all sinners as we have proved by manifold Scriptures it is not by him applyed unto all men as your selves will confess but if we here take up the inward and spiritual redemption of Christ that is not purchased for us but we are rather purchased by it and in the very working of it it being an inward work of Christs it must needs be effectually applyed also Secondly Whereas you say That Christ makes intercession for all such as he bath redeemed it is false also for some deny even him that bought them and that in an Apostatical way and by bringing in damnable heresies whereby they bring upon themselves swift destruction 2 Pet 2.1 But we justly doubt you whether you understand aright what the intercession of Christ doth mean For his intercession at large comprehends his whole office of mediation Isa 53.12 and Heb. 7.25 but to take his intercession for his supplicative office as you here intend it consists principally if not alone in the spiritual intercessions which he makes unto God for in his Saints by his holy spirit Ro. 8.26 27. As for his intercession at large of which we conceive the Apostle speaketh Rom. 8.34 Christ useth or imployeth that for none other but those whom the Father hath called and given unto him and for them also so long as they continue with him For the Lord is with us while we are with him 2 Chron. 15.2 1 Chron. 28 9. The like we say of his revealing his Mysteries unto them whether by the word or without it and of his effectual perswading of them by his Spirit to beleeve Where again you are mistaken for God onely illuminates and makes known his truth unto us but it is our part to set to our seal thereunto in our power to withhold the same What you speak also of Christs governing the hearts of all those whom he hath redeemeed by his word and spirit and of the overcoming of all their enemies by his almighty power and wisdom in such manner and wayes as he sees good all these may be true or false according to the limitations aforesaid Yet here you tacitely grant or imply Christs inward or spiritual mediation though you own it not for such a work Yea which is more to be wondered at you here import that Christ by his almighty power doth overcome and subdue in and unto his redeemed people all their enemies to wit Satan and their corruptions which elsewhere you hold to be unconquerable here or not wholly to be subdued in this life But truth is so evident and forcible that where it is not narrowly watched and suppressed it will break forth at unawares By all this which in this Chapter we have set forth if the Lord open your eyes rightly to read it we hope you will be brought to acknowledge that the predictions of Christ and his Apostles concerning the departure from the faith are already come to pass and that forewarning of his that there should arise false Christs and false Prophets is fulfilled and consequently that there should be great need and cause for the Gospel to be preached anew to all the world as Christ himself foretold Matth. 24.14 and that mercy or blessing was foreshewed to John Revel 14.6.7 For even those Authors whom ye counted the greatest lights of this last age have very little sight or knowledge of that great Mystery Christ Jesus in you the hope of glory Colos 1.27 Yea they have been all the publishers of a false conceived Mediator or Christ CHAP. IX Of Free-wil GOD hath indued 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 hiâ— 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 onely 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 onely l Eph 4.13 Heb 12.23 John 3.2 Jude v. 24. CHAP. IX Of Free-will Examined ALthough man be alwayes a free Agent in some measure yet is he not at all times such a patient nor can we expect you here to be voluntary sufferers But if you will give us leave to be free with you we must acquaint you that even in this short Chapter there are many things though freely spoken by you yet but gratis dicta And especially in the three last Sections but we fear that you have granted more truth in the first Section then upon the view you will own again For you say That God hath endued the will of man with such natural liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil for you seem in the first Section of the next Chapter directly to contradict yourselves saying That in our effectual calling God doth not onely renew our wils but determines them to that which is good by his Almighty power And that which you speak in the second Section That man in his state of innocency had freedome and power to wil and do that which was good well-pleasing to God but yet mutably so that he might all from it seems to us in some sort to hold true stil of all men as they are now born till they have personally and actually sinned And that Scripture to which you reser us Eccles 7.29 it speaking of mankinde in general and not of our first parents onely evicts so much in the very words saying Lo this onely have I found that God hath made man upright but they have found out many inventions To which others may be added as Jer. 2.21 For I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a wild vine unto me But that
wayes assailed and weakned 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 â— who is both the Author and Finisher of our Faith n Heb. 12.2 CHAP. XIV Of Saving Faith Examined AS Your selves elsewhere condemn an implicite faith of which notwithstanding you are not altogether guiltless in letting your authors so often impose upon you as they do so we hope you will leave our faith free to dissent from you where truth is not on your side in this and other chapters Here some men perhaps would quarrel with you for not setting forth the kinds of faith but since it was your scope and purpose to speak here of saving faith onely which is a living faith or hope 1 Pet. 1.3 We will not much blame you for making no mention of that dead faith spoken of by St. James chapter 2.20 The like we say of omitting the mention of a false and feigned faith seeing that whereby me must be saved is called faith unfeigned 1 Tim. 1 5. The ordinary distribution of faith into those of historical temporary miraculous and saving might here by you with the lesse detriment be passed over in silence because as historical faith is an ingredient into true faith so the temporary differs nothing or very little from it but in point of perseverance and though outward miracles with the primitive power of godlinesse for the greatest part seem long fince to have grown rare yet the true saving faith in Jesus Christ hath alwayes according to its strength and growth been a worker of inward and spiritual miracles and that upon sure grounded promises John 14.12 Verily verily I say unto you he that beleeveth in me the works that I do shall he do also and greater works then these shall he do because I go unto the Father And those words of our Saviour Marke 16.17 18. being spiritually understood do set forth the signes of a true faith to the end of the world And these signes shall follow them that beleeve In my name shall they cast out Devils they shall speak with new tongues they shall take up Serpents and if they drink any deadly thing it shall not hurt them they shall lay their hands upon the sick and they shall recover But the things we most wonder at are these First That you should now come to speak of faith not onely after effectual calling which in your sense implies faith but after justification which you confess to be attained by faith yea and after sanctification also which though you take it to be a distinct thing from justification must for the greatest part follow faith also as an effect of it Acts 26.18 Among them that are justified by faith that is in me And Secondly That you should make no distinction betwixt the three degrees if not kindes of saving faith to wit Faith in God the father Belief in God the Son and Confidence in the Holy Ghost The which as they are in part descriminated from each other at least wise by their distinct objects in the Apostles Creed so are they clearly dissevered from each other in the holy Scripture It is in a general comprehension that the Apostle takes the faith of the elect when he describes it to be an acknowledgment of the truth that is according to godliness in hope of eternal life which God that cannot lie promised before the world began 1 Tit. 1.2 But it is faith in God the Father or faith in confuso as we said before that is set forth Heb. 11.6 For he that cometh to God must beleeve that God is and that he is a rewarder of them that seek him as it is faith in God the Son which St. Paul points at Gal. 2.15 16. saying We who are Jewes by nature and not finners of the Gentiles knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have beleeved in Jesus Christ that we might be justified by the faith of Jesus It is also that faith in the holy Ghost of which the Apostle speaks thus Gal. 5.3 For we through the spirit wait for the hope of righteousness by faith that is the Lord our righteousness or the beavenly Jerusalem Jer. 33.16 These three are distinct from each other and men may have the first without the second and the first and second without the third For first we finde that Cornelius beleeved in God prayed unto him gave alms and did many things with acceptance before God ere ever he was commanded to send for Peter that he might by him hear of the faith in Jesus Christ Acts 10. chapter Thus our Saviour speaks to his Disciples and Apostles John 14.1 Let not your hearts be troubled ye beleeve in God beleeve also in me intimating that though they had a clear and strong faith in God the Father yet their knowledge of him in his right saving office and their respective faith was but darke and weak as yet for they neither distinctly understood that he must dye for them and that they must dye with him if they should be saved nor expected salvation from sins and Satan by his blood and spirit and much less had they any hope or due knowledge of the promised Spirit the everlasting comforter who should abide with them for ever till Christ there especially after his resurrection revealed the same unto them and brought them to a true belief and stedfast hope of the same yea where are they now to be found who thus beleeve in the holy Ghost or in Jesus Christ himself for a right justification and spiritual salvation from the hands of all their enemies by his alone power and grace Thus is that fulfilled Luke 18.7 8. And shall not God avenge his own Elect which cry day and night to wit for help against their spiritual enemies I tell you that he will avenge them speedily nevertheless when the Son of man cometh shall he finde faith upon the earth This faith was a rare bird like a black Swan at Christs last comming in the Spirit That there may be some pious souls which not onely want the third degree or kinde of faith but have not so much as heard that there is an holy Ghost the Scriptures witness clearly Acts 19.2 The like may be said concerning the Lord Jesus and faith in him among the Heathen to whom the Father hath not revealed him as yet But now to come to your particular Sections In the first of them you say That faith whereby the Elect beleeve to the saving of their souls is the work of the spirit of Christ which thing in a proper and accurate kinke of speaking is not true for it is the work of the Father to reveale and manifest the Son unto us as it is the work of the Father and Son to beget faith in
last Election hath foregoing works for his motive Revel 3.4 Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy and Rev. 7.14 15. These are they which came out of great tribulation and have washed their robes and have made them white in the blood of the Lambe Therefore they are before the throne of God and serve him day and night in his Temple c. In your Sixth Sextion you affirm That as God hath appointed the elect unto glory so he hath by the eternal and most free purpose of his will fore-ordained the means thereunto Which is true of all those that in mankinde are elected in general as well as of the special elected or chosen ones But whereas you add these words Wherefore they who are elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his spirit working in good season are justified adopted sanctified and kept by his power through faith unto salvation This part of the Section taken conjunctively cannot be verified of any elected ones but those which are the final and special chosen aforesaid Thus far the words of this Section wisely and warily understood may pass for truth but the last words of all contain manifold falsehoods which words are these Neither are any others redeemed by Christ effectually called justified adopted sanctified and saved For though it be true that none are saved but onely the Elect yet all the â—est of that complexed speech being resolved into several propositions will prove so many false positions For first Many others are redeemed by Christ besides the Elect which shall be saved 2 Pet. 2.1 But there were false prophets amongst the people even as there shal be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction Yea all mankinde is redeemed by Christ 1 John 2.1 2. And if any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for ours onely but for the sins of the whole world Yea he came to redeem Singula generum every man in particular Hebr. 2.9 That by the grace of God he should taste death for every man Secondly Many others besides those special elected ones are called Mat. 20.16 and Mat. 22.14 For many are called but few are chosen Thirdly some are justified for a time that is have their sins purged away and forgiven and yet by new rebellions and Apostacy perish afterwards Mat. 18.32.33.34 Then his Lord after he had called him said unto him O thou wiked servant I forgave thee all that debt because thou desiredst me shouldest thou not have had compassion on thy fellow servant even as I had pitty on thee And his Lord was worth and delivered him to the tormentors till he should pay all that was due unto him 2 Pet. 1.9 But he that lacketh these things is blinde and cannot see afar of and hath forgotten that he was purged from his old fins Lasty Some are sanctified in some measure yet afteâ—wards fall away and so come short of salvation 2 Pet. 2.20 21 22. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning For it had been better for them not to have known the way of righteousness then when they have known it to turn from the holy commandements delivered unto them But it is happened unto them according to the true proverb The dogg is turned to his own vomit again and the sow that was washed to her wallowing in the miâ—e In your seventh Section you come to Gods preterition saying The rest of mankinde God hath pleased according to the unserchable councel of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonour and wrath for ther sin to the praise of his glorious justice Here We pray you give us leave to propound these Queries to you First who are the rest of mankinde of whom you speak Are they all those who are not elected But we have shewed before that all are elected in general upon condition Did not God make his Covenant of Grace with all mankinde in Adam after his fall and afterwards for them with Noah Gen. 9.8 9. Yea he covenanted with Abraham for all generations and Nations and People Gen. 12.3 and 18 18. and that with an oath Gen. 22 16 17 18. Acts 3.24 Gal. 3.8 Whereupon all Nations yea all people are called upon to praise the Lord for this his great merciful kindness and for the truth of his promise which endureth for ever Psal 117.1 2. which being undoubtedly true there can be none of mankinde passed over from eternity But if you mean that All but those final and special chosen ones before mentioned are passed over from eternity without any purpose of grace or mercy to be extended towards them in Jesus Christ your assertion is not onely false but most dangerous For God is the Saviour of all men but especially of those that beleeve 1 Tim. 4.11 Secondly If Gods counsel herein be unsearchable how came you to know it Thirdly Since it is clear that Gods merciful kindness is towards all men as before and that he hath concluded all in unbelief that he might have mercy upon all Rom. 11.32 who are they from whom he withholdeth or to whom he extendeth not mercy Surely they can be no other but such as thrust it away from them first or last at least wise in its conditions and requiring Acts 13.46 Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing you put it from you and judge your selves unworthy of everlasting life we turn to the Gentiles Prov. 1.24 5 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh c. See Psal 8â— 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 Soveraign power placed in one that is both most righteous and also most merciful and not in tyrannical hands Fiftly Is not that soveraign power most glorified in punishing offendors after mercy hath been offered and contemned or rejected Sixthly If these be passed over for their sins as you affirm How could this preterition be from eternity For men sinned not till they were
for not suffering him to mould them a new as that Potter had done Fourthly That the Lord forms not men anew by force or violence as the Potter did the senseless clay but works upon them as rational creatures and free Agents by perswading them and drawing them as is evident from the 7. verse to the 12. At what instant I shall speak concerning a Nation and concerning a Kingdome c. Lastly That the better a vessel is that is so made out of a depraved lump the more honour it is for the work man c. Object 18. Rom. 9 22. What if God willing to shew his wrath and to make his power known indured with much long-suffering the vessels of wrath fitted to destruction Whence some collect that it is God that hath so fitted them Answ First It is not said that they were created but fitted for destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly It is not so much as implyed much less affirmed that they were so fitted by the Lord. Thirdly The clear contrary is imported where it is said that he hath with much or great long sufferance endured these vessels of wrath For if God created or designed them purposely for destruction things had succeeded according to his own hearts desire when they went on in fin and rebellion but in as much as he heartily desired their repentance and return in order to their salvation hence it was that he bear their multiplyed provocations and their contumacies against his grace with much irksomness and long sufferance the end whereof was salvation as the Apostles teach 2 Pet. 3.15 Rom. 2.4 Object 19. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had before prepared unto glory Whence it may seem that God hath prepared these vessels from eternity for this their glory Answ Note first That no such vessels since the fall can be vessels of glory till they be prepared thereunto that is purged from corruption and renued 2 Tim. 2.21 Secondly That the preparing and fitting of these vesfor the main part and power of the work is attributed to God in express tearms and so was not the fitting of the vessels of wrath aforesaid Thirdly That this preparing of the vessels of glory is said to precede glory but it is not here attributed to Gods eternal decree Lastly That both the glory and the preparation of the vessels thereunto is of grace and so ordained to Gods glory Object 20. St. Peter saith Epist 1. Chap. 2. ver 7.8 Vnto you therefore which beleeve he is precious but unto them which be disobedient the stone which the builders disallowed the the same is made the head of the corner and a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto they were also appointed It seems then that some were fore-appointed to take offence at Christ and to stumble at that rock Answ It is granted that some were fore ordained thereunto and that it was foretold also that they should do so Isai 8.14 yet neither simply nor yet absolutely or irrespectively but as their punishment for their former pride upon their own self conceited wisdom holiness and righteousness and for their obstinacy also And so much seems to be intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dosobedient namely before For it is usual that former sins especially a refractary disposition should be plagued with after and succeeding perverseness Psal 81 11.12 But my people would not bearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own councels Read Rom. 1.25.32 And the like answer we give to that place of St Jude verse 4. For there are certain men crept in among you who were before of old ordained to this condemnation ungodly men turning the grace of our God into laciviousness and denying the onely Lord God and our Lord Jesus Christ For first The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this condemnation shews it to be a punishment And secondly The cause of this condemnation is shewed in the words following ungodly men they were c. These are all the principal Objections which we could now call to minde and we hope though briefly and plainly yet they are sufficiently answered to the satiffaction of all understanding and impartial men True it is that this Argument rather required a Treatise then so short a Discourse but as you are succinct so we must not too far enlarge CHAP. IV. Of the Creation IT pleased God the Father Son and Holy Ghost a Heb 1.2 Jo 1.2 3. Gen 1.2 Job 26.13 Job 33.4 for the manifestation of the glory of his eternal power wisdome and goodness b Rō 1.20 Jer 10.12 Ps 104.24 Ps 13.5 6. in the beginning to create or make of nothing the world and all things therein whether visible or invisible in the space of six dayes and all very good c Gen 1. c. Heb 11.3 Col 1.16 Act 17.24 II. After God had made all other creatures he created man male and female d Gen 1.27 with reasonable and immortall souls e Gen 27. with Eccl. 12.7 and Luk 23.43 and Mat. 10.28 indued with knowledge righteousness and true holiness after his own Image f Gen. 1.26 Col 3.10 Eph. 4.24 having the Law of God written in their hearts g Rom 2.14 15. and power to fullfill it h Eccles 7.29 and yet under a possibility of transgressing being left to the liberty of their own will which was subject unto change i Gen. 3.6 Eccl. 7.29 Beside this law written in their hearts they received a command not to eat of the tree of the knowledge of good and evil which while they kept they were happy in their communion with God k Gen. 2.27 Gen 3.8 9 10 11 23. and had dominion over the creatures l Gen 1.26 28. CHAP. IV. Of the Creation examined IN the last Chapter you bewrayed a world of defects but here a defect of worlds you making mention but of one and that of the least importance and concernment to mankind whereas the Holy Ghost in the Scripture points out a plurality of worlds and some of them no less glorious to the Creator nor beneficial to men then this present outward world of which you speak For is it not expresly written Heh 1.1 2. That God hath in these last dayes spoken unto us by his Son whom be hath appointed heir of all things by whom also be made the world Yea was it not an Article of faith in the Apostles dayes that God had so done For the Author of that Epistle after a description and encomion of faith Heb. 11.1 2. speaks thus ver 3. through saith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear If you answer
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place Heb. 1.2 fignifies ages or generations as sometime that word is found to do this last place which clearly speakes of the work of creation having the same word again will evict that the former place speakes of worlds truly so called as it is well and truly rendred in our translation If you reply again that perhaps the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Rabbins sometimes take the word gnolam gnolam caton for the Microcosme and gnolam gadol for the Macrocosme gnolam hazzeh for this world and gnolam habha for the world to come and the same word again for the lower world that is the earth sometimes for the middle world which is all these visible heavens and lastly for the Angels world or the invisible heavens Answer It may be so yet are these neither one entire world nor were all these things created in the space of six dayes as you untruly affirm First That the Angels world called by our Saviour and the Apostle Paul Paradise Luke 23.43 2 Cor. 12 4. and this present world are not one entire but two remote and distinct worlds it is evident out of the words of our blessed Savior Mat. 12.32 But whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come Luk. 20.34 5.36 And Jesus answering said unto them the children of this world marry and are given in marriage but they that shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equall to the Angels c. Secondly Nor were the Angels and their heavens created within the space of those six dayes wherein all things of this world were made Gen. 1.1 but long before For 1. It is certain that Moses makes no mention of them in the narration and history of those six dayes workes 2. Esdras in his second Book of which we spake before saith expresly Chap. 3.6 That Gods right hand planted Paradise before ever the earth came forward and that he having created man in time did lead him into it Nor doth he alone speak this that the Angels were existent before the creation of this world but the Lord himself also Job 38.4 Where wast thyou when I laid the soundations of the earth and then followes When the morning Stars sang together and the sons of God shouted for joy So that those sons of God who are at all hands confessed to be the Holy Angels were present and glorified God when he laid the first foundation of this world Nor is it improbable which some late prophetical men affirm that man was created in the room of the faln Angels which so much the more stirred up the envy of the Devil against him Certain it is that the wicked Angels were not only pre-existent but had faln also from their first estate before man was created 3. As the Scriptures make frequent mention of the Heavens of Heavens which can be no other then Paradise or the Angels which also are Gods heaven in whom he dwelleth So the Psalmist shews that they were of old Psal 68.33 To him which rideth upon the Heavens of Heavens which were of old Nor can we or you justly reject their opinion who say that as the Angels are in nature nearer to God then the creatures of this gross visible world so he first laid forth himself in them and that many ages before he proceeded to the creation of those things which were remoter and further distant from him But whether the Lord used the ministry of these Spirits in the creation of this world as he doth in the government of the same we will not dispute Howsoever it was the unanimous consent of most of the Greek fathers if not of them all and the assertion of divine Nazianzen in special and of Jerom among the Latines that the creation of Angels did precede the making of this world and that upon these grounds before alledged among many other After you have spoken of this world in general you come to the composure of the creature for whose sake this world was especially made even mankinde where according to holy Scriptures we finde another world not only because man is stiled a Microcosme by â—o contemptible Authors but by reason of an inteâ—â—â— and spiritual world and that far greater and more excellent then this outward Fabrick placed 〈…〉 of which Solomon not a stranger to any of these worlds speaks Eccles 3.11 He hath made every thing beautifull in his season he hath also set the world in their bea rt so that no man can finde out the worke of God from the beginning to the end Which world was Gods Kingdome in the man or the beautifull Image of God upon the inward and outward man as may appear by the promises of God which he hath gratiously given us in Christ for the repairing and re-edifying the same when it was decayed and defaced Esay 51.16 And I have put my words in thy mouth and have covered thee in the shadow of my hands that I may plant the Heavens and lay the foundation of the earth and say unto Zion Thou art my people Esai 65.17 18. For behold I create new Heavens and a new earth and the former shall not be remembred nor come into minde But be yee glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a joy 2. Pet. 3.13 Nevertheless we according to his promises look for a new heaven and a new earth wherein dwelleth righteousness But the outward heaven and earth of which many understand this place never was nor ever shall be the subject of righteousness for they are irrational yea liveless creatures Nor is this spiritual and glorious workmanship of God though to the world and her wise ones invisible called a world in the Old Testament alone but in the New also Rom. 4.13 For the promise that he should be heir of the world was not to Abraham and his seed through the Law but through the righteousness of faith Now if any hearing of more worlds be sorry with Alexander that he hath taken so much travaile for one growing ambitious to have the other also let him first by faith obedience prayer and all other good means seek to get the inward and spirituall world planted and created in him and upon him by the grace and power of Christ and he may be in the better possibility of the third and highest world and prove an heir of Paradise with the blessed Angels For as the Lord himself proceeded gradually first to that creation which was spiritual and invisible and then to that which was visible and corporeal so let the sons of men now faln and corrupted turn from the outward creature get the inward world of righteousness and holiness and so
not like to be decided in hast for it was not onely agitated betwixt Protestants and Papists but with intestine debate by the dessenting Doctors of each Church and that with seeming evidence of Scriptures on both sides So that great need there was of a Moderator to be sent from Heaven for the composing of this and manifold other most intricate controversies besides by reason of the returning darkness which after the Apostacy from the faith had overspread the Churches each side also haling the Scriptures velut obtorto collo to plead their cause Howbeit if our eyes had not been holden we might easily have observed that the Scriptures do distinguish both the Saints and their priviledges and that as some of those prerogatives are common to all and such is a possibility of not falling away from God totally and finally if they continue stedfast in their faith and obedience or after some slips rise up by repentance Psal 15.5 2 Pet. 1.10 So some others are peculiar to the Saints of the third form who have followed Christ both unto his death and resurrection and such is the prerogative of final perseverance or of impossibility to be deceived or seduced Mot. 24.24 And though God is constant in his love and assistance of grace yet even his called ones may by their inconstancy and wilful revolt from him alienate his heart from them irrecoverably as David well knew and warned his Solomon accordingly 1 Chro. 28.9 So true is that which the Prophet Azariah spake to Asa and his people 2 Chro. 15 2. Hear ye me Asa and all Judah and Benjamin the Lord is with you while you be with him if you seek him he will be found of you but if you forsake him he will forsake you There is indeed a Covenant made with David and his seed of constant continual and everlasting mercy 2 Sam. 7.14 15. Psa 89.28 37. Therefore is this called The sure mercies of David Isa 55.3 but who are these children of David not his seed after the flesh who have been long forsaken Psa 89.35 36 37. but that spiritual seed of Abraham and David also who are constant in their good will toward God and righteousness as we said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 And peace upon earth to good willing men But now to take a survey of your particular Sections In the very entrance of the first you shew that blindness is broken in upon the Churches First In that you set Gods accepting of us in his beloved before effectual calling as precedent whether in time or eternity to which last you incline whereas we are made accepted in his beloved Son after we are called and brought to obey him yea in some manner sanctified by him and not before And secondly In that you affirm of all the called ones and Saints in general that they shall certainly persevere to the end contrary to many express Scriptures some whereof were before produced First that of the unclean spirit which with set on worse then himself returned to his old house again Mat. 12.43 44 45. And that Rom. 11 22. Behold therefore the goodness and severity of God on them that fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off That 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack That of 1 Tim. 5.12 Having damnation because they have forsaken their first faith and verse 15. For some are already turned aside after Satan See 2 Tim. 1.15 Heb 6.2 3 4 5 6. Nor can these places following be fully answered to the worlds end Ezek. 18.24 But when the righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live c. Heb. 10.26 27 18. for if we sin willfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses Law dyed without mercy under two or three witnesses Of how much sorer punishment shall he then be thought worthy that hath troden under foot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight to the Spirit of Grace See verse 39. 2 Pet. 2.20 21 22. Jude verse 12. Revel 3.2 3. In your second Section almost every assertion is erroneous and false as followes First you say but most untruly That the Saints perseverance depends not at all upon their free will For did not Christ himself after some of his former Disciples were departed from him ask the twelve Apostles Will ye also go away Joh. 6.27 Intimating that he holds no man against his but they by the abuse of their free will might uncompelledly leave him yet at their own peril as Judas one of them afterwards did what was the true reason that Peter in his fall was pittyed and by our Saviour not only prayed for but holpen up again but because he was constant in his good will as our Saviour testifies of him and some others with him Mat. 26.45 The spirit indeed is willing but the flesh is weak Secondly That the perseverance of the Saints depends upon the immutability of the decree of Gods election whereas we have proved before that Gods general election of man is conditional and as for his special election it depends upon foreseen perseverance and not perseverance upon it and so doth Gods last and finall election as we shewed before also Thirdly That this perseverance depends upon the unchangeable love of God which as we have shewed may by our unworthiness unthankfulness and Apostacy be changed into wrath yea hatred Deut. 32.19 And when the Lord saw it he abhorred them because of the provoking of his Sons and of his daughters Fourthly you say It depends upon the efficacy of the merit and intercession of Christ but he makes intercession for none to obtain the Grace of perseverance but such as continue stedfast in their good will which they had to the Father and him as we see he prayed not for the Apostate Judas Jo. 17.8 9 10. Although he with a general intercession prayed for the unregenerate even for his enemies Luk. 23.34 and taught us by his Apostles to pray for all men 1 Tim. 2.1 2 3 4. Fifthly you say truly It depends upon the abiding of the Spirit in us But doth not that abode of the Spirit depend upon our constancy in faith and good will and upon our giving ear to it when after our fals and slips it reproves admonisheth and teacheth us anew Hence we are charged not to grieve the Holy Spirit Eph. 4.30 Least he should depart Heb. 10.38 Now the Just shall live by faith but if any man draw back my soul shall have no pleasure in him Sixthly you say