrel Just not in it self but upon expected advantage if any of our Writers should be so forward as in divers other Cases some have been too forward to deny their Antecedents when as they should Traverse the Inference or conclusions which they labor with subtiltie to infer from plausible and Orthodoxal Premisses Howbeit this Antecedent That God is able to create the self same man or bodily substance again and again and as oft as it shall please him no Protestant Writer to my observation hath yet denied none as I hope will ever deny But such is our adversaries confidence of Christs promise to St. Peter I have prayed for thee that thy faith shall not fail Luke 22. 32. and of the Popes authority as of Peters pretended Successor in this promise that whatsoever doctrine the Pope shall deliver ex Cathedra as he hath done this doctrine of Transubstantiation for a point of Faith they think God bound in Justice to use his absolute and Omnipotent power to make it true For if the Pope or the visible Romish Church could possibly err in this or any other point of faith God by their doctrine should fail in the performance of his former general promise which undoubtedly he will not do so long as he hath power to make his promise good or to make the visible Churches interpretations true and justifiable to the preservation of whose Infallibility he hath as they teach bound himself by solemn promise 11. But The Question betwixt us and them Concerning Christs local or circumscriptive Bodily presence in the Sacrament is not whether God can make one and the same body to be at one and the same time in divers places or whether He can create one and the same body again in every hour or in every place as shall seem good to him But whether it be his will to use this his power Or whether his will thus to do be so fully revealed in Scripture as that we are bound to believe That he doth or will make Christs
Parents were It is true though that they through want of awful respect or reverence unto the divine Majestie were the Authors of sin and propagators of shame to their posteritie All of us are prone to think that they deserved ill not of God only but of us and yet the truth is that we lay a great deal more blame upon them then they deserved They indeed were the first yet not the greatest sinners Many of their posteritie in this qualitie go beyond them all of us imitate them too well in their sin but not in being ashamed when we sin 8. They had but one Commandement given by God and having transgressed that their Consciences did accuse them their very looks and gestures gave evidences against them We transgress all Gods Commandements and one and the same Commandement over and over God onely knows how often yet are not dejected are not confounded but bear out sail as if there were no danger Though every thing which God in his written Law hath prohibited is a branch of the forbidden tree He hath as peremptorily forbidden all To have any Gods but Him to worship any graven Image to take his Name in vain as he did our first Parents to taste of the Tree of good and evil Yet even such as would be held the only true Catholiques Worship Images and such again as would be accounted the pure Worshippers of God in truth and spirit worship their own Imaginations and transform the unchangeable nature of the Deitie into unfit similitudes Little Children amongst us are mightie Swearers and nothing more common in publique or private then to take Gods holy Name in vain to abuse it more grosly then the Jew or Heathen could who knew not God incarnate And all this they do without any sign of shame Women rail upon revile and curse one another in the open streets until their faces grow red indeed but with a redness which betokens no shame which bears no tincture of blush but rather of revenge and malice boyling in the heart or of heat in their tongue set on fire by Hell But these for the most part are of the meaner and baser sort Others there be as far transported with mis-guided Zeal from that modestie which becomes their Sex and this Zeal they offer up as strange fire unto God without blushing taking the Priests office upon them to be more then Teachers censurers of their Teachers swift to hear any doctrine that shall contradict the publique voice of the Church alwayes listening after the whisperings of such private Spirits as invert the Tenor of the Gospel no less then the old Serpent did the first Commandement which God gave unto mankind God had said unto them Gen. 3. ver 3. Ye shall not eat of the tree of the knowledge of Good and Evil neither shall ye touch it lest ye die But the Serpent whispers ver 4. 5. Ye shall not surely die For God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil A plausible Comment to her which was now giving the raines to her longing appetite As plausible a doctrine it is to many of her Daughters to meddle with the marks of Election and Reprobation secrets which God hath reserved unto himself Points full of great difficultie and greater danger and wherein such as have waded farthest have as I said before inverted the Tenor of the Gospel For it is the perpetual voice of the Gospel If thou believe thou shalt be saved if thou believest not thou canst not be saved The very sum and final resolution of the doctrine of Election as it is vulgarly taught is this If thou must be saved that is if thou be of the number of the Elect or predestinated thou shalt believe If thou be not of the number of the Elect thou canst not believe To listen after such whisperings as these the weaker Sex take from their Mother Eve but to be confident or presumptuous upon such misinterpretations or to be censurers of their Superiors this they learn not from their Mother Eve but from her false Teacher This is a prodigious disposition in Women whom the Apostle commands to learn in silence with all subjection but will not suffer them to teach or to usurp authoritie over the man 1 Tim. cap. 2. ver 12. This silence and modestie is injoyned them as a Pennance for their Mother Eves transgression Ver. 13 14. For Adam saith the Apostle was first formed then Eve And Adam was not deceived but the woman being deceived was in the transgression Notwithstanding she shall be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the promised Seed If they continue in faith and charitie and holinesse with Sobrietie These are the meanes to make their Election sure 9. All of us both men and women are too prone to imitate our first Parents in doing that which is evil and forbidden by the Law of God And seeing better cannot be expected it were well if we could as truly imitate them in being ashamed of the evil which we have done They no sooner knew that they were naked but they sought a covering for their nakedness of fig-leaves but this would not serve For when they heard the voice of the Lord God walking in the garden they hid themselves from his presence amongst the trees All of us have an experimental pledge of this which Moses relates concerning them in our selves unless we choke or stifle the instinct of corrupted nature by long custom or continuance in sin That our consciences do accuse us that the sight of men whom we know or suspect to be conscious of our mis-doings deject us both these argue that we must appear before a Judge even before that Judge from whose presence our first Parents hid themselves at whose appearance we shall be confounded if we come before him polluted with such blots and stains as our souls are ashamed sinful men such as our selves are should look upon For even that redness or blushing which appears in mens faces upon consciousness of their infirmities or misdeeds is but a mask which our souls do naturally put before them as being afraid lest others should see the stain or blemish of sin As our first Parents sought to hide themselves from God after they had transgressed his Commandements So Offenders hide themselves from his Deputies or Vicegerents on earth not only for fear of punishment but for shame And if we should give you the real or physical Definition of shame It is no other then the striving of Nature to hide the stain of our souls by sending out blood into the face or visage And men do but second this dictate of Nature when they put their hands or other covering before their faces So Disarius one of the Discoursers in Macrobius Saturn lib. 7. cap. 11. saith Natura pudore tacta sanguinem ante se pro velamento tendit Thus both corrupted nature and we our selves
ignorant of his Call that had often redeemed them from their enemies How often would I have gathered you and you would not Here were large matter for Rhetorical Digressions or mellifluous Encomions of Divine Love Points wherein many Learned Divines have in later times been very copious yet still leaving the truth of that Love which they so magnifie very questionable It shall suffice me at this time First To prove the undoubted truth and unfeignednesse of Gods tender Love even towards such Cast-awayes as these proved to whom he made this protestation Secondly To unfold as far as is fitting for us to inquire how it is possible that they should not be gathered unto God nor saved by Christ whose gathering and whose safety he to whom nothing can be impossible had so earnestly so tenderly and constantly longed after These are Points of such Use and Consequence that if God shall enable me soundly though plainly to unfold their truth you will I hope dispense with me for want of artificial Exornations or words more choice then such as naturally spring out of the matters handled as willingly as the poor amongst you pardon good house-keepers for wearing nothing but home-spun cloth For as it is hard for a man of ordinary means to bestow much on his own back and feed many bellies so neither is it easie for me and my present opportunities both to feed your souls with the Truth and to cloath my Discourse with choice words and flourishing phrases And I am perswaded many Preachers might in this Argument often prove more Theological so they could be content to be lesse Rhetorical My purpose is not to dissent from any of the Reformed Churches but only in those particulars wherein they evidently dissent from themselves and from General Principles of Truth acknowledged by all that believe God or his Word 3. Were I to speak in some Audience of this Point it would be needful to dip my pen in Nectar or sweeten my voice with Ambrosia to allay the harshnesse of this Position That God should so earnestly desire the conversion of such as perish Howbeit the surest Grounds of that Charitie which God requires should be in every one of us towards all our greatest enemies not excepted is Firm Belief of this his unspeakable Love towards all even towards such as kill his Prophets and stone the Messengers of their peace I exhort saith the Apostle 1 Tim. 2. 1. that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authoritie Yet did most such in those dayes oppress Christians and draw them before Judgement Seats James 2. 6. even because they did pray unto the true God for them who did blaspheme that worthy Name c. This Dutie notwithstanding which was so odious unto those great and rich men for whose good it was performed S. Paul tells us was good and acceptable in the sight of God our Saviour 1 Tim. 2. 3. Why acceptable in his sight Because v. 4. he would have all men and therefore the sworn enemies of the Gospel to be saved and to come to the knowledg of the truth which they now oppugned Or if the expresse Authoritie of the Apostle suffice not his Reasons drawn from the Principles of Nature will perswade such as have not quenched the Light of Nature by setting not the corruptions only but the very Essence of Nature at odds with Grace For v. 5. there is one God had there beene moe every one might have been conceived as partial for his own Creatures But in as much as all of us have but one Father his love to every one must needs be greater then any earthly Parents love unto their children in as much as we are more truly His then Children are their Parents But here as the Apostle foreseeth might be Replyed That albeit God be One and the onely Creator of all yet in as much as all of us are the Seed of Rebels with whom he is displeased our Mediator might be more partial and commend some to Gods love neglecting others To prevent this Scruple the Apostle adds ver 5. that as there is but One God so there is but One Mediator between God and Man and he of the same Nature with us A Man But men are partial yet so is not the Man Christ Jesus that is The Man annointed by the Holy Ghost to be the Saviour of the world As he truly took our flesh upon him that he might be a faithful and affectionate High Priest so that we might conceive of him as of an unpartial Solicitor or Mediator betwixt God and us he took not our Nature enstampt with any Individual Properties Characters or References to any one Tribe or Kindred Father according to the flesh he had none but was framed by the sole immediate hand of God to the end that as the eye because it hath no set colour is apt to receive the impression of every colour So Christ because he had not those carnal References which others have but was without father without brother without sister on earth might be unpartial towards all and account every one that doth the will of his Father which is in heaven as sister mother and brother Thus saith the Lord unto the Eunuchs that keep my Sabbaths and chuse the things that please me and take hold of my Covenant Even unto them will I give in mine house and within my walls a place and a Name better then of sons and of daughters I will give them an everlasting Name that shall not be cut off Briefly he is A Brother to all mankind more loving and more affectionate then brothers of intire blood are one towards another 4. The very Ground of the Apostles Reason thus barred will of its owne accord reverberate that distinction which hath been laid against his meaning by some otherwise most worthy defendants of the truth The Distinction is that when the Apostle saith God will have all men to be saved he means Genera singulorum not singula generum Some few of all sorts not all of every sort Some rich some poor some learned some unlearned some Jewes some Gentiles some Italians some English c. The Illustrations which they bring to justifie this manner of speech did the time permit I could retort upon themselves and make them speak more plainly for my Opinion then for theirs It shall be sufficient by the way to note the Impertinencie of the Application supposing the Instances brought by them were justifiable by the Illustrations which they bring Or to shew how little it could weaken Our Assertion although it might intercept all the strength or aid this Place affords for the Fortification of it For what can it help them to turn these words because they make towards us from their ordinary and usual meaning or to restrain Gods Love only unto such as are saved when as the Current of it in