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<DATE>2014-07-22</DATE>
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<NAME>Olivia Bottum</NAME>
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<BIBNO T="oclc">53299116</BIBNO>
<VID>179873</VID>
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<TEXT LANG="eng">
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<DIV1 TYPE="title page">
<PB REF="1">
<P>AN APPEAL TO THE Impartial &amp; Judicious READER.</P>
<P>TOUCHING The Points in debate between the AUTHOR and Mr. <HI>Jo&s;eph Hacon;</HI> and their Debates in tho&s;e Points.</P>
<P><HI>OR,</HI> A detection of the weakne&s;s, wrine&s;s, and many mi&s;car|riages of the &s;aid Mr. <HI>Hacon,</HI> in his late Vindication of his <HI>REVIEW, To which is added in the clo&s;e,</HI> A brief Declaration of the Grace of God to mankind, and a &s;erious invitation to all men to embrace it.</P>
<P>By <HI>John Horne,</HI> Mini&s;ter of <HI>South-Lin</HI> in <HI>Norfolk.</HI></P>
<Q><P>Shall vain words have an end? Or what emboldneth thee that thou an|an&s;wered&s;t? <BIBL><HI>Job 16.2.</HI></BIBL></P>
<P>Suffer me that I may &s;peak al&s;o, &amp; after I have &s;poken, mock on. <BIBL><HI>ch. 21.3</HI></BIBL></P>
<P>Ta&s;te and &s;ee that the Lord is gracious. Ble&s;&s;ed is the man that putteth his tru&s;t in him, <BIBL><HI>P&s;al. 34.8.</HI></BIBL></P></Q>
<Q>Expedita virtus veritatis paucis amat. multa mendacio erunt nece&s;&s;a|r<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> <BIBL><HI>Tertul. Adver&s;. Marcionem. Lib. 2. Cap. 23.</HI></BIBL></Q>
<Q>Nihil tam Dignum Deo quam &s;alus hominis. <BIBL><HI>Id. Cap. 20.</HI></BIBL></Q>
<Q>Qui legeris biberis, nec amarum potio. <BIBL><HI>Id. Adver&s;. Gno&s;t.</HI></BIBL></Q>
<Q><LG>
<L><GAP DESC="foreign"></L>
<L><GAP DESC="foreign">. <BIBL>Menand.</BIBL></L>
</LG></Q>
<P><HI>LONDON,</HI> Printed for the Author, 1662.</P>
</DIV1>
<DIV1 TYPE="prayer">
<PB REF="2">
<PB REF="2" MS="y">
<PB REF="3" MS="y">
<PB REF="3">
<HEAD>Omnipotenti Domino Je&s;u Chri&s;to, filio Dei Unigenito &amp; Aeterno. Se&abque; &s;ua&abque; omnia <HI>D. D. C. Q. H. H.</HI> Servorum &s;uorum Minimus. <HI>J. H.</HI></HEAD>
<P>_DEare&s;t Lord; I am thine, and thou art mine; make me more thine, be thou more mine. Oh what have <HI>I</HI> in thee! <HI>I</HI> have more in thee than <HI>I</HI> can fathom; for thou art infinite in all perfections; per|fect wi&s;dom, perfect righteou&s;ne&s;s, perfect holine&s;s, perfect free|dom, perfect &s;trength, perfect power, perfect riches, perfect all things; eternally perfect, everla&s;ting &s;atisfactions; who can &s;et forth all thy prai&s;es? thou art an incomprehen&s;ible portion; he that hath thee, can want no good thing, becau&s;e thou art all good things to him, his light, his life, his righteou&s;ne&s;s; his &s;trength and his &s;alvation: All things are thine in hea|ven and earth, and all thine are theirs who are thine; for their welfare and happine&s;s; they're in thy hand, and at thy di&s;po&s;e, who art a God of love, of wi&s;dom, of infinite judgement and under&s;tanding. Oh happy portion! But what ha&s;t thou in me Lord, a poor creature, an empty nothing, weakne&s;s, infirmity and &s;in. Yet &s;uch as <HI>I</HI> am, <HI>I</HI> am thine, and it's my happine&s;s that <HI>I</HI> am thine, or rather and much more, that thou art mine. I am thine, &s;ave me; thou art mine, &s;atisfie me; and that I may be &s;atisfied in and by thee, &s;anctifie me to thee: Help me to leave my &s;elf to, and with thee; go out of my &s;elf and all creatures, to and after thee, and follow thee whither&s;oever thou leade&s;t me. Thou thy &s;elf wa&s;tled for me to the &s;hearers, and to the &s;hambles, and by tho&s;e things to eternal glory; if it be thy will to lead me that way thither, give me thy &s;trength and power to follow thee, and it will be well with me. Thine is the King|dom, Power and Glory; thou can&s;t with-hold &s;uch tryals from me, and thou can&s;t car|ry me through &s;uch tryals, to the enjoyment of thy glory. Help me to devote my &s;elf to thee, yeild up my &s;elf to be di&s;po&s;ed by thee, not chu&s;ing my own lot or portion, but let|ting thee chu&s;e and carve in all things for me. I have no &s;uch acquaintance with any of the great ones of this world, that <HI>I</HI> &s;hould write my &s;elf theirs, and dedicate my labours to them. <HI>I</HI> ble&s;s thee that I am a &s;tranger to them. <HI>I</HI> have enongh to content my &s;oul in thee; they cannot add to thee, nor de&s;ire I any thing from them to be added to me. My way lyes very fair and clear be&s;ides them to thee. And they le&s;&s;e hinder me therein, than if I was engaged to them, and courted by them. Thou wert a &s;tranger to them in this world; <HI>I</HI> find not thee in <HI>Herod</HI>'s Hall, or <HI>Bilate</HI>'s, or the High-prie&s;ts Pallaces, but when they condemned and abu&s;ed thee. Alas! the&s;e yet too commonly are they that being at ea&s;e in them&s;elves, contemn and hate thee, and priding them&s;elves in their worldly enjoyments, feel no need of thee, yea per&s;ecute thee in thy poor members, whom while they decree unrighteous Decrees again&s;t, and vilifie and &s;lay, they think they &s;erve thee very acceptably. But oh that they knew thee, felt thy &s;weetne&s;s, enjoy|ed
<PB REF="4"> thy pre&s;ence! then would they wor&s;hip thee in &s;pirit and truth, and not in outward empty formality onely. Lord open their eyes that they may &s;ee and know thee, thy truth and people, and not adore others in&s;tead of thee, hating the good, and loving the evil as they do too generally. The poor of this world ha&s;t thou cho&s;en rich in faith, heirs of thy glory. Thy Spou&s;e is not that painted Strumpet that rides in pomp, and is ado|red and defiled by the Kings of the Earth. She is another kind of thing that the world doth not &s;ee, becau&s;e it &s;ees not thee, nor knows thee. But thine do know thee, and are known of thee. Companion am I (Oh yet, make me more &s;o!) to tho&s;e that fear thee, and tho&s;e that know and keep thy Te&s;timonies: They were thy Companions while thou wert on the Earth, thy Mother, Brethren, Si&s;ters, though mean in the eyes of men,<NOTE PLACE="marg">Mal. 3 1.</NOTE> and despi&s;ed by the great Princes and Rabbies of tho&s;e dayes, yea though they pretended a de&s;ire after thee, and love to thee; but when thou wa&s;t among&s;t them, they did not know thee, nor love either thee, or tho&s;e that loved thee. Let not me think any of them too mean to be my companions, that thou di&s;|daine&s;t not to be thine. They are the truly noble per&s;ons that are &s;o near a kin by &s;piri|tual and divine birth to thee; they are from above, as thou wert from above; they are the heirs of thy Kingdom, and &s;hall inherit it with thee everla&s;tingly. Oh thou infinite fulne&s;s, infinite &s;weetne&s;s, eternal excellency, flow thou in upon me by thy Light, Truth and holy Spirit; let them lead me to thee; let them fill me with thee: Accept <HI>I</HI> be&s;eech thee my Dedication of my &s;elf and &s;ervice to thee, and let it not be reputed a pre&s;ump|tion in me. Thou give&s;t me acce&s;s to thee, leave to be humbly bold with thee; thou art meek and lowly, though thou bee&s;t mo&s;t high and mighty; thou love&s;t and owne&s;t, and di&s;daine&s;t not thy poore&s;t creatures that crawl towards thee. None for Greatne&s;s, none for Goodne&s;s to be compared to thee; Thy arms are open to embrace, thy heart is open to love and delight in thy poor &s;ervants that are faithful to thee, and upright with thee. Lord make me &s;o evermore towards thee, keep me in thy arms, lay me in thy bo&s;om, let me be always nigh thee, with thee; and be thou always nigh, with and in me, manife&s;t|ing thy &s;elf, thy love, thy fulne&s;s, thy glory to me, and &s;trengthen me to glory in thee, and &s;erve and glorifie thee perpetually. <HI>I</HI> am a&s;hamed of my &s;elf, and my poor doings, they &s;mell too much of fle&s;h and &s;elf, too little of thee; and therefore there is the le&s;s in them to be liked by me. Accept and pro&s;per thine own in them; pardon or burn up what in my writings is not thine, nor approved by thee: And oh di&s;cover thy Truth more clear|ly to me, and if thou plea&s;e&s;t by me, who de&s;ires to devote my &s;elf and &s;ervice to thee. Everla&s;ting King of Glory, everla&s;ting prai&s;es to thee, my Portion everla&s;tingly. <HI>Amen.</HI></P>
</DIV1>
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<DIV1 TYPE="text">
<PB N="1" REF="4">
<HEAD>An Appeal to the judicious and impartial <HI>READER.</HI></HEAD>
<P><HI>Sect.</HI> 1. _IF what hath been already written by me and Mr. <HI>Hacon,</HI> were wholly in the &s;ame hands of judicious and indu&s;trious Readers, who could and would compare us, I might &s;pare the labour of this Rejoinder, and leave my cau&s;e, as it is, to their judgement, without either mine own or their further trouble.<NOTE PLACE="marg">Epi&s;t. lib <HI>5.</HI> cap. <HI>20.</HI></NOTE> For they may find true of his late Vindication, what <HI>Pliny</HI> writes of a certain <HI>Bythinian</HI> Orator, viz. <HI>Re&s;pon|dit mihi plurimis verbis, pauci&s;&s;imis rebus.</HI> That he hath an&s;wered me with many words to very few things, and in tho&s;e too, to lit|tle purpo&s;e. But becau&s;e it is, or may be otherwi&s;e, therefore for the help of the weaker, and ea&s;e of tho&s;e that are le&s;s at lei&s;ure to compare us, I &s;hall &s;hew them the truth of that foregoing &s;en|tence in him, and then commit it to their cen&s;ure. I need not an|&s;wer every particular, becau&s;e he hath catch't but at here and there a pa&s;&s;age in mine, leaving the main of the An&s;wers untoucht, and becau&s;e the charge of the Pre&s;s forbids me to be voluminous: Yet I hope I &s;hall leave nothing unan&s;wered that may &s;eem of weight.</P>
<P><HI>Sect.</HI> 2. I &s;hal not garni&s;h my Di&s;cour&s;e with Rhetorical flouri&s;hes, nor interlace it with pretty impertinent &s;tories, in&s;tead of de|mon&s;trations
<PB N="2" REF="5"> to &s;et it it off, but tru&s;t to the power and cogency of the naked truth, <HI>Quae nihil erube&s;cit ni&s;i &s;olummo|do ab&s;condi,</HI><NOTE PLACE="marg">Tertul. Adver&s;. Valen in. <HI>cap. 2</HI></NOTE> which blu&s;hes not except to be hid with vails. Good Wine needs no &s;uch Bu&s;hes, nor a di&s;h of &s;olid meat &s;uch curious &s;awces, or artifici|al kick-&s;haws, for &s;ound &s;tomachs, as unwhol&s;ome food, or what wants &s;ub&s;tance doth to plea&s;e the fancy of the Gue&s;t, becau&s;e it hath not what may fill his belly, or nouri&s;h his bo|dy.<NOTE PLACE="marg"><HI>Lib</HI> 12. <HI>Cap</HI> 1.</NOTE> The fair <HI>A&s;pa&s;ia</HI> in <HI>Aelian,</HI> needed not the&s;e meretricious Arts and Methods to draw <HI>Cyrus</HI> his affection, that his other women were taught and practi&s;ed, be|cau&s;e her natural beauty and virtuous mode&s;ty were more power|ful to that purpo&s;e. Nor needed the Apo&s;tle the excellency of &s;peech and wi&s;dom, to help to commend the te&s;timony of God, becau&s;e the evidence and demon&s;tration of the Spirit &s;ufficed without them. If what I propo&s;e, be truth, let it evidence it &s;elf; if fal&s;e, it is pitty the Reader &s;hould be cheated into the belief of it by any fal&s;e colours.</P>
<P><HI>Sect.</HI> 3. In his Epi&s;tle, partly by intimation, and partly expre&s;|ly, he charges me <Q>with delivering things manife&s;tly untrue, corrupt and irrational; and that when they are found to be &s;uch, I ca&s;t about for mi&s;ts and muffles to involve my &s;elf in; and that any An&s;wer, though never &s;o &s;lighty, and eva&s;ion, though never &s;o frivolous, and argument, th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ugh never &s;o &s;lender, &s;erves my turn, &s;o I can &s;et it on with houting and clamour: And that in&s;tead of an&s;wering his objections, and ma|king good my own doctrine, I omit the chief &s;trength of his proofs, rea|&s;ons or authority, and catching hold of &s;ome word, clau&s;e or expre&s;&s;ion that might without prejudice have been &s;pared, upon that I &s;pend my time, and &s;ometimes my anger.</Q> But the luck on't is, that when the Readers expect to find tho&s;e his heavy Charges made good in &s;ome few in&s;tances, he vani&s;hes into the &s;moak of an impertinent tale or &s;to y, to tickle his fancy with.</P>
<P>Now what Mr. <HI>Hacon</HI> hath not done, nor could in mine, I &s;hall (God a&s;&s;i&s;ting) demon&s;trate to be true in his own Writings, and &s;o that he hath drawn an exact picture of him&s;elf, upon which he fal&s;ly hath writ my Name; and then &s;hew his aberrations, imper|tinencies and fal&s;hoods in the re&s;t, (if I may call them without offence as they are, which are &s;o many, that I could wi&s;h for his
<PB N="3" REF="5"> own credit, as well as for my ea&s;e, that he had writ <HI>Finis</HI> where h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> began his title, or rather where he began before; and ob&s;erved that coun&s;el <HI>Prov.</HI> 17.14. to have left off &s;trife before he had med|led with it: it was he that did with the Eagles pro|perly <GAP DESC="foreign">, begin injuriou&s;ly;<NOTE PLACE="marg">Aelian. Lib. <HI>1.</HI> Cap. <HI>14.</HI></NOTE> my part with the Swans was, &amp; is but <GAP DESC="foreign">, to de|fend my &s;elf; indeed had he brought any proofs or evidences or of his peremptory condemnations intimated and ex|pre&s;&s;ed in his former beginning, he might have had &s;ome good co|lour, as he hath done in this, to tax me we with walking after the &s;ame method in part: But &s;eeing his condemnatory &s;entence went &s;o before, that its proofs and evidences never followed after, he mu&s;t excu&s;e me if I acquit my &s;elf of the guilt of that al&s;o; which I &s;hall do al&s;o in this, by &s;hewing how truly his fore&s;aid charges of me reflect upon him&s;elf; which I now &s;hall do in what follows.</P>
<DIV2 N="1" TYPE="chapter">
<HEAD><HI>CHAP. I.</HI> How Mr. <HI>Hacon</HI> &s;hifts from evident convictions of fal&s;hood, exemplifi|ed <HI>Chap. 7, 10, 25.</HI> and with what &s;lender An&s;wers, and frivolous eva&s;ions.</HEAD>
<P><HI>Sect.</HI> 1. IN his 7th. Exception toucing the Law, I convicted him of divers notorious fal&s;hoods; &s;ee now how in&s;tead of con|fe&s;&s;ing his faults therein, he ca&s;ts about for my&s;ts and muffles to in|volve him&s;elf in. 1. To that that I denied the Law to be a rule of Life, he &s;aies, <Q>I am not the fir&s;t that hath &s;poken contradictions, nor the la&s;t that confutes an Adver&s;ary out of his own words.</Q> <HI>An&s;.</HI> So then my words had &s;ome contradiction in them, or el&s;e this is a my&s;t, mufflle, or frivolous eva&s;ion. If <HI>I</HI> contradicted my &s;elf, I did both affirm it and deny it in the &s;ame re&s;pect; for that's to con|tradict. Now <HI>I</HI> challenge him to prove that <HI>I</HI> denied it. He &s;ays, "<HI>I a&s;&s;igned five u&s;es of it, and to be a Rule of Life was none of them. An&s;.</HI> 1. Be it that <HI>I</HI> had omitted it; yet to omit a thing, and to de|ny it, are not the &s;ame; not to &s;ay a thing, and to &s;ay that thing is not, are very different. 2. How did <HI>I</HI> omit that, and yet affirm it? for if <HI>I</HI> affirmed it not, then I could not contradict my &s;elf if I
<PB N="4" REF="6"> had denied it. Sure I &s;aid it intimately by his own confe&s;&s;ion, though not <HI>in terminis;</HI> and to &s;ay a thing intimately, and to de|ny it, are very different. He &s;ays, "<HI>I &s;aid it not directly, and every one could not gather it from my words. An&s;.</HI> Then I &s;aid it indirectly it &s;eems, and &s;o as &s;ome might, and he him&s;elf did gather it from what J &s;aid; that was not to deny it yet, no more than <HI>Mo&s;es</HI> not &s;aying <HI>in terminis,</HI> the dead &s;hall be rai&s;ed, was a denial of the re|&s;urrection, which he intimately and indirecty &s;aid in what Chri&s;t argued it out of, though few could gather it thence, as Chri&s;t d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d.</P>
<P><HI>Sect.</HI> 2. I &s;hewed him how he fal&s;ified in charging me from my open door to have faulted Mini&s;ters for teaching duties to them that wanted Principles to perform them rightly, and &s;o, that the Law mu&s;t not be a Rule to per&s;ons unconverted neither, and &s;o to none. Now in&s;tead of confe&s;&s;ing his wrong, he onely repeats and commits it over again, yea a &s;econd and third time, p. 76. with|out either an&s;wer or further proof, viz. <Q>That I faulted Mini|&s;ters for being Teachers of the Law to them that are not well principled for duties <HI>See his fal&s;hood again!</HI></Q> I &s;aid not &s;o, nor to that purpo&s;e; but I faulted tho&s;e that talkt of duties to tho&s;e not principled, without declaring to them that which &s;hould rightly principle them. Now is it the &s;ame thing to fault a man &s;imply for preach|ing duty, and to fault him for not doing it as he ought? is the rei|terating a &s;lander, a vindicating a mans &s;elf not to have &s;lander|ed? Or is it not a my&s;t, muffle, frivolous eva&s;ion, or wor&s;e?</P>
<P><HI>Sest.</HI> 3. He abu&s;ed me in &s;aying I gave a <HI>Super&s;edeas</HI> to the ten Commandments; J &s;hew'd it him, and that J gave no more <HI>Super|&s;edeas</HI> to them in what J &s;aid, than he that &s;hould &s;ay in writing after <HI>Tu<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ies</HI> or <HI>Quintilians</HI> &s;tile, a man ob&s;erves all the Rules at Grammer and Rhetorick, gives a <HI>Super&s;edeas</HI> to all tho&s;e Rules. He repeats my &s;aying, that in acting faith and love, J do ob&s;erve all the Commandments, and then glo&s;&s;es again upon it thus; <Q>That its as much as if I had &s;aid I need not ob&s;erve them otherwi&s;e then by acting faith and ove;</Q> which yet is injurious; for J &s;aid not onely J act them in acting faith and love, but J ob&s;erve them too, that is, have an eye to them, for that is ob&s;ervation, and J expre&s;ly &s;hew|ed how in my former An&s;wer, Chap. 8. p 42. <HI>Po&s;ition</HI> 4. his talking then <Q>of o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e that hath attained <HI>Tullies</HI> or <HI>Quintilians</HI> &s;tile, that he
<PB N="5" REF="6"> may lay a&s;ide and neglect all Grammer Rules, and of ob&s;erving the ten Commandments, as <HI>Cicero</HI> ob&s;erved the rules of Rhetorick, who was a rule to Rhetorick, are aberrations, muffles, &amp;c.</Q> For I neither talked of any man's having &s;o attained to faith and love, as one may attain <HI>Tully's</HI> or <HI>Quintillian's</HI> &s;tile, that is, to any &s;uch perfection in this life (though I believe if any did &s;o<NOTE N="*" PLACE="marg">Ubi quis &agrave; spi|ritu &s;uo impul&s;us &s;ponte facit &amp; liben|tianimo ibi non e&s;t opus externo ad|monitore &amp; &s;timu|lo, <GAP DESC="foreign">. <HI>Zanch</HI> in <HI>Eph. 2.</HI></NOTE>. God would never fault him for not making more u&s;e of the Law, as to him&s;elf at lea&s;t, then perfectly to act them) nor &s;aid I any thing of <HI>Tully</HI>'s ob|&s;erving the Rules of Rhetorick, though I be|lieve there were both Grammer and Rheto|rick Rules before <HI>Cicero,</HI> and that he ob&s;erved them too, though through their imperfecti|on he out&s;trip them, &s;o as we cannot do the Law.</P>
<P><HI>Sect.</HI> 4. For his ne&s;ts of fal&s;hoods about my holding the Moral Law now to us a cruel School-Ma&s;ter; he hath the&s;e muffiles in|&s;tead of confe&s;&s;ing his evil in them. 1. <Q>That its an ordinary mi|&s;take of others that recede from the Antinomians more than I, and &s;o he had no rea&s;on to leave me out.</Q> <HI>An&s;</HI> Judge Reader, had he rea|&s;on to &s;ay more of me, than he could ju&s;tifie! Was that a good rea&s;on to &s;peak fal&s;ly of me? And is this a good come off to add more abu&s;es to his former, by implying that I border too nearly upon the <HI>Antinomians,</HI> without any proof of it? Indeed he tells me of <HI>my Antinomian &s;pots breaking out,</HI> p. 156. becau&s;e to the <HI>Qua|kers</HI> urging <HI>P&s;al.</HI> 119.1. to prove that &s;ome are per&s;onally perfect without &s;in here. I &s;aid, Chri&s;t is the Way, and I grant &s;ome un|defiled and compleat in him. Now where is the <HI>Antinomiani&s;m</HI> in that &s;aying? Is it in &s;aying Chri&s;t is the way? <HI>Then Chri&s;t was one,</HI> they be his words, <HI>John</HI> 14.6. or in &s;aying there be &s;ome compleat in Chri&s;t? then <HI>Paul</HI> was one, for he &s;ays &s;o in <HI>Col.</HI> 2.10. Or in my interpreting the &s;ayings of the Old-Te&s;tament, or rather of the Prophets, by Chri&s;t's and his Apo&s;tles? Who are better interpre|ters of them? Or who doth not u&s;e to interpret their &s;ayings by them? Is not <HI>perfect in Chri&s;t Je&s;us,</HI> Col. 1.28. a good inter|pretation of <HI>perfect in the way,</HI> P&s;al. 119.1.? Or can there be a better? Is there any perfect in the Law of Works? judge Rea|der.
<PB N="6" REF="7"> 2. <HI>That I hold not long in that mind, he finds me another,</HI> p. 83. becau&s;e I &s;aid <HI>the Apo&s;tles did not bring men into &s;ervitude as</HI> Mo&s;es <HI>did formerly, but to &s;on-&s;hip.</HI> Now what &s;ays that to the fal&s;hoods above-di&s;claimed? not one word; but he &s;ays, <HI>I make an oppo&s;ition between &s;ervitude and &s;on-&s;hip, whereas it &s;hould be between manhood and minority of age, if I had continued in that mind. An&s;.</HI> I do con|tinue in that mind, and yet ju&s;tifie my oppo|&s;ition;<NOTE PLACE="marg">Cum e&s;&s;emus parvuli &s;ub Ele|mentis hu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us mun|di &s;erviebamus i. e Lex dominabatur nobis premebat nos tanquam &s;ervos. <HI>Luth.</HI> in Gal. <HI>4.1, 2</HI></NOTE> for the Apo&s;tle makes it &s;o, though he &s;pake of the Law being their School-Ma&s;ter in the former ages, and rather of the Ceremoni|al, than the Moral; &s;ee <HI>Gal.</HI> 4.1, 2, 5, 6 7. For what though the believers in the times before, were &s;ons, yet they differed nothing from &s;er|vants, and Chri&s;t (I trow) redeemed them from &s;ervitude, and from their Tutors and Governors, that they might receive the adop|tion of &s;ons: So that in&s;tead of recanting his abu&s;es, he makes them wor&s;e. <HI>Mo&s;es</HI> Law made &s;ons as &s;ervants, the Apo&s;tles makes &s;ervants to be &s;ons.</P>
<P><HI>Sect.</HI> 5 Again in Chap. 10. he &s;u&s;pected a dark in&s;inuation of a dangerous conception of God's having done for us all that he could. I &s;hewed the groundle&s;ne&s;s of that &s;u&s;pition: Now how comes he off here? Sure with horrible muffles and mi&s;takes of what I &s;aid in that Chapter. For he &s;aies I &s;ay therein, <Q>That it wil po&s;e all men to &s;ay what he could have done more; as if I ca|red not what I &s;ay, &s;o I revile and contradict; that I &s;peak as if God could do no more than he hath done for man's &s;alvation; that I give an imperfect enumeration of the means and helps that God hath afforded to &s;alvation; that he hath given his Son to death, rai&s;ed him, and glorified him; and there &s;tay, and tell them that there is no more that could be done; that I omit the internal means, and mention only the external and mo&s;t remote means, Chri&s;t's death and ri&s;ing again.</Q> Now Reader &s;ee whence and how fal&s;e all this is. What I &s;aid, was this, That all my in&s;tru|&s;tructions to &s;eek the Lord, imply, that I think God can do no more than he hath done, though what he could have done more for our Redemption, and for providing &s;alvation for us, then to have given his onely Son to death for us, and rai&s;e and glorifie
<PB N="7" REF="7"> him as he hath done, I &s;uppo&s;e mu&s;t po&s;e all men to &s;ay. See Rea|der, I &s;aid not, God can do no more than he hath done for man's &s;alvation, or that the death, re&s;urrection and glorifying of Chri&s;t, are all the means of &s;alvation that God affords; but I &s;pake onely of man's Redemption, and the providing &s;alvation for him, not of his bringing men to enjoy that &s;alvation; for which I acknowledged all along in my Catechi&s;m, other means, both outward and inward. Know then Reader, and know it for thine own good, that we &s;ay with the Scriptures, that God hath by the death of his Son ran&s;omed and redeemed all men from un|der the &s;entence that lay upon them, into the gra|cious Lord&s;hip and di&s;po&s;e of Chri&s;t,<NOTE PLACE="marg"><HI>Rom.</HI> 14.9.</NOTE> &s;o as they may be &s;aved by him, and hath prepared &s;alvation for us all in him, in glorifying him through his &s;ufferings for us, even all things pertaining to our &s;alvation, as forgivene&s;s of our &s;ins, and his holy Spirit, by which he is fitted and ready to enlight|en, regenerate, &s;anctifie and &s;ave us; but to the obtaining of that &s;alvation, he requires that we look to him, and be &s;aved; &s;eek him while he may be found, and call upon him while nigh at hand; and who&s;o do &s;o in truth, in this day of Grace, &s;hall &s;urely find him to work all the work of God in them. Therefore in the be|lief thereof do thou &s;eek him, and content not thy &s;elf with any gifts from him, without him, but &s;eek to have him&s;elf all to thee, and to do all in thee, in thy attending to, and believing on him. True, there is a Redemption by his Grace and Spirit pa&s;&s;ing upon the &s;pirits and bodies of them that believe, included in what thou art to &s;eek for; but it's clear by the contexture of what I &s;pake, that I meant not of that Redemption in my &s;peech above-menti|oned, but of what conduced to the preparation of &s;alvation for us. See this di&s;tinction of the preparation and participation of &s;alvation, clearly implied in <HI>Prov.</HI> 9.2, 3, 4, 5, 6. <HI>Matth.</HI> 22.4. and the preparation perfect before the invitation, much more before the participation. What he &s;ayes then, p. 104. and from 115. to 122. and are meer extravagancies, though I might note his bold|ne&s;s with God, p. 120, 121. in telling what could have been done in his Vinyard, more than he did; and his error in &s;aying, that
<PB N="8" REF="8">
<Q>all he did was but external means and helps exhibited to a vi&s;i|ble, National con&s;tituted Church, as Doctrine, Sacraments, Prophets, Pa&s;tors, <HI>&amp;c.</HI></Q> but no Spirit thought of that had pow|er and virtue to effect any thing required, contrary to <HI>Neh.</HI> 9.20, 30. <HI>I&s;a.</HI> 63.10, 11. <HI>Zech.</HI> 7.12. and putting this an&s;wer into their mouth, <HI>Lord, thou gave&s;t us no internal means, without which all the external were to no purpo&s;e.</HI></P>
<P><HI>Sest.</HI> 6. Again in Chap. 25. though he more fairly pa&s;&s;es by many a di&s;covered fal&s;hood and abu&s;e that I noted in that Chap|ter, not mentioning, much le&s;s confe&s;&s;ing them; yet in what he takes notice of, he &s;hamefully &s;huffles and evades, adding more ab&s;urd abu&s;es to his former, repre&s;enting it as my u&s;ual Doctrine that we &s;hould not gather God's love to us by Faith, obedience, new frames, &amp;c. a phra&s;e or manner of &s;peaking ambiguous and deceitful, and &s;uch as I never made u&s;e of, though it is true in it &s;elf with re&s;pect to the fir&s;t perception of his love, which is the &s;pring of faith, obedience, and new frames; but his &s;peech carries it to his love indifinitely in any acts of it; and to my explication of my mind, in which he gives this unrea&s;onable an&s;wer, That <HI>he will believe it to have &s;ome truth, or at lea&s;t &s;ome rea&s;on in it, when he &s;hall believe that there ever was any Chri&s;tian that did &s;earch into his own heart, and &s;eek there for good de&s;ires and affections, to the intent he might thence conclude and know a&s;&s;uredly, that Je&s;us Chri&s;t dyed for all men in the world.</HI> Or when I can &s;hew him whoever taught any Chri&s;tian &s;o to do, as if I had to any &s;uch purpo&s;e explicated my &s;elf. Oh wilful my&s;t and muffle! my &s;aying was, That men may not &s;o well know the remedy to be for them&s;elves (not for all men in the world) by looking into their own hearts, as by the Word of God, which &s;ayes it is for all. This he &s;ee and read, and knew to be my meaning, and yet gro&s;ly turns it into quite another non-&s;en&s;ical thing, which he again intimately charges on me, p. 216. and in &s;pite of my declaration of my &s;elf, otherwi&s;e &s;ays, that <HI>this was the reigning Di&s;ea&s;e, the Doctrine again&s;t which I framed my An|tidotes, viz. that a Chri&s;tian from the fruits of his &s;anctification in his thoughts, words and works, and e&s;pecially from the frame and di&s;po&s;ition of his heart, may gather the love of God, and the benefits of Chri&s;t's death for his glorification; and that J cannot endure any &s;uch difference as that there be a &s;eal of Gods Spirit &s;et upon tho&s;e that are his in this
<PB N="9" REF="8"> life;</HI> and that I <HI>think him a Phari&s;ee that is not as other men are, but gives thanks that he is better than others, better than this Malefactor, and Traytor, or Publican: This is that poy&s;on that needs the Antidote. An&s;.</HI> Reader, Judge if Forgery and Slander be any good an&s;wers; or what &s;hould I &s;ay to &s;uch a man, except as 2 <HI>The&s;&s;.</HI> 3.1, 2. <HI>From &s;uch unrea&s;onable men good Lord deliver us?</HI> And for thy own u&s;e under&s;tand, that I &s;ay and hold, 1. That the fir&s;t perception of the love of God to us, as that he &s;ent his Son for us, and Chri&s;t dyed for us, is not by or from works of righteou&s;ne&s;s that we have done, or do, though many we may do appearingly before it, as the A|po&s;tle did, who yet &s;ayes not that by them he perceived the love of God, or was &s;aved, <HI>Tit.</HI> 3.4, 5. 2. That the perception of the love of God to us (as before) goes before any right work of righ|teou&s;ne&s;s, or &s;anctification in us, and is the true &s;pring of them, <HI>Tit.</HI> 2.11, 12. &amp; 3.4, 5. But then (3dly) after the love of God in the gift of Chri&s;t is di&s;covered and perceived, we are to take heed that we &s;o receive it, as to be filled with righteous frames and af|fections, and works by it, otherwi&s;e we receive it in vain. And 4thly, we may, and are to examine our &s;elves, whether we &s;o re|ceive the Grace and Love perceived; and that is properly to be known by what it effects in us. And &s;o (5thly,) we may gather or a&s;&s;ure our hearts of God's further love to us, that he owns and will ble&s;s us, partly from the perception of the efficacies of Gods love in us. But (6thly,) many are gull'd with conceits of their be|ing &s;anctified by fal&s;e marks; and generally men are &s;o, when they know not that love of God in Chri&s;t which is the ground of right lieving, but from &s;ome effects of faith which they gue&s;&s;e to be in them; &s;eeking to perceive fir&s;t the love of God to them by what is in them, and not by what is in Chri&s;t, as preached in the Go&s;pel to them; and that if Mr. <HI>Hacon</HI> take this his &s;o dealing with me for any &s;uch mark or evidence of his title to Heaven, he hath need to take heed he deceive not him&s;elf therein. And now thou mai&s;t &s;ee by this how impertinently he quotes 2 <HI>Cor.</HI> 13.5. again&s;t a pa&s;&s;age of mine in a Sermon that he quotes; the Apo&s;tle not &s;peaking of mens examining them&s;elves whither God had &s;o lo|ved them, as to &s;end Chri&s;t for them (which was the thing J &s;pake of, though he conceal it) but whether they were in the faith, and Chri&s;t in them, or not after they had believed the love of God in
<PB N="10" REF="9"> Chri&s;t as preached in the Go&s;pel to them; and &s;o not to &s;ee whe|ther God had loved them, but whether they loved God rather. And though the &s;igns that men now &s;eek for to know by that God &s;ent Chri&s;t for them, and that he died for them, be not of the &s;ame kind with tho&s;e the <HI>Jews</HI> fought; yet they not re&s;ting in God's Te&s;timony, but &s;eeking &s;ome other &s;ign for the heart to re&s;t in, is like Adultery from God's Word. My quoting ver. 11. of <HI>Luke</HI> 18. cannot prove that I meant men may not u&s;e upon no ca&s;e the Phari&s;ees words there, or that I meant not that I fault|ed men for doing as he did, when I actually mentioned the words of ver. 9. his tru&s;ting in him&s;elf, and de&s;pi&s;ing others; that I u&s;ed the phra&s;e <HI>Analogy of the Faith,</HI> in the vulgar &s;ence, although I no|ted, that I conceive the Apo&s;tle u&s;es it in another &s;ence, <HI>Rom.</HI> 12.3 was no great fault, if any; and that there is need to warn of <HI>en|vy,</HI> as well as of <HI>pride,</HI> I believe. The Lord purge both of them out of both our hearts; for methinks too much of both appears in his Writings. And let that &s;uffice to that branch of the Charge.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD><HI>CHAP. II.</HI> Mr. <HI>Hacon's</HI> Tergiver&s;ations and frivolous eva&s;ions, leaving the force of the Arguments or An&s;wers untoucht, and in&s;i&s;ting only upon &s;ome by-words or clau&s;es exemplified in Chap. <HI>4.17, 18, 19.</HI></HEAD>
<P><HI>Sect.</HI> 1. FOr the other branches of his Charge I in&s;tance 1. Chap. 4. to what I &s;aid about the Tree of know|ledge of good and evil; where in&s;tead of an&s;wering me, or con|fe&s;&s;ing his error and ra&s;hne&s;s in what he fal&s;ly then charged upon me he tells what moved him &s;o to charge me with un&s;oundne&s;s, as denying the Divine prae&s;cience, as becau&s;e a pe&s;tilent Sectary (if he may be credited) produced <HI>Gen.</HI> 2.19. to &s;uch purpo&s;e; and be|cau&s;e <HI>Socinus</HI> di&s;proves Divine Prae&s;cience from <HI>Gen.</HI> 22.13. And &s;o in&s;tead of proving his Charge, he repeats it, in &s;aying that my explication (that &s;aid nothing &s;ounding that way, and which I &s;hewed to have been other able Divines not &s;u&s;pected thereof) was like to promote that pernicious error; and burthens me with
<PB N="11" REF="9"> other mens errors that J never had to do with; yea, and yet to act his part wor&s;e, he &s;ugge&s;ts me guilty of &s;ymbolizing with the <HI>Socinians,</HI> 1. in neglecting the authority, cu&s;tom and manner of the Church, upon pretence of walking onely by the Scripture-Rule, <HI>(i. e.)</HI> becau&s;e J bid the people prefer the Apo&s;tles expre&s;&s;i|ons before mens glo&s;&s;es. <HI>An&s;.</HI> 1. J &s;aid not the Churches, but mens. 2. The Apo&s;tles were prime parts of the Church. <HI>Apo&s;tolis,</HI> i. e. <HI>primitivae Eccle&s;iae,</HI><NOTE PLACE="marg">Serm. <HI>8.</HI> in Cant. Ego &s;olis Canonicis Scripturis debeo &s;i|ne ulla recu&s;atione con&s;en&s;um. De <HI>Nat.</HI> &amp; <HI>Grat.</HI> cap. <HI>61.</HI> Auferantur de medio Charta no|&s;tra. Procedat in medium Codex Dei in <HI>P&s;al. 57.</HI> Nolo humanis documen|tis &s;ed Divinis O|raculis Ecclae&s;iam Sanctum demon|&s;trari. De unit. <HI>Ec|cle&s;. Contr. Peli|an.</HI> Nolo nobis cre|datur, Scriptura recitetur. <HI>Ambr. De incar. Dom. Cap. 3. &amp; Cap. 8.</HI></NOTE> &s;ayes <HI>Bernard.</HI> 31 St. <HI>Au&s;tine, Ambro&s;e,</HI> and o|thers have &s;aid the like. J owe my con&s;ent (&s;aies <HI>Au&s;tin</HI>) without exception, onely to the holy Canonical Scriptures. Again, Take away our Writings, let God's Book be produced A|gain. I would not have the Church &s;hewed by mens documents, but by God's Oracles: And St. <HI>Ambro&s;e;</HI> J would not that we be re&s;ted in, let the Scriptures be recited. 2. Becau&s;e J &s;aid, J contented my &s;elf with the Scripture|phra&s;e, and u&s;ed not that of the Church. <HI>An&s;.</HI> Js that a &s;ufficient proof that J neglect its Authority given it of Chri&s;t? Doth the Church tye me to u&s;e her phra&s;es rather than the Scriptures? J trow not. And may J not &s;peak <HI>uno ore</HI> with the Church (as he implies J do not) by &s;peaking in Scripture-phra&s;es? Surely J may, or el&s;e the Church &s;peaks not <HI>uno ore,</HI> or is not unanimous with the Apo&s;tles, becau&s;e &s;he u&s;es that phra&s;e, <HI>the Rule of Life,</HI> which they u&s;e not. So that in accu&s;ing me, he intimately condemns the Church, and &s;hews his want of judgement.</P>
<P N="2">2. <HI>In my opinion about Chri&s;ts death being a preparation to his &s;acri|fice.</HI></P>
<P><HI>An&s;.</HI> That's not my opinion, it's to his Prie&s;tly oblation; the <HI>Socinians</HI> deny it's a &s;atisfactory Sacrifice to Divine Ju&s;tice, &s;o do not J.</P>
<P N="3">3. <HI>Jn &s;aying Profe&s;&s;ors are to break bread, and</HI> ut fideles panem frangant <HI>is their phra&s;e.</HI></P>
<PB N="12" REF="10">
<P><HI>An&s;.</HI> Then mine differs from theirs; for all Profe&s;&s;ors are not <HI>fidel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s;</HI> and <HI>ad frrangendum panem,</HI> is <HI>Lukes</HI> in <HI>Acts</HI> 20.7. mine is nearer the Churches.</P>
<P N="4">4. <HI>That I hold with them, that faith is wrought by no immediate power, but onely by the word preached.</HI></P>
<P><HI>An&s;.</HI> The latter part of that is a &s;lander; for J &s;aid expre&s;|ly, that God works it by the co-operation of the Holy Gho&s;t, which is not only by the Word preached, as if it was without the Holy Gho&s;t.</P>
<P N="5">5. <HI>In that I would have the Names written in the Book of Life to be Qualities; and</HI> Socinus <HI>&s;ays, it's enough that &s;ome certain Qualities in the Metaphor of the Book of Life, an&s;wers to tho&s;e Names.</HI></P>
<P><HI>An&s;.</HI> J plainly &s;hewed Chap. 16. that per&s;ons are named from the qualities, not that the qualities are the Names. <HI>Pru|dent,</HI> or a <HI>prudent man</HI> is the Name, <HI>Prov.</HI> 16.21. and <HI>proud</HI> and <HI>haughty &s;corner</HI> is his Name, &s;ays <HI>Prov</HI> 21.24. that deals in proud wrath. <HI>Prudence</HI> and <HI>Pride</HI> are the qualities, not the names. Might not J as well charge Mr. <HI>Hacon</HI> with &s;imbolizing with the <HI>Papi&s;ts,</HI> in preferring the Churches Authority before the Scrip|tures; and with the <HI>Dominicans,</HI> in denying the in&s;ufficiency of general Grace; but J forbear &s;uch retalliations. J will not &s;ay as in <HI>Homer:</HI>
<Q><L><GAP DESC="foreign">.</L>
<L>Such Language as he gives, I'le give again.</L></Q></P>
<P><HI>Sect.</HI> 2. But all this while he offers at nothing of my Chap|ter, onely at length catches at a piece of a &s;entence, from which he talks at rovers, and &s;hews that &s;ome (as the <HI>Socini|ans,</HI> who are nothing of my acquaintance) hold &s;ome irreligi|ous principles; and then adds, that <HI>unle&s;s we &s;ay that God doth not foreknow what man will do upon &s;uch and &s;uch circum&s;tances, we cannot but of nece&s;&s;ity confe&s;s that he hath for &s;ome certain men prepared &s;uch grace whereby they &s;hall certainly and infallibly be &s;aved; and that if Faith be the gift of God, and he gives it to whom he will give it, this is that Prede&s;tination with which I endeavour what I can to fright the world.</HI></P>
<PB N="13" REF="10">
<P><HI>An&s;.</HI> His con&s;equence is very loo&s;e; for although God doth certainly foreknow what man will do upon &s;uch and &s;uch circum|&s;tances, yet neverthele&s;s he doth al&s;o foreknow, that the &s;ame Grace that he prepared for, and affords to &s;ome in whom it takes not place, will certainly and infallibly take place in others. And &s;o <HI>&egrave; contra,</HI> as he did certainly fore-know that the &s;ame Grace pre|pared for, and afforded to the <HI>Jews,</HI> though they rejected it, would certainly have taken place with a people of a &s;trange Lan|guage, had it been afforded to them, <HI>Ezek</HI> 3 6. and gave <HI>Paul</HI> to know, that what the <HI>Jews</HI> rejected, would be by the <HI>Gentiles</HI> em|braced, <HI>Acts</HI> 28.28. yet I deny not, but God hath prepared that Grace for all men in Chri&s;t, by which &s;ome &s;hall certainly and in|fallibly be &s;aved. 2. <HI>I</HI> endeavour not to fright the World with any Prede&s;tination, except of God's fore-appointing ob&s;tinate, impenitent &s;inners to damnation. I would they were more fright|ed by that from their &s;ins. And therefore it's fal&s;e, that the a&s;&s;erting faith to be God's gift, and his giving it to whom he will, is that Prede&s;tination that I endeavour to fright the World with, or any Prede&s;tination at all. His charge then, that what he called <HI>an irre|ligious Principle, I mu&s;t fall to, and defend by rational con&s;equence, un|le&s;s I will give over my horrible and irreligious manner of reviling Gods Decrees</HI> As it offers nothing to di&s;prove my An&s;wer or Marginal Note he excepted again&s;t, which &s;hould have been his task; &s;o it is a fal&s;hood, and carries in the taile of it an horrible and odious &s;lan|der. I challeng'd him to &s;hew me where in any place I have ever &s;poken irreverently of God's Decrees, much more that I have reviled any of them; which if he cannot do, let the Reader judge what &s;pirit he is of, and what manner of adver&s;ary he is unto me.</P>
<P><HI>Sect.</HI> 3. In the clo&s;e of my Chapter I &s;aid, I fear'd that he thinks God decreed and nece&s;&s;itated <HI>Adam's</HI> &s;in, and that I might find pa&s;&s;ages enough to that purpo&s;e in other mens &s;ayings, would I follow his cour&s;e, in fa&s;tening them upon him, to render his opi|nions odious, which I &s;aid Mr. <HI>P.</HI> had done &s;ufficiently. To this, he fir&s;t endeavours to clear him&s;elf, though not hand&s;omely; For his &s;econd propo&s;ition, viz. <HI>That in tho&s;e things that are decreed to come to pa&s;&s;e, God's Decree inferreth no ncce&s;&s;ity upon inferior cau&s;es or agents, becau&s;e he decrees all things to come to pa&s;&s;e according to their
<PB N="14" REF="11"> kind; natural agents to act naturally, voluntary agents, voluntarily; and &s;o for nece&s;&s;ary, contingent, &amp;c.</HI> For this pa&s;&s;age I conceive is peccant both in its a&s;&s;ertion &amp; rea&s;on. 1. The a&s;&s;ertion:<NOTE PLACE="marg">Voluntas Dei in quibu&s;dam nece&s;&s;i|tatem imponit: non tantum &s;ecundum id quod fit, &s;ed eti|am &s;ecundum mo|dum fiendi vel e&s;|&s;endi, &amp;c. <HI>Th. A|quin. l. Qu. 19. 8.</HI></NOTE> For in many things decreed to come to pa&s;s, a nece&s;&s;ity is &s;urely thereby inferred upon inferior cau&s;es, whether natural or vo|luntary; as God hath decreed, That &s;o long as the Earth remaineth, Seed-time and Harve&s;t, cold and heat. <HI>&amp;c.</HI> &s;hall not cea&s;e. Doth this infer no nece&s;&s;ity upon the Sun &s;hining, and rain falling, <HI>&amp;c.</HI> Could we have tho&s;e things without the&s;e? See al&s;o <HI>P&s;al</HI> 148.6. <HI>Prov.</HI> 8.29. <HI>Jer.</HI> 5.22. for his Decree for bounding the Seas and Waters; yea did not Gods Decree of pre|&s;erving <HI>Daniel</HI> in the Lyons Den, infer a nece&s;sity that they &s;hould forbear to devour him, <HI>&amp;c.</HI></P>
<P N="2">2. The rea&s;on for it is not alwayes true, that what comes to pa&s;s is according to the kind of inferior agents or cau&s;es: Was it according to their kind for the clay and &s;pittle, and waters of <HI>Siloam</HI> to open the blind mans eyes? Or did the fire act according to its kind, when it &s;inged not the Garments of the three Worthies,<NOTE PLACE="marg">Quibu&s;dam ef|fectibus aptavit cau&s;as nece&s;&s;arias qua deficere non po&s;&s;unt, ex quibus effectus ex nece&s;&s;i|tate proveniunt. <HI>Aquin. &s;&s;. 161.</HI></NOTE> <HI>&amp;c.</HI> or <HI>Saul,</HI> when he fell down and prophe&s;ied among&s;t the Pro|phets, 2. How &s;hould Gods Decrees in nece&s;&s;a|ry agents, put no nece&s;sity upon their nece&s;|&s;ary actions, becau&s;e they work according to their kind? Sure either Mr. <HI>Hacon</HI> &s;hould have &s;aid that in things decreed to be permitted to come to pa&s;s, Gods Decrees infer no nece&s;si|ty, or el&s;e he knew not well what he wrote.</P>
<P><HI>Sect.</HI> 4. The re&s;t of his Chapter he &s;pends upon Mr. <HI>Pierces</HI> ren|dring odious the Opinions of <HI>Contra-Remon&s;trants,</HI> in which I con|ceive he abu&s;es him, as in charging upon him that to be &s;aid of &s;in|ful actions in general, which he &s;pake of &s;ome, as of <HI>Davids</HI> lying with <HI>Bath&s;heba</HI> while <HI>Uriah's</HI> Wife; the acts of hating God, <HI>&amp;c.</HI> pleads much for not rendring odious &s;uch Opinions as he hath mentioned and declared again&s;t (which are chiefly the intitling God to the &s;inful acts of men, as the cau&s;e and worker of them)
<PB N="15" REF="11"> and would have his Reader to believe, that <HI>it is an odious practi&s;e to write again&s;t them,</HI> pag. 35. <HI>and that it's probable they be true,</HI> 1. <HI>Be|cau&s;e tho&s;e men that now write again&s;t them, were once of that mind;</HI> which is as if one &s;hould &s;ay, it's probable mens &s;ins that they re|pent of, were virtues, becau&s;e they &s;ometimes loved them before they repented. 2. <HI>Becau&s;e a very great proportion of the Chri&s;tian Churches heretofore, and now, hath in the main and leading parts of this Controver&s;ie, gone that way, &amp;c.</HI> Which might as truly be &s;aid for Purgatory, praying to the Saints, and in a word, for almo&s;t all Popery. But I &s;hall not trouble my &s;elf in following him in all tho&s;e extravagancies from his bu&s;ine&s;s from p. 34. to 45. but leave him to Dr. <HI>P.</HI> if he plea&s;e to take notice of him; the rather, be|cau&s;e I have not tho&s;e Books by me, by which I might judge of what he &s;ayes again&s;t him about <HI>Grotius</HI> and Dr. <HI>Rivett.</HI> It's e|nough that I have defended my &s;elf, and &s;hewed him guilty of what I charged him with, <HI>viz.</HI> his own charge of me, <HI>That he hath let pa&s;s the force of the Authorities, Arguments and Rea&s;ons brought to vindicate my Doctrine; and onely cacht at, and talkt at rovers about &s;ome expre&s;&s;ions onely, that might have been as well &s;pared in my An&s;wer, and it have been neverthele&s;s valid.</HI></P>
<P><HI>Sect.</HI> 5. How he gives the go-by to Chap. 17, and 18. and let|ting them all go, except one piece of an expre&s;&s;ion in Chap 17. The Reader cannot but &s;ee, there were two que&s;tions and an&s;wers about <HI>Jacob</HI> &amp; <HI>E&s;au,</HI> which he took in at that exception In the fir&s;t I denied their election &amp; rejection to be per&s;onal, in the &s;en&s;e I had before &s;poken of, that is, &s;o as without re&s;pect to Chri&s;t. In the o|ther I &s;hewed their choice and rejection &s;poken of in <HI>Rom.</HI> 9. to be National; which proves that it could not be the election to, or re|jection from eternal life; much le&s;s that election and rejection in their per&s;onal re&s;pects, as in them&s;elves con&s;idered; and though I could not properly &s;ay, <HI>E&s;au</HI> was rejected in Chri&s;t; yet I might properly enough &s;ay, That he w<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> not rejected from eternal life, as per&s;onally look't upon, and without re&s;pect had to his demea|nor toward Chri&s;t, which any indifferent Reader might &s;ee to be my intention. I am glad he can pick nothing el&s;e out of bo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h tho&s;e Chapters to oppo&s;e me in, but my u&s;e of the Word <HI>Per&s;onally,</HI> which I u&s;ed in the &s;ence afore-mentioned, for the rea&s;on given.</P>
<PB N="16" REF="12">
<P><HI>Sect.</HI> 6 To the 19th. Chapter he gives almo&s;t as bad go bye<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> onely (1.) he expo&s;tulates with me for not &s;eeing, <HI>That by [any Honor] though for duration, but temporary and tran&s;itory;</HI> he meant onely of <HI>Divine Honor,</HI> as if tho&s;e Epithites did not belong to <HI>Earthly Honor,</HI> as well as to any <HI>Divine.</HI> And then 2dly, naming a piece of another &s;entence, he leaves out the main &s;tre&s;s of it about the praepo&s;ition <HI>[in] as a final particle, denoting a finall &s;tate and con|dition permanent;</HI> the contrary to which I &s;hewed in the Apo&s;tles fimilie, and in <HI>I&s;a.</HI> 14.2. <HI>in &s;ervos &amp; in ancillas;</HI> onely he tells me, <HI>in &s;ervos</HI> denotes a &s;tate and condition which is more than aid and choice means towards a &s;tate; and that bondage (my own in&s;tance) is a &s;tate permanent and final. <HI>An&s;.</HI> To be a generation of Prie&s;ts to God, which was included in their being preferred to choice means, was a &s;tate too, and yet they were but conditionally pre|ferred to it, and upon breach therein have lo&s;t it, <HI>Exod.</HI> 19.4, 5. 2. For bondage, he confe&s;&s;es in the next breath, that a &s;lave may be made free; and where then is the bondage? But as for the Pre|po&s;ition <HI>(in)</HI> &s;ecuring the Ve&s;&s;el made <HI>in honorem,</HI> from being bro|ken, he &s;links away as a&s;hamed to name it, and in&s;tead thereof repeats his own a&s;&s;ertion onely, <HI>viz. That the Apo&s;tle &s;hews Gods ab&s;olute power to di&s;po&s;e of men finally, by the likene&s;s of a Potter; and that the &s;imilitude is taken out of the Prophet</HI> I&s;a. 45 9.<NOTE PLACE="marg">Zanch <HI>refers it to both.</HI> De Natur. Dei lib. <HI>5.</HI> cap. <HI>3.</HI> de Reprob. The&s;. Arg. <HI>3.</HI> p. <HI>549. and &s;o doth</HI> Aquin. in Comment. in Rom. <HI>9.21.</HI></NOTE> <HI>and not from</HI> Jer. 18. <HI>An&s;.</HI> Well, be it re|ferred to <HI>I&s;a.</HI> 45.9. yet then he &s;hould not (as he doth) cut off, or leave out the la&s;t clau&s;e of it. Shall the Work &s;ay he hath no hands; as if he &s;hould &s;ay, Becau&s;e he hath made me to &s;uch a &s;tate, he cannot make me otherwi&s;e as he plea&s;es; either help me out of my mi&s;ery, or in ca&s;e of Rebellion, bring me into it. And &s;o it &s;peaks the &s;ame language with <HI>Jeremy;</HI> they &s;pake with one mouth, though not the &s;ame &s;yllables: And though <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ts true, <HI>that there is a difference between power and liberty to make &s;everal Ve&s;&s;els of the &s;ame lump, to &s;everal la&s;ting u&s;es,</HI> (though his Praepo&s;ition <HI>[in]</HI> that he gather|ed it from, is &s;o lo&s;t, that he mentions not his note upon that) and another to make or mar the &s;ame Ve&s;&s;el before it be fully made or fini&s;ht; yet let it be remembred, that he that hath power to
<PB N="17" REF="12"> make divers Ve&s;&s;els to divers u&s;es of the &s;ame lump, hath hands too<NOTE N="*" PLACE="marg">Apparet longe ma|jorem e&s;&s;e pot &s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> em Deo in nos quam figu|lo in &s;uum lutum, quia &s;umus magis Dei quam lutum fit figuli. <HI>Zanch.</HI> ubi Sup<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a <HI>p. 550.</HI></NOTE>, to make or break, or alter any of them from what they are made, as he plea&s;es, and that ob&s;ervation will not hurt us; and that &s;o much is &s;ignified in that of <HI>I&s;aiah,</HI> is clear; for why el&s;e pronounces he a wo to them that &s;trive with their Maker? if &s;o be they were made irrecoverably to de&s;truction, wo to them whether they &s;trive with their Maker or no; for he hath no hands to alter them, no power to &s;ave them, they might well &s;trive if po&s;&s;ible) to &s;ave them&s;elves; or if made to a happy &s;tate, no &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">riving can alter that neither; and whether he &s;pake of <HI>Cyrus</HI> (as he &s;ays) or of <HI>I&s;rael,</HI> their &s;tates were alterable, <HI>Jer.</HI> 18.10, 11.</P>
<P><HI>Sect.</HI> 7. He needed not to warn me &s;o much of the Vor&s;tian Divinity blinding my eyes, not to &s;ee the difference between the revealed and &s;ecret Will; he &s;hould rather have held him to my An&s;wers, and have pray'd for Grace to humble him to acknow|ledge how pittifully be turns his back in Chap. 29. of what he &s;aid about that di&s;tinction in his lame &s;imily there u&s;ed by him for illu|&s;tration; and God grant he may as well take as give that coun&s;el in p. 175. <HI>of taking heed of being like</HI> Balaam, <HI>who though he knew Gods mind or purpo&s;e, yet becau&s;e he liked it not, would needs go and en|quire again, if po&s;&s;ibly he might be brought to &s;peak according to his own de&s;ire;</HI> as there be &s;hrewd &s;ymptoms he did here, in putting &s;uch a glo&s;s upon 2 <HI>Tim.</HI> 2.21. <HI>If any man clean&s;e him&s;elf, he &s;hall be a Ve&s;|&s;el to honor;</HI> which he would have to mean, <HI>He that through Grace clean&s;eth him&s;elf,</HI><NOTE PLACE="marg">Aliter <HI>Aquin.</HI> in locum. Si &s;ordidetur ab illis erit in contu|meliam, &s;i emundat &s;e homo in honorem.</NOTE> <HI>&s;hall know that he was elected a ve&s;&s;el to honor;</HI> as if it were all one to know what is before, and to be in the future. Let the judicious unbya&s;&s;ed Rea|der judge thereof. Sure if that had been the Apo&s;tles meaning, it had been far properer to have &s;aid, <HI>He is &s;o, than he &s;hall be a Ve&s;&s;el to honor.</HI></P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="18" REF="13">
<HEAD><HI>CHAP. III.</HI> The &s;ame Charge further exemplified in <HI>Chap. 20, 24, 26.</HI></HEAD>
<P><HI>Sect.</HI> 1. THe like Tergiver&s;ation, or more palpable, he &s;hews in Chap. 20 to the Paralogi&s;ms I there charged him with. He begins wrong in &s;aying, <HI>it's my opinion that the Heathens were in &s;ome &s;ort Chri&s;tians,</HI> &amp;c. and therefore is not like to go on pro&s;perou&s;ly. Of his notorious Paralogi&s;ms, he makes no vindi|cation further than to this poor piece of a &s;entence in <HI>Sect.</HI> 2. <HI>Gods works may manife&s;t what men take no notice of,</HI> (which yet I find not there) <HI>the Sun may &s;hine when no body &s;ees it, and a man may &s;peak where no body hears.</HI> Again&s;t which he but &s;ays, 1. <HI>That which God indeed is &s;aid to manife&s;t, is made known to mo&s;t men in the world, as the Heavens declare the glory of God, &s;o there is no Nation where this &s;ound is not heard.</HI> Reader, judge of the truth of this, or of his equivocation; for either by making known, he means the &s;ame with manife&s;ting and then its a Tautology. Or el&s;e al&s;o implies that they do know and di&s;cern what is manife&s;t; and in that &s;en&s;e (yea in both) it's fal&s;e. For God did indeed manife&s;t him&s;elf in the fle&s;h of Chri&s;t,<NOTE PLACE="marg">1 Tim. 3.16.</NOTE> if that in either &s;en&s;e was made known to mo&s;t men in the World, then Mr. <HI>Hacon</HI> grants more than I a&s;&s;erted. God indeed manife&s;ted his Judgements to <HI>I&s;rael,</HI> when as yet he did not make them known to mo&s;t men in the World,<NOTE PLACE="marg">Quantacunque cla|ritate &amp; &s;e &amp; im|mortale regnum &s;uum Dominus in operum &s;uorum &s;peculo repre|&s;entet: Qui tamen e&s;t no&s;ter &s;tupor ad tam per&s;picuas te&s;tificatio|nes &s;emper hebe&s;cimus <HI>Calv. In&s;t.</HI> Lib. <HI>1.</HI> Cap. <HI>5.</HI> &s;&s;. <HI>11.</HI></NOTE> much le&s;s did mo&s;t men know them, <HI>P&s;al.</HI> 147.19, 20. that in <HI>P&s;al.</HI> 19.2. <HI>There is no Speech or Language where their voice is not heard;</HI> &s;ayes not that their voice, much le&s;s all that glory declared by them, was perceived and known by mo&s;t in the world, for then they &s;hould have known the true God and his prai|&s;es, for all his works prai&s;e him. <HI>P&s;al.</HI> 145.10. that may be heard in every &s;peach and lan|guage which yet is not heard by the mo&s;t men
<PB N="19" REF="13"> in any of them, or that be heard, which yet is not known and perceived, for &s;ome hear and under&s;tand not. 2. He adds to this a fal&s;hood, <HI>viz. That it's my Doctrine that Gods works do bring a man to faith in Chri&s;t,</HI> Que&s;t. 154. <HI>An&s;.</HI> It mentions how God's Works conduce to faith, but &s;ayes not they bring men to faith in Chri&s;t. He &s;ayes, <HI>they cannot evidence to us but what we hear and &s;ee;</HI> but that is barely his a&s;&s;ertion; for though it's &s;aid <HI>Rom</HI> 1.19. <HI>God hath manife&s;ted or &s;hewed what is to be known of him&s;elf, to, or in men;</HI> yet it follows but, <HI>that they are &s;een</HI> <GAP DESC="foreign">, <HI>being minded;</HI> which implies, that if he to whom they are &s;hewed, do not mind them, they &s;ee them not; and &s;ure God &s;hewed his power and goodne&s;s to <HI>I&s;rael</HI> in the Wilderne&s;s, yet many of them had not eyes to &s;ee what was &s;hewed. How he gelds and alters my 154. <HI>An&s;wer,</HI> the Reader may &s;ee by comparing it with what he mentions for it. Concerning which, &s;eeing he commended the far greater part of my in&s;tructions and promi&s;es to pick out the dead flies, and no|ted the an&s;wers on both &s;ides of that, and let that &s;tand in the mid&s;t of them untoucht, how could any think but that was one of them that had the honor of his commendation? Yea it might &s;eem to be &s;ingularly well thought of, when it &s;tood alone in the mid&s;t of them that on either hand e&s;caped not his cen&s;ure.</P>
<P><HI>Sect.</HI> 2. The other three Paralogi&s;ms he offers not a word in vindication of, onely catches at an expre&s;&s;ion or two in&s;erted by the by, as an overplus, that &s;o he might make it evident, that his above-mentioned charge of me in his Epi&s;tle, hits him&s;elf home. For whereas I &s;aid by the by, <HI>that the humble&s;t &s;ouls are be&s;t at &s;ee|ing; and many poor illiterate men &s;ee more into Chri&s;t and Heaven, than many proud Mini&s;ters, Schollars and Univer&s;ity-men, that &s;well with conceits, &amp;c.</HI> and related a pa&s;&s;age of my Tutor to that purpo&s;e; he diverts to a reviling me, <HI>as commending them for humble Chri&s;ti|ans that will readily believe what I &s;ay, though weak and un&s;ound; and that I think they all &s;wel with pride who que&s;tion what I deliver; quarrels with me about a pa&s;&s;age in my Di&s;pute with</HI> G.W. <HI>that he thinks I mi&s;|relate my Tutors &s;aying; &s;peak again&s;t Schollars and learned men</HI> (when it's onely tho&s;e of them that are proud, that I &s;pake of) <HI>and as if I went about to hinder men from abiding in their Callings, fling again&s;t Philo&s;ophy, Univer&s;ities, Arts aend Sciences, &amp;c.</HI> Which are prevari|cations from his bu&s;ine&s;s, and like the Lapwing, cryes when its
<PB N="20" REF="14"> furthe&s;t from its ne&s;t, which I &s;hall not &s;tep out of my way, or &s;pend time to &s;ay much to. He might rather have taxt St. <HI>Ber|nard</HI> with the &s;ame things, for &s;aying to <HI>Eu|genius,</HI><NOTE PLACE="marg">De con&s;id. lib. <HI>4.</HI> c <HI>2</HI> Honori totum datur, &s;anctitati nihil.</NOTE> that the whole zeal of the Church-men was hot upon the maintenance of their digni|ty onely; they were all for their honor, little or nothing for holine&s;s; and for &s;aying again, That a man may be ignorant of many things, without any preju|dice to his &s;alvation; yea, and that many are &s;aved without tho&s;e Arts called <HI>Liberal,</HI> &amp;c. Nay, that <HI>Peter</HI> and <HI>Andrew,</HI><NOTE PLACE="marg">Serm <HI>36.</HI> in Can|tica.</NOTE> and the Sons of <HI>Zebedee,</HI> and the re&s;t of the Di&s;ciples, were not taken out of the School of Rhetoricians and Philo&s;ophers, and yet Chri&s;t wrought &s;alvation by them in the mid&s;t of the earth; upon which he adds, <HI>Videar for&s;an nimius in &s;uggillatione &s;cientia &amp; qua&s;i reprehendere doctos &amp; prohibere &s;tudia literarum, ab&s;it, non igno|ro quantum Eccle&s;iae profuerint &amp; pro&s;int literati &s;ui&mdash;&s;ed &amp; &s;cio ubi le|gerim &s;cientia inflat;</HI> that he m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ght &s;eem to &s;ome to &s;peak too much again&s;t &s;cience and learned men, and forbid learning, (ju&s;t as I &s;eemed to do in Mr. <HI>Hacons</HI> eyes) but far be it from me, &s;ayes he, I know how profitable to the Church her learned men have been, and be; but I know al&s;o where I have read, <HI>knowledge puffs up.</HI> Cannot we warn of, and fault this, but we mu&s;t needs be charged to cry down, and fling again&s;t the other. But what will Mr.<NOTE PLACE="marg">Itae proditae &s;unt, ut citius intelligantur ab idioata pio mode|&s;to&abque; quam, ab arro|gante Philo&s;opho, &amp;. Ego puellas qua&s;dam audire mallem de Chri&s;to loquentes quam quo&s;dam &s;ummos <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ul|gi opinione Rabbinos. Habet humana &s;apien|tiae &s;upercilium &s;uum Epi&s;t. ad pium Lect. Periphr. in Evangel. Praefixa.</NOTE> <HI>Hacon</HI> &s;ay to <HI>Era&s;mus</HI> for &s;aying that the Scriptures are &s;o delivered, that they are &s;ooner under&s;tood of a pious, mode&s;t, &s;imple Lay-man, than of an arrogant Philo|&s;opher? and that he had rather hear &s;ome Girls talk of Chri&s;t, than &s;ome that are com|monly by the vulgar taken for great Rabbies. And that, the Wi&s;dom of man hath its pride and loftine&s;s, <HI>&amp;c.</HI> Doth not he &s;peak the &s;ame Languuge that I did? Will Mr. <HI>Hacon</HI> revile the&s;e learned men therefore? But indeed he hath made good of him&s;elf his fal&s;e charge again&s;t me, <HI>viz.</HI> upon tho&s;e by-expre&s;&s;ions in vvhich no &s;tre&s;s of my arguments or an&s;vvers
<PB N="21" REF="14"> lay, he hath &s;pent his time and his anger a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;o.</P>
<P><HI>Sect.</HI> 3. I &s;aid, <HI>The Sun &s;hining upon</HI> Adam <HI>fallen, as it did before, &s;pake God good to &s;inners, as it did not before:</HI> That it &s;peaks God's goodne&s;s to &s;inners now, our Saviour te&s;tifies, <HI>Matth.</HI> 5 45. That it &s;pake that dialect before man fell, it cannot be proved: His telling me then, <HI>that I may prove that when I turn homeward, the wind blows not as it did,</HI> is a jeer impertinent: For I &s;aid not, the Sun doth not &s;hine as it did, but that its &s;hining as it did, &s;ignifies &s;omething of God to man, that before his fall it did not; but no &s;uch thing can be &s;ignified by the Winds blowing as it did when I turn my back on it, different from what it &s;ignified before; nor is my tur|ning home any way like <HI>Adam's</HI> turning from God. How he mi|&s;takes the Impo&s;tors argument. 2 <HI>Pet.</HI> 3.4 or rather, how he &s;ays fal&s;ly of the Apo&s;tle, in &s;aying, <HI>he denies not what they &s;aid of the worlds having la&s;ted &s;o many ages,</HI> p. 188. the Reader may &s;ee by the Apo&s;tles expre&s;s words to the contrary, <HI>ver.</HI> 6 <HI>that the world that then was peri&s;hed;</HI> which cannot &s;tand with a not-denial of their a&s;|&s;ertion that from the beginning of the Creation all things have continued in the &s;ame &s;tate. But I have noted enough from this Chapter to make good what I propo&s;ed. View we another, <HI>Viz.</HI></P>
<P><HI>Sect.</HI> 4. Chap. 24. where he would (it &s;eems) fa&s;ten upon no|thing but one word, <HI>viz.</HI> that I took <HI>Adver&s;ary</HI> in him for an <HI>Ene|my,</HI> and warned them of commending them&s;elves, which he did as much as I charged him with it; for as he &s;pake indefinitely of my adver&s;aries, &s;o did I too of &s;elf-commenders; and that an Ad|ver&s;ary is often the &s;ame with an Enemy in Scripture-phra&s;e; the Reader may &s;ee in 1 <HI>Sam.</HI> 29.4. <HI>E&s;th.</HI> 7.6. <HI>P&s;al.</HI> 74.10. <HI>I&s;a.</HI> 59.18. 1 <HI>Pet.</HI> 5.8. <HI>How long &s;hall the Adver&s;ary reproach,</HI> &s;ayes <HI>P&s;al.</HI> 74.10 And that &s;ome of my Adver&s;aries that he &s;pake of, are reproach|ful Adver&s;aries, the Reader of his Book may witne&s;s; but this was al&s;o nothing to the chief things an&s;wered by me to his exception; but things &s;o far impertinent, that had I forborn them, yet his Exception was &s;ub&s;tantially an&s;wered.</P>
<P><HI>Sect.</HI> 5. How &s;orrily he turns the back upon Chap. 26 and cat|ches at but two or three lines, the Reader may &s;ee too. He puts a new Que&s;tion, p. 225. <HI>Who determines the Will to follow the good Coun&s;el given?</HI></P>
<PB N="22" REF="15">
<P><HI>An&s;.</HI> It is God that per&s;wades the &s;oul to &s;uch determination of its wil to good,<NOTE PLACE="marg"><GAP DESC="foreign"> aptly <HI>and</HI> firmly <HI>to</HI> frame <HI>to</HI> make firm <HI>and</HI> &s;ure. LXX. <HI>nunc</HI> <GAP DESC="foreign"> <HI>diri|gere, nunc</HI> <GAP DESC="foreign"> firmare, <HI>caepius au|tem</HI> <GAP DESC="foreign">, parare <HI>vertunt: aliquando</HI> ordina|re, d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ponere <HI>&amp;c. &s;ignificat.</HI> Leigh. Crit. Sacr.</NOTE> and the man in that per&s;wa&s;ion, and by the Grace there|with afforded, determines or wills to follow it. Whence its diver&s;ly in Scripture attributed, &s;ometimes to God, becau&s;e it's by his Grace; &s;omtimes to man, becau&s;e its his action through that Grace. Thence men are &s;aid to prepare (or <HI>fix</HI> or <HI>firm</HI> <GAP DESC="foreign">) their hearts to &s;eek the Lord, 2 <HI>Chron.</HI> 30.19. 1 <HI>Sam.</HI> 7 3. <HI>Job</HI> 11.13. and yet the preparations of the heart are of, or from the Lord, and he is &s;aid to prepare or fix them, 2 <HI>Chron.</HI> 29.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">8. <HI>P&s;al.</HI> 10.17. Again, men are exhorted to cleave to God with pur|po&s;e of heart, <GAP DESC="foreign">, by a &s;et|ting to of their heart, as it were, <HI>Acts</HI> 11.23. which it were a vain thing to exhort them to, if they could not by the Grace of God do, and as vain if they could not at any time but do, or to fault men for not doing it, as in 2 <HI>Chron.</HI> 12.14. How often are men bid to apply their ears and hearts to Wi&s;dom, and incline them to under&s;tanding, <HI>&amp;c.</HI> as <HI>Prov.</HI> 2.2. <HI>I&s;a.</HI> 55 2, 3. <HI>Prov.</HI> 23.12. and &s;aid to do it, as <HI>P&s;al.</HI> 119 112. <HI>I have enclined my heart to keep thy Statutes, &amp;c.</HI> and <HI>to &s;et their hearts,</HI> (or give them) <HI>to &s;eek the Lord?</HI> 2 <HI>Chron.</HI> 11.16. Which implies it's man's action, though by God's Grace. Wherefore al&s;o God is to be &s;ought to do it in us, as <HI>P&s;al.</HI> 119.35. <HI>Incline my heart unto thy Te&s;timonies.</HI> Or as <HI>P&s;.</HI> 90.11. &s;o to teach us, that we may incline, apply, or bring our hearts to wi&s;dom; though God work in the believer the <HI>to will,</HI> and the <HI>to do,</HI> yet the Apo&s;tle implies it is &s;o as notwith&s;tanding, yea therefore there is need and room to exhort to work them out with fear and trembling.</P>
<P><HI>Sect.</HI> 6. He offers&mdash;<HI>Who makes per&s;wa&s;ible?</HI> I an&s;wer, God makes the hearer per&s;wa&s;ible by his teaching; and being per&s;wa&s;ible by his per&s;wa&s;ion, he cau&s;es them to come; Every one that hears and learns of the Father, comes to Chri&s;t. As for his charging me with alledging <HI>Camereon by way of &s;corn,</HI> it is an injury. <HI>Camerons</HI> &s;aying, <HI>Thac God &s;o works charity in this life, ut fieri non po&s;&s;it ut non amenus;</HI> that we cannot but love; <HI>&amp; the enlightned are &s;o converted, ut fieri non po&s;&s;it ut non convertatur;</HI> cla&s;h not with my &s;ayings or belief
<PB N="23" REF="15"> as to the hearer and learner of the Father. He might have found the &s;ame in &s;ub&s;tance in what I &s;aid p. 59. &amp; in my Catechi&s;m, <HI>Que&s;t.</HI> and <HI>An&s;.</HI> 147. and in my An&s;wer in this very Chap. 26. p. 130, 131.</P>
<P><HI>Sect.</HI> 7. The expre&s;&s;ion he picks out is onely this, <HI>I thought the new Spirit and heart had followed faith.</HI> To that he &s;ays, <HI>Regenera|tion is an intire work, though in appearance, and to our apprehen&s;ions &s;ome things go before, and &s;ome things follow after.</HI> But what means he by <HI>Entire,</HI> that it's not effected <HI>gradatim,</HI> or by degrees, but in <HI>uno puncto temporis?</HI> How agrees that with following Chri&s;t in the regeneration? <HI>Matth.</HI> 19.28. following him, notes a going after him by &s;teps, which requires al&s;o &s;ome time and continuance; there is a daily putting on the new man, or frame, <HI>Eph.</HI> 4.22. there|fore its not fully put on at once. And whereas he adds, That <HI>as faith is a principle of &s;piritual life, &s;o it is withall a part of &s;piri|tual life:</HI> That cro&s;&s;es not my &s;aying, &s;o long as it's true too, (as he concludes) that it goes before the new frame, and not the new frame before it; though I conceive rather, that as the &s;oul is the Principle of Life natural both in the heart, and by the heart in the whole body; &s;o the Spirit breathing in the Word, or the Word it &s;elf through the Spirit put into, and minded by the &s;oul, is the Principle both of Faith, and of the new frame or &s;pirit, begot through faith; &s;ee <HI>Rom.</HI> 10.17. So he lets go all the &s;ub|&s;tance of the la&s;t Chapter, and falls upon a by-expre&s;&s;ion about Bea&s;t-wor&s;hipping: Whence he falls into a vagary about <HI>Here|ticks and Anabapti&s;ts,</HI> and <HI>mi&s;carriages of per&s;ons pretending to Refor|mation;</HI> which &s;eeing they be excentrick to my Catechi&s;m, or any thing I an&s;wered in defence of it, I &s;hall not wander after him a|bout it, but let it alone; it makes good my charge, that what he put upon me fal&s;ly was in truth his own practice and doing. <HI>Tur|pe e&s;t Doctori cum culpa redarguat ip&s;um.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD><HI>CHAP. IV.</HI> Mr. <HI>Hacon's</HI> vindication of his Exceptions to my Epi&s;tle, viewed.</HEAD>
<DIV3 TYPE="part">
<HEAD><HI>1.</HI> About the Catechi&s;ms and Confe&s;&s;ions of particular Churches.</HEAD>
<P>HAving &s;een him &s;o near the end, let us view him again from the beginning, though enough hath been &s;aid, &s;uffi|ciently to di&s;cover his unhappine&s;s; yet fora&s;much as we have
<PB N="24" REF="16"> but broken rallied Regiments to charge, though de&s;perately furi|ous, becau&s;e provoked by our former di&s;comfit of them, (ble&s;&s;ed be God) let us not fear the victory is ours. Let us &s;ee (through God's a&s;&s;i&s;tance) what we can di&s;cover in him worth ob&s;ervation, as briefly as may be.</P>
<P><HI>Sect.</HI> 1. About the Confe&s;&s;ions and Catechi&s;ms of particular Churches, I granted them to be the Churches boundaries, &s;o far as they agree with the Word af God, and it may not be injurious to the Churches, or its Membens growth. To this he &s;ayes, <HI>By growth and mea&s;ure, I mean not more clear illumination, but am for Doctrinal Revelation; as if &s;ome parts of our Confe&s;&s;ion had no certain|ty; and &s;ome others that being not commonly known, are not yet re|ceived into it, needful to be believed, as Chilia&s;me. An&s;.</HI> Reader, I &s;pake not of Doctrinal Revelation; for the revelation of all do|ctrine to be known while here, is given in the holy Scriptures,<NOTE PLACE="marg">Nec ulli ex &s;ingu|lis nec univer&s;ae Ec|cle&s;iae licet novum a|liquod Dogma excu|dere. <HI>Calv In&s;t.</HI> lib. <HI>4.</HI> cap. <HI>8.</HI> &s;&s;. <HI>9.</HI></NOTE> and thence to be fetched. It's not the Churches part to reveal Doctrine, but to receive and confe&s;s it. But I &s;pake of growth in apprehen&s;ion and under&s;tanding of what God hath in the Scriptures revealed; and as they grow in that, they may grow more per|fect in Confe&s;&s;ion; that that's perfect, is not yet come in that re|&s;pect; and as that that's more perfect, comes, (a more perfect un|der&s;tanding) &s;o that that's imperfecter in expre&s;&s;ion, may fall off, and give place to what is clearer, as it hath al|ready in the Reformed Churches.<NOTE PLACE="marg">Calv In&s;t. <HI>lib.</HI> 4. <HI>cap.</HI> 1. <HI>&s;&s;.</HI> 12.</NOTE> Either let him &s;ay, the Church is perfect in knowledge; or let him &s;ay, that &s;he may grow more per|fect in under&s;tanding and confe&s;&s;ion. 2. His &s;ugge&s;tions about our Confe&s;&s;ions here and after, p. 4. where he &s;ays, that <HI>I think Confe&s;&s;ions that are to be &s;ub&s;cribed to, be prejudicial to Chri&s;tian growth and liberty;</HI> follow not from my &s;ayings; for my words were not applied to any particular Confe&s;&s;ions and Catechi&s;ms, but in the general Theory; his a&s;&s;ertion was indefinite, and my an&s;wer was &s;o too, &s;uch as might take in the <HI>Roman, Grecian,</HI> or <HI>Mu&s;co|vian</HI> Churches. I hope he wil not &s;ay all their Confe&s;&s;ions and Ca|techi&s;ms are fit to be &s;ub&s;cribed, or are fit boundaries for the Churches, not agreeing in all things with the Word of God, and
<PB N="25" REF="16"> being injurious to the Churches growth. So that &s;peaking of Catechi&s;mes and confe&s;&s;ions &s;o generally, it was needful to put in tho&s;e limitations, nor I hope are they &s;uh as our Church will judge unwarrantable, e&s;pecially if we con&s;ider the Confe&s;&s;ions and Catechi&s;ms then in being *, from tho&s;e that were then taken,<NOTE PLACE="marg">The Synods.</NOTE> and took them&s;elves for the Church; which they that are now the Heads of it wil not admit (I &s;uppo&s;e) of: Nor yet follows it, that people are upon uncertainties &s;til no other|wi&s;e then they were before the Reformation;<NOTE PLACE="marg"><HI>Videatur</HI> Calvin. <HI>Lib.</HI> 4. In&s;tit. <HI>Cap</HI> 1. <HI>&s;&s;.</HI> 12.</NOTE> my &s;peech being neither limited to the refor|med Churches, nor any Church being &s;o un|reformed, but that there are therein &s;ome certain and indubitable truths, and fundamental doctrines held, that are not to be que&s;tioned, and much more in the Reformed Churches. Nor que&s;tioned I any thing of our Churches Articles and Catechi&s;m, that are now in force, but rather &s;hewed my like of them; yea he &s;ayes him&s;elf, <HI>I &s;eem to appeal to the Churches Ca|techi&s;m.</HI></P>
<P><HI>Sect.</HI> 2. He brings two Arguments from the Churches Cate|chi&s;m again&s;t my Doctrine, viz. 1. <HI>God the Holy Gho&s;t &s;anctifieth all the elect people of God;</HI> whence he gathers, <HI>elected fir&s;t, and then &s;anctified.</HI> But fir&s;t, the Catechi&s;m &s;ayes not &s;o; nor doth its &s;ay|ing enforce it, more than that the world was before God made it; fir&s;t a World, and then made; becau&s;e it &s;ays, God made all the World: Or than that &s;aying, <HI>Husbands love your Wives,</HI> implies they are fir&s;t their Wives before they love them. Yet 2. I grant they were fir&s;t elected in Chri&s;t before &s;anctified; for they are yet but &s;anctifying. Election is an act at once, and &s;po|ken of Believers in the <HI>praeter ten&s;e;</HI> but &s;anctification is a conti|nued Work: <HI>In the day that I cho&s;e I&s;rael, and lifted up my hand,</HI> Ezek. 20.5. But &s;anctification is all our life long, and in re&s;pect of the whole Church, all the World long. See what the Church means by Elect, in <HI>Collect</HI> on <HI>All-Saints day, viz.</HI> Such as be knit together in one communion and fellow&s;hip in the My&s;tical body of Chri&s;t; which compared with the Creed, and by the title of the day, appears to be <HI>All Saints.</HI></P>
<PB N="26" REF="17">
<P>He &s;ays that I &s;ay, <HI>God electeth tho&s;e that are &s;anctified, chu&s;eth the godly man, wre&s;ting the P&s;alm, and tho&s;e that believe, and are cal|led; and I cannot find where the uncalled are &s;aid to be elected.</HI></P>
<P><HI>An&s;.</HI> There are divers fal&s;hoods in the&s;e expre&s;&s;ions. 1. Where &s;aid I, <HI>God chu&s;eth the &s;anctified?</HI> Or 2. That he chu&s;eth the godly, and him that believeth. In p. 79. my &s;aying was, <HI>God hath cho&s;en the godly man to him&s;elf;</HI> not <HI>chu&s;eth</HI> in the pre&s;ent ten&s;e. And yet 3dly, <HI>P&s;al.</HI> 65.4. &s;ays in the pre&s;ent ten&s;e, <HI>Ble&s;&s;ed is the man whom thou chu&s;e&s;t.</HI> So that it's no error to &s;ay in &s;uch a &s;en&s;e, God chu&s;eth the godly man, and cau&s;es him to approach to him; That God chu&s;eth the wicked man, the drunkard or whore-ma&s;ter, I never read 4. Wherein do I wre&s;t the <HI>P&s;alm,</HI> &s;eeing him&s;elf con|fe&s;&s;eth, the vulgar <HI>Engli&s;h</HI> reads it &s;o as I did? and indeed, to &s;e|parate to God, and to chu&s;e, are of a like &s;en&s;e. 5. As I &s;aid, I find not any yet uncalled, called Elect; &s;o neither hath he &s;hew|ed me where in the Scriptures any &s;uch are &s;o called.</P>
<P><HI>Sect.</HI> 3. His &s;econd Argument is, that children are taught to &s;ay, they be not able to &s;erve God without his &s;pecial Grace; whence he infers, <HI>That he that hath learned that Le&s;&s;on, will never an&s;wer to the Name Univer&s;ali&s;t. An&s;.</HI> Mind me again <HI>Reader,</HI> and &s;ee the weakne&s;s of this argument and inference: The child is immediately thereupon taught that he mu&s;t at all times call upon God for that Grace by diligent prayer; which implies, that that &s;pecial Grace is &s;omething that follows faith, becau&s;e to be ob|tained by calling upon God, which requires faith before it, <HI>Rom.</HI> 10.14. And do not I u&s;e to &s;ay, that God is the Saviour of all men, but e&s;pecially of them that believe, and call upon him? Mr. <HI>Hacon</HI> hath read my E&s;&s;ays, and therefore could not be ignorant of what I &s;ay largely to that purpo&s;e, <HI>Chap.</HI> 2.3, 4, 5. yea, the title of the Book it &s;elf is E&s;&s;ays about general and &s;pecial Grace; &s;o that he is yet pittiful in his arguings. The &s;pecial grace the <HI>Church</HI> means, is doubtle&s;s the &s;ame pray'd for in the <HI>Collect</HI> before the commandments, <HI>viz.</HI> the clean&s;ing of our hearts by the in&s;pira|tion of the holy Spirit, that we may perfectly love God, and worthily magnifie his holy Name, <HI>&amp;c.</HI> &amp; that it is notwith&s;tanding the mention of that &s;pecial Grace, an Univer&s;ali&s;t, in regard of general Grace, the Collect for the third Sunday after <HI>Ea&s;ter,</HI> &s;hews, it runs thus: <HI>Almighty God, that &s;hewe&s;t to all men that be in error, the light of thy truth, to the intent that they may return into the way of
<PB N="27" REF="17"> righteou&s;ne&s;s, &amp;c.</HI> See al&s;o the Collects for the Sunday next before <HI>Ea&s;ter,</HI> and for <HI>Good Friday.</HI> How weak and inconcludent then are his Arguments.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>2. About National e&s;tabli&s;hment of Religion.</HEAD>
<P><HI>Sect.</HI> 4. He &s;ays, <HI>I play on both hands, &s;ay no &s;uch matter, and yet ju&s;tifie it; and make &s;port with the word</HI> All; when I did not menti|on the word <HI>All,</HI> but in reciting his &s;aying that I an&s;wered; nor play'd I on both hands, deny and ju&s;tifie it; but denied his charge, and told him, that I pray God to e&s;tabli&s;h in the Nation his true Religion, which I &s;hewed might be without Sanguinary Per&s;ecu|tion: But the e&s;tabli&s;hment of fal&s;hood for truth, and Idolatry and Super&s;tition for true Religion, I &s;aid I deprecated. And is that (as he fal&s;ly charges me) a liberty for every one to believe &amp; profe&s;s what he wil without re&s;traint? Or is the Nations giving every one a liberty to profe&s;s as above, the endeavouring to per&s;e|cute Gods true Religion in power and purity? Or can that con|fi&s;t with my commending Authority for enacting a Law again&s;t bla&s;phemy again&s;t God, and wi&s;hing they would do the like again&s;t bla&s;phemy again&s;t Chri&s;t too, which him&s;elf acknowledges and knows I did? He &s;ays, <HI>Spiritual weapons are found too light to keep out error, and as if their edge was too blunt:</HI> Why, what &s;hould we have el&s;e? He &s;ays, <HI>the &s;topping the mouths of Hereticks,</HI> Tit. 1.11. <HI>was not only by Argument, but by Suspen&s;ion and Cen&s;ure.</HI> Suppo&s;e it be &s;o, (though he proves it not) yet are not they &s;piritual weapons too? But he &s;ays, <HI>in a Chri&s;tian &s;tate that mu&s;t be backt with a temporal arm, or el&s;e all will be contemptible.</HI> It &s;eems then the Apo&s;tles words are now out of date, 2 <HI>Cor.</HI> 10.3. <HI>The Weapons of our warfare are not carnal, but mighty through God, &amp;c.</HI> May not &s;piritual cen&s;ures ca&s;t &s;uch &s;coffers out of the Church, and keep it pure now, as it did in the Apo&s;tles and following ages? And the beauty of holi|ne&s;s in the Church, allure and keep in all that are fit to be mem|bers of it, or have any good mind to Heaven and happine&s;s, let|ting the re&s;t be as Heathens and Publicans; and for any gro&s;s crimes, Bla&s;phemy, Idolatry, di&s;turbances, let the Sword take place; but for different opinions, doth he not know who&s;e coun&s;el it is,<NOTE PLACE="marg"><HI>Videatur</HI> Tert. Adv. Gno&s;ticos <HI>prope initium.</HI></NOTE> <HI>Let both grow together till the Harve&s;t?</HI> Matth. 13.30. He abu&s;es <HI>Ter|tullian</HI> by repre&s;enting him as &s;peaking of compelling by a &s;ecular Arm, when he &s;peaks of compelling by Argument.</P>
<PB N="28" REF="18">
<P><HI>Sect.</HI> 5. He quarrels with my de&s;iring, that &s;ober, peaceable and pious per&s;ons may not be compelled by bodily puni&s;hments to believe what they cannot &s;ee, or profe&s;s what they do not be|lieve; and &s;ays, <HI>'That's quite contrary to our Saviour's coun&s;el,</HI> Mat. 7.15. <HI>Take no heed of fal&s;e Teachers.</HI></P>
<P><HI>An&s;.</HI> Are &s;ober, peaceable and pious per&s;ons, fal&s;e Teachers? or are fal&s;e Teachers &s;uch? They be ravenous Wolves, and are they peaceable and &s;ober creatures? He &s;ays, <HI>Tho&s;e qualities are the &s;heeps cloathing (in outward &s;hew, and further we cannot judge) that Sectaries &s;hrowd them&s;elves under to deceive.</HI> But (2dly.) be it &s;o (though I &s;pake of tho&s;e that are really &s;o) yet may we not take heed of them, unle&s;s we compel them outwardly to profe&s;s and practi&s;e further than God hath revealed to them? Is not that ra|ther to compel them to put on the &s;heeps cloathing, that they may not be di&s;cerned to be Wolves? Did not the Di&s;ciples in the Apo&s;tles times take heed of &s;uch, when yet they had no Secular arm to compel them? Might not the Churches cen&s;ures remo|ving them, give better warning of them, than a compelled unity with another Faith underneath? What good did &s;uch a compul|&s;ion to <HI>Vigilius?</HI> God grant Mr. <HI>Hacon</HI> have a better judgement of &s;educers than <HI>Tertullus</HI> had when he called <HI>Paul</HI> one. I fear he thought him&s;elf as wi&s;e and as right a Wor&s;hipper of God as Mr. <HI>Hacon</HI> doth.</P>
<P><HI>Sect.</HI> 6. I hoped he had repented him of his fault in charging me as he did; but he is angry that I told the world &s;o: Well, I am not ambitious to be his <HI>Confe&s;&s;or;</HI> but I thought I had extenuated his fault: But &s;eeing he takes it not &s;o, but <HI>repents of his making &s;uch an acknowledgement,</HI> I am &s;orry I mi&s;took him &s;o much, and &s;hall leave him to God; if he forgive him, I &s;hall not impute it to him. As for his quarrel with my Title-page, where I &s;aid my In&s;tructions were &s;uited so the capacity of children in re&s;pect of the brevity of the <HI>An&s;wers,</HI> though yet u&s;eful for men in regard of the matters treated of; and his catching at a by-word or two, <HI>viz. Pelagiani&s;m</HI> and <HI>Semi-Pelagiani&s;m,</HI> leaving out my an&s;wer to the main of his charge, I &s;hall wave them. For as I have declared my &s;elf, and do declare my &s;elf contrary to what the <HI>Pelagians</HI> held, (for I hold that Grace is not given according to mens will, work and preparations, but according to God's good plea&s;ure in
<PB N="29" REF="18"> Chri&s;t) &s;o it concerns not me what <HI>Arminius</HI> thought or &s;aid of Semi-pelagiani&s;m, &s;eeing I call not him, or any other meer man, ma&s;ter of my Faith.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>3. About walking by vote, and having our fear of God by mens precepts.</HEAD>
<P><HI>Sect.</HI> 7. My Religion, he &s;ays, may be fir&s;t Pure, becau&s;e ac|cording to God's Word; and then Peaceable, becau&s;e it ac|cordeth with the Churches Confe&s;&s;ion, <HI>An&s;w.</HI> So I hope it is, nor hath he di&s;covered the contrary in it; yea I would have it pure and peaceable, whether it accords with this or that Confe&s;&s;ion, or no; for Confe&s;&s;ions in different times may vary. In ca&s;e I find &s;ome point difficult, that I can|not re&s;olve my &s;elf in,<NOTE PLACE="marg">Plurima nobis impli|cita nunc &s;unt in qui|bus ip&s;is nihil magis expediat quam judi|cium &s;u&s;pendere, ani|mum autem offirma|re ad tenendam cum Eccle&s;ia unitatem: Ve|rum hoc praetextis ig|norantiam humilitate temperatam fidei no|mire in&s;ignire ab&s;ur|di&s;&s;imum e&s;t. Fides e|nim in Dei &amp; Chri&s;ti cognitione non in Ec|cle&s;iae reverentia ja|cet <HI>Calv. In&s;t. lib 3 cap. 2 &s;ect. 3.</HI></NOTE> I reverence the Chur|ches Confe&s;&s;ion and practice, &s;o as I wil not &s;peak again&s;t it, even where I am not &s;o &s;a|tisfied as to &s;peak or join without &s;cruple with it. I confe&s;s in matters of practice, <HI>I</HI> know no authority the Church hath from God in unnece&s;&s;ary matters to command me to practice doubtingly: For the Apo&s;tles that had Chri&s;t's Commi&s;&s;ion more imme|diately for what they did, did not &s;o; and therefore I think in &s;uch a ca&s;e I ought to &s;u&s;pend my practice, till <HI>I</HI> be &s;atisfied that <HI>I</HI> &s;in not in it again&s;t God to practice &s;o; and if any wil put me to &s;ufferings for &s;o doing, patiently bear it: For if <HI>I</HI> join in practice doubtingly, <HI>I</HI> am not thereby made <HI>of one mind,</HI> nor <HI>perfectly joined in judgment;</HI> nor do I <HI>give offence to the Church of God,</HI> by being afraid <HI>to offend God.</HI> As for <HI>Abraham</HI>'s Servants, and <HI>Jo&s;huah</HI>'s Hou&s;hold in&s;tanced by him, I think they did not &s;erve the Lord &s;imply becau&s;e they commanded them, but becau&s;e through their good in&s;tructions they be|lieved it to be the true way that was commanded by them; o|therwi&s;e they did not &s;erve him &s;o wel as they &s;hould have done, if they had no better bottom for it then barely their command, as fallible men. But indeed they were Prophets, and being evidenced to be &s;uch, their commands al&s;o were evidenced to be the undoubted commands of God by
<PB N="30" REF="19"> them. Yea and while any were per&s;ons of no judment them|&s;elves, to di&s;cern whether what was commanded them was right or wrong, doubtle&s;s they did well, and ought to be orde|red by them; becau&s;e as they knew no better rea&s;on to obey them for, &s;o they knew none why they &s;hould not obey them, or why their con&s;ciences might rationally &s;cruple that they &s;hould offend God in o|beying them.<NOTE PLACE="marg">Quidvis nullo cum delectu dum &s;ub Ec|cle&s;iae obtruditur titu|lo ab imperitis in&s;tar oraculi arripiturinter|dum etiam prodigie|&s;i&s;&s;imi errores. <HI>Idem, ibidem.</HI></NOTE> But he knows I di&s;tingui&s;ht between mens commanding men to ob&s;erve Gods ways and commands, and comman|ding them to ob&s;erve their own invented or obtruded doctrines or practices for God's: &s;o that all this was <HI>nihil ad rem.</HI> To his &s;hame|ful &s;natching a Line or two of my An&s;wer <HI>[about a &s;ingle Pa&s;tors framing a Catechi&s;m]</HI> from all the re&s;t of it before and after, and then talking his plea&s;ure in a vagary about <HI>Super&s;tition,</HI> and charging me with taking up a Scripture &s;aying, before <HI>I</HI> have learned what it means; <HI>I</HI> refer thee to my former An&s;wer, and &s;hal bear his reproaches.</P>
<P><HI>Sect.</HI> 8. He never heard the Word of God called a <HI>Creed. An&s;w.</HI> He hath heard it called the <HI>Credendum</HI> or thing <HI>to be be|lieved,</HI> and what el&s;e means <HI>Creed.</HI> And therefore to &s;ay that I removed the Land-marks that our Fore-fathers &s;et, in my cal|ling the Word of God the <HI>Creed</HI> we all have, either implies that the three <HI>Creeds</HI> are not the Word of God <HI>reductive,</HI> and &s;o that we ought to add to the Word of God in the object of our di|vine Faith; or it's a fal&s;hood. Be&s;ide, he knows <HI>I</HI> taught the children in my Catechi&s;m the <HI>Apo&s;tles Creed.</HI></P>
<P><HI>Sect.</HI> 9. He asks, <HI>If my con&s;cience can &s;uffer me to make the world believe, that when a Church &s;hall comp<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e a Confe&s;&s;ion of Faith, taking care that the people be taught it, and exacting Conformity thereto, and impo&s;ing penalties upon &s;uch as &s;hall depart therefrom, that this is one|ly the Implicite Faith of the</HI> Romani&s;ts; <HI>or to tell a good Chri&s;tian that hath been in&s;tructed in the Doctrine of the Church of</HI> England, <HI>who knows and believs it to be truth, that it's a point of Popery to be|lieve as the Church believs. An&s;w.</HI> My con&s;cience never yet led me to &s;ay &s;o, nor had Mr. <HI>Hac.</HI> a good con&s;cience to &s;ugge&s;t to his Reader that I &s;aid any &s;uch thing: That which <HI>I</HI> &s;aid was
<PB N="31" REF="19"> this; <HI>That it behoves every man to have the Word of God at lea&s;t as to the E&s;&s;entials (the Fundamentals) of it as his own Creed, and not to have his Faith (like that of the Romani&s;ts) depend on other men, be|lieve onely implicitely:</HI> which is quite contrary to his ca&s;e of mens knowing and believing the Doctrine of the Church to be Truth; for &s;uch an one hath more then an implicite Faith. Nor &s;aid I any thing of the Church of <HI>England,</HI> much le&s;s a|gain&s;t it in my Epi&s;tle, or any other Writing, as he would tempt his Reader to believe. It was another &s;ort of men that <HI>I</HI> had to do with in tho&s;e times, <HI>viz.</HI> Men of the Presbyterians Principles and Faith. So that there was neither fallacie, nor m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;chief, nor bad con&s;equence in my &s;aying. But either Mr. <HI>Hac.</HI> is defective in his Rationals, or hath a mi&s;chievous mind toward me.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD><HI>4.</HI> About <HI>Rom. 9.</HI> and its Difficulty.</HEAD>
<P><HI>Sect.</HI> 10. His &s;aying, <HI>I an&s;wer the Objection brought out of</HI> Ro|mans 9. &amp;c. <HI>by &s;aying tho&s;e Chapters are hard to be under&s;tood,</HI> is but the repeating over-again a fal&s;hood confuted in my former Book: That <HI>what is urged from thence again&s;t the Univer&s;ali&s;ts, is ea&s;ie and evident; and that I make u&s;e of the difficulty to put off and elude that that is plain.</HI> As it is a &s;lander again&s;t me, &s;o it agrees not with his own taxing me before: <HI>with giving to children &s;uch hard meat.</HI> When we &s;peak of them, they are <HI>high my&s;teries</HI> and <HI>hard meat;</HI> but when they abu&s;e them again&s;t the plain &s;ay|ings of the Go&s;pel, then they are plain and evident. So that here we have <HI>mutantem Protea vultum,</HI> a blowing hot and cold out of the &s;ame mouth as he plea&s;es. But is it evident that the Apo&s;tle &s;ays there, that God <HI>loved Jacob</HI> per&s;onally con&s;idered, &s;o as peremptorily to appoint him to eternal life, and as per|&s;onally and peremptorily <HI>hated E&s;au,</HI> &s;o as to appoint him to Damnation before they were born, as they thence gather and object; or that God created <HI>Pharaoh</HI> to de&s;troy him for ever? Surely tho&s;e things be not &s;o evidently there as he would in|&s;inuate.</P>
<P><HI>Sect.</HI> 11. <HI>We &s;ay</HI> (&s;ays he of us) <HI>that God decreed not to chu&s;e particular per&s;ons, but to chu&s;e all &s;uch as believe the promi&s;es of the Go&s;pel, and to refu&s;e all &s;uch as &s;eek Ju&s;tication by Works: whenas cer|tainly had there ever been any &s;uch Decree made,</HI> Paul <HI>had never been
<PB N="32" REF="20"> cho&s;en, who was a Law-worker. An&s;w.</HI> I u&s;e not to &s;peak in that loo&s;e manner of particular per&s;ons; but that God chu&s;eth them not in their per&s;onal con&s;iderations, or as without re|&s;pect to Chri&s;t, or the like, as in my <HI>E&s;&s;ays:</HI> God's free choice in Chri&s;t is of tho&s;e who are not of Works, but of Faith; and that in the works of the Law God hath not cho&s;en men, or purpo&s;ed to chu&s;e and own them. And yet 2ly. I deny his con|&s;equence, that then <HI>Paul</HI> had never been cho&s;en; for <HI>Paul</HI> &s;ought to be ju&s;tified by the Faith of Chri&s;t, he tells us &s;o him|&s;elf, <HI>Gal.</HI> 2.16. <HI>We that are Jews by nature, knowing that a man is not ju&s;tified by the Works of the Law, but by the Faith of Je&s;us we have be|lieved, that we might be ju&s;tified by the Faith of Chri&s;t, and not by the Works of the Law.</HI> Had he been di&s;obedient to the heavenly Vi|&s;ion, he had not been ju&s;tified; and that he was ever Called, Elected, or Cho&s;en till he became obedient to that, I find not; or that he was Elected to holine&s;s and blamele&s;ne&s;s before God in love otherwi&s;e then as &s;o con&s;idered. But if becau&s;e he did &s;ometimes &s;eek Ju&s;tification by Works before he believed, therefore God doth chu&s;e &s;uch, and not refu&s;e them from his owning ju&s;tifying Grace (for as for his cal|ling Grace he excepts or refu&s;es none,<NOTE PLACE="marg">See my <HI>Caveat</HI> Chap. la&s;t.</NOTE> though he di&s;pen&s;es that diver&s;ly, accord|ing to his good plea&s;ure, and the coun&s;el of his Will) then we may &s;ay he cho&s;e Drunkards, and Whore|ma&s;ters al&s;o to be holy and blamele&s;s before him in love, for &s;uch he calls and brings into Chri&s;t. But I no where find the Scripture &s;peak in that language: nay, whereas <HI>David</HI> in <HI>P&s;al.</HI> 4.2, 3. u&s;es that as an argument to draw off men from loving vanity, That God hath cho&s;en, or &s;eparated for him&s;elf, the godly man, this would put this an&s;wer into their mouths; <HI>Tu&s;h, he hath cho&s;en al&s;o Law-workers, and workers of iniquity, and therefore we may &s;till love vanity.</HI></P>
<P>He adds,</P>
<P><HI>Sect.</HI> 12. That <HI>whereas the Apo&s;tle teacheth Election and Salva|tion to be not of man that worketh, willeth, or runneth, but of God that &s;heweth mercy: I have &s;o wre&s;ted it, that now it is not of man that willeth or worketh, but of man that believeth and continueth in Faith
<PB N="33" REF="20"> and Repentance to his lives end And if Election be of &s;uch as &s;uch, then is Election of workers in re&s;pect of their works;</HI> viz. <HI>bel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eving, rep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nting and per&s;evering; which are workes all of them belonging to Gods Law.</HI></P>
<P><HI>An&s;.</HI> The former of the&s;e &s;entences is a &s;lander that hee cannot make good out of any of my writings, unle&s;s hee &s;peak very aequivocally; for 2. There is an <HI>Amphibology</HI> in the word <HI>[of]</HI> by which the unwary Reader may be deceived; for it is either the Genitive ca&s;e of the agent, author or cau&s;e <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f a thing; as when we &s;ay Election and Salvation is of God that &s;hewes mercy: and &s;o it is neither of the beliver, or wor|ker; for ne ther the believer nor worker is the cau&s;e why God elects him. Or it is the Genitive ca&s;e of the &s;ubject; and &s;o we &s;ay Election and Salvation is not of God that &s;hews mercy; that is, it is not he that is elected and &s;aved: nor of the wor|ker as oppo&s;ed to the believer; but of the believer, and be|lieving willer and worker. Even as a mans living upon alms is of the Giver as the cau&s;e of it, and not of the Receiver as proceeding from him, or de&s;erved by him; though it be of &s;uch as the &s;ubject &s;o living; that is, they onely live &s;o that re|ceive alms; they that refu&s;e them cannot live of them. The &s;econd is a fal&s;e con&s;equence, with a fal&s;hood in the end of it: 1. For though Election be of &s;uch as believe and per&s;evere in Faith (though that's no phra&s;e of mine; for men are elect be|fore their Election be made firm, and whether they do make it &s;ure or firm, or not, 2 <HI>Pet.</HI> 1.10.) yet it is not of workers in re&s;pect of their works, in the Scripture-language: for that op|po&s;es Faith and Works, and Grace and Works, and the Believer and Worker: and therefore the believer is not a worker in that &s;en&s;e, that it denies election end &s;alvation to works or workers in: &s;ee for this <HI>Rom.</HI> 4.5. <HI>To him that worketh not, but be|lieveth on him that ju&s;tifies the ungodly, his Faith is imputed for Righ|teou&s;ne&s;s:</HI> Where the believer is not a worker, but a not-worker. So <HI>Rom.</HI> 11.7. <HI>If of grace, then not of works; and if of works, then not of grace:</HI> But Faith cannot be included in tho&s;e works, be|cau&s;e faith and grace &s;tand together, <HI>Rom.</HI> 4.16. <HI>It is of Faith, that it might be by Grace.</HI></P>
<PB N="34" REF="21">
<P>Even as for a man to live of Charity, and of receiving Alms will &s;tand well, yea do nece&s;&s;arily infer one the other. So as to live of a man's earnings, and of Charity or Alms will not. Then 2ly. his error is, That Believing, Repenting and Per&s;e|vering are works all of them belonging to God's Law: Unle&s;s by Law he means God's Doctrine, or Law of Faith, and then he equivocates, and cheats his Reader; for the Law as a Law of Works (as it's u&s;ed by the Apo&s;tle in the&s;e ca&s;es) admits of no repentance, but pronounces a cur&s;e upon every one that continues not to do it in all things; and &s;o neither of Faith i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Chri&s;t. Its Chri&s;t that came to call &s;inners to re|pentance;<NOTE PLACE="marg"><HI>Matth</HI> 9.13. Luc 24.47.</NOTE> and it's the Go&s;pel that is the preach|ing of repentance toward God, and Faith in the Lord Je&s;us; and of Repentance and for|givene&s;s of &s;ins in his Name. Therefore what <HI>Mark</HI> calls a p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eaching that men &s;hould Repent, St. <HI>Luke</HI> calls a preaching the Go&s;pel, <HI>Mark</HI> 6.12. <HI>Luc.</HI> 9.6. So that <HI>I</HI> have not over|thrown my own doctrine, nor devi&s;ed any Doctrine to over|throw the Doctrine of St. <HI>Paul,</HI> as he intimates fal&s;ly. But Mr. <HI>Hac.</HI> hath &s;atisfied my doctrine, and St. <HI>Pauls</HI> al&s;o. As for my Book looking boldly, &s;o long as it may do &s;o notwith&s;tan|ding all his a&s;&s;ays to di&s;credit it, it is no di&s;commendation to it. Nor &s;aid <HI>I,</HI> any mans humane frailties may look boldly; but that the man that hath humane frailties may. And there's an end to that Chapter.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. <HI>Creators, Sinful Lu&s;ts, Prepared Sacrifice.</HI> To Chap. 2, 3, &amp; 5.</HEAD>
<P><HI>Sect.</HI> 1. M^r Hac. Ain&s;worth <HI>was a profe&s;&s;ed Separati&s;t from the Church of</HI> England; <HI>therefore the word</HI> [Creators] <HI>found in him, is not found in our Church, though found in our Language. And it was &s;omewhat boldly done of him to turn it &s;o, who yet in his Title profe&s;&s;ed to Explain the Hebrew words. An&s;.</HI> 1. Though <HI>Ain&s;|worth</HI> was a Separati&s;t in re&s;pect of Di&s;cipline, his Book was
<PB N="35" REF="21"> not; but that is found in the Church of <HI>England</HI> in good e|&s;teem with many Learned men. Even as <HI>Tertullian</HI> fell fowlier from the Church to <HI>Montani&s;m,</HI> and accounted the Orthodox carnal: yet his Works (except where he <HI>Montanizes</HI>) are e&s;tee|med and received in the Church. <HI>Cyprian</HI> u&s;ed to call him his Ma&s;ter; <HI>Da mihi magi&s;trum.</HI><NOTE PLACE="marg">Co&s;t. in Comment. ad Vincent.</NOTE> <HI>&amp; tanti fe|cit tamque clarum habuit, ut ne diem quidem &s;ine lectione ejus traduceret.</HI> And <HI>Vincentius</HI> &s;aid of him, that he was <HI>apud Laetinos omnium facile princep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> the chief La|tine Author. 2ly. But why is it boldne&s;s in Mr. <HI>Ain&s;worth</HI> to turn it <HI>Creators,</HI> &s;eeing that it is the proper &s;ignification of the Hebrew word; nor could he explain it, unle&s;s he had told us that it &s;o &s;ignifies. That of <HI>Th. Br.</HI> of <HI>N.</HI> is not like this; for <GAP DESC="foreign"> is not <HI>without Gods,</HI> but <HI>per&s;ons without God,</HI> or <HI>Athei&s;ts;</HI> it being an Adjective, not implying a plurality of Gods, but a plurality of the Sub&s;tantive it relates to, <HI>viz.</HI> the per&s;ons that were without God.</P>
<P><HI>Sect.</HI> 2. He asks, <HI>Would I have the Engli&s;h Bible begin;</HI> The Gods created, &amp;c. Bara Elohim <HI>is in the &s;acred Text, and good Di|vinity; but</HI> creavit Dii <HI>is &s;candalous; no true Latine, nor good Divi|vinity. An&s;.</HI> The ca&s;e is not al<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ke, to tran&s;l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te the Bible &s;o, and to begin my Catechi&s;m &s;o: For in my Catechi&s;m, as it was my de&s;ign onely &s;o to introduce the mention of the Tri|nity, &s;o I pre&s;ently prevented the &s;candal that the plurality of the word might occa&s;ion, by a&s;&s;erting plainly the Unity of God, and di&s;covering my de&s;ign; which liberty is not com|petible to a Tran&s;lator: Nor can the children that learn the Catechi&s;m <HI>be much wonted by it to read or hear that word in the plu|ral,</HI> becau&s;e I u&s;ed it onely in one An&s;wer, and in one Que&s;tion, and expre&s;ly laid a bar again&s;t the danger of their thinking there are more Gods then one, by telling him there are no more; which they are in no more <HI>danger to forget,</HI> then to for|get the word <HI>Creators.</HI> Be&s;ides, if <HI>Elohim</HI> may be applied to a &s;ingle per&s;on po&s;&s;ibly, yet <HI>Borei</HI> never is but plural, and can|not but take in all the per&s;ons in the Trinity: as al&s;o the He|brew <HI>Gno&s;hai, Job</HI> 35.10. <HI>P&s;al.</HI> 149.2. <HI>my Makers.</HI> Nor is <HI>Dii cre|avit</HI> wor&s;e Divinity in Latine, though wor&s;e Latine, then <HI>a&s;her halecu liphdoth lo lagnam</HI> is in Hebrew, which is <HI>verbatim</HI> in
<PB N="36" REF="22"> Engli&s;h, <HI>The Gods they went to redeem to him&s;elf for a people,</HI> 2 Sam. 7.23. As for <HI>Athana&s;ius,</HI> as I find not that &s;aying in his Creed that Mr. <HI>Hac.</HI> mentions, or have u&s;ed the contrary to it; &s;o I hope with his good leave I may &s;ay, That the Father, Son and Holy Gho&s;t are tho&s;e three that are called plurally <GAP DESC="foreign"> <HI>my Ma|kers, Job</HI> 35.10. and <GAP DESC="foreign"> <HI>Sions makers, P&s;al.</HI> 149.2. and <GAP DESC="foreign"> <HI>Creators</HI> in <HI>Eccle&s;.</HI> 12.1. for how to render the plural plural|ly but by &s;o &s;aying, I know not: Yet I will &s;ay, that as I did not think of any that would quarrel with me for rendring that word as <HI>I</HI> did, when I writ my Catechi&s;m upon no other de&s;ign then <HI>I</HI> did; &s;o if ever <HI>I</HI> do re-print it <HI>I</HI> will alter that word, becau&s;e <HI>I</HI> will take away occa&s;ion from peevi&s;h &s;pirits to quarrel with it, though they need not.</P>
<P><HI>Sect.</HI> 3. About Sinful Lu&s;ts he &s;ays, <HI>The words of the Engli&s;h Catechi&s;m refers to Bapti&s;m, and there the three enemies are twice na|med. An&s;.</HI> 1. Not twice by tho&s;e names, the Fle&s;h, world and Divel 2. Nor in the form of the promi&s;e made in Bapti&s;m, to which that An&s;wer plainly relates; but there it is the carnal lu&s;ts of the fle&s;h, not all lu&s;ts, as fle&s;h may &s;ignifie, not tho&s;e of natural infirmity.</P>
<P><HI>Sect</HI> 4. About the prepared Sacrifice, he &s;ays, <HI>The offering of the Sacrifice was that which I have omitted, the killing it in re|lation to God.</HI><NOTE PLACE="marg">p. 46. p. 49. p. 51.</NOTE> <HI>What I call the oblation was con&s;equent to the oblation, or at mo&s;t the compleating of it. That the offering was principally and</HI> fully <HI>made by the Prie&s;t in the mactation or &s;laying of it. So that the act of offering was</HI> pa&s;t <HI>before the fire came to be kindled. That the Sacrifices were offered or &s;lain, not upon the Altar, but at the foot of it; or as</HI> Rev. 6.9. <HI>under the Altar. An&s;.</HI> 1. He brings no Scripture to prove that the mactation or killing was the act of offering, or that it was not offered upon, but at the foot of the Altar. Nay <HI>I</HI> &s;hal confute him by this Argu|ment; if the offering was made properly upon the Altar, and not at the &s;cot of it; and the &s;acrifice was not killed upon the Altar, then was not the killing of it the oblation or offering of it. Now that the Sacrifice was offered upon the Altar, &s;ee <HI>Gen.</HI> 8.20. <HI>Noah</HI> offered Sacrifices <GAP DESC="foreign"> <HI>on the Altar. Deut.</HI> 27.6. &s;peaking of the Altar, he &s;aith, <HI>Thou &s;halt offer offerings upon it,</HI> <GAP DESC="foreign"> <HI>Jo&s;h.</HI> 22.23. <HI>Veim hagnaloth gnalaugnolah,</HI> if to offer thereon
<PB N="37" REF="22"> burnt-offering, or peace <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ffering thereon. See al&s;o <HI>Jo&s;h.</HI> 8.31. 2 <HI>Chron.</HI> 29.21. <HI>I&s;a</HI> 56.7. <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">re al&s;o the Greek words are <GAP DESC="foreign">; and in <HI>J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> 23. <GAP DESC="foreign">. To this we add an ob&s;erv<GAP DESC="illegible" RESP="KEYERS" EXTENT="5 letters"> from Dr.<NOTE PLACE="marg">Centur. Chonogr. Cap. <HI>27.</HI></NOTE> <HI>Lightfoot</HI> out of <HI>Maimonides; Traditio ab omni|bus recepta e&s;t, locum ubi</HI> David <HI>condidit altare in are&acirc; Auranae fui&s;&s;e locum ubi &s;uum condidit Noachus; ubi &s;uum con|didit Abrahamus, &s;uper quod ligavit I&s;aacum: ibidem fui&s;&s;e altare</HI> &s;uper quod <HI>obtulerunt Cainus &amp; Abelus;</HI> where the Sacrifices are &s;aid to have been offered upon the Altars: whereas he &s;ays, <HI>Locus mactationis erat ad &s;eptentrionem ubi erant &s;ex annuli ad quos mactabunt victimas;</HI> The killing-place was at the North-&s;ide of the Altar. As in <HI>Levit.</HI> 1.11. <HI>By the door of the Tabernacle of the Congregation.</HI> Exod. 29.11. Levit. 3.2. &amp; 4 4. <HI>before the Tabernacle,</HI> Levit. 4.8. Therefore the killing it was not the oblation, but the oblation was after it. 2. Yea the word in the Hebrew that &s;ignifies <HI>to offer</HI> is <GAP DESC="foreign"> that is, <HI>to a&s;cend,</HI> or <HI>go up on high,</HI> of <HI>lifting up,</HI><NOTE PLACE="marg">In altum tendere: exaltatus, elevatus, clatus, impo&s;itus fuit.</NOTE> <HI>being ex|alted,</HI> or <HI>laid upon a thing;</HI> and <GAP DESC="foreign"> <HI>an offering,</HI> is <HI>an a&s;cen&s;ion,</HI> becau&s;e by burning all in the fire, it went up in &s;moke and vapour; and the Holy Gho&s;t in Greek tran&s;lates it <GAP DESC="foreign">, <HI>a whole burnt-offering,</HI><NOTE PLACE="marg">Quod totum igne ab|&s;umptum &s;ur&s;um a&s;|cenderet &amp; evane&s;ce|ret, vel quod eleveba|tur &s;uperaltare. <HI>Leigh Crit. Sacr.</HI></NOTE> becau&s;e it was wholly con&s;umed by the fire, and went up and vani&s;hed: or, be|cau&s;e it was lifted up upon the Altar. Fal&s;e it is then that he &s;ays, <HI>p.</HI> 49. <HI>l.</HI> 25. <HI>that the o|ther Languages gives not the lea&s;t colour for what I &s;aid.</HI></P>
<P N="3">3. That the Prie&s;ts act of Offering was after the killing of the Sacrifice is clear, <HI>Levit.</HI> 16.24. it was killed before he went into the Holy of Holies, but he comes forth to make his obla|tion Yea 4ly. Mr. <HI>Hac.</HI> &s;ays, <HI>That the burning it may be the com|pleating of it,</HI> and why then not denominated from its comple|tive act? But then he contradicts him&s;elf in &s;aying, <HI>It was ful|ly offered in the mactation or killing; and that the offering was pa&s;t be|fore the fire came to be kindled.</HI> What, full and pa&s;t before it was completed. Yea, and if 5ly (as he &s;ays, and it's one of the neare&s;t notions in his Book) <HI>The Sacrifices were &s;igns of agreement
<PB N="36" REF="23">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="37" REF="23">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="38" REF="24"> and friendd&s;hip between God and man, a<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> a kind of fea&s;ting with man, and the Altar is called God's Table,</HI> Ez<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> 41.22. Mal. 1. <HI>and the of|ferings the bread of God, and God tak<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ortion by the fire burning it</HI> (and I would &s;ay carrying <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> heaven-ward; as the fire came from heaven, <HI>Levit.</HI> 8.24.) <HI>and gave the re&s;t to the Prie&s;ts:</HI> Yet what could be more properly the offering it, then the cau&s;ing it to a&s;cend, and &s;o laying it upon the Altar, if not al|&s;o the burning it there, that in its a&s;cending heaven-ward God might (in a &s;hadow or figure) take his portion.</P>
<P><HI>Sect.</HI> 5. He &s;ays, <HI>p.</HI> 51. <HI>Though Chri&s;t was in diver&s;e re&s;pects Sa|crifice, and Prie&s;t, and Altar; yet the Cro&s;s might be &s;o in another re|&s;pect becau&s;e Chri&s;t died there, An&s;w.</HI> 1. Then it &s;eems Chri&s;t was offered on two Altars, and the other Sacrifices on none: Where found he that notion? 2. The other Sacrifices he &s;ays died at the foot of the Altar; did Chri&s;t die at the foot of the Cro&s;s? Or 3. How an&s;wers that my argument from our Sa|viours words, <HI>Matth.</HI> 23.19. That then the Cro&s;s &s;anctified Chri&s;t, and &s;o was greater then Chri&s;t? That I confound Chr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t's A&s;cen&s;ion and Offering, by &s;aying he did the one in the other, is as if he &s;hould &s;ay, I confound my act of Writing with my confuting an Error, becau&s;e I here do one in another. Much le&s;s confound I his <HI>Humiliation with his Exaltation,</HI> or <HI>de|clare my &s;elf for the Socinians;</HI> for they deny his &s;atisfaction. For though I &s;ay his &s;acrifice purged the heavenly things by his entring in thither; yet I deny not that the purgation was made by that that was done on earth, as what was there done was pre&s;ented to his Father in heaven in the virtues of it: even as the blood of the &s;acrifice that made the atonement in and for the holy of holies was the &s;ame that was &s;hed without the holy of holies, <HI>Levit.</HI> 16.7. but it did not make the atonement &s;imply, as it was &s;hed without, but as it was pre&s;ented within the vail. And Chri&s;t is entred into the heavens by his own Blood, in a &s;ence an&s;wering the High-prie&s;t's entring into the holy place <HI>by</HI> (that is <HI>with</HI>) the blood of others, <HI>Heb.</HI> 9.12. Nor yet &s;aid I <HI>that the Apo&s;tle oppo&s;ed this to that,</HI> but that the entrance of Chri&s;t into heaven an&s;wers to the High-prie&s;t's entring in|to the holy place; and his entring with his own blood, to the High-prie&s;t's entring with the blood of Goats and Calves; and
<PB N="39" REF="24"> yet in a &s;ence the places and ways of entring are both oppo&s;ed to each other, and in both tho&s;e things the Apo&s;tle &s;hews that Chri&s;ts &s;acrifice far exceed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the High-Prie&s;ts. But how can that be given as a rea&s;on, why the heavenly things are purged with better &s;acrifice (as it is) that Chri&s;t is not entred into the holy places made with hands, but into the heaven it &s;elf; if his pur|gation of them was not made in his there entring? Can that be a rea&s;on or evidence of a thing that hath no relation to that thing? See then Reader, that every where the &s;trength of my Antagoni&s;t lays not in the goodne&s;s of his premi&s;es, nor va|lidity of his con&s;equences, but in the daringne&s;s of his con|clu&s;ion, which hath no connection therewith, but what his boldne&s;s gives it, <HI>viz.</HI> in &s;aying, That I deceive my &s;elf or Rea|der with the ambiguity of the word <HI>Offer.</HI></P>
<P><HI>Sect.</HI> 6. He &s;ays again <HI>p.</HI> 52. <HI>It is Chri&s;ts pa&s;&s;ion, not his a&s;cention, in which God was well plea&s;ed as with the &s;moke of the burnt offerings. An&s;.</HI> It is Chri&s;ts pa&s;&s;ion, as in the vertues thereof he is entred the heavens them&s;elves, there to appear in the pre&s;ence of God for us, without which the heavenly things were not purged, and by cone&s;quence God not well plea&s;ed; for without that we could not have had his holy Spirit, the pledge of his well-plea&s;edne&s;s with us. Nor doth <HI>Eph</HI> 5 2 &s;ay, That his dying &s;imply was his offering up him&s;elf to God a &s;weet &s;melling &s;a|vour, which <HI>Heb</HI> 9.14 tells us was done in the eternal Spirit, but that he died in the eternal Spirit I find not, but in the in|firmity of the fle&s;h, though in the power of it he offered him|&s;elf to dye as the &s;acrificer offered his gift or &s;acrifice. That our <HI>Redemption then was by the blood of Chri&s;t is true; out not without its virtues being pre&s;ented in the heavens them&s;elves.</HI> Nor doth that place in <HI>Heb.</HI> 13 11, 12. invincibly prove, <HI>That the crucifying of Chri&s;t tipified by the burning of the bea&s;t without the Camp, did perfect and complete the Sacrifice</HI> (or rather <HI>the Oblation) of him;</HI> unle&s;s it can be proved that that burning of the bea&s;t was the prie&s;t|ly oblation and offering of it; which &s;ure it was not: for it was neither by the Prie&s;t, nor upon the Altar, which was in the court of the Tabernacle, and not without the camp: &s;o that that's nothing to the offering that was made before by the Prie&s;ts in <HI>ver.</HI> 24. It proves we have an Altar they might not
<PB N="40" REF="25"> eat of; for their &s;acrifices that made the atonement there was wholly burnt, and they might eat nothing of it; but Chri&s;t though an&s;wering to that atoning Sacrifice, may be fed upon by us, which was the Apo&s;tles main &s;cope. How fal&s;e it is, that to Suffer, Offer, and Dye are the very &s;ame, is &s;ufficiently &s;hew|ed. Therefore I go on to</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD><HI>CHAP. VI.</HI> About the Head of the Church, and power of the Magi&s;trate in Reli|gious matters. <HI>To Chap. 6, &amp; 7.</HI></HEAD>
<P><HI>Sect.</HI> 1. MY fir&s;t Section, as mo&s;t of my Book, hee an&s;wers with &s;ilence, and directing the Reader to what he had writ in his <HI>Review,</HI> and I might as wel &s;o an&s;wer all his Book. My fir&s;t Section of <HI>Chap.</HI> 7. had a mi&s;take of <HI>vi&s;ible</HI> for <HI>in|vi&s;ible Church;</HI> read but <HI>invi&s;ible</HI> there, and it &s;ets it right. He hath &s;uch a m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;take of <HI>power</HI> of his <HI>will</HI> for <HI>coun&s;el,</HI> p. 107. l. 18. <HI>Jam &s;umus ergo pares.</HI> But in what he notes upon <HI>Chap.</HI> 6 he be|gins wrong at the fir&s;t da&s;h; <HI>viz.</HI> as if I had &s;aid, <HI>That Kings in|cen&s;urablene&s;s &s;mels of flattery.</HI> I &s;aid not &s;o; but his excur&s;ions, or readine&s;s to deviate from the Catechi&s;m under his review, to &s;peak of tho&s;e things of which it gave no ju&s;t colourable oc|ca&s;ion, was the thing <HI>I</HI> &s;aid &s;mell'd of flattery; for why &s;hould we needle&s;ly, and upon no occa&s;ion run into di&s;cour&s;es of the prerogatives and dignities of great per&s;ons, and beyond what they challenge (as about the Title of Head of the Church, which was in that his di&s;cour&s;e) except we have a mind to be taken notice of by them, and to in&s;inuate our &s;elves into their favour,<NOTE PLACE="marg">Plus nocet lingua adu|latoris quam gledius per&s;ecutoris, <HI>inquit Hieronymus.</HI> Pe&s;|&s;ima vulpes occultus detractor: &s;ed non mi|nus nequam adulator blandus, <HI>Bern. Serm. 64. &s;up Cantic.</HI> <GAP DESC="foreign">, <HI>I&s;ocr.</HI></NOTE> which I think borders upon flattery. What he &s;ays about flattery I &s;hall not trouble my &s;elf with. When I &s;aid flatterers are more dangerous enemies then open Rebels, I &s;pake not much ami&s;s I think; becau&s;e as there is <HI>malum in|&s;e,</HI> &amp; <HI>malum alicui;</HI> &s;o flattery whatever it is in it &s;elf, yet may be wor&s;e to the flattered then open ho&s;tility, in this, that it lays a &s;nare for the feet, <HI>Prov.</HI> 29.5, 6. intices to &s;in
<PB N="41" REF="25"> by being lifted up, and mi&s;-led: whereas the other onely in|dangers directly to trouble, and &s;in is a greater evil then trou|ble, both in it &s;elf, and as it is the cau&s;e of trouble; as might be &s;een in <HI>Rhehoboams</HI> Coun&s;ellors and <HI>Zedekiahs,</HI> that &s;et them on upon &s;inful cour&s;es, to provoke God again&s;t them, and pull &s;ad judgments, even rebellions too upon them.</P>
<P><HI>Sect.</HI> 2. His taking notice, <HI>that the cen&s;urablene&s;s of Kings was wont to be accounted among&s;t dangerous po&s;itions,</HI> and &s;aying, <HI>that I affer three in&s;tances towards it,</HI> &s;mels of no good: But ble&s;&s;ed be God, as it was no part of my An&s;wer and in&s;truction about the duty of Subjects to cen&s;ure their Magi&s;trates, &s;o I am far from &s;uch cen&s;urings either of Kings, or of inferior per&s;ons, as he would fal&s;ly &s;ugge&s;t that I offer &s;omething toward: that is, Any thing to di&s;honor or put by per&s;ons from the honor and places that God hath given them, and requires us to give them. Neither <HI>John Bapti&s;t</HI> reproving <HI>Herod,</HI> nor <HI>Ambro&s;e</HI> his refu&s;ing to give the Supper to <HI>Theodo&s;ius,</HI> or admit him to it when his hands were newly imbrued in innocent blood; had any thing of &s;uch d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;loyalty in them, nor aimed at their prejudice or di&s;grace, but at their &s;alvation. Whether that of the Apo&s;tle in 1 <HI>Cor.</HI> 5.11, 12. <HI>If any man that is called a Brother do &s;o or &s;o, with &s;uch an one no not to eat,</HI> may admit of an exception as to &s;uch high per&s;ons; or whether any Kings Chaplains u&s;e in &s;uch ca&s;es to read them the &s;ame admonition pre&s;cribed in the third Exhortation in the <HI>Order for the Communion,</HI> as wel as to their &s;ubjects, was never any que&s;tion that troubled my head; for I thank God I am out of danger of being in &s;uch places as &s;hould put me upon any &s;cruples of that nature; and there|fore let them look to them that are concerned in them: it is my duty to be &s;ubject to them, and pray for them, that they may do nothing worthy of cen&s;ure or reprehen&s;ion: and I hope God will help me to do my duty.</P>
<P><HI>Sect.</HI> 3. His quarrel with me for &s;aying, <HI>Contra-remon&s;trant,</HI> or <HI>Presbyterian principles;</HI> as if it either &s;uppo&s;ed no Remon|&s;trants to be Presbyterians; or that they had no other e|nemies, is frivolous. The rea&s;on of my joining them &s;o together was, becau&s;e the late Synod, a Member where|of
<PB N="42" REF="26"> the Gentleman was, who&s;e Allegory I retorted, was known to be both; and what principles could I &s;uppo&s;e they would e&s;tabli&s;h, but their own? And as for his charge, <HI>That it's again&s;t my principles that bla&s;phemy be &s;uppre&s;t,</HI> without offering the lea&s;t proof for it; yea again&s;t his knowledge, that <HI>I commen|ded the &s;uppre&s;&s;ion thereof;</HI> and his telling me that in one place <HI>I call the e&s;tabli&s;hing of Contra-remon&s;tranti&s;m a bloody &s;anction,</HI> (which is fal&s;e) and in another, <HI>would have the Magi&s;trate make provi&s;ion again&s;t them, by enacting a Law like that which was made again&s;t di|rect bla&s;phemy,</HI> is more vile. If Mr. <HI>Hac.</HI> can make this charge, I will forfeit to him one of my ears; and if he cannot, judge then what he is.</P>
<P><HI>Sect.</HI> 4. About what I &s;aid of the power of the Magi&s;trate, he hath al&s;o diver&s;e mi&s;carriages, be&s;ides his in&s;ulting &s;cornful language, which hurts not me, therefore I forgive him: <HI>As if I crampt the power of the Magi&s;trate about Religion, and made my pi|cture of it almo&s;t all &s;hadow, dark and negative; and have found out a new kind of No-Church-Government, &amp;c.</HI> That I was not almo&s;t all negative let my An&s;wer witne&s;s. I gave it 1. Negatively, what power he hath not. And 2. Affirmatively, in which I was for the large&s;t, in explicating this affirmative po&s;ition, that he is, <HI>Cu&s;tos utriu&s;que tabulae, Keeper of both Tables,</HI> which I did with reference to either Table; and though the commandments being mo&s;tly negatively, my explications had diver&s;e negative expre&s;&s;ions in them, yet all tended to clear the extent of the Affirmative po&s;ition; <HI>That Gods word allows many things that are not commanded or appointed in his word,</HI> was &s;aid al&s;o in effect by me. That I was faulty <HI>for not naming here&s;ie,</HI> when I &s;aid, that he hath power to &s;ee that God's wor&s;hip be preached and practi|&s;ed <HI>purely</HI> and <HI>&s;incerely,</HI> without Idolatry, Super&s;tition, or <HI>Hu|mane inventions,</HI> appears not; becau&s;e pure and &s;incere preach|ing excludes it intimately: For can any man preach Here&s;ie,<NOTE PLACE="marg">Humanae temeritatis non divinae authorita|tis negotium e&s;t haere|&s;is, <HI>&s;ertul. adver&s;. Marcio lib. 4 c. 4.</HI></NOTE> and yet preach Gods Wor&s;hip purely; yea, what be all Here&s;ies, but humane inventions? he accepts again&s;t my excluding humane inventions, as carry|ing in it a denial of the Churches Authori|ty to frame, and the Magi&s;trates Authority to confirm Canons
<PB N="43" REF="26"> and Con&s;titutions Eccle&s;ia&s;tical. <HI>An&s;.</HI> 1. That it doth not be|cau&s;e they may make &amp; confirm them about the Wor&s;hippers &amp; circum&s;tances of Wor&s;hip, which yet intrench not upon the Wor&s;hip it &s;elf; nor are any parts of, or mixtures with it; as that Mini&s;ters &s;hal not be Game&s;ters, Tipplers, Contentious per&s;ons, wear their hair like Ruffians, that none &s;hal be com|pell'd to &s;uch ob&s;ervances as are offen&s;ive, nor deride or re|proach one another for di&s;&s;ent in circum&s;tances; that they &s;hal be Re&s;ident, keep ho&s;pitality, Catechi&s;e, <HI>&amp;c.</HI> and &s;ix hun|dred it may be more, that intrench not upon adding to the matter of Wor&s;hip: Nor can what I &s;aid be guilty of Super&s;ti|tion; for it neither places holine&s;s in doing, nor in ab&s;taining from things indifferent, as things in them&s;elves plea&s;ing or di&s;plea&s;ing unto God, but onely &s;ays what the Magi&s;trate may do if he plea&s;e. For 2. The power of Magi&s;trates is beyond their duty; they may do more then they are bound to do. God allows &s;ome things that he commands not; as the Apo&s;tles and Mini&s;ters to marry, and forbear working: What hee commands the Magi&s;trate expre&s;ly or implicitely is his duty, but his power goes further; he may do al&s;o what he may lawfully let alone: and it was his power he (not I) in|quired into, not his Duty. I &s;aid not therefore it is his duty to take away all &s;uch things, but he hath power to do it; they being not expre&s;ly or impliedly God's orders, he may (if he plea&s;e) &s;ee God's wor&s;hip kept clear of them; for he &s;ins not if he keep out nothing from it that God would have in it, or about it. This An&s;wer was not Negative, what he might not do, as he &s;aid above almo&s;t all was; but affirmative, what he may do, and he that denies him this, crumps his power, not I.</P>
<P><HI>Sect.</HI> 5. <HI>That my principles whiles I &s;peak again&s;t tolerating Idola|try and &s;uper&s;tition, are for all &s;orts of Idolatry,</HI> he cannot make good; <HI>for I &s;aid not</HI> (as he mi&s;relates) <HI>that men mu&s;t cleave onely to what they under&s;tand, and walk in what they are &s;atisfied in;</HI> but my &s;ay|ing was, <HI>That men &s;hould cleave onely to what they under&s;tand to be de|livered by God in his word:</HI> and can any be an Idolatar that clea|veth to nothing el&s;e? It is po&s;&s;ible that a man may conceive or imagine that God hath delivered &s;omething in his Word that he hath not (and while he therefore cleaves to that he is ex|cu&s;able)
<PB N="44" REF="27"> but that any man can under&s;tand &s;o, I think not; for what he conceivs ami&s;s he under&s;tands not; <HI>Intellectus enim no|men &s;umitur ab intim&agrave; penetrationi veritatis,</HI> as <HI>Aquinas</HI> &s;ays; and that it was an under&s;tanding in that &s;ence that I &s;poke. of; <HI>viz.</HI> a &s;atisfactory perception of the mind of God, my next words imply; namely, that to that under&s;tanding the mini&s;try of man and his gifts conduce to bring men; Surely not to the mi&s;under&s;tanding it.</P>
<P><HI>Sect.</HI> 6. He may not &s;uffer fal&s;e Oaths, or &s;infull. He &s;ays, <HI>The Magi&s;trate may give an Oath; if it be a fal&s;e Oath, it is his fault that takes it, not his that gives it.</HI> I &s;aid nothing of giving an Oath: there is difference between giving an Oath, and &s;uffering fal&s;e Oaths to be unpuni&s;hed: yet I &s;uppo&s;e he may not compel his Subjects to take an Oath that he knows to be fal&s;e; if he do, that's his fault. By fal&s;e Oaths I mean all Oaths contrary to the third Commandment, which <HI>I</HI> had re&s;pect to, as any in|different Reader may &s;ee, and not to any particular Oath in this or any other Nation. <Q>What he would in&s;inuate as &s;poken again&s;t Epi&s;copal Government in <HI>England,</HI> as if it were meer Ar|bitrary; and as if I thought they punni&s;ht men for meer Non-conformity to their wills; and &s;o either unadvi&s;edly, or again&s;t the King's authority in matters Eccle&s;ia&s;tical, is o|diou&s;ly &s;ugge&s;ted:</Q> For I &s;pake not any thing of any Land, Na|tion, or Government <HI>de facto,</HI> but of all <HI>de jure;</HI> and what I &s;pake was with reference to the &s;econd Table, of which the Magi&s;trate al&s;o is a&s;&s;erted the keeper; that he is not to &s;uffer oppre&s;&s;ion of his &s;ubjects by their fellow-&s;ubjects; and I in&s;tanced Bi&s;hops to bring it up to the que&s;tion, that was about Religious mat|ters, and as per&s;ons in whom his power might be&s;t be di&s;co|vered. So that I neither &s;pake unadvi&s;edly, nor again&s;t any Kings Authority in matters Eccle&s;ia&s;tical, but rather for it; for how can the a&s;&s;erting the King's power to put a re&s;traint upon Bi&s;hops in ca&s;e of their exorbitancie be interpreted to derogate from his authority in Eccle&s;ia&s;tical matters? Would Mr. <HI>Hac.</HI> crump his power, or deny his duty, as <HI>Cu&s;tos utriu&s;que tabulae?</HI></P>
<P><HI>Sect,</HI> 7. Impo&s;itions of Forms that offend and trouble ten|der con&s;ciences I &s;aid he may take away; not, he mu&s;t: my
<PB N="45" REF="27"> &s;peech was affi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mative again, not of his duty, but aut hority His &s;aying then that if formes be lawful, impo&s;ition cannot make them unlawfull, is not to the purpo&s;e; though I think the impo&s;ing a thing lawfull in it &s;elfe may circum&s;tantially be &s;ometimes in the impo&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;infull, as it may deprive a man of that Chri&s;tian Liberty Chri&s;t hath given for glorifying him, and puts a man upon a nece&s;&s;ity either of u&s;ing it to his brothers prejudice, or el&s;e of being deprived of opportunity and liberty for Gods &s;ervice; &s;o to circumci&s;e a mans &s;elf, is of it &s;elf lawful, being as the Apo&s;tle &s;ays nothing, neither good nor evill; but to impo&s;e it may be &s;candalous: and to pray in a cave, or Den, or B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rn is in it &s;elfe lawfull; for we may pray any where: yet &s;hould the Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;trate impo&s;e it upon us to pray onely there, be would do us I coneive therein an injury, which in him would be a &s;in, though in us none to &s;uffer &s;uch a re&s;traint.</P>
<P><HI>Sect</HI> 8. He &s;ays the Apo&s;tles impo&s;ed in things in different. <HI>An&s;.</HI> The Apo&s;tles prohibited the u&s;e of liberty in things in|d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">fferent, where they &s;ee forbearance nece&s;&s;ary: they impo&s;ed not the eating things offered to Idols, becau&s;e it might be in it &s;elf lawful; but prohibited it becau&s;e to others offen&s;ive: and the magi&s;trate I &s;ayd may &s;ee the like practi&s;e ob&s;erved if he plea&s;e. I think <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o impo&s;e, is properly to put &s;omething upon men, not to prohibit &s;omething to men: nor did they prohibit the ex|erci&s;e of Gods gifts, but the u&s;e of liberties, where there could be no &s;cruple of con&s;cience to forbeare; but the u&s;e of them might be offen&s;ive: nor &s;aid <HI>I</HI> they decreed again&s;t the practi&s;e of all indifferents, as his words imply, but only again&s;t the practi&s;e of tho&s;e that were offen&s;ive. And whereas he adds, <HI>That it's a very vain imagination of mine, that the Apo&s;tles had &s;uch re|gard to &s;uch as could not practi&s;e without offe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e tho&s;e things that were impo&s;ed; and that they therefore would impo&s;e only things nece&s;&s;ary.</HI> I &s;pake not of things impo&s;ed, but of things offen&s;ive that they would not therefore impo&s;e, though lawful in them&s;elvs. That the Apo&s;tles had great re&s;pect to tender con&s;ciences <HI>Rom.</HI> 14. and 1 <HI>Cor.</HI> 8. &s;hews, yea and their very decrees in <HI>Act.</HI> 15. they would not put a yoke upon the bretheren, no other things but nece&s;&s;ary ones. Well, <HI>but how nece&s;&s;ary</HI> (&s;ays he?) <HI>but for the peace of the Church for that time (fornication excepted) which is to be ab|&s;tained
<PB N="46" REF="28"> from at all times</HI>) well, and what hindred the peace of the Church? was it not that all could not practi&s;e them with|out offence to them&s;elvs or others? Says not he the &s;ame in effect, in adding, <HI>That it was thought requi&s;ite to compo&s;e and &s;ettle &s;ome differences, and prevent &s;ome offences by injoyning forbearance for a while.</HI> See Reader if hee grant not him&s;elf what he was plea&s;ed to call in me a very vain imagination: they had no &s;uch regard to them that could not practi&s;e without offence, and yet they did it to prevent offen&s;es. <HI>That tho&s;e I call di&s;-&s;atisfyed Con&s;ciences, and per&s;ons of different apprehen&s;ion, may be &s;uch as the Apo&s;tle calls ig|norant, yea wilfully ignorant and contentious; and the cu&s;tome, much more the Law of the Church, is enough to &s;ilence &s;uch,</HI> is but unchari|tably &s;poken; for po&s;&s;ibly they may be otherwi&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">: there were &s;uch in the Apo&s;tles-days, and it's &s;trange there &s;hould be none &s;uch now; charity thinks the be&s;t. The Apo&s;tle &s;ays in|deed, <HI>mark them that cau&s;e divi&s;ions and offences,</HI> but &s;tops not there as <HI>Mr. Hac</HI> doth, but adds, <HI>contrary to the doctrine, that ye</HI> (tho&s;e be+lieving <HI>Romans) have received, Rom.</HI> 14. and this doctrine of not judging and di&s;pi&s;ing one another, and exerci&s;ing Lord&s;hip over one another in doubtful matters, was one of tho&s;e doc|trines, Mark and avoid tho&s;e that cau&s;e offences and divi&s;ions there-again&s;t: what made him leave out tho&s;e words?</P>
<P>Sect. 9, Again&s;t the magi&s;trates &s;ending forth his Princes to teach like <HI>Jeho&s;aphat,</HI> and teaching the truth him&s;elf if fitted thereto, <HI>as David and Solomon did; hee would know if</HI> I <HI>included</HI> cal|ling <HI>in that</HI> fitne&s;s.</P>
<P>An&s;. yes doubtle&s;s, a calling from God; but as for a calling by man, it is to follow fitne&s;s; for they are to call tho&s;e that are fit <GAP DESC="foreign"> <HI>apt to teach;</HI> their calling makes not fit, if God have not given them &s;ome fitne&s;s before; which how &s;hould it be known, if it may not bee &s;hewed before that call of Ordina|tion? when I &s;ay they may do it if fit, I mean, they may both be called, or allowed by the Church to do it, if fitted by Chri&s;t (and &s;ure the Church are not to hinder his glory or &s;ervice by tho&s;e he fits for it, but to further it what they can) and they may do it before, to &s;hew their fitne&s;s. And why may not &s;ome magi&s;trates, if gifted and able, be called by the Church to preach, as well as &s;ome mini&s;ters, if fit for worldiy bu&s;ine&s;s, be
<PB N="47" REF="28"> called by the world to be magi&s;trates. <HI>St. Ambro&s;e that was Liev<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">enant of Millain,</HI> and Con&s;ul of the City, was made their Bi&s;hop: and <HI>Origen</HI> was permitted by <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ome Bi&s;hops,<NOTE PLACE="marg"><HI>Socrat.</HI> lib. 4. cap. 30. Eu&s;eb. l. 6. cap. 20.</NOTE> &amp; in their pre&s;ence to expound the Scriptures before he was ordained. Hee &s;ays, <HI>Jeho&s;ophat</HI> &s;ent out Princes <HI>ad docendum,</HI> that the people might be taught; li&s;ten ye Gramma<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ans, is <HI>ad Docendum</HI> that the people <HI>might be taught?</HI> &s;ure i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">'s either <HI>to teach,</HI> or <HI>to be taught</HI> them&s;elvs. It's in the Hebrew <GAP DESC="foreign"> <HI>to teach,</HI> not in H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">phil <GAP DESC="foreign"> <HI>ad fa|ciendum Docere,</HI> to cau&s;e to teach: nor is it he &s;ent the Levites <HI>ad docendum,</HI> &amp; with them the Princes, with a <HI>directive, coercive, coactive</HI> power as he after &s;ays, offering violence to the Text; <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut he &s;ent the princes to teach, <HI>ad docendum</HI> actively; &amp; with them the Levits to a&s;i&s;t them rather: it was the Levites part to teach, but &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> al&s;o might the Princes that could do it. All the Phari&s;ees that were Teachers were not Prie&s;ts and Levites <HI>Matth.</HI> 23.1. <HI>Nicodemus was a ma&s;ter in I&s;rael and yet one of the Council. Joh.</HI> 3.1.10. <HI>and</HI> 7.32.50. <HI>a Ruler of the Jews.</HI><NOTE N="*" PLACE="marg">The Rulers of the Syna|gogues &s;ent to, &amp; per|mitted Paul to preach at Antioch in Pi&s;idia Acts. <HI>13.15.16.</HI> &amp; yet he was not of the Tribe of Levi, <HI>Phil. 3.5.</HI> <GAP DESC="foreign"> a Teacher <GAP DESC="foreign">.</NOTE> <HI>David and Solomon were Prophets, he</HI> &s;ays; &amp; oh that all the Lords people and the Princes were &s;o too; they may all prophecy one by one if God have given them the gift. 1 Cor. 14.31. notwit&s;tanding that Rule then in force, to <HI>Let al things be done decently and in order;</HI> and &s;o it may be again that notwith&s;tanding, could they all do &s;o now Remember that too, and crump not the Magi&s;trates power.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="48" REF="29">
<HEAD>CHAP. VII. <HI>Profe&s;&s;ors Breaking Bread. The two-fold Re&s;urrection.</HI> To Chap. 9. &amp; 10.</HEAD>
<P><HI>Sect.</HI> 1. LAy-men may Admini&s;ter the Euchari&s;t, he &s;ays is, 1. My opinion, which he undertakes to prove: and 2. A fal&s;e one. If he can|not prove the fir&s;t, I am not concerned to take notice of the &s;econd. And I am &s;ure he cannot prove it from any thing that I ever writ, or preacht about it. The Que&s;tion and An&s;wer he &s;u&s;pected it from, was not about who may admini&s;ter the Lord<HI>'s</HI> Supper, but what it is; <HI>viz.</HI> An Ordinance of Chri&s;t, in which he&mdash;appointed the profe&s;&s;ors of his name to <HI>take bread and eate it &amp;c.</HI> That this is true the Scripture &s;hewes in the In&s;titution of it: but as for the admini&s;tring part of that work (which concerned them all as to participation) I &s;aid <HI>nehilum quidem:</HI> neither came it into my heart, &s;o far as I can remember, when I wrote it. Well, but what &s;ays my An&s;wer to his Exeptions? Why, I &s;aid, That Chri&s;t in his In&s;titution of it, appointed, or de&s;igned onely Mini&s;ters to do it, I find not. How doth that prove I hold Lay-men may do it? What I &s;ay of the In&s;titution is true; nor doth he a&s;&s;ay to di&s;prove it: and I de&s;cribing what the Ordinance is, whence &s;hould I better do it then from that; or why &s;hould I be faulted, for not putting into my di&s;cription of it what that mentions not? He tells us of the <HI>cu&s;tome and con&s;tant practi&s;e</HI> of the Church, and that that is a &s;acred Law. But what' that to Chri&s;ts in&s;titution, from whence I defined it? what he &s;ays then of the Com|mi&s;&s;ion to preach, <HI>Math.</HI> 28. limiting preaching to certain per&s;ons (as if none but the Apo&s;tles might preach and baptize, contrary to <HI>Acts.</HI> 8.4, 12.) and of <HI>Rom.</HI> 10. <HI>How shall they preach, except they be &s;ent?</HI> and of <HI>Heb.</HI> 5. that &s;peaks not of preaching, but of the High Prie&s;thood, are nothing to his pur|po&s;e; or what ever el&s;e he can &s;ay, except he had fir&s;t proved that I ever a&s;|&s;erted what he charges me with, and therefore I pa&s;s it.</P>
<P><HI>Sect.</HI> 2. About the <HI>two-fold Re&s;urrection,</HI> he begins with a fal&s;e witne&s;s of me; and therefore to u&s;e his own words, <HI>If beginnings be ominous,</HI> we may <HI>pre&s;age what follows.</HI> He &s;ays, that <HI>for di&s;tempered palates I have made provi&s;ion, a thou&s;and years reign upon earth in all worldly felicity, before the day of judgment,</HI> which is very fal&s;e; for I neither have provided nor a&s;&s;erted a thou&s;and years in all worldly felicity, nor before the day of Judgment. I onely &s;pake of a dou|ble period of the Re&s;urrection; and in my An&s;wers, a reign of Chri&s;t, not in all <HI>worldly,</HI> but in all <HI>heavenly</HI> felicity: again&s;t which let us &s;ee how he argues to prove it, contrary to many principles of Divinity plainly delivered in holy writ as he pretendeth.</P>
<P>Mr. Hac. 1. <HI>The Scripture &s;aith, that the heavens mu&s;t contain Je&s;us Chri&s;t till the times of the re&s;titution of all things:</HI> and in our Creed, we believe <HI>that he shall come from thence to judge the quick and the dead. An&s;.</HI> So I &s;ay, and be|lieve too; at his coming then there will be a Re&s;titution (not a De&s;olation onely) of all things; doth he believe that? Whereas he &s;ays, by my opinion
<PB N="49" REF="29"> Chri&s;t &s;hall continue on earth &s;o many years, and then judge the world: I an|&s;wer, He mu&s;t come from heaven fir&s;t, where he is, and then judge the world both quick and dead, both at his coming, and in his Kingdom, 2 <HI>Tim.</HI> 4.1. we &s;peak not of a thou&s;and years before the Judgement, the Judgement &s;hall be at his coming, in de&s;troying the wicked oppre&s;&s;ors of his people then, and giving reward to his afflicted and &s;uffering Saints, and at the end thereof, in judging all that &s;hall be then rai&s;ed, 2 <HI>Pet.</HI> 3.7. 2 <HI>The&s;&s;.</HI> 1.7, 8. &amp; 2.8. <HI>Rev.</HI> 19.20, 21. &amp; 20.12, 13.</P>
<P><HI>Mr.</HI> Hac. 2. <HI>The day of judgement is &s;ecret, and hid from the world, un|known, and comes like a &s;nare: But by this all men shall know when it shall be, namely, at the term of a th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;and years.</HI></P>
<P><HI>An&s;.</HI> Nay, this opinion &s;ays it's &s;ecret too, becau&s;e it begins at Chri&s;t's de&s;cent from heaven, of which no man knows; nor is it &s;aid, ju&s;t at the end of the 1000 years &s;hall the other dead be rai&s;ed, but not til they be ended; at the end of which is <HI>Gogs</HI> and <HI>Magogs</HI> gathering together, before the other be. Let him read Mr. <HI>Mede</HI> about the Day of Judgement, <HI>De mille annis tubae &s;eptimae, &amp; placita Hebraeorum de magno Die Judicij,</HI> and inform him&s;elf better of this opinion.</P>
<P>Mr. Hac. 3. <HI>It makes two Re&s;urrections of the body, one a great di&s;tance of time after the other, and they believe but one re&s;urrection of the ju&s;t and unju&s;t.</HI></P>
<P><HI>An&s;.</HI> That is they do not believe it, <HI>Ergo</HI> it's not true. Any Lay-man that hath parts, can argue at a better rate then that. Nor &s;ayes the <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hana&s;ian</HI> Creed, that at Chri&s;t's coming all men &s;hall ri&s;e together, and at once; but as in the Scriptures many things are &s;aid to be done at the day of Chri&s;t, &s;ome of which relate to his former coming, and &s;ome to his latter, and yet are &s;poken of together,<NOTE PLACE="marg"><P><HI>Lact.</HI> lib. <HI>7.</HI> cap. <HI>26.</HI> Haec e&s;t doctrina &s;an|ctorum Prophetarum quam Chri&s;tiani &s;e|quimur.</P>
<P>Totum hoc Novi Te|&s;tamenti tempus ad diem u&s;que judicij per horam novi&s;simam de|&s;ignatur. <HI>Calv. In&s;t.</HI> lib. <HI>4</HI> cap. <HI>8.</HI> &s;&s;. <HI>7.</HI> P&s;al. <HI>110.3.</HI> See <HI>Ain&s;w.</HI> in locum.</P></NOTE> as to be done at the &s;ame day; &s;o might the phra&s;e of, <HI>at Chri&s;t's com|ing,</HI> be under&s;tood by <HI>Athana&s;ius,</HI> if he did believe it; if not, yet <HI>Lactantius</HI> that lived before him, tells us, it was the Doctrine of the Prophets, which they Chri|&s;tians in his time followed: And <HI>Ju&s;tin</HI> Martyr before him, that all the fully Orthodox Chri&s;tians in his age, believed it: and the&s;e lived nearer to the Apo&s;tles then <HI>Athana&s;ius:</HI> For that in <HI>Iohn</HI> 5.28. <HI>the hour comes, &amp;c.</HI> he knows that the Scripture often by <HI>hour,</HI> &s;ignifies not any &s;hort, &s;udden time, but any time, of any continu|ance, as <HI>ver.</HI> 25. <HI>The hour is coming, and now is, that the dead</HI> (namely in &s;ins) <HI>shall hear the voice of the Son of God;</HI> &s;peaking of &s;piritual vivification, that hour was then, and la&s;ts for many hundreds of years. The like may be &s;aid to <HI>Dan.</HI> 12. And whereas the time of the re&s;urrection of the ju&s;t, is called <HI>the la&s;t day,</HI> its according to the Scripture-Language &s;till, that &s;peaks of all the time of the Go&s;pel, as of one day of Chri&s;t's Power, and &s;o all the time of his Judgement is the la&s;t day; in the morning of which, the Ju&s;t &s;hall ri&s;e and have the do|minion, as <HI>P&s;al.</HI> 49.14. which al&s;o &s;hall be the la&s;t day to them, for they &s;hall have no night to it, <HI>Rev.</HI> 22.5. the awaking trump to which, is the <HI>la&s;t trump</HI> too, becau&s;e no more &s;hall &s;ound after that: We find none mentioned in <HI>Rev.</HI> 20.12, 13.</P>
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<P><HI>Mr.</HI> Hac. 4. <HI>Our Saviour &s;ays, He will come again, and take them to him|&s;elf,</HI> he &s;ays, <HI>not to abide with them upon earth, but to place them in the Man&s;ions of his Father's Hou&s;e.</HI></P>
<P><HI>An&s;.</HI> 1. Chri&s;t did come in the &s;pirit to take up their hearts to be with him, as ver. 18. <HI>I will not leave you fatherle&s;s children, I will come to you;</HI> that he did to them &s;oon after his a&s;cention, <HI>they &s;ate with him in Heavenly places,</HI> Eph. 2.7. Look we after a &s;hare therein.</P>
<P N="2">2. He further came by death to take their &s;pirits to him into tho&s;e Man&s;i|ons; &s;o St. <HI>Paul</HI> di&s;&s;olved, was with Chri&s;t, <HI>Phil.</HI> 1.21. and Chri&s;t &s;hall bring them thence with him, 1 <HI>The&s;.</HI> 4.14. <HI>Zech.</HI> 14 5. And</P>
<P N="3">3. At that his coming he &s;hall rai&s;e the dead in him fir&s;t, and they with the living Saints, &s;uddenly changed, &s;hall meet him in the air,<NOTE PLACE="marg">Verum in his verbis ab&s;terget Deus omnem lachrimam ab oculis eorum, <HI>&amp;c.</HI> Tant&acirc; luce dicta &s;unt de &s;ecu|lo futuro e&s;t immorta|litate at&abque; Aeternita|te &s;anctorum ut nulla debeamus in literis &s;a|cris quaerere vel lege|re manife&s;ta &s;i haec pu|taremus ob&s;cura <HI>Aug. de Civit. Dei.</HI> lib. <HI>20</HI> cap. <HI>17.</HI></NOTE> and be ever with him in Heaven or Earth, even as the Angels in Heaven, and &s;hall reign upon, and over the earth, <HI>Rev.</HI> 5.10. &amp; 20 6. 1 <HI>Cor.</HI> 6.2. And &s;urely their glory &s;hall be great in that earth, if <HI>Rev.</HI> 21. &s;peak of their glory, as all the Ancients have under&s;tood it: For it's &s;aid, <HI>the tabernacle of God shall be with men,</HI> not theirs with God, ver. 3, 4 <HI>And the Kings of the Earth shall bring their glory to it,</HI> ver. 24. which &s;urely they &s;hall not bring to Heaven: Yea, that he &s;aw the new <HI>Jeru&s;alem,</HI> not a&s;cending up to God into Heaven, but coming down from God out of heaven, <HI>ver.</HI> 2. all which and divers other pa&s;&s;ages, clearly imply, that the glory there &s;poken of, and the glorious &s;ubjects of it, &s;hall be upon the earth: Yea, &s;ays not the Apo&s;tle <HI>Peter</HI> plain|ly, that this heaven and earth that now are, are kept in &s;tore, re&s;erved unto fire&mdash; <HI>But we look for new Heavens, and new Earth, in which dwelleth righteou&s;ne&s;s:</HI> 2 Pet. 3.14. upon which St. <HI>Au&s;tin</HI> &s;ayes thus: <HI>Muta|tione ita&abque; rerum non omnimodo in interitum tran&s;ibit hic Mundus&mdash;Figura praete|rit non natura.</HI> De Civit. Dei, lib 20. cap. 14. that is, that the World &s;hall be changed, not utterly annihilated: the form of it, but not the nature of it &s;hall pa&s;s away. But &s;hall there be a new earth, think we, for Bea&s;ts and Birds one|ly to dwell in? No, but for righteou&s;ne&s;s, righteous per&s;ons to dwell in, and the righteous promi&s;es of God to be performed in. But according to their opinion no body &s;hall dwell there, all the righteous being above the &s;tars, and all the wicked in hell.</P>
<P><HI>Mr.</HI> Hac. 5. <HI>This Opinion makes the Kingdom of God to be of this World.</HI></P>
<P><HI>An&s;.</HI> Nay, it's in the World to come, and from and of God to give it be|ing, in which we do not think or dream, that the bodies of the rai&s;ed &s;hall need the refre&s;hments of this World, but they &s;hall be glorious; the children of the re&s;urrection equal with the Angels.</P>
<P><HI>Mr.</HI> Hac. 6. <HI>The Church of God is either militant or triumphant; but by this Opinion it shall for &s;o many years be neither, but be|tween both, &amp;c.</HI></P>
<PB N="51" REF="30">
<P><HI>An&s;.</HI> This al&s;o is a mi&s;take; the Church then &s;hall be triumphant, judging the world, not warring with it; though as Chri&s;t had a middle &s;tate between his &s;ufferings and his going into Heaven, why may not his Church have &s;o too? as <HI>Tertul.</HI> &s;ays, lib. 3. <HI>Contr. Marcion.</HI></P>
<P><HI>Mr.</HI> Hac. 7. <HI>According to this Opinion the joy of the Saint, in God's pre&s;ence shall not be evermore, or perpetually continued,</HI> &amp;c.</P>
<P><HI>An&s;.</HI> This is a mi&s;take too; for God him&s;elf &s;hall be with them, even their God, while his tabernacle is with men and the new <HI>Jeru&s;alem</HI> not in, but come down from Heaven, <HI>Rev.</HI> 21.2, 3, 4 and they &s;hall have no night, no interrup|tion, chap. 22.5, 6. <HI>Gog and Magog con&s;piring, shall not hinder them, but they shall be ble&s;&s;ed and holy continually,</HI> Rev. 20.6. God and Chri&s;t with them, &s;hall be Heaven to them; the glory they have now with God in their &s;pirits, is not dimini&s;hed then, but encrea&s;ed by the addition of their bodies glorious, Chri&s;t being ever with them: The glory that <HI>Peter, James</HI> and <HI>John</HI> &s;ee upon Chri&s;t, was a glimp&s;e of that Kingdom, <HI>Matth.</HI> 16.28. with 17.1, <HI>&amp;c.</HI> Mens prejudice and want of under&s;tanding and right apprehen&s;ions, makes them talk at rovers. Is it not mens low thoughts of Chri&s;t, that makes them think any thing better in heaven than he is. I have not gone contrary then to things plain and fundamental, as he imagines; but his retaining old conceptions and prejudices, hinders him from &s;eeing as plain a truth as mo&s;t in the Scrip|ture, as to the being of the thing though as to the manner of it, many things in it are hard to be under&s;tood: <HI>It doth not yet appear what we &s;hall be,</HI> 1 John 3.2.</P>
<P><HI>Sect.</HI> 3. Having failed in di&s;proving it by Scriptures or Rea&s;ons, he will not be able to bear up again&s;t the Scriptures for it: From 1 <HI>Cor.</HI> 15.23. I &s;hewed that they that are Chri&s;t's, &s;hall ri&s;e at his coming, and afterward <GAP DESC="foreign"> comes the end. It's not &s;aid, all men at his coming. To that he &s;ayes, it's &s;aid el&s;ewhere, quoting <HI>Iohn</HI> 5.28. but names not the words, becau&s;e they are not &s;o as he &s;ays, but the hour comes when all that are in their Graves &s;hall hear his voice, and come forth: We &s;hewed how the Scripture takes the word <HI>Hour,</HI> in an&s;wer to his third argument: Yea, there al&s;o the re&s;urrecti|on to life is fir&s;t named. He quotes al&s;o <HI>Mark</HI> 25.31 but mi&s;-reads it; for it's not, <HI>When the Son of Man cometh, he shall &s;eparate one from another,</HI> (though &s;omething of that too, &s;hall be when he cometh) but <HI>when the Son of Man cometh,</HI> (or is come, <GAP DESC="foreign">) <HI>in his glory, and all his holy Angels with him, then he shall &s;it upon the Throne of his glory, and all Nations shall be gathered be|fore him, and he shall &s;eparate them, &amp;c.</HI> What is there that argues, all &s;hall be rai&s;ed at one period at his coming? There's a &s;itting on the throne of his glo|ry fir&s;t, before all Nations be gathered, <HI>&amp;c.</HI> He quotes al&s;o 2 <HI>The&s;.</HI> 1. but no|thing to the purpo&s;e, becau&s;e nothing in it &s;ayes that all &s;hall be rai&s;ed toge|ther at Chri&s;t's coming: But that when the Lord Je&s;us &s;hall be revealed from heaven, he &s;hall give re&s;t to the troubled Saints, and de&s;troy the wicked that oppre&s;s, and have oppre&s;&s;ed them; but whether all in his very appearing, or how long after, he &s;ayes not. He quotes al&s;o 2 <HI>Tim.</HI> 4.1. that &s;peaks of Chri&s;ts judging the quick and dead at his coming, and in his Kingdom, the latter of which he &s;uppre&s;&s;es, probably becau&s;e he thought it made again&s;t him, as im|plying
<PB N="52" REF="31"> a twofold period of his judging, and &s;o of the re&s;urrection to it.</P>
<P><HI>Sect.</HI> 4. <HI>He &s;ayes,</HI> Every one (<HI>in</HI> 1 Cor. 15.23. every one in his own order) <HI>extends no further than to Chri&s;t and his body my&s;tical.</HI></P>
<P><HI>An&s;.</HI> But what then means, <HI>After that comes the end, when he shall have deli|vered up the Kingdom, and his reigning till he put down all Authority and Power, and the la&s;t Enemy Death;</HI> &s;ays not, that the end is not, till he hath delivered up the Kingdom, and that, that Kingdom is to the de&s;truction of death? But if Death was totally de&s;troyed at his coming, when then is the Kingdom in, which he &s;hall reign after his coming, and his Saints with him, as 2 <HI>Tim.</HI> 4.1. and <HI>Matth.</HI> 25.31. &s;o then there is a rai&s;ing tho&s;e that are his, at his coming; and at the end, or a little before, the de&s;troying of Death from off all others too: Which things I urged before, but he pa&s;&s;ed them without an&s;wer, one|ly tells me, <HI>I lo&s;e my &s;elf in confu&s;ions,</HI> out of which he endeavours to bring me by telling me of a <HI>twofold Kingdom; one natural, ab&s;olute and e&s;&s;ential, as God, of which is no end; and the other Mini&s;terial and Oe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">onomical, belonging to him as Mediator: this hath he received of the Father, and shall at la&s;t deliver it up.</HI></P>
<P><HI>An&s;.</HI> Very right; but this he &s;hall not deliver up at his coming, but after|ward, when he hath de&s;troyed Death, for this is the Kingdom he is gone to receive, and to return, <HI>Luk.</HI> 19.12. But he no where &s;ays he &s;hall lay it down at his returning, but &s;it upon the Throne of his glory, <HI>Mat.</HI> 25.31. and there|in judge and reign, and his Saints with him, <HI>Rev.</HI> 20.6. He &s;ays, <HI>tho&s;e texts in</HI> Rom. 8.17. 2 Tim. 4.1. &amp; 2.11, 12. <HI>&s;peak of the E&s;&s;ential Kingdom:</HI> But who will believe him? If we &s;uffer with him, we &s;hall reign with him: Is not that reign|ing, the reward of his &s;ufferings and ours? his reigning of his, and ours of ours? And is that his E&s;&s;en<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ial Kingdom which he &s;hould have had, though he had never &s;uffered? <HI>With him</HI> implies fellow&s;hip and conformity, as in the &s;uf|fering, &s;o in the glory: But &s;ure no man &s;hall have fellow&s;hip with him, or be conformed to him In his E&s;&s;ential Kingdom as God, unle&s;s we &s;hall be all God with him too, which I &s;uppo&s;e Mr. <HI>Hacon</HI> will not grant.</P>
<P><HI>Sect.</HI> 5. Luke 14.14 At the re&s;urrection of the Ju&s;t, <HI>he &s;ayes, is not a di&s;tinct period, but a &s;tate.</HI></P>
<P><HI>An&s;.</HI> If a &s;tate, then the reward it &s;elf: but it is not, <HI>He shall be rewarded with the re&s;urrection of the ju&s;t,</HI> but <HI>at it.</HI></P>
<P><HI>Many things,</HI> he &s;ays, <HI>may differ much, which may come to pa&s;s together.</HI></P>
<P><HI>An&s;.</HI> Be it &s;o but it is not &s;aid neither, <HI>he shall be rewarded as the re&s;urrecti|on with the ju&s;t,</HI> but <HI>at the re&s;urrection of the ju&s;t.</HI> What's that, but the time when he &s;hall be rewarded?</P>
<P><HI>Sect.</HI> 6. He &s;ays Rev. 20.4, 6. <HI>imply two re&s;urrections, but not both of the body, but one of the &s;oul, from the death of &s;in and error.</HI></P>
<P><HI>An&s;</HI> 1. That in the 4th. and 6th. is a re&s;urrection of tho&s;e that were be|headed for the te&s;timony of Je&s;us, and had not wor&s;hipt the Bea&s;t, <HI>&amp;c.</HI> Not a re&s;urrection to the te&s;timony of Je&s;us, and from Bea&s;t-wor&s;hip; &s;ure they were rai&s;ed from &s;in and error, before they &s;o loved Je&s;us and his te&s;timony, as to be beheaded for them.</P>
<P N="2">2. I oppo&s;e Mr. <HI>Hacon</HI> to him&s;elf; for he &s;ayes a little after, that tho&s;e in ver. 4. lived the life of glory, and then it was not a ri&s;ing from &s;in and error,
<PB N="53" REF="31"> for that's to the life of Grace, but from &s;ufferings and death, unto glory. He &s;ayes <HI>ver.</HI> 4. &s;peaks <HI>neither of bodies, nor re&s;urrection, but of &s;ouls.</HI></P>
<P><HI>An&s;.</HI> 1. Souls include bodies, as <HI>Acts</HI> 7.14. &s;eventy &s;ouls, are &s;eventy per|&s;ons, and the <HI>Hebrew</HI> <GAP DESC="foreign"> <HI>a &s;oul,</HI> rendered in the <HI>Greek</HI> by <GAP DESC="foreign"> is put for the body, <HI>Levit.</HI> 29.28. <HI>Numb.</HI> 5 2.</P>
<P N="2">2dly, The 6th. ver&s;e calls that in the 4th. a re&s;urrection.</P>
<P>And 3dly, It's oppo&s;ed to, and di&s;tingui&s;hed from the ri&s;ing again of the re&s;t of the dead, who were rai&s;ed onely in body afterwards: But <HI>the re&s;t of the dead lived not again,</HI> he &s;ayes, <HI>means, Satan detained many still in Pagani&s;m and Antichristiani&s;m, who would not ri&s;e out of &s;in and death.</HI></P>
<P><HI>An&s;.</HI> And &s;hall they be rai&s;ed out from thence at the end of the thou&s;and years? He &s;ayes, No, not at all. Reader, judge; doth the &s;aying they lived not again till the thou&s;and years were fini&s;hed, imply that they lived not at all? Truly then it might have been &s;aid rather, they lived not again when the thou&s;and years were ended: Nay, doth he not afterwards in ver. 12. mention the general re&s;urrection of them al&s;o? <HI>This is the fir&s;t re&s;urrection,</HI> (he &s;ayes) <HI>is all one, as this is the re&s;urrection from the death of &s;in:</HI> From which they were rai&s;ed before their being beheaded for the te&s;timony of Chri&s;t, and this is after it. <HI>That it's not the &s;ame kind of life that is affirmed of tho&s;e in the fourth ver&s;e, and denyed of tho&s;e in the fifth; and that tho&s;e in the fifth,</HI> revixerint, (he &s;hould have &s;aid, <HI>non revixerint) lived not again the life of Grace:</HI> are barely his &s;ayings, without proof or rea&s;on: Their not living again, argues a fore-living: But I pray, did they ever before live the life of Grace, and were lo&s;t from it, that &s;hall never live it? See whither mens confidence in mi&s;takes carries them! <HI>Dato uno ab&s;urdo &s;equuntur mille.</HI></P>
<P>Sect. 7. <HI>That after the thou&s;ands years, there follows not the re&s;urrection of the ungodly, but Satan loo&s;ed, and Gog and Magog going forth to battel again&s;t the Saints, and they to be devoured with fire from Heaven,</HI> is not truly &s;poken: For both one and the other follow, as appears ver. 7.10.12. <HI>Beza's</HI> Tran&s;lation couples them well together, who reads it, <HI>Tum vidi thronum magnum,</HI> is bur a &s;udden bu&s;ine&s;s, &s;o on over, and then comes the great and general re&s;urre|ction and Judgement, <HI>ver.</HI> 10, 11, 12 <HI>But whence should the&s;e wicked men come,</HI> (&s;ayes he) <HI>there being none alive on the Earth but the ju&s;t, for the re&s;t of the dead lived not again all that time. An&s;</HI> Vnder&s;tand that the Saints &s;hall judge the World, 1 <HI>Cor.</HI> 6.2. They &s;hall reign, and that &s;hall be over &s;ome body; there &s;hall be a world then for them to reign over, and to judge; there &s;hall be Nations of the &s;aved or pre&s;erved from the Judgements and burnings attend|ing the coming and beginning of that Kingdom, <HI>Rev.</HI> 21.23, 24. that &s;ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l walk in the light of the new <HI>Ieru&s;alem,</HI> and yet not be of the new <HI>Ieru&s;alem,</HI> or glorious Congregation: Of tho&s;e doubtle&s;s &s;hall be that great &s;eduction and de&s;truction; the&s;e &s;hall live upon earth in tho&s;e times before the general Judgement, though none of the wicked, dead before, &s;hall then be rai&s;ed; yea, and of tho&s;e rai&s;ed at la&s;t too, &s;hall be &s;ome good too, as is evident; for they were the &s;uffering Saints, and confe&s;&s;ing Witne&s;&s;es to Chri&s;t in hi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;uffering Kingdom, that &s;hall ri&s;e fir&s;t, and reign with him, <HI>Rom.</HI> 8.17. 2 <HI>Tim.</HI> 2.11.12. Tho&s;e in that Kingdom under the Judgement and Government of the Saints,
<PB N="54" REF="32"> being not the children of the Re&s;urrection, &s;hall dye as well as live there, as <HI>I&s;a.</HI> 65.20. and &s;hall be rai&s;ed again at the great and la&s;t Re&s;urrection: So that &s;till this opinion bears up again&s;t all his objections and difficulties, al|though there be many things hard to be under&s;tood about it, becau&s;e we &s;ee them at a di&s;tance.</P>
<P><HI>Sect</HI> 8. I alledged of the Ancients for this, <HI>Iu&s;tin Martyr, Tertullian,</HI> and <HI>Lactantius:</HI> Ju&s;tin (he &s;ayes <HI>had it of the</HI> Jews, but without proof: <HI>Iu&s;tin</HI> rea&s;oning again&s;t &s;ome <HI>Iews,</HI> &s;aid it was the opininion of all the <HI>perfectly Or|thodox Chri&s;tians.</HI> He puts a non-&s;en&s;e upon Mr. <HI>Mede,</HI> as if he would make &s;ome bla&s;phemous Athei&s;ts to be Orthodox Chri&s;tians, whereas there is no &s;hew of any &s;uch intimation in him. Tertullian (he &s;ays <HI>received it from</HI> Mon|tanus, quoting lib. 3. cap. 24. again&s;t <HI>Marcion.</HI> That he had it not from <HI>Mon|tanus,</HI> the former te&s;timony &s;hows, where the Orthodox Chri&s;tians that lived before <HI>Montanus,</HI> are &s;aid to hold it; yea, he abu&s;es his Readers, for there is no foot&s;teps of <HI>Tertullians</HI> Montanizing in any thing thereabout; nor doth he oppo&s;e him&s;elf as a <HI>Montani&s;t</HI> again&s;t the Orthodox, when he &s;peaks of it, but with the orthodox againe <HI>Marcion, nam et confitemur in terra nobis regnum repromi&s;&s;u, &s;ed ante coelum &amp; alio &s;tatu.</HI> nor are there 24 chapters in that book nor any thing neare that place I quoted in Chap. 17. that &s;avors of <HI>Monta|nus,</HI> but a confutation of the Jews rather that denyed Chri&s;t to be come,<NOTE PLACE="marg">Haec e&s;t Doctrina &s;anctorum, Propheta|rum quam Chri&s;tiani &s;equimur. <HI>Lib. 7. cap. 26.</HI></NOTE> he &s;ays <HI>Lactantius</HI> his chief proofs are from the <HI>Sybills</HI> and <HI>Virgills Ecclogues,</HI> but fal&s;ly; for though he al&s;o make u&s;e of them, yet he chiefly leanes upon the Prophets and Apo&s;tles, and therefore con|cludes that di&s;cour&s;e with this &s;aying, This is the Do|ctrine of the holy Prophets which we Chri&s;tians fol|low.</P>
<P><HI>Sect.</HI> 9. He clo&s;es with this Syllogi&s;m: <HI>That Opinion that was generally condemned by the Church of Chri&s;t, and was afterward upheld by none for the &s;pace of above a thou&s;and years, is no Catholick Doctrine, or &s;ound belief; but &s;uch is this opinion.</HI> I deny both his Propo&s;itions, till I can &s;ee him prove them: What the Church condemned, was not this opinion rightly &s;tated as the pri|mitive Chri&s;tians delivered it, but as Mr. <HI>Mede</HI> &s;ays, ei|ther <HI>a&s;sumentis quibusdam deformatam,</HI><NOTE PLACE="marg">Comment in A|poc. <HI>p. 276.</HI></NOTE> or <HI>inique &amp; perpe|ram (ut quidem arbitror) intellectam rejecerunt,</HI> as it was adulterated with <HI>Cerinthus</HI> his leaven, and dreams of earthly and fle&s;hly plea&s;ures, or as wrongly under&s;tood: And this St. <HI>Austin</HI> plainly implies, when he &s;ays, <HI>De Civit. Dei,</HI> lib. 20. cap. 7. <HI>This opinion were tolerable, if they held that the Saints in that Sabbath should have &s;ome &s;piritual de|lights by the pre&s;ence of Chri&s;t with them, (as we do altogether believe) for we were &s;ometimes of that mind: But when they &s;ay, that tho&s;e that shall be rai&s;ed, shall give them&s;elves to mo&s;t immoderate carnal Fea&s;ts, in which they shall have &s;o much meat and drink, as not onely exceeds all mode&s;ty, but the very mea&s;ure of incredulity it &s;elf, tho&s;e things may by no means be believed but by fleshly minded people.</HI> Thus <HI>Augu&s;tine.</HI> No marvel then if the Church condemned &s;uch an opinion; and &s;uch it was, and not as rightly &s;tated that they condemned.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="55" REF="32">
<HEAD><HI>CHAP. VIII.</HI> Several abu&s;ive charges about God's Attributes,<NOTE PLACE="marg"><HI>On Chap.</HI> 11. &amp; 12.</NOTE> and General Redemption.</HEAD>
<P><HI>Sect.</HI> 1. BEcau&s;e I noted what their principles &s;peak of God, that &s;eeing he can have no new immanent act of Will, and he hath not willed (&s;ay they to &s;ave the mo&s;t, it follows that God cannot &s;ave the mo&s;t of men. He charges me with <HI>&s;eeming to &s;peak ignorantly and irreverently of God's attri|butes:</HI> Whereas I appeal to thee <HI>Reader,</HI> whether my collection from their principles be not fair; and whether there be any irreverence at lea&s;t attributa|ble unto me in that my collection: Nay, is it fairly done of him, to make thee believe that I infer that from the former onely, which I infer not but from both tho&s;e their &s;ayings. His other charges then, <HI>that I am afraid le&s;t God's Decrees should deprive him of his liberty, as if his hands were tyed</HI> (which yet follows from their &s;ayings compared) <HI>and that my Divinity finds more &s;olace in</HI> Seneca's Hercules furens, <HI>than in Gods word,</HI> becau&s;e I noted, that tho&s;e their principles agree with tho&s;e Stoical pa&s;&s;ages, (which are none of tho&s;e ju|&s;tifiable opinions that he after pleads for, but of the wor&s;t of them are abu&s;es; as al&s;o his taxing me with a&s;&s;erting it an error, that God can have no new im|manent act of will, when as I onely noted it as their &s;aying: Yea they are meer &s;landers of me, to &s;ay, that <HI>I impeach three of God's mo&s;t &s;acred attributes, as</HI> 1. <HI>His Immutability.</HI> 2. <HI>His Providence. And</HI> 3dly, <HI>his Omnipotency.</HI> For fir&s;t, I did not charge it as an error to &s;ay, God cannot will a-new, but onely noted how from that and their other &s;aying, it follows that God cannot &s;ave the mo&s;t, it's a &s;ecret above my power to determine: And yet how that de|nies God's Immutability, I &s;ee no more, then to &s;ay he can work <HI>de novo:</HI> He may will <HI>de novo,</HI> that wills new things, though not contrary to what he hath willed, but onely different. New motions of the mind imply no more muta|bility of the mind, than new motions of the hand imply mutability in the hand, much le&s;s if neither the one nor the other be properly motions; and therefore that God is one mind, and who can turn him? as <HI>Job</HI> &s;ayes, <HI>and works all things according to the coun&s;el of his will,</HI> as <HI>St. Paul</HI> &s;aith, or <HI>ordains, di&s;po&s;es, and over-rules the actions of wicked men to his glory,</HI> is little to his purpo&s;e, ei|ther for that, or to make good his &s;econd charge, <HI>viz.</HI> that I impeach his Providence, which I compared not with the Stoicks fate, as he fal&s;ly &s;ays: It was their Opinions I compared with the Stoicks fate, that render it impo&s;&s;i|ble for God to &s;ave &s;ome men that are yet under his patience; for not onely his hands are tyed that cannot do what he wills, as he &s;ays, but his too, that cannot wi l what and when he p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ea&s;es, or any different thing, though never &s;o con&s;i&s;tent with what he hath called, at lea&s;t he &s;eems to have his heart tyed up I dur&s;t not pry into the E&s;&s;ence of God, as they do, nor deny his wills omnipotency, and all <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ty more than his hands or powers: I dur&s;t not conclude but that as he can do what he will, &s;o he can will too, as, and when
<PB N="56" REF="33"> he plea&s;es. 2. That I impeach his omnipotency, while I &s;peak as if God could do no more then he hath done for man's &s;alvation. I have &s;hewed the groundle&s;ne&s;s of his charge, in my fir&s;t Chapter, that their own principles are more guilty of it, then my An&s;wers evidenced, which in&s;tead of refuting, he hath abu&s;ed and fal&s;ified. As for his commendations of the <HI>Stoicks</HI> opini|ons, let him if he plea&s;e, be called the <HI>Stoick-Divine,</HI> I &s;hall not grudge it him, nor follow him in that vagary. <HI>That no man is brought to Heaven by univer&s;al Grace, or that &s;ufficient help afforded to all men,</HI> is his proofle&s;s a&s;&s;ertion, except from a <HI>Dutch</HI>-man. Some Infants at lea&s;t that have no more then all men have, may go to Heaven for ought he can &s;ay to the contrary. <HI>That I plead for no other Grace than given in the fir&s;t Covenant, or that I think there is no other Grace to be had, then that by which</HI> Adam <HI>&s;tood, and notwith&s;tanding which he fell,</HI> are meer mi&s;takes, and &s;encele&s;s fal&s;hoods. I plead for the gift of Chri&s;t, and of his fulne&s;s, was he given in the fir&s;t Covenant? Or did <HI>Adam</HI> &s;tand by him? Away with &s;uch fictions.</P>
<P><HI>Sect.</HI> 2. Concerning general Redemption he wrongs me, in &s;aying <HI>that I will not hold it, becau&s;e he holds it, but argue diver&s;ly again&s;t it,</HI> p. 57. <HI>and bring arguments again&s;t my own Opinion:</HI> All &s;aid without proof or colour of truth, as I appeal to my 57. page. I told him he innovated from the Scripture, in gi|ving that as the rea&s;on why the Ran&s;om profits not all to eternal life, becau&s;e it's not given to all to believe. He endeavours to &s;hew the contrary from <HI>Deut.</HI> 29.4. <HI>The Lord hath not given you an heart to perceive, and eyes to &s;ee. Beza</HI> reads it, <HI>Non dederat u&s;que in diem hunc;</HI> the Lord had not given you them un|til this day. But neither did <HI>Mo&s;es</HI> accu&s;e God to them there, nor &s;ignifie that they mu&s;t peri&s;h becau&s;e God had not done that for them, nor argue that they &s;hould peri&s;h at all, but was making a Covenant between them and God, that they might live, and &s;ignifies to them that they had not yet had an under&s;tan|ding into what they had &s;een; &s;ure to provoke them to humble them&s;elves before God, and &s;eek it of him, that he might give it them, and not think them&s;elves to have attained it, before they had, as Chri&s;t &s;aid to <HI>Peter, What I do, thou knowe&s;t not now,</HI> John 13.7. yet that hindered not, but in following on to know, he &s;hould know it afterward.</P>
<P>He quotes again <HI>Matth.</HI> 11.26. <HI>So it &s;eemed good in thy &s;ight:</HI> What &s;eemed good? that &s;ome &s;hould peri&s;h becau&s;e God gave them not Grace to be &s;aved? No &s;ure, but to chu&s;e his poor<NOTE PLACE="marg">Sen&s;u Iudaico qui turbae in eum credenti maledixe|runt, &amp; hanc iniqui&s;simam legem condebant; &s;c. quod principum voluntas &amp; Pha|ra&s;aeorum debuit e&s;&s;e regula fidei &s;ubditorum. <HI>Heming.</HI> in <HI>John 7.49</HI></NOTE> <HI>Laick</HI> and <HI>Mechanick</HI> Apo&s;tles to know and publi&s;h tho&s;e my&s;teries of the Kingdom that the proud Phari&s;ees knew not, and not tho&s;e Phari&s;ees &amp; wi&s;e learned per&s;ons to be the know|ers and publi&s;hers of it rather to them; not but that tho&s;e proud men humbling them&s;elves to re|ceive the Word at their mouths, might have known them too, but they would not come to Chri&s;t for them. He quotes al&s;o John 10.26. <HI>Ye believe not, becau&s;e ye are not of my sheep;</HI> that is to &s;ay, they were not meekned and docible, or as our Sa|viour him&s;eif in another place explains it, becau&s;e they could not hear, (that
<PB N="57" REF="33"> is, endure to hear) his voice; they could not abide the reproofs and convince|ments of his Doctrine, John 8.43.<NOTE N="*" PLACE="marg">Quae e&s;t cau&s;a quod non &s;int de ovi|bus Chri&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> an nece&s;si|tas aliqua fatalis, an concilium Dei de&s;ti|nantis eos morti? nul|lo modo, &s;ed velunta|ria contumacia, &amp;c. <HI>Hem.</HI> in <HI>Joh. 10.26.</HI></NOTE> He objects from <HI>ver.</HI> 16. <HI>Were the Gentiles yet uncalled, meekned and made docible? An&s;.</HI> There were &s;ome among&s;t them not yet called to the di&s;tinct knowledge of Chri&s;t, that were: Witne&s;s <HI>Cornelius, Lydia,</HI> and divers other &s;earers of God, as we read in the <HI>Acts;</HI> yea many that wou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d be glad of, and embrace the Go&s;pel-tydings when they came, as <HI>Acts</HI> 28.28. <HI>they will hear it;</HI> and this through the previous humbling operations of God in his provi|dences among&s;t them very probably, as <HI>John</HI> 6.45. He &s;ays, by &s;heep are meant Elect, without reference to any &s;heep-like di&s;po&s;ition. Who tells him &s;o, that can prove it? Metapho|rical &s;peeches u&s;e to bear &s;ome re&s;emblance to the things whence the Meta|phors are borrowed; as in calling the Apo&s;tles Lambs, and the world Wolves, <HI>Matth.</HI> 10.16. comparing &s;ome to Dogs and Swine, other to Doves, <HI>&amp;c.</HI> How comes it that onely here there is no re&s;emblance to the &s;heep-like Nature? He quotes <HI>Acts</HI> 18.10. I <HI>have much people in this City,</HI> not with refer|ence to any frames or qualities he &s;ays. I an&s;wer, 1. There's no Metaphor. 2. All the Earth are God's, <HI>Exod.</HI> 19.5. and there were many people in <HI>Co|rinth;</HI> therefore God would have him tarry the longer there. 3. There were ma|ny already converted ver. 8. and he would have him tarry longer with them. or 4. There were many by him, and his &s;ecret workings in them prepared for the receit of the Go&s;pel upon hearing of it. <HI>All that the Father giveth me shal come unto me.</HI> It is in the Neuter gender, <HI>All that which the Father giveth, &amp;c.</HI> Chri&s;t comforts him&s;elf in that he &s;hall have that portion that God gives him, let the world u&s;e him as they plea&s;e. <HI>And he</HI> that man) <HI>that comes unto me, I will in no wi&s;e ca&s;t out.</HI> With reference to which two di&s;tinct things, are the two di&s;tinct mentions of the will of God; the fir&s;t in the <HI>Neuter</HI> Gender too, <HI>ver.</HI> 39 and the other in the <HI>Ma&s;culine,</HI> ver 40. the fir&s;t of that given him, that Honor, Kingdom, &amp;c. which though it might &s;eem for a time to be decayed and fal|len down, he would not lo&s;e it, but rai&s;e it up at the la&s;t day: The latter is of per&s;ons voluntarily coming through Grace: Yet I &s;ay, None but whom the Father gives to Chri&s;t, can come to, or believe in him; and therefore it behoves men to hear and learn of God, as he is &s;hewing them his truth, and &s;peaking to them, that &s;o he may give them to him, that being the way in which he gives them: <HI>Every one that hath heard and learned of the Father, comes to him&punc;</HI> they are therein given to him: But how proves this that the Scripture ever gives this as the rea&s;on of mens peri&s;hing, that God gives them not faith? Our Saviour did not &s;ay of any of the&s;e, in any of the&s;e places, that they mu&s;t peri&s;h ab&s;olutely, but &s;pake tho&s;e things to them, that they might be &s;aved, (<HI>Ioh</HI> 5.34.) that they might be humbled to hear and learn of God by him; much le&s;s &s;aid he that they mu&s;t peri&s;h becau&s;e God was wanting to give that to them, by which they might be &s;aved.</P>
<P><HI>Sect.</HI> 3. He changes the frame and phra&s;es in which I laid down my Pro|po&s;itions about Gods giving faith, and then derides and &s;ayes, <HI>God gave</HI> Ju|das <HI>Faith, but he would not take it. An&s;.</HI> That Chri&s;t loved <HI>Judas,</HI> and he ren|dred
<PB N="58" REF="34"> him hatred for his love, &s;ee <HI>P&s;al.</HI> 109.4, 5. with <HI>Acts</HI> 1.16, 20. <HI>he lo&s;t his own &s;oul:</HI> Had he heard and learned of the Father, he al&s;o had come to Chri&s;t; Nay, that he &s;ometime believed, &s;eems clear, both in that Chri&s;t cho&s;e him to be an Apo&s;tle (and he is &s;o far from bidding wicked men (while &s;uch) to preach his Statutes, that he forbids them, <HI>P&s;al.</HI> 50.16.) and in that our Saviour calls him Devil, for that implies he was fir&s;t an Heavenly Angel, was in, but abode not in the truth. Be&s;ides, he hath the&s;e fal&s;hoods</P>
<P N="1">1. <HI>That with me to give, is no more than to offer.</HI> For I gave a di&s;tinction of giving, the fir&s;t and lea&s;t branch of which is more then to <HI>offer,</HI> namely to afford and give in power al&s;o to accept, with encouragement and provocation to take it, or &s;o to exerci&s;e that power, that what is offered may be received.</P>
<P N="2">2dly, <HI>That I &s;uppo&s;e that man hath always &s;piritual life, and can come when he is called and take what is tendered him, and eat what is &s;et before him.</HI></P>
<P><HI>An&s;.</HI> I &s;uppo&s;e not that man hath any of this of him&s;elf, but that when God calls him, his words are &s;pirit and life, and give power to the dead to hear, &s;o as they might incline the ear and live, <HI>I&s;a.</HI> 55.2, 3. <HI>Iohn</HI> 5.25. that the Bread of God being living, is not like our dead bread: Here we mu&s;t have life fir&s;t, and come to our Bread; but that is living Bread, and comes to us dead per&s;ons, and gives life to the World, &s;o as a man may eat of it, and live, &s;ayes <HI>John</HI> 6 50. that any do not &s;o, it is his own fault, though that he may do otherwi&s;e, is of the Breads coming down to him, and giving life to him, that he may eat and live in a further &s;ence of living: And though Faith be the chief part of &s;piritual life, as he &s;ays, or rather the mean of it) yet it is begot by the praevious acts of the Spirit of Life, in the Bread of Life, and in mens li&s;tening to the Word of God, by the power brought to them, and af|forded them before they act, or can act it: For faith is of hearing, and &s;o hearing is before faith, and that hearing is of the Word of God, <HI>Rom.</HI> 10.17. and God affording that power to men, in and with his Word, before they be|lieve, and that they might hear and believe what he offers them, is not as he &s;ayes (comparing &s;piritual things with natural wrongly) <HI>like our dead meat of|fered to a dead man.</HI></P>
<P N="3">3dly, <HI>That I ineffect &s;ay, that this man is &s;aved, and not another, is not of God that sheweth mercy, for he shews mercy to all; but of man that willeth and accepteth his mercy.</HI></P>
<P><HI>An&s;.</HI> In which he commits the fallacy of an&s;wering divers di&s;tinct intero|gations with one an&s;wer. I &s;ay, that any are &s;aved, is of God's mercy &s;ole|ly, yet not without faith in the adult, as was &s;hewed Chap. 4. but that another is not &s;aved, is not of God's mercy, but of his own &s;in and evil, that refu&s;eth mercy.</P>
<P N="4">4thly, <HI>That I think that when the Apo&s;tle &s;ayes to</HI> Timothy, <HI>If God perad|venture will give them repentance, he mu&s;t mean, if God plea&s;e to propound to their minds &s;uch Rea&s;ons and Arguments as will prevail with tho&s;e that are di&s;po&s;ed at they ought to be</HI></P>
<P><HI>An&s;.</HI> No &s;uch matter (though it's fal&s;e that <HI>Timothy</HI> could do &s;o much, he might pre&s;ent them to the ear, not to the mind) I &s;ay, there is over and be&s;ide tho&s;e outward propo&s;als, &s;uch inward operation of the &s;pirit, as gives
<PB N="59" REF="34"> capacity to awake out of &s;leep, and recover them&s;elves out of the &s;nare of the Devil, as the phra&s;e is there in 2 <HI>Tim</HI> 2.25, 26. to which there is there a <HI>peradventure</HI> whether God wil give &s;o much or no to tho&s;e that &s;tubbornly op|po&s;e them&s;elves, and conte&s;t again&s;t the truth, though upon &s;uch the &s;ervants of God are in&s;tructed to wait with patience and meekne&s;s, &s;eeing God may peradventure plea&s;e not to ca&s;t them off, and leave them to their own hard|ne&s;s, as it becomes me to exerci&s;e patience and meekne&s;s towards Mr. <HI>Hacon,</HI> oppo&s;ing with too much wilfulne&s;s the truth, and dealing too palpably badly and irrationally with me; for which, though God may ju&s;tly leave him to his perver&s;ene&s;s, becau&s;e he deals &s;o unfairly and unchri&s;tianly, yet God being &s;low to anger, and full of mercy, perhaps he may give him an heart to relent; though his &s;o oppo&s;ing, puts i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to a <HI>peradventure.</HI> The Lord help him to take warning.</P>
<P><HI>Sect.</HI> 4. He asks, <HI>Who gives the &s;erious li&s;tening ears?</HI></P>
<P>It's an&s;wered in what is &s;aid, <HI>God.</HI> Yet not &s;o irre&s;i&s;tably, but that he to whom he gives that power, and leads to it, may re&s;i&s;t the Spirit by which he gives it; whence &s;o many calls to encline the ear, and &s;o many reproofs for &s;topping it.</P>
<P>He &s;ays, <HI>They should &s;peak of the Spirits concomitancy with the Word, that hold any &s;uch thing needful be&s;ide the Word, for producing faith.</HI></P>
<P><HI>An&s;.</HI> And why not they that hold it needful with the Word, though not be&s;ide, &s;o as a part from it: And I am one of tho&s;e that always &s;o held</P>
<P>He &s;ays, <HI>It's not univer&s;ally afforded, for &s;ome hear and under&s;tand not, their hearts being like the high-way.</HI></P>
<P><HI>An&s;.</HI> How came the Word into their hearts, if no &s;piritual force accompa|nied it; for even in tho&s;e compared to the way-&s;ide, it was &s;own; <GAP DESC="foreign"> <HI>Matth.</HI> 13.19. in their heart; but for want of an active under&s;tanding, or con&s;ideration of it, that they might under&s;tand it, Satan takes it from their heart, <GAP DESC="foreign"> <HI>Luke</HI> 8.12. <HI>that they might not believe, and be &s;aved.</HI> Nor doth the different carriages of men toward the Word, or attain|ments by it, imply a defect of the Spirits concomitancy with the Word to any of them, but a different u&s;e or abu&s;e of it; and whatever he denies, and in what manner &s;oever, yet it's evident that the Spirit accompanies the Word with &s;uch power, even to the way-&s;ide-hearers, that did they but (as God gives them power thereby) con&s;ider it, and &s;eek to under&s;tand it, and not wil|fully &s;top their ear, it would actually convert them, and cau&s;e true Faith in them to &s;alvation. And this both Chri&s;t implies, when he &s;ays Matt. 13.15. <HI>They &s;top the ear le&s;t they should be converted, and I should heal them.</HI> And the Devil knows it, el&s;e he would not, nor need be &s;o bu&s;ie to get it out of their hearts, as he is, <GAP DESC="foreign"> <HI>le&s;t believing, they should be &s;a|ved,</HI> Luke. 8.12.</P>
<P>Sect. 5. <HI>Not all that are drawn come, &s;ayd I.</HI> To try the truth of that he pro|po&s;es <HI>All that the Father giveth shall come.</HI> But his giving and drawing differ; nor are <HI>to draw,</HI> and <HI>to teach,</HI> and <HI>to give,</HI> of the &s;ame import. To teach and draw may be, but to give is more. God drew tho&s;e in <HI>Ho&s;.</HI> 11.3. yet they
<PB N="60" REF="35"> came not. He taught tho&s;e in <HI>I&s;a.</HI> 48.17. <HI>I am the Lord <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hy God that teacheth thee to profit, and leadeth thee by the way thou shoulde&s;t go:</HI> Yet they received not his teachings, nor the profit of them, as <HI>ver.</HI> 18 te&s;tifies. For God com|plains of them there, that they hearkned not to his Commandments, and &s;o fail'd of that peace as a River which his teaching led to; as al&s;o <HI>Ier.</HI> 2.17. that they for&s;ook him when he led them by the way. Now becau&s;e he tells me of any Ma&s;ters (though I own none the Ma&s;ter of my Faith, but Je&s;us Chri&s;t, others may be helpers of it, but not Ma&s;ters) I will tell him what one, that it may be he calls Ma&s;ter, &s;ays of that place; it's <HI>Au&s;tin:</HI> If,<NOTE PLACE="marg">Lib. <HI>1.</HI> de Grati&acirc; Chr. contr. Pelag. &amp; Cae|le&s;t. Cap. <HI>14</HI> &amp; <HI>31.</HI> Non e&s;t igitur con&s;e|quens ut qui pote&s;t ve|nire etiam veniat, &amp;c.</NOTE> &s;ays he, every one that hath learned of the Father, comes, as the Truth faith; then who&s;oever comes not, hath not learned. Therefore it follows not that who|&s;oever can come (as none can but whom the Father draws) doth al&s;o come, unle&s;s he al&s;o will and do it; but every one who hath learned of the Father, not onely can come, but al&s;o cometh; where is both the profect of po&s;&s;ibility, and affect of the will, and effect of the action. So then, that that gives the <HI>can come,</HI> doth not alwayes effect the <HI>actual coming.</HI> Which whether it wholly overthrows not Mr. <HI>Hacons</HI> &s;aying, Reader judge. And whereas he puts off that in <HI>Ho&s;.</HI> 11.3 of drawing them, and taking off the yoke, &amp;c. with &s;aying it's meant of the Civil &s;tate of the <HI>Jews;</HI><NOTE PLACE="marg"><HI>Zanch.</HI> in Loc. Le|gis &s;uae jugum lene il|lis reddidit quatenus &amp; legi promi&s;siones de remi&s;sione iran&s;gre&s;|&s;ionum legis per Chri|&s;tum adjecit, &amp; &s;piri|tum &s;uum quo legem &s;ervare po&s;&s;ent, omni|bus obtulit, nemini denegavit, &amp;c.</NOTE> let him mind what <HI>Zanchy,</HI> another that perhaps he calls Ma&s;ter &s;ays upon it among&s;t many other things too large to menti|on, <HI>He rendered the yoke of his Law,</HI> &s;ayes he, <HI>light unto them, ina&s;much as he added unto the Law the promi&s;es of the forgivene&s;s of their &s;ins again&s;t the Law by Chri&s;t, and of|fered his Spirit to all, by whom they might have kept the Law, denyed it to none, and actually endued many with it,</HI> I <HI>did not talk of a muzzle,</HI> as he implies, <HI>but a yoke.</HI></P>
<P><HI>Sect.</HI> 6. I &s;hewed, that the re&s;ult of his principles is to lead men to rea&s;on, If I be elected, I &s;hall and mu&s;t unavoidably be brought to believe; if otherwi&s;e, I mu&s;t peri&s;h. To which he &s;ayes, <HI>Such a rea&s;oning argues that man for the pre&s;ent given over of God.</HI></P>
<P><HI>An&s;.</HI> Let the Reader judge, whether it be not rationally deduced from their principles. And &s;uppo&s;e a man be for the pre&s;ent given over of God, how can that hinder him of life, if elected? For as he &s;ays him&s;elf, he may rea&s;on, <HI>If God hath cho&s;en me, I mu&s;t out of all doubt believe and repent, and amend my wayes;</HI> yea, this he mu&s;t, whether he do at pre&s;ent take heed to do &s;o or no, yea, though he yet go on to be wicked and &s;cornful, and rea&s;on again&s;t God's mercy and his duty: For &s;ure their principles hold, that no pre&s;ent &s;ins can fru&s;trate the conver&s;ion of tho&s;e &s;inners that are elected, and there|fore may &s;tand without any &s;uch re&s;olution to diligence to apply him&s;elf to faith and holine&s;s, [<HI>apply him&s;elf to faith and holine&s;s.</HI> Reader, mind that phra&s;e in Mr. <HI>Hacon</HI>] yea, again&s;t &s;uch a re&s;olution as he per&s;wade us his Doctrine
<PB N="61" REF="35"> leads to; yea I lately heard of one in <HI>Lin,</HI> that by hearing &s;uch Doctrine of Election, actually broke out into &s;uch like tearmes; That if that Doctrine was true, if he was Elected he mu&s;t be &s;aved, and thereupon gave him&s;elfe up to &s;ad prophanene&s;s.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD><HI>CHAP. IX.</HI> Whether any shall perish but the impenitent.<NOTE PLACE="marg"><HI>On Chap</HI> 13. &amp; 23</NOTE></HEAD>
<P><HI>Sect.</HI> 1. THe title of his 13th Chapter is wrong, and implies fal&s;ly in it as if I held, <HI>That all in Adam are Pardoned:</HI> whereas I a&s;&s;erted no &s;uch thing: much le&s;&s;e as he charges me <HI>Chap.</HI> 23. p. 210. <HI>That all &s;ins pro|ceeding from the fir&s;t Adam, are forgiven of due debt to the Impenitent;</HI> for to &s;uch, even what was forgiven may be imputed, as in <HI>Matth.</HI> 18.32.34. The &s;ub|&s;tance of my Doctrine that he is plea&s;ed to honor with the name of Dete&s;table, even as of old they honored Chri&s;t's, and his Apo&s;tles &s;ayings, is, That God through Chri&s;t holds not men under &s;in, becau&s;e <HI>Adam</HI> &s;inned, and thereby are become &s;inners, and defiled; but for their not repenting and turning to him as his grace prevents them, as in <HI>Ich.</HI> 3.19. <HI>This is the condemnation</HI> (not that the world is naturally in darkne&s;s, but) <HI>that light is come into the world, and men love darkne&s;s rather then light.</HI> To all his abu&s;es and wre&s;tings of my words before di&s;covered, he is plea&s;ed to give a dumb An&s;wer; not &s;o much as once acknowledging any fault, though he cannot defend them: no, yee may be &s;ure that he that takes it ill, that I let the world know that he repen|ted in a Letter to me of &s;ome har&s;h &s;ayings, will not do publike penance, though of fal&s;hood he is never &s;o clearly and before the world convicted; but if that be the the way for him to pro&s;per, I am deceived.</P>
<P><HI>Sect.</HI> 2 There is little in that Chapter but what is an&s;wered in my former book: onely he a&s;&s;erts the &s;ame things again by his own Authority, and thinkes to carry it by his bare &s;aying it; as, <HI>That to love the darkne&s;s more then light, re&s;i&s;t the truth, and hate to be reformed, are all of them nece&s;&s;arily derived from originall &s;in, and truly parts and products of our naturall pravity, as any &s;ins I can name.</HI> To which I &s;ay but, that nature of it &s;elfe inclines to all that; but to do and act tho&s;e things again&s;t the reliefs of grace preventing, is meerly volun|tary, and not the nece&s;&s;ary fruit of that roots production: whence they are &s;aid to be of their Father the Devill, which is wor&s;e then of their Father <HI>A|dam, Joh.</HI> 8.44. and to &s;in like <HI>Adam. Ho&s;.</HI> 6.7. and after his &s;imilitude, <HI>Rom.</HI> 5.14. that is without nece&s;&s;ity, for &s;o he did.</P>
<P><HI>Sect.</HI> 3. To that of <HI>Joh.</HI> 15.22, 24. <HI>If I had not come and &s;poken, &amp;c.</HI> He &s;ays, <HI>It cannot be meant of Chri&s;ts coming &s;piritually, in his light and truth;</HI> becau&s;e it's &s;ayd, <HI>If</HI> I <HI>had not come and &s;poken, and come and done</HI> &amp;c. As if in his &s;piritual com|ings he &s;pake and did nothing. Let him Read <HI>Prov.</HI> 1.20, 21, 22, 23, 24. <HI>Rev.</HI> 3.20. and he will &s;ee the contrary: &amp; yet <HI>I</HI> confe&s;&s;e Chri&s;t &s;peaks directly there of his coming &amp; &s;peaking to the Jews; nor did I imply otherwi&s;e before, but he was God manife&s;ted in the Fle&s;h, and &s;o what he did in the fle&s;h in his
<PB N="62" REF="36"> mini&s;tration, and on their bodies, declared what he did, and was ready to do for men at all times &s;piritually; and &s;o by way of Analogy it may be applied to his &s;pirituall comming al&s;o: &s;o that all he adds about <HI>Capitall enemies to Chri&s;t</HI> (as if he had had &s;uch if he had not come) <HI>and the other &s;ins of the Jews before his coming</HI>] being built upon that fal&s;e unproved principle, fall of them|&s;elves: and &s;o do his notes upon the &s;inning after the &s;militude of <HI>Adams</HI> tran&s;|gre&s;&s;ion; as if that could be like it, that had neither po&s;itive Law, nor power to ab&s;tain from breaches of the natural, nor any like ingagement to u&s;e that power well, as <HI>Adam</HI> had a &s;militude without &s;imilitude.</P>
<P><HI>Sect.</HI> 4. How pitifull is his di&s;cour&s;e about 2 <HI>Cor.</HI> 5.14. 1. <HI>He conceits the Redemtion there &s;poken of, is a Redemtion actually applyed:</HI> and yet there's no mention of any Redemtion, but of Chri&s;ts dying for all, and to what end? not what is effected in men for whom he dyed. Was Chri&s;t's dying for a man the Redemtion actually applied, &s;o as he is ju&s;tified, regenerated <HI>&amp;c.?</HI> and are all that Chri&s;t dyed for &s;o? If that be actual redeeming and regenerating of them, then &s;ure he had no cau&s;e to fault me (though fal&s;ly) <HI>Chap.</HI> 10. for making Chri&s;t's death, re&s;urrection and glorification all the meanes and ways of Salvation. I enumerated rather too many, then too few. 2. He &s;ays, <HI>The love of Chri&s;t is probably rather their love to Chri&s;t, then his to them. An&s;w.</HI> Was it their love that Chri&s;t dyed for them? or if their love had any con&s;training force upon them; was it not from his love cau&s;ing it? Is it not more likely that Chri&s;ts love that was &s;tronger then their's &s;hould have the glory of con&s;traning them? and how could the people but imagine [what he &s;ays <HI>he would not have them imagine that what he &s;pake of his mini&s;tery tended to his own commendation</HI>] if it was not the love of Chri&s;t to them, but theirs to him that he commended? In his. 3. <HI>He talkes of all being cho&s;en alike without difference:</HI> which is neither my a&s;&s;ertion, nor to the place he had in hand. 4. He asks, <HI>would the Apo&s;tles, making all their hearers beleive that Chri&s;t loved them all, and dyed for them all without difference, worke upon the di&s;obedient, &amp;c. An&s;.</HI> Let him a&s;ke the Apo|&s;tles what wrought upon them that were di&s;obedient. <HI>Tit.</HI> 3.4. Was it not the love of God to mankinde? he &s;ays not &s;ome peculiar love to them&s;elves: and what &s;hould the Apo&s;tles preach to others to turn them, but what turned them&s;elves? did Chri&s;t preach any other love to <HI>Nicodemus</HI> to regenerate him, but <HI>God &s;o loved the world &amp;c. Joh.</HI> 3.16. 5 He demands, Then how it comes to pa&s;&s;e that his &s;peciall love doth &s;o little? <HI>An&s;.</HI> Who &s;ays his &s;pecial love doth little. Nor cry we out, <HI>that &s;pecial and eternall love cau&s;es men to ca&s;t off all care of &s;alvation:</HI> but we &s;ay, that mens preaching of election as they do, and a &s;peciall love they know not to whom, and hiding and denying the Generall love of God which &s;hould draw them in to Chri&s;t, who is the object and ground of that &s;pecial love, doth them no good, nor lead them to profit, but to hurt, while it leads them to &s;eeke the foundation of their faith and hope in them&s;elves, and not in Chri&s;t. When I &s;aid that the Phari&s;ee thought he could not have been &s;o good as he was, if God had not had &s;pecial and Eternall love toward him, I denyed not arguments from &s;pecial love and fa|vour, but implied that men often think that their zeal [even to per&s;ecution] is the product of what it is not.</P>
<PB N="63" REF="36">
<P><HI>Sect.</HI> 5. He craves my attention to &s;ome in&s;tructions he give me about <HI>Chri&s;t's worke in behalf of mankind, being diver&s;ly expre&s;&s;ed&mdash;and that when it's compared to the payments of a debt or ran&s;ome&mdash;we mu&s;t not imagine that it can have any re&s;pect to &s;uch &s;atisfying Gods ju&s;tice, as that there should be any ground for not punishing the &s;ame fault again; but that when it's ab&s;olute as to &s;ome effect, and condi|tionall as to &s;ome other; then its neither again&s;t rea&s;on, nor ju&s;tice, nor cu&s;tom; but that the payment, pardon, or &s;atisfaction may be twofold. An&s;.</HI> Well, but then &s;o far as a payment is ab&s;olute, he grants it's not again demandable; though &s;o far as conditionall it may be, if the condition be not performed: and &s;o I clearly implyed to any that could under&s;tand. Oh! but it's <HI>onely ab&s;olute he &s;ays to make &s;ins pardonable, and ju&s;tice and wrath appea&s;able</HI> (and what then mu&s;t ap|pea&s;e it actual y, &s;ome work or act of man?) <HI>but not actually beneficiall to any to life eternal, but upon repentance and belief. An&s;.</HI> It's the men that oppo&s;ed my Doctrine, &amp; who&s;e Doctrine I oppo&s;ed, that make it ab&s;olute for all he died for; whence that u&s;ual inference, <HI>if he dyed for all, then All mu&s;t of nece&s;&s;ity be &s;aved:</HI> which my di&s;tinction [of &s;ins he found upon us as he undertook for us, &amp; &s;ins again&s;t the grace there-through extended to us] &s;hewed to be incon&s;equent; par|ticularly <HI>Dr Owen &s;ays, All is &s;ati&s;fied for,</HI> &amp; <HI>mu&s;t be di&s;charged that Chri&s;t dyed for.</HI> 2. He preaches mi&s;erabl Doctrin for poor infants, who are mo&s;t concerned in my di&s;tinction: for they repent not, nor believ that we can find, at lea&s;t &s;ome more then others: and yet I hope they may be &s;aved. <HI>David's</HI> that dyed before cir|cumci&s;ion mu&s;t peri&s;h, and then what became of <HI>David</HI> that mu&s;t go to it; and &s;o for all infants (at lea&s;t) unbaptized, this is a &s;ad doctrine for them. All their &s;in is pardonable and veniall; but becau&s;e they never repented of their &s;in, and &s;infulne&s;&s;e, they cannot be &s;aved If he &s;ays he &s;peaks onely of per|&s;ons grown, &s;uch as have calls to repentance, &amp; yet repent not, I &s;ayd the &s;ame too, that they are not actually pardoned and Ju&s;tified without faith &amp; repen|tance: <HI>That my di&s;cour&s;e was frivolous in diver&s; of my Sections]</HI> is an ea&s;ie frivolous An&s;wer of them: with &s;uch an <HI>An&s;wer</HI> I might have an&s;wered all his booke at once. <HI>That I &s;aid nothing to the purpo&s;e to his &s;imile of a General pardon granted from a King, but impertinently betake my &s;elf to the point of free will in the</HI> 4th. Section of my former Chapter, are fal&s;hoods; as I dur&s;t appeal to the Judgement of any indifferent Reader.</P>
<P><HI>Sect.</HI> 6. But he hath another bout with this point in <HI>Chap.</HI> 23. For whereas I propo&s;ed to him that of the Church of <HI>England, That the &s;on of God did offer a full perfect and &s;ufficient &s;atisfaction and oblation for the &s;ins of the whole world;</HI> which is as much as I de&s;ire or a&s;&s;ert. He askes where the Church of Eng|land &s;ays, <HI>That all the &s;ins proceeding from the fir&s;t Adam, are of due debt forgiven to the impenitent, without further and particular application of Chri&s;t's Death.</HI> which I never yet &s;aid. Vnder&s;tand I pray; The Church of England &s;ays, <HI>Chri&s;t offered up a full perfect and &s;ufficent &s;atisfaction;</HI> and I know it believes &amp; &s;ays, <HI>That what Chri&s;t offered, God acceptted.</HI> Now is that a full and perfect &s;a|tisfaction, that doth not &s;atisfy without &s;ome other thing added? If Chri&s;t of|fered (and God accepted it as) a full and perfect &s;atisfaction for the &s;ins of the whole world, then God is fully &amp; perfectly &s;atisfied for them: &amp; if &s;o, then he cannot hold them under penalty yet for them to &s;atisfy him, but remit the ob|ligation
<PB N="64" REF="37"> thereto. Will any man &s;ay, a Creditor is fully &s;atisfyed for a debt, for which he holds the debter yet in bands, &s;o as that he will not di&s;charge him, unle&s;&s;e &s;omething more be done to him? or is the Death of Chri&s;t applyed particulary to or by us for &s;atisfaction to God (or rather for cure &amp; healing to us) that he &s;hould not forgive what he is &s;atisfyed fully for, without that as he implies? and yet it follows not that the inpenitent are pardoned, or have the pardon of all tho&s;e &s;ins: for though the pardon of them is given into the hand of Chri&s;t that &s;atisfied for them: and he gives, tenders, or freely extends it to men; yet if they to whom it's given will not accept it, but refu&s;e it, and &s;till be in their emmity; they deprive them&s;elves of the benefit of what was given them freely, and cannot claime the benefit of it. Thus they that ob&s;erve lying vanities, are &s;aid to for&s;ake their own mercies. <HI>Ion.</HI> 2.8. They were truly theirs in re&s;pect of the gift of God, and yet not accepting them, they go without them, and without actuall repenting thereof lo&s;e them for ever. It may be &s;aid of them as God &s;ayd of <HI>I&s;raell</HI> in re&s;pect of purging them, <HI>Be|cau&s;e</HI> I <HI>purged thee and thou wa&s;t not purged, thou shalt not be purged any more &amp;c. Ezek.</HI> 24.13. So becau&s;e God pardon'd them, and they were not pardon'd, refu&s;ed his pardon; therefore they &s;hall not be pardoned any more. A King that forgives his &s;ubjects all former rebellions, and &s;eals or proclaimes their pardon to them, truly pardons them on his part; yet if they tread that under foot, and &s;corn it, they are not pardoned: but that their rejecting of it (which was not any thing included in the generall pardon, becau&s;e con&s;equentiall to it) brings all their &s;ins again upon them, till they &s;ubmit and &s;ue out their pardon again: and &s;o as he &s;aid above, the pardon may be twofold. To this purpo&s;e is that <HI>Act.</HI> 13.38 39.40. <HI>Pardon is preached or declared to men in Chri&s;t's Name,</HI> and yet <HI>ver.</HI> 40 take heed lea&s;t that come upon you, <HI>Behold ye di&s;pi&s;ers, and wonder, and perish!</HI> and &s;o much al&s;o is held forth in. <HI>Rom.</HI> 3.22.23, 24. and 5.18.</P>
<P><HI>Sect.</HI> 7. To <HI>Rom.</HI> 3.22, 24. he objects, <HI>If all ab&s;olutely that have &s;inned be ju&s;tified, why should he re&s;train it to them that believe. An&s;.</HI> In re&s;pect of their haveing it come upon them, it is re&s;trained to them? becau&s;e he gives it in &amp; with <HI>Chri&s;t,</HI><NOTE PLACE="marg">1. <HI>Ioh.</HI> 5.11. <HI>Rom.</HI> 8.32.</NOTE> &s;o as they that receive not him, deprive them&s;elves of it; but in re&s;pect of God's giving it, it's not re&s;trained, but is &s;aid <HI>ver.</HI> 22. to be unto all: for it's not &s;aid there, The righteou&s;ne&s;s of God is to and upon all that believe, as if both prepo&s;itions belong'd to the &s;ame &s;ubject: nor is it to all that believe, &amp; upon all that believe; but di&s;tingui&s;hing as wel the &s;ub|jects as the prepo&s;itions, its &s;ad <HI>To all,</HI> and <HI>upon all</HI> that beleive The difference lyes as well betweene <HI>All,</HI> and <HI>All</HI> that beleive; as between To, and upon, which &s;hews too, that that in <HI>Rom.</HI> 5.18. is to be extended al&s;o to <HI>All men</HI> as the expre&s;&s;ion is, it &s;peaking not of it's coming upon, but unto <HI>All men,</HI> <GAP DESC="foreign">, and not to all that belong to the &s;econd <HI>Adam</HI> onely, as he would glo&s;&s;e it; and why &s;hould we put an <HI>if</HI> upon what the Apo&s;tle ab&s;olutely a&s;&s;erts, as he doth &s;aying, <HI>If all be ju&s;tified,</HI> then this or that will follow; when the Apo&s;tle &s;ays expre&s;ly, <HI>All have &s;inned, and come
<PB N="65" REF="37"> short of the glory of God, and are ju&s;tified freely by his grace.</HI> Having told us how to under&s;tand it before; <HI>viz.</HI> in re&s;pect of it's coming to All, though not of it's being upon them all; becau&s;e many through not beleiving have it not, what he gives then as the &s;cope of tho&s;e ver&s;es is of his own fancy, and agrees not with the text, nor with the Doctrine of the Church of England, which a&s;&s;erts a full and perfect &s;atisfaction given to God for the &s;ins of the whole world, &amp; yet believs him not &s;atisfied for impenitent &s;inners, but that they &s;hal peri&s;h. Nor can <HI>Rom.</HI> 5.17. that &s;ays, who &s;hall reign in life, limit what is &s;aid after in <HI>v.</HI> 18. about who the benefit is extended to, that they might receving it reign, as <HI>Chap.</HI> 3.22. cleares it. And as I &s;hewed him in my former An&s;wer in <HI>Cap.</HI> 13, which he took no notice of, which what a weakne&s;s, or wor&s;e thing it is, Reader judg; and what a &s;orry bu&s;ine&s;s it is to tax me with <HI>contradiction,</HI> or <HI>&s;ophi&s;tical ambiguity,</HI> for &s;aying, <HI>God may take his own liberty, and give more or le&s;s as he plea&s;es,</HI> &amp; <HI>yet deal equally &amp; graciou&s;ly with all:</HI> as if <HI>I left it doubtful what I mean by</HI> equal, <HI>whether</HI> ju&s;tly, <HI>or</HI> alike, when the very words <HI>(more or le&s;s)</HI> cannot &s;tand with <HI>alike:</HI> and in the beginning of that po&s;ition not above our lines before tho&s;e words I expre&s;ly &s;ay, <HI>God may do unlike with like per&s;ons,</HI> who then could think that by <HI>equally</HI> I could mean <HI>alike?</HI></P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD><HI>CHAP. X.</HI> About Election, in the Decree of it.<NOTE PLACE="marg">To Chap. 14.</NOTE></HEAD>
<P><HI>Sect.</HI> 1. BEza &s;ays, <HI>Tum Demum dicimureligi (no&s;tri re&s;pectu) cum Deus &s;uum propo&s;itum in nobis exequitur:</HI> That we are &s;aid then to be elected, when God executes his purpo&s;e of Election in us. This I quoted in my o|ther Book, and he could not but &s;ee it; yet he dares to &s;ay, that his meaning is, that he purpo&s;ed to chu&s;e us when we &s;hould come to be fallen in <HI>Adam,</HI> and not when we come indeed to believe: <HI>Ex ungue Leonem:</HI> Reader, judge of his candor by that; as al&s;o by his adding, that <HI>however evident it is I had but the term from</HI> Beza, <HI>the &s;en&s;e from my other Ma&s;ters, of whom</HI> Socinus <HI>mu&s;t be the head,</HI> though I profe&s;s I am a meer &s;tranger to his works and &s;ayings: What he adds of <HI>Elect being an Adjective or Participle,</HI> concerns me not: but that [the <HI>Election hath obtained] &s;ignifies the Elect, becau&s;e oppo&s;ed to</HI> caeteri, <HI>the re&s;t; and that that is &s;ufficient to make void the Doctrine I oppo&s;e,</HI> is &s;ooner &s;aid then proved: For if Election &s;ignifie there the Elect, it rather proves, that the Elect are onely per&s;ons <HI>called,</HI> &s;eeing it's &s;aid, <HI>they have obtained:</HI> and that's in op|opo&s;ition to his Doctrine, that will have &s;ome uncalled ones Elect, who have not yet obtained, 1 <HI>Pet.</HI> 2.10. Whether <GAP DESC="foreign"> &s;ignifie <HI>in the &s;anctifi|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">tion,</HI> or to or <HI>into the &s;anctification of the Spirit,</HI> let any that can, judge: or whether my &s;aying (or rather the Apo&s;tles in 2 <HI>The&s;.</HI> 2.13.) <HI>God cho&s;e you in the &s;anctification of the Spirit,</HI> do more make Election and Sanctification one, then the &s;aying, <HI>God cho&s;e us in Chri&s;t</HI> makes Election and Chri&s;t to be all one.</P>
<P><HI>Sect.</HI> 2. <HI>He chalenges me to shew out of the very words of the pretended Orthodox, that they lay a&s;ide Chri&s;t in the doctrine of Election. An&s;.</HI> That's more then
<PB N="66" REF="38"> I &s;ayd but <HI>therein,</HI> that is in Election, in the act of it, and that <HI>I</HI> make good from Mr. <HI>Hac.</HI> him&s;elf, they are his words, <HI>Review.</HI> p. 82. <HI>that God Almighty did chiefly, and in the fir&s;t place [&s;o far as we may be able to make difference]</HI> chu&s;e his people to &s;alvation: and in the next place, Je&s;us Chri&s;t to <HI>the Office of Medi|ator</HI> Now then &s;o far as the act of Election was fixt upon his people in the fir&s;t place, &s;o far Chri&s;t was not in the eye or act of Election; and that act is an intire thing, as it re&s;pects the end di&s;tinct from that in the &s;econd place, which re&s;pects only the meanes, not to the act, but to bring about the end: As a man that intends a voyage, and makes choice of <HI>France;</HI> though he therein intends in the gro&s;s to go to <HI>France</HI> by &s;hip, yet his fir&s;t thoughts are only for <HI>France:</HI> what &s;hip he will go in may be afterward thought on. So that he hath not yet proved me guilty of one &s;lander; <HI>I</HI> &s;hould be loath he &s;hould, how many &s;o|ever he be proved guilty of him&s;elf, as they are in good earne&s;t &s;landers, that <HI>I will not repre&s;ent their opinion as it is, but mu&s;t alter and pervert it, and make it quite another thing before I dare meddle:</HI> it which how often it is his own practi&s;e, thou may judge Reader by what <HI>I</HI> have already di&s;covered in him. Though the intention of the end precedes the meanes, yet we do not make the Elect, or their Election the end of Chri&s;ts Election, but Chri&s;t the ground of their Election: for as God made the woman of the man, and for the man, that man might have the fellow&s;hip of her, and &s;hee be a meet help for him; and though the woman was la&s;t made, yet &s;hee was not the end of Gods making man, and therefore neither fir&s;t in Gods thoughts; but the man was the end and ground of Gods making her; &s;hee was fir&s;t made in the man, and then out of him; &s;o is the mi&s;tery of Chri&s;t and his Church or Elect, as <HI>Eph.</HI> 5.30.31. God made and purpo&s;ed to make the Church out of Chri&s;t, and for Chri&s;t, and not Chri&s;t out of the Church [though out of man, as man was out of the earth, and to till the earth] nor for the Church, as having the Church for his end, though for the Church in &s;uch a &s;ence as the man was al&s;o made, and is fitted for the woman, but the Church for him, his &s;ervice and glory. Nor yet do I make the incarna|tion and pa&s;&s;ion of Chri&s;t <HI>the end why the Church was,</HI> but the ground why the Church is, and why tho&s;e that believe in him are accepted of God, and upon which he purpo&s;ed tho&s;e per&s;ons acceptation. Nor &s;peake I of <HI>Chri&s;ts having the preheminence in Gods purpo&s;e of &s;ending him,</HI> otherwi&s;e then that he only was purpo&s;ed out of all men to be the per&s;on and no other; and therefore neither doth it follow, <HI>that the world was to be &s;aved that Chri&s;t might come,</HI> but as he was to come that the world might be &s;aved, &s;o God cho&s;e that as a reward of his coming to &s;ave the world, he &s;hou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d as man be glorious, and glorified with him and that all tho&s;e that believe in him that came to &s;ave the world, &s;hould have part in the glory fir&s;t decreed to him, as the reward of his &s;o doing: But he al|together confounds Gods love to the world with his Electing love, though I told him of it in my An&s;wer, yet he takes no notice of it. Nor do I make Chri&s;t the cau&s;e of Election, if by cau&s;e he meanes the <HI>cau&s;a</HI> <GAP DESC="foreign">, or inward moving cau&s;e, but the love of God: it is enough to my purpo&s;e that he is <HI>cau&s;a</HI> <GAP DESC="foreign"> the outward moving cau&s;e.</P>
<P><HI>Sect.</HI> 3 I &s;ayd, otherwi&s;e Chri&s;t &s;hould not in all things have the prehemi|nence; or be in all things <GAP DESC="foreign"> fir&s;ting it, if not the fir&s;t and prime Elect.</P>
<PB N="67" REF="38">
<P>To this he replies, <HI>That that is to be a&s;cribed to him, not as incarnate, but as God co<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">qual with the Father.</HI> Let the text confute that glo&s;&s;e. <HI>Col.</HI> 1.18, he is the head of his body the Church, who is the beginning, the fir&s;t born of the dead, that in all things he might have the preheminence. Sure as the mo&s;t high God he needed not to do or receive any thing that he might be preheminent; but here he is the head of the Church, and the fir&s;t born from the dead was he &s;o as God) that in all things he might be <GAP DESC="foreign"> the fir&s;t and preheminent? Sure he is the fir&s;t born from the dead, and head of his Church as incar|nate.</P>
<P><HI>Sect.</HI> 4. He undertook in his <HI>Reveiw</HI> to prove, That Gods Election of his Church whent before his purpo&s;e of &s;ending Chri&s;t, and for proof he alledged Joh. 3.16, 1 Joh. 4 9, 10. the fir&s;t evidently mentions Gods loving the world, and I a&s;ked him if the world be the Church, and God Elected the world? He an&s;|wers it here with &s;aying nothing to it: and whereas he then added, <HI>that there|fore whether it be Gods love and mercy to mankind in the general, or in &s;pecial to the Elect: or whether Election be of particular per&s;ons, or believers in general, Gods love doth go before his purpo&s;e to &s;end his Son.</HI> I now further &s;ay, that tho&s;e words a|mounts to this; That whether tho&s;e texts made for him, or again&s;t him, he was re&s;olved to prove nothing to purpo&s;e by them: for if they &s;peak of Gods love and mercy to mankind in general, they &s;peak not of Electing love, unle&s;&s;e gods love to the world was his Electing the world: and if Election be of be|lievers in general, then that's it be fights again&s;t, and the re&s;pect to Chri&s;t mu&s;t be in the ground and foundation of that Election, and &s;o he the fir&s;t Elect, and rea&s;on of their Election: and to prove that Gods love doth go be|fore his purpo&s;e to &s;end his Son, is to prove that which no body denies, nor was ever in que&s;tion. But he &s;ay's, I omitted <HI>Joh.</HI> 4. and that &s;peakes <HI>of the Church, not the world:</HI> How proves he that, becau&s;e it is? as if the Apo&s;tles and beleivers were not of the world as the Object of Gods &s;ending Chri&s;t, or his dying for it or u&s;ed not to couple in them&s;elves with the world in things common to them? See the contrary: In him we live, and move, &amp;c. and he is not far from any one of us. <HI>Acts</HI> 27.27, 28. They u&s;e to &s;ay, God commands all to believe alledging. 1. <HI>Joh.</HI> 3, 23 and yet there it is but, <HI>This is his commandement, that we believe, &amp;c.</HI> and why may not the <HI>us</HI> be of that extent then here, &s;eeing there is nothing &s;ayd of that <HI>us</HI> but what is &s;ayd of the world. ver. 14. and. 1. <HI>Joh.</HI> 22. and <HI>Joh.</HI> 3.16, 17. that Chri&s;t is the Saviour of, and propitiation for the world. As for what others &s;ay, it pertaines not to me to defend them, further then I am of their mind: as I am not in thinking, <HI>that Chri&s;t might be a head and have no body: and as for honouring my own power and natural abilities, and be|ing cho&s;en becau&s;e I thence believe,</HI> they are often &s;hewed to be fa&s;hoods before.</P>
<P><HI>Sect.</HI> 5. Their interpreting the foundation of God to mean Election, 2. <HI>Tim.</HI> 2.19. I &s;ayd was one of the Elders traditions, and a private interpretati|on: he &s;ays it was granted by the <HI>Hague Roman&s;trants</HI> too. <HI>An&s;.</HI> If it was &s;o, what's that to me, I love not truth for mens, &s;ake nor call I them the ma&s;ters of my faith, and therefore I do not <HI>Iurare in verba:</HI> where <HI>I</HI> conceive any &s;warve from the truth, <HI>I</HI> do not Iudge my &s;elf bound to follow them. <HI>I</HI> grant, that <HI>a private interpretation is a mans own interpretation.</HI> And &s;o is this theirs
<PB N="68" REF="39"> that &s;o interpret, for its not found in any other Scripture that Election is &s;o called, but Je&s;us Chri&s;t as layd in the Apo&s;tles doctrine is. 1. Cor. 3.11. and the Apo&s;tle &s;ays there, other foundation can no man lay, he quotes Matt. 24. Rom. 9.11. and Rom. 11. but no &s;uch &s;aying is there, as that Election is the foundati|on, but the fir&s;t &s;peakes of the fedulity and artifice of deceivers, that they will deceive if po&s;&s;ible the Elect: which &s;hews not the impo&s;&s;ibility neither of their deceiving any of them (for without all que&s;tion they may be deceived, at lea&s;t for a time) no more then the like phra&s;e in <HI>Act.</HI> 20.16. <HI>Rom.</HI> 12.18. &s;igni|fies an impo&s;&s;ibility of the things there mentioned. <HI>Rom</HI> 11 &s;ays, that the pur|po&s;e of God according to Election might &s;tand, it &s;ays not, Election is God's foundation: and in. <HI>Rom.</HI> 11. he &s;ayd before, Election &s;ignifies the Elect: <HI>I</HI> hope he wil nor &s;ay, the Elect are the foundation.</P>
<P><HI>Sect.</HI> 6. That the Apo&s;tles &s;cope is this: <HI>Though &s;ome eminent profe&s;&s;ors be fallen away &amp;c. Let not this shake your confidence that are true believers: becau&s;e your &s;afety and pre&s;ervation is layd upon a firme foundation, even Gods eternal pur|po&s;e, which makes the difference between you and them,</HI> is his bare fancy: for that might rather both render the Apo&s;tle fearle&s;&s;e of their being &s;haken, &s;eeing no danger of falling, and them carele&s;&s;e of his admonitions to depart from iniquity, and clean&s;e them&s;elves from defilements: nor is there any &s;peech of Gods eternal purpo&s;e, or difference between them and others, the&s;e are all figments of his own and other mens braines: his &s;cope is, though &s;uch per&s;ons have &s;o &s;werved, yet think you never the wor&s;e of Gods doctrine concerning Chri&s;t layd by the Apo&s;tles as his foundation (as men are apt to que&s;tion the truth it &s;elf when they &s;ee eminent profe&s;&s;ors of it let it go) for it's a &s;ure foun|dation, and &s;tands, and hath this &s;eale, that God knows tho&s;e that be his (or its) he approves them, and warnes them (even by the fall of &s;uch as tho&s;e) to depart from iniquity, to look more narrowly to their wayes, lea&s;t God for the abu&s;e of his doctrine, give them up to fall too: both his knowing tho&s;e that are the foundations, and his giving up tho&s;e that worke iniquity to fall from it, and thereby warning others to depart from iniquity, &s;eal or te&s;tify to the ex|cellency and truth of it, and &s;o there is good roome for the neverthele&s;&s;e too, to &s;ay that <HI>neverthele&s;&s;e,</HI> exempts &s;ome from falling, is a meer conceit: nor doth. 2 <HI>The.</HI> 2.10 13. confirme his glo&s;&s;e, view my An&s;wer. chap. 28. p. 136. to which Mr. <HI>Hac.</HI> gives the go-by, at lea&s;t to any purpo&s;e. That the knowing that the Go&s;pel is the &s;ure foundation, and that tho&s;e that beleive and obey it are knowne of God &amp;c. &s;hould give no &s;ati&s;faction to a doubtful Soul, is a &s;trange conception, &s;ure it leads to cleave to it, and &s;eek and expect owning and ble&s;&s;ing in &s;o doing: but carnal minds would be certified that they &s;hall be &s;aved whether they keep Gods way or no, or take heed &s;o to do: but Gods word gives no &s;uch a&s;&s;urance.</P>
<P><HI>Sest.</HI> 7. He tels me of a pa&s;&s;age in my E&s;&s;ays, that it was an infinite mercy of God to chu&s;e and &s;ave one man, the man Je&s;us Chri&s;t: which tearm he <HI>&s;ays implies a lo&s;t e&s;tate. An&s;.</HI> Not alwayes, Chri&s;t was &s;aved in what he &s;ea|ted. <HI>Heb.</HI> 5 7. &s;alvation may be as well from lo&s;s that it come not, as out of it when come upon one. <HI>Heb.</HI> 7 25. and as for mercy, It was infinite mercy to mankind to catch hold of the &s;eed of <HI>Abraham,</HI> and take it into unity with the
<PB N="69" REF="39"> word, and not let all men &s;ink and peri&s;h as did the fallen Angels whom he took not hold on: for it was for the good of all men, and that was the thing my E&s;&s;ays told him, and it was infinite mercy to men to &s;ave the man Je&s;us Chri&s;t or updold him in his &s;ufferings, as <HI>I&s;a.</HI> 42.1. and yet I &s;ay not <HI>that he came to &s;ave him&s;elf and others:</HI> for that which came was the Divine being that came forth from the Father, and that needed no &s;aving, but in its coming into the nature of man in the &s;eed of <HI>David,</HI> he &s;aved it, fir&s;t by his marvailous conception in which by the operation of the holy Gho&s;t he was &s;aved from the &s;treame or flux of original &s;in, as he rightly &s;ays; for what is it to be pre&s;er|ved from it but to be &s;aved from it? and then he was &s;aved in death too from being &s;wallowed up of it into victory, neither of which could have been the portion of that humanity or of any part of the &s;eed of <HI>Adam, Abraham</HI> or <HI>David</HI> of it &s;elf, otherwi&s;e then by the power of God &s;o pre&s;erving and &s;aving it: &s;o that what I &s;aid <HI>neither contradicts any Article of faith, nor implies &s;in in Chri&s;t,</HI> or any of tho&s;e things he would faine &s;care the Reader with, but &s;ays the &s;ame in effect with what he &s;ays of them him&s;elf: Chri&s;t as man could not have had glory but by being &s;aved through his &s;ufferings.</P>
<P><HI>Sest.</HI> 8. He &s;ays its plainly my Doctrine that no other per&s;on is cho&s;en but Chri&s;t. <HI>An&s;.</HI> That's a plaine fal&s;hood: for I &s;ay that all the per&s;ons that be in Chri&s;t, are cho&s;en in Chri&s;t al&s;o; but no per&s;on I &s;ay as out of Chri&s;t, or in his owne per&s;onal con&s;ideration &s;imply without re&s;pect to Chri&s;t: &s;o that what he &s;ays to vindicate his former &s;aying, all in general, but none in particular, is all in vaine: <HI>Peter</HI> and <HI>Paul</HI> and <HI>John</HI> were cho&s;en in particular as in Chri&s;t.</P>
<P>Nor is it true <HI>that the latter part of my An&s;wer about Election is concerning the Go&s;pel, and not at all concerning Election.</HI> For <HI>I</HI> &s;aid not God cho&s;e &s;uch a Doctrine or propo&s;ion, but that God cho&s;e in Chri&s;t all the &s;eed of the travaile of his &s;oule to holine&s;&s;e and ble&s;&s;ing with him, which &s;peakes of Election (for is not choi&s;e Election? and of men cho&s;en, for &s;uch is the &s;eed that Chri&s;t &s;hall &s;ee, and to &s;uch it ordaines life and all meanes to life: but its likely he looks after an Election that the Go&s;pel &s;ays nothing of, but &s;uch a one I had nothing to do with: the truth is, <HI>any Argument though never &s;o &s;lender, an An|&s;wer though never &s;o &s;lightly, and any eva&s;ion albeit mo&s;t frivolous, &s;erves the turne well enough with him, &s;o he can &s;et it on with great accu&s;ations or &s;welling language.</HI></P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD><HI>Chap. XI.</HI><NOTE PLACE="marg">To Chap 15. &amp; 16.</NOTE> Of actuall and per&s;onall Election.</HEAD>
<P>HIs exceptions about actual Election are next nothing. 1. <HI>He que&s;tions Why I do not interpret</HI> 2 <HI>The&s;.</HI> 2.13. <HI>cho&s;en from the beginning by Eph.</HI> 1.4. <HI>cho&s;en in Chri&s;t from before the foundation of the world?</HI></P>
<P><HI>An&s;.</HI> 1. Becau&s;e I find it not there from the beginning, much le&s;&s;e before the beginning of the world, as in the other:<NOTE PLACE="marg">1 <HI>John</HI> 2.24.</NOTE> and the word <HI>beginning</HI> hath other &s;ignifications, when without that addition. 2. Becau&s;e its there <GAP DESC="foreign">, in the Sanctification of the Spirit,
<PB N="71" REF="40"> and &s;o its not in the other: and the Sanctification of the &s;pirit and beleife of the truth was not from the beginning of the world upon any pre&s;ent beleivers. 3. becau&s;e the Apo&s;tle <HI>Peter</HI> hath the like phra&s;e. 1. <HI>Pet.</HI> 1.2. which evidently &s;peakes of an Election in time, becau&s;e its according to foreknowledge as the rule of it. <HI>Yet I implied not that the Apo&s;tle intended to free from danger of defection tho&s;e that beleived at the fir&s;t hearing:</HI> for I &s;hewed in chap. 28. that he al&s;o cautions them again&s;t what might indanger them. But I think he implies that tho&s;e who are &s;o earely prevailed with by his call as to yeild up them&s;elves &s;o readily to part with all things for him (as I conceive is included in this Electing grace) are in le&s;&s;e danger then tho&s;e that hae&s;itate and &s;tay long in the place of breaking forth of children as, <HI>Hos.</HI> 13.13.<NOTE PLACE="marg">See. 1 <HI>The&s;.</HI> 1.5.6.7.8.9</NOTE> the early &s;eek|ers find him readily, as <HI>Prov.</HI> 8.17. 2. <HI>He faults me for not di&s;tinguishing in|ternal vocation from external. An&s;.</HI> 1. If it was a fault, it was his to &s;peake &s;o raw|ly, and nor to &s;ay that which I called Election, is internal vocation, I an|&s;wered to his termes. Yet 2. <HI>I like not that di&s;tinction, becau&s;e it implies that &s;ome that are outwardly called of God, are not inwardly too,</HI> as if God &s;ent his Go&s;|pel without any &s;piritual pre&s;ence accompanying it, contrary to. <HI>Gen.</HI> 6.3. <HI>Pro.</HI> 93.4. <HI>Matt</HI> 28.20. 3. He tels me <HI>who interprets P&s;al.</HI> 4.3. <HI>to mean of chu&s;ing David to be King. An&s;.</HI> If that interprtation have any &s;uch argument in it to draw the &s;ons of men from following vanity and lea&s;ings <HI>ver.</HI> 2. to tell them that God had cho&s;en him King, as to tell them either that God hath cho&s;en Chri&s;t, and &s;et him apart for him&s;elfe as one by whom they might find certain ble&s;&s;ing, or that God &s;etts apart for him&s;elfe the godly man indefinitely, <HI>I</HI> am mi&s;taken: if any think otherwi&s;e, <HI>qui&s;que abundet &s;en&s;u &s;uo, I</HI> do not hinder him, but <HI>I</HI> cannot Joyne with him. He &s;ays 4. <HI>It fared well with Judas and the Phara&s;ees that they were members of the vi&s;ible Church, and that they were ble&s;&s;ed in &s;uch a manner as all the members of the vi&s;ible church were ble&s;&s;ed. An&s;.</HI> If ble&s;|&s;ed, then they had faith given them &s;ure to cau&s;e them to approach to God as there follows; for without faith no approaching to him: and yet before he would not heare of this that they &s;hould have faith given them: and then he had no rea&s;on as <HI>I</HI> told him before to quarrel with me for putting &s;o much in <HI>choi&s;e meanes of &s;alvation,</HI> &s;eeing they make ble&s;&s;ed: but the be&s;t way to an&s;wer that now and reconcile it with this was by a &s;ilent nothing. Reader, &s;ee if &s;light an&s;wers and frivolous eva&s;ions (as he &s;ays fal&s;ly of me in his Epi&s;tle) &s;erve not his turne.</P>
<P><HI>Sect.</HI> 2. About per&s;onal Election, omitting all the mo&s;t material cogent demon&s;trations of the truth of what <HI>I</HI> &s;ayd again&s;t his exceptions, he pickes out only 2 or 3 peices for which cau&s;e <HI>I</HI> might have put it among&s;t tho&s;e in|&s;tances given in chap. 1. <HI>I</HI> &s;aid Chri&s;t; certainly neither <HI>Adam</HI> &s;tanding, nor <HI>Adam</HI> fallen nor any mans per&s;onal con&s;ideration, yea were the choi&s;e as in any of rho&s;e con&s;iderations, it would not be in Chri&s;t, becau&s;e as &s;uch they are nor in Chri&s;t: the word (as) determining the object to that &s;pecifick con|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">deration, if we add another con&s;ideration in which the choi&s;e was, it de&s;troys the other from being the formal con&s;ideration of it, as he that gives another a cup of cold water as a di&s;cipe, doth not give it him &s;imply as a thir&s;ty man:
<PB N="70" REF="40"> this he changes into another frame and then a&s;kes, <HI>May not a cup of cold water be given to a Chri&s;tian both becau&s;e he is thir&s;ty and wants releif, and becau&s;e he is Chri&s;ts di&s;ciple and claimes releif, at the very &s;ame time that he is con&s;idered as a Chri&s;tian, he is al&s;o con&s;idered as thir&s;ty. An&s;.</HI> Right, but if at the &s;ame time he be con&s;idered as both,<NOTE PLACE="marg">Calv. In&s;t. lib. <HI>3.</HI> cap. <HI>24.</HI> Sect. <HI>5.</HI> quos Deus &s;ibi, filios a&s;&s;ump&s;it non in ip&s;is eos dicitur elegi&s;&s;e: &s;ed in Chri&s;to &s;uo, quia non ni&s;i in eo a|mare illos poterat, nec regni &s;ui hae|reditate honora|re, ni&s;i ejus con&s;or|tes ante factos.</NOTE> then is not he con&s;idered only as a thir&s;ty man or &s;imply upon that account without the other releived, and &s;o that alone is not the formal rea&s;on of his re|leife, which was enough to my purpo&s;e, which was not wholly to exclude a per&s;onal con&s;ideration, but to exclude that from being the formal and proper rea&s;on of the choi&s;e: the added con&s;ideration of Chri&s;t Je&s;us lifts them out of tho&s;e other con&s;iderations as nakedly and &s;imply con&s;ide|red: for the con&s;ideration of a man fallen in <HI>Adam,</HI> as relei|ved by Chri&s;ts interpo&s;ing, and much more as con&s;idered al&s;o in Chri&s;t that interpo&s;ed, is another thing from the con&s;ideration of him as meerly fallen, though as con&s;idered &s;imply in the fall, God pittyed man and provided or ordai|ned him a helper, yet as &s;o con&s;idered &s;imply, he cho&s;e him not to be holy and blamele&s;&s;e before God, but as in Chri&s;t and with re&s;pect to him: but he changes againe cho&s;en in Chri&s;t, into ordained to obtaine life eternal by Chri&s;t our Redeemer, when as in Chri&s;t and by Chri&s;t are two di&s;tinct phra&s;es and di&s;tinctly mentioned.</P>
<P><HI>Sect.</HI> 3. He hath another catch (and but a catch) at <HI>Sect.</HI> 4. for to his demand, Had Chri&s;t forgivene&s;&s;e fir&s;t, and we in him and to Redemption: <HI>I</HI> &s;hewed he had them in him fir&s;t for us, and then we have them in having him: now he tels me, <HI>that to have forgivene&s;&s;e is all one as to be forgiven, and</HI> quarrels with me for not an&s;wering to his meaning, when as he did not tell me what it was before now. Yea, by his changing tho&s;e words <HI>In him,</HI> into <HI>through him, by means of him,</HI> and <HI>with re&s;pect to him,</HI> he gave faire ground to conceive (as <HI>I</HI> did indeed conceive him to meane) that in that &s;ence <HI>I</HI> mentioned we had not Redemp|tion and forgivene&s;&s;e in him, which made me &s;hew that mi&s;take. To his ex|pre&s;&s;ion as now he hath it, <HI>I</HI> &s;ay, there is di&s;&s;imilitude in the ca&s;es of Election and forgivene&s;&s;e, becau&s;e Chri&s;t had no &s;in of his own to be forgiven him, as he had a per&s;on to be cho&s;en. Yet as our &s;ins were his by imputation, &s;o he was ju&s;tified and acquitted from them, and redeemed out of the troubles and puni&s;hments he &s;u&s;tained for them, &amp; that &s;o for us, as that therein we had radi|cally and fundamentally forgivene&s;&s;e and Redemption: had not he been rai&s;ed, we had been yet in our &s;ins: no forgivene&s;&s;e of them, but by his righteou&s;ne&s;&s;e, the free gift is to all men to ju&s;tification of life. 1 <HI>Cor.</HI> 15.17. <HI>Rom.</HI> 5.18. &s;o that in a &s;en&s;e &s;uitable to his undertakings he might be &s;aid to have them forgiven him, that is, he was dead to and di&s;charged of them. <HI>Rom.</HI> 6.7.10.</P>
<P><HI>Sect.</HI> 4. <HI>That in &s;aying he cho&s;e us in Chri&s;t,</HI> I <HI>take the word Chri&s;t collectively, as it &s;ignifies a my&s;ticall body:</HI> is another great mi&s;takes for who can think I meane the body is cho&s;en in the body? no, <HI>I</HI> meane rather the body was cho&s;en in the head, the woman exalted in the man, the fruit in the root, as I&s;rael in their Fathers, as others expre&s;&s;e it, <HI>tanquam in radice,</HI> or <HI>tanquam in capite.</HI> And
<PB N="72" REF="41"> as &s;uch, he is per&s;onally con&s;idered, and not collectively.</P>
<P><HI>Sect.</HI> 5. To this he addes another bit, <HI>viz.</HI> To this, that if <HI>Election of the Church</HI> do in rea&s;on or nature precede the choi&s;e of a Mediator, then we cannot be cho&s;en in Chri&s;t, becau&s;e cho&s;en before the con&s;ideration of him. <HI>He ad|dre&s;&s;es him&s;elf to the lay-man, telling him that when a man intends to build an hou&s;e, he then thinks of the end, and then of fitting Work-men, and providing Materials, and &s;o of a voyage into</HI> France, <HI>to go on Shipboard,</HI> &amp;c: which is &s;poken to in effect in the former <HI>Chapter.</HI> I adde, Who will &s;ay &s;uch a voy|age was cho&s;en in the Ship, when it was re&s;olved on before it was deter|mined what Ship to go in? or, that a man purpo&s;ed to build his hou&s;e in his work-mens hiring when he fir&s;t purpo&s;ed to build it; and then in order to it, cho&s;e what work-men he plea&s;ed? If he can clear him&s;elf no better from his contradiction, an intelligent lay-man will call him bungler.</P>
<P><HI>Sect.</HI> 6. He hath another &s;natch at it, and then farewell; <HI>viz.</HI> that whereas in detecting his abu&s;e of my <HI>E&s;says,</HI> as if I had &s;aid the names written in heaven are qualities, I told him from <HI>Prov.</HI> 16.21. that prudence is the quality, and prudent the name there given to the wi&s;e in heart: He tel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s me, <HI>Prudent is a quality in the concrete, and &s;o they are both qualities, but neither any mans name. An&s;w.</HI> It is the name of the wi&s;e in heart; for it's that by which <HI>Solomon</HI> &s;ays <HI>they shall be called;</HI> and that by which men u&s;e to be called, is &s;ome name in Scripture language. I hope it may be Mr. <HI>Hac.</HI> name; if he be wi&s;e in heart, God will call him by it, whatever men call him; &s;o Gods Name is the Lord, merciful, long-&s;uffering, <HI>&amp;c</HI> Mr. <HI>Hac.</HI> will &s;ay they are concrete qualities, and no names; though God &s;ay they are his Name. Again, concrete qualities are more then qualities: they take in &s;ome &s;ubject of inhe&s;ion too, and include both; except an accident can be without a &s;ubject, and &s;o they are not meer qualities; qualities inherent in us, &s;uch qualities Mr. <HI>Hac.</HI> expre&s;ly &s;pake of before, &s;o that his di&s;tinction comes too late here; for prudent is not an inherent quality, but denotes the &s;ubject of inhe&s;ion al&s;o; unle&s;s there is a prudent that is nothing, or no &s;ub&s;tantial being. I am &s;orry Mr. <HI>Hac</HI> is &s;uch a &s;tranger to Gods open book, that<NOTE N="*" PLACE="marg">All tho&s;e intituled to ble&s;|&s;ing in <HI>Mat. 5.</HI> are expre&s;&s;ed by adjectives, or words that may be re&s;olved into adjectives.</NOTE> <HI>He knows of none that hath adje|ctives and qualified per&s;ons</HI> (for &s;o he &s;hould have &s;poken) <HI>writ in it as the heirs of life.</HI> God grant, neither he, nor I, may find our names written in <HI>Prov.</HI> 21.24. or in <HI>P&s;al.</HI> 50.16, 1, 18. but rather in <HI>Mat</HI> 5.3, to 13. and then we are well enough. He &s;ays, he di&s;cerns nothing further in that <HI>Chapter</HI> needed noting: I hope the diligent Reader finds &s;omething in it, and that his notes he hath given amount to nothing.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="73" REF="41">
<HEAD><HI>CHAP. XII.</HI><NOTE PLACE="marg">To Chap. 20.21.22.</NOTE> The language of God's workes. <HI>Rahab</HI> and <HI>Cornelius.</HI> fal&s;e conceptions of God.</HEAD>
<P><HI>Sect.</HI> 1. I &s;hall need to give but briefe touches to what follows; we have &s;een enough of him already. I &s;aid the workes of God preach mercy to &s;inners as well as that God is ju&s;t to punni&s;h &s;in; and the contents of the Go&s;pel, as well as this of the Law. He a&s;kes. 1 <HI>What's all that to pardon and Redemtion. An&s;.</HI> Mercy toward &s;inners is the Ground of their hope for pardon, which is Redemption. <HI>P&s;al.</HI> 130.4.6.7. <HI>Col.</HI> 1.14. 2, <HI>Where it may appear in all the Scripture that God ever intended to give notice of man's Redemp|tion by the worker of creation and providice? An&s;.</HI> in <HI>Rom.</HI> 2.4. &s;o far as I intended and mentioned that, that is &s;o far as <HI>Adams</HI> &s;inning is preacht in mens dying: and if he can &s;hew me were God intended to give notice by them of his publication of the law upon mount Sion or the cur&s;e threatned to the tran&s;gre&s;sors of it, which cur&s;e he &s;ays they pre&s;ent to the quicke&s;t &s;ight (<HI>Reveiw</HI> p. 102.) then I will &s;hew him the other. <HI>Rom.</HI> 2.4. <HI>He would evade by &s;aying it was &s;poken to the Jews, or the Geniles that had the Go&s;pel:</HI> whereas the Apo&s;tle &s;peakes indefinitely to any man, Thinke&s;t thou this O man, or de&s;pi&s;ed thou the riches of his goodne&s;s, not knowing that they lead the to repentance?<NOTE PLACE="marg"><HI>Bez.</HI> in locum, &amp; <HI>Era&s;m.</HI> iis in locis ad quae nulla dum|manavit Evangelicae praedi|cationis auditio per&s;i&s;tit, <GAP DESC="foreign"> revelatio, quae <GAP DESC="foreign"> omnibus con&s;piciendam exhibet. Amyr. &s;pecim. part. <HI>3. p. 130.</HI></NOTE> And Interpre|ters take it as &s;poken to heathens too, <HI>That &s;ee the Apo&s;tle is brightning the face of Mo&s;es to the middle of the Chapter:</HI> He that will may &s;ee he brightens the face of Chri&s;t as much or more. The goodne&s;s of God, and his forbearnce, is not the law or face of <HI>Mo&s;es:</HI> and the pro|mi&s;es of life and glory are as clearly laid down, as the threats of vengeance to their re|&s;pective &s;ubjects, <HI>ver.</HI> 7, 8, 9, 10, 11. and what follows is of the law natural, and tho&s;e that had not, as well as tho&s;e that had, the law of <HI>Mo&s;es.</HI></P>
<P><HI>Sect.</HI> 2. He &s;tarts a new que&s;tion, <HI>Whi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">her every inducement to Repentance among Heathens and Infidels, includes in it a promi&s;e of mercy and pardon?</HI> He is for the negative: and why? becau&s;e then <HI>the Go&s;pel should be in the law contained, and the promi&s;e of forgivene&s;s in a duty of obedience.</HI> Ah! well ar|gued? Was the que&s;tion whither Repentance includes the promi&s;e of par|don, or what induces to it? It is repentance that is the duty of obedience; I trow not at all that induces to it. The promi&s;e it &s;elf induces to Repen|tance, <HI>Act.</HI> 2.38 Is that a duty of obedi|ence, or is it law? Be&s;ides, the law as oppo&s;ed to the Go&s;pel, induces not to Repentance, but cur&s;es tho&s;e that break it but once, as we &s;hewed before. The truth is, what induces to Repentance,<NOTE N="*" PLACE="marg">Non pote&s;t <GAP DESC="foreign"> ad poenitentiam invi|tare quin &s;imul &s;pem veniae o&s;tendat. Amyrald. &s;pecim. par. <HI>3. p. 133.</HI></NOTE> gives hope of pardon upon Re|pentance,
<PB N="75" REF="42"> becau&s;e there is mercy and goodne&s;s evidenced in it, as <HI>Rom.</HI> 2.4, 5, though we cannot &s;ay it amounts to a certain promi&s;e, that that gives no hope of pardon, as the law of works, &s;trictly con&s;idered, gives no ground for Repentance.</P>
<P><HI>Sect.</HI> 3. He charges me with teaching two great errors. 1. <HI>That all worship done to any god, is done to the true God</HI> 2. <HI>That all kindne&s;s that God-sheweth to &s;inners, is the manife&s;tation of his Go&s;pel. An&s;w.</HI> Sure the man thinks his tongue is his own, he may &s;peak what he plea&s;es: what I &s;aid, or implyed, was this: 1. That the works of God bear witne&s;s to the true God, and to his goodne&s;s. 2. That the Heathens apprehend a god from what they preached, and that he is good, though they mi&s;&s;ed of the knowledge of who is this God. 3. Thar the mercy the works of God preach in God, is what is towards man through Chri&s;t, and pertains to the Go&s;pel, as included in its contents: but I nowhere call, or think it the manife&s;tation of the Go&s;pel. He confe&s;&s;es the Ravens cry to God,<NOTE PLACE="marg">Novum te&s;timonium advo|co, omni litteratur&agrave; notius, &s;ed te &s;implicem, &amp; rudem, &amp; impolitum advoco, qualem ha|bent qui te &s;olum habent: im|periti&acirc; tu&acirc; mihi opus e&s;t, quia aliquantulae peritiae tuae nemo credit; Deus bonus e&s;t, Deus benefacitt; ua vox e&s;t, <HI>&amp;c.</HI> Ter|tull. de te&s;tim. anim. proinde in excu&s;abilis e&s;t omnis etiam infidelis &s;i non diligit Demi|num Deum &s;uum toto corde, tot&acirc; anim&acirc;, tot&acirc; virtute, cla|mat nempe intus ei innata: &amp; non ignota ratione ju&s;titia, quia ex toto &s;e illum diligere debeat, cui &s;e totum debere non ignorat. <HI>Bern. ibid.</HI></NOTE> the true God; and why then may not the cry of the Heathen aime at him ignorantly, though by fal&s;e principles they think of others? and &s;o are truly chargable with not calling upon Gods Name: becau&s;e him they do reject, as named to them, and take others in his room: <HI>Tertullian</HI> tells us, that the &s;ouls of Heathens bare witne&s;s to the true God, and to many of his truths, when it &s;pake as it were <HI>de &s;u&acirc;;</HI> though they denied and bla&s;phemed him, ac|cording to what they drank in by education: They wor&s;hipped Devils, and not God in their &s;et wor&s;hips, and called not on his Name; and yet &s;ometimes in their very Idol-temples, upon &s;uddain commotions of mind, <HI>Deum Judicem implorabant,</HI> they would call upon God to be judge. Whence <HI>Tertullian</HI> breaks out thus. <HI>O! Te&s;timonium veritatis,</HI> &amp;c. Oh! wit|ne&s;s of the truth, that being even among&s;t the Devils them&s;elves, yet becomes a witne&s;s for the Chri&s;tians! And <HI>Ber|nard</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> kes good this propo&s;ition, that they that know not Chri&s;t, yet are &s;ufficiently moved, <HI>or admonished by the natural law, and by the good things of body and &s;oul that they partake of, that they al&s;o ought to love God even for the &s;ake of God. Demon&s;trare &s;atagimus eos quoque qui Chri&s;tum ne&s;ciunt, &s;atis per legem naturalem, ex perceptis bonis corporis animaeque moveri</HI> (or <HI>moneri) quatenus Deum propter Deum, &amp; ip&s;i diligere debeant. lib. de diligendo Deo.</HI> May not many people among&s;t us be truly charged with not calling on Gods Name, and yet in their di&s;tre&s;&s;es cry out to God? and therefore no ground for the Rhetorical, Scornful <HI>Pro&s;opopaja,</HI> that he puts into the mouths of the <HI>Ly&s;trians,</HI> when <HI>Paul</HI> preached to turn them from their Idols.</P>
<PB N="74" REF="42">
<P><HI>Sect.</HI> 4. He askes, where I find Gods kindne&s;s to &s;inners called Go&s;pel? and I ask, where he finds his judgements upon them called law? yet I find his kindne&s;s in the contents of the Go&s;pel, and that was it I &s;aid. It's no fruit of <HI>Adam</HI>'s &s;in, nor content of the law of works, and therefore of the Go&s;pel &s;urely; and I think none but Mr. <HI>Hac.</HI> nor he neither, if not upon a de&s;ign, would que&s;tion it. Yea, <HI>Col.</HI> 1.23. <HI>verbatim,</HI> tells us, <HI>The Go&s;pel is preached in every creature,</HI> <GAP DESC="foreign">, and that agrees with <HI>P&s;al.</HI> 145.9, 10. <HI>That the tender mercies of God are upon all his works,</HI> namely his mercies to men, (yea, upon the Devils, though not in, or from them; in that he re&s;trains their malice, and wickedne&s;s again&s;t us) and all his works do prai&s;e him. But to quarrel with me, and call for &s;ome di&s;tinct knowledge of Chri&s;t from the creatures, when I expre&s;ly &s;aid they do not &s;peak of him di&s;tinctly: what is it but to be groundle&s;ly contentious? See how a man blinded with prejudice and pa&s;&s;ion lofes his rea&s;on; for he &s;ays, <HI>Act.</HI> 14.16. <HI>He &s;uffered all Nations to walk in their own ways:</HI> neverthele&s;s he did them good, <HI>&amp;c.</HI> overthrows the fal&s;e doctrine throughout this <HI>Chapter,</HI> (that is to &s;ay, his own, to &s;peak trule and properly; but &s;ee his rea&s;on. <HI>He &s;uffered them to perish, notwith&s;tanding his ordinary goodne&s;s; therefore his tempo|ral ble&s;sings were not able to reelaim them, nor were intended for their conver&s;ion.</HI> How many faults in this rea&s;on? 1. That it puts that into the conclu&s;ion that denies nothing a&s;&s;erted, and therefore needs not be proved, <HI>viz.</HI> that Gods temporal ble&s;&s;ings were not able (that is, by them&s;elves) to reclaim them. 2. But for the other part, again&s;t the intent of them: Reader, thou may&s;t be at thy choi&s;e, whither to believe the Apo&s;tle, that &s;ays, <HI>The goodne&s;s of God leads thee, O man, to Repentance:</HI> &mdash; or Mr. <HI>Hac.</HI> that &s;ays, it was not intended for thy conver&s;ion, that is, for thy repentance. 3. By parity of rea&s;on, he &s;uffered many of the <HI>Jews</HI> to peri&s;h, notwith&s;tanding the Prophets, and Chri&s;t that were among&s;t them; therefore they were not able to reclain them,<NOTE PLACE="marg"><HI>P&s;al.</HI> 81.11, 12, 13.</NOTE> nor were intended for their conver&s;ion.<NOTE PLACE="marg"><HI>See</HI> Calvin. In&s;titut. lib. <HI>1.</HI> cap. <HI>10.</HI></NOTE> 4. What's become of the import of the word <HI>neverthele&s;s,</HI> that he &s;peak of in <HI>Chap.</HI> 14. doth not that &s;hew an exemption here, as much as there? &s;urely the one as much as the other: It &s;ignifies clearly, that though he let them take their own cour&s;es (as he did the <HI>Jews</HI> in <HI>P&s;al.</HI> 81.11.) yet he was not wanting to them by his goodne&s;s, to invite them to &s;eek him, and walk in his ways.</P>
<P><HI>Sect.</HI> 5. In the re&s;t of his di&s;cour&s;e, I &s;hall not interrupt his talk. To what purpo&s;e his di&s;cour&s;e is <HI>about grace, and whither it may be univer&s;al,</HI> I know not; except to confute him&s;elf: for by his own confe&s;&s;ion, a King may in forgiving all his &s;ubjects do an univer&s;al act of grace: But then, when he talks of <HI>Semper lenitas, and pa&s;sing by all offences again&s;t his Crown during his whole reign, that it would not be grace, but inju&s;tice.</HI> Do&s;t thou know what that meaneth, or how to make &s;en&s;e of it? for doth any imagine, that God (though <HI>&s;emper lenis</HI> doth during his whole reign, pa&s;s by all offences again&s;t him, and not puni&s;h any? they that do &s;o, let them bear the charge
<PB N="76" REF="43"> of being confuted by this his <HI>Harangue,</HI> and believe there is no &s;uch univer|&s;al grace as they plead for after that fa&s;hion.</P>
<P><HI>Sect.</HI> 6. About <HI>Rahab</HI> and <HI>Cornelius,</HI> he mi&s;takes my <HI>Qu.</HI> and <HI>An&s;.</HI> as if the import of them was, that faith is wrought by means of Gods works only; which though I think may be, and hope is through the help of Gods Spirit, from what arguments are brought in <HI>Job,</HI> altogether from the works of God, both as evidences that they had faith, and as motives to induce to it: as <HI>Job</HI> 5, 8, 9, 10, 11. And from the Apo&s;tles &s;aying, <HI>If the Gentiles by nature</HI> [that is, without verbal, or wrirten in&s;truction from the publi&s;hed Do|ctrine] <HI>do the things contained in the law,</HI> [of which I am &s;ure faith in God is one] yet my que&s;tion was not about that, but about Gods accepting faith in tho&s;e that have not the di&s;tinct knowledge of Chri&s;t, and to that my in|&s;tances were pertinent. He &s;ays, <HI>There were many Pro&s;elytes not circumci&s;ed, who had the knowledge of the true God, and walked in obedience to him.</HI> But con&s;ider it again, they could not be the per&s;ons there &s;poken of, becau&s;e they did not by nature, and without the law, the things contained in the law; but what of the law they did, they did by the law. Now from that and <HI>Chap.</HI> 3.21, 22. I gather the variety of means: for the nature by which &s;ome are &s;uppo&s;ed to do the things in the law, is di&s;tinct from the law, and the Prophets; and they again di&s;tinct from the Go&s;pel, as preached by the Apo|&s;tles: Is not there then variety?</P>
<P><HI>Sect</HI> 7. In his quarrel about fal&s;e conceptions of God, he tells me: 1. <HI>It was not for making</HI> cruelty <HI>a fal&s;e conception of him, but for oppo&s;ing it to all mercy. An&s;w.</HI> Such an oppo&s;ition I mu&s;t make to it, as is al&s;o a fal&s;e conception; el&s;e, I had put a true conception for a fal&s;e one: and is not cruelty &s;uch a one? let any one judge. I think all-ju&s;tice, which he now &s;ugge&s;ts (before it was ju&s;t &s;everity) had been much more liable to exception: for I think he is all-ju&s;t, and all-ju&s;tice; nothing unju&s;t, or of inju&s;tice in him; righteous in all his works. 2. Yet I did not oppo&s;e cruelty to all-mercy, but all-mercy to cruelty; for I had write cruelty fir&s;t, and then thought what to oppo&s;e to it, and not <HI>&egrave; contra.</HI> I told him, I charged it on no party determi|nately, but &s;pake of it in the general Theory only. He replies, that <HI>I &s;ay its a word that borders upon their principles, and that he was guilty of the charge, becau&s;e he pa&s;t it not untoucht, and &s;o that I know his thoughts better then my own. An&s;w.</HI> What I &s;aid in my An&s;wer, was after, and di&s;tinct from what I &s;aid and thought in compo&s;ing my Catechi&s;me, and therefore my thoughts then do not prove that I had the &s;ame &s;o many years before: and I might well now &s;u&s;pect him guilty, becau&s;e grieved at it. We &s;u&s;pect a gall there where we cau&s;e winching when we rub: I charged it neither on Papi&s;ts nor Prote&s;tants, though I think &s;ome of both are gui<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ty of conceiving God like an old man; and therefore its fal&s;e to &s;ay, <HI>That I did not charge it on them, but on the Prote&s;tants.</HI> In my an&s;wer indeed, I charged it upon both; and he &s;ays afterwards, that <HI>I charge it in my An&s;wer on the Papi&s;ts doubtle&s;s,</HI> and &s;o more then on the Prote&s;tants: <HI>ex ore tuo:</HI> for how then am I <HI>partial to the Papi&s;ts rather then the Prote&s;tants?</HI> as you imply: out of the &s;ame fountain <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">itter, and &s;weet; &s;ay, and un&s;ay; fye, fye. And how did I imply that
<PB N="77" REF="43"> <HI>Bellarmine thought that God is like an Old Man, by &s;aying the Papi&s;ts are guilty of it?</HI> May not the Papi&s;ts be guilty of it, and yet not <HI>Bellarmine,</HI> knows he not that indefinite propo&s;itions are not univer&s;al nece&s;&s;arily, ex|cept <HI>in re nece&s;&s;ari&acirc;?</HI> And it is no nece&s;&s;ary thing, that every Papi&s;t be of the mind of the Papi&s;ts in very thing; no more, then its true that every <HI>Scoth|man</HI> was guilty of &s;elling the late King, becau&s;e it is true to &s;ay the <HI>Scoth-men</HI> did it. But he &s;ays, <HI>he alledged</HI> Bellarmines <HI>words, &s;peaking of picturing only, but not of any likene&s;s. An&s;w.</HI> Then he alledged them to no purpo&s;e, and prevaricated by his own confe&s;&s;ion: for he alledged them to prove that <HI>the Papi&s;ts own the thinking God like an Old Man.</HI> And how doth <HI>Bellarmines</HI> &s;aying prove it, if it &s;aid nothing of any likene&s;s? His words were, <HI>that</HI> Bellarmine <HI>held it lawful for his part, to picture God in forma Hominis Senis.</HI> He &s;peaks this of picturing only, but not of any likene&s;s: Is not <HI>forma</HI> like|ne&s;s? See your Dictionary, <HI>forma,</HI> a favour, &s;hape, beauty, the figure, like|ne&s;s or manner of a thing: Yet he &s;ays, <HI>He did not Mentiri de Bellarmino; becau&s;e, if he thought he might be pictured like an Old Man, then he thought him like an Old Man.</HI> I denied that con&s;equence before, and &s;o I do yet: A man may think it lawful to picture God in &s;ome likene&s;s in which he ap|peared, and yet judge that there is nothing to which he is like. But if h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;aid, <HI>Bellarmine</HI> owned that fal&s;e conception, and yet &s;aid nothing in what he alledged for proof of any likene&s;s, did he not <HI>De eo mentiri?</HI> And what &s;hall I &s;ay, to &s;ee him now plead that <HI>God is like an Old Man, becau&s;e of &s;ome eminent perfections in him,</HI> that are brokenly in an old man? how did it pa&s;s for a fal&s;e conception before, and now its a true one? how was it the Papi&s;ts before, and now it is Mr. <HI>Hacons</HI> too? may we not as well &s;ay, a man is like an a&s;&s;e or a woodcock, becau&s;e there is &s;omething in tho&s;e creatures which is eminent in a man? and yet who would not take for an incivility and injury, that any conceive and affirm him like one of them? God him|&s;elf &s;ays, <HI>I&s;a.</HI> 48.18. <HI>To whom will ye liken God, or what likene&s;s will ye com|pare with him?</HI> Mr. <HI>Hac.</HI> &s;ays, one may lawfully think him <HI>like an Old Man, in tho&s;e things in which an Old Man excells another Man:</HI> what tho&s;e things be I abhor to mention. See then Reader, that I was neither run on ground in what I &s;aid, nor was in any danger <HI>Mentiendi pro Bellarmino,</HI> becau&s;e I &s;aid but that I think he &s;peaks fal&s;ly of <HI>Bellarmine:</HI> and it was true I thought &s;o, whither he &s;peak fal&s;ly of him or no.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD><HI>CHAP. XIII.</HI> Of falling from grace;<NOTE PLACE="marg"><HI>To Chap.</HI> 27, 28, 29, 30.</NOTE> the &s;ecret and revealed will of God, and the conclu&s;ion.</HEAD>
<P><HI>Sect.</HI> 1. IF any man upon comparing us as to <HI>Chap.</HI> 27. can find any thing in his exceptions worth taking notice of, let him enjoy his con|ception, though its not proof <HI>That a pri&s;oner may come forth if he will, that being be&s;otted with his pri&s;on-life, &s;ays he will not come forth;</HI> yet if that pri&s;on|er have the door opened for him, and is told by the party that put him there, that he may come forth if he plea&s;e; yea, that he is ready upon his acce|ptance
<PB N="78" REF="44"> of it to help him forth: we may &s;ay that pri&s;oner may come out if he will, whither he will come out, or no. And that's the ca&s;e between God and Men; God &s;ays to us, <HI>If we will we may take the water of life freely: In an accepted time will he hear, in the day of &s;alvation he will &s;uccour, Rev.</HI> 22.17. 2 <HI>Cor.</HI> 6.1, 2.</P>
<P><HI>Sect.</HI> 2. About falling from grace: He excepts again&s;t my &s;aying, that a fained and un&s;ound &s;aith makes men hypocrites; and &s;ays, <HI>Such a faith is a better then none, becau&s;e an hi&s;torical faith may be a true faith in its kind, hath a true being, and is of good u&s;e and benefit. An&s;w.</HI> But is an hi&s;torical faith, and a fained and un&s;ound faith all one? His expre&s;&s;ion I &s;pake to, was an unfound and fained faith, not an hi&s;torical faith: an hi&s;torical faith, if it be the faith of a ttue hi&s;tory, as the hi&s;tury of the Scripture is, is a &s;ound faith and not fained, if it be indeed a belief of it: but a faining to believe the hi&s;tory, when one doth not, is neither a true faith in its being, as to the act of it, nor of any good u&s;e or benefit to him that hath it, but is hypo|cri&s;ie. And though <HI>he &s;ay an hyopcrite is not &s;o bad as a vitious, and openly pro|fane ungodly per&s;on;</HI> yet others &s;ay, that coun|terfit holine&s;s is double wickedne&s;s.<NOTE PLACE="marg">Simulata &s;anctitas duplex e&s;t iniquitas. Bonitatis verba imitari, major e&s;t malitia. <HI>Pub.</HI></NOTE> And Saint <HI>Bernard</HI> &s;ays, <HI>Semper minus malitia palam nocuit,</HI> that open wickedne&s;s doth always le&s;s hurt: and that they are <HI>dupliciter dam|nanid,</HI> to be doubly condemned, both for their &s;ecret iniquity, and for their open forgery. Yea, <HI>Homer</HI> the Heathen Poet could &s;ay, &s;uch are to be hated like the gates of hell: where the Scripture al&s;o gives them a &s;evere&s;t portion, <HI>Mat.</HI> 24.51. <HI>Quod tegitur, majus creditur e&s;&s;e malum.</HI> Martial.</P>
<P><HI>Sect.</HI> 3. To what I &s;aid of the <HI>Galathians</HI> falling from grace, he &s;ays, 1. Grace &s;ignifies the doctrine of grace. <HI>An&s;w.</HI> So I &s;aid too, and how then doth he confute me? but I trow, that revolting from the Covenant of grace implies that they embraced it: if but fainedly, then they ran not well, nor were the Sons of God. He addes, 1. <HI>That the defection of a Church from &s;ound Doctrine to errour, is no good argument to prove the revolt of a par|ticular believer from the habit of &s;aving faith: nor of any one individual per&s;on from &s;ound doctrine: for an erroneous generation might ri&s;e up. An&s;w.</HI> But the revolting of per&s;ons that ran well, nnd were Sons of God, and had the Spirit of God, and were known of God, &s;o as that Chri&s;t &s;hall profit them nothing, doth. And that was their ca&s;e, <HI>Gal.</HI> 3.2, 26. &amp; 4.5, 6, 7, 9. &amp; 5.2, 7. Doth God konw, that is, approve any that are not true believers? will he now enlarge the &s;oul of the foundation, beyond what he &s;ays the foundation is, <HI>id e&s;t,</HI> Election, 2 <HI>Tim.</HI> 2.19? And yet, even &s;uch <HI>Paul</HI> &s;ays he was afraid of, <HI>Gal.</HI> 4.11. And who can believe, that that Church was wholly another generation, from that people whom he writes &s;uch things of,<NOTE PLACE="marg">Dr. <HI>Lightfoot</HI> makes the Apo&s;tles travail to <HI>Galatia, Anno Chri&s;ti 51.</HI> and the Epi&s;tle to be &s;ent <HI>Anno 59.</HI> but eight years between.</NOTE> that they had done and received? &s;urely, all tho&s;e Churches that he there planted, were not in &s;o few as 10. or 12. years at mo&s;t dead, and other genera|tions &s;prung up. 2. He &s;ays, <HI>It doth not appear
<PB N="79" REF="44"> that tho&s;e</HI> Galathians, <HI>who once &s;tood in grace, did ever fall from it; they did but halt, and &s;tumble.</HI> An&s;. 1. <HI>They were &s;o bewitched, as not to obey the truth,</HI> Chap. 3.1. <HI>They turned again to beggarly rudiments,</HI> Chap. 4.9. <HI>The Apo&s;tle was afraid of them,</HI> ver. 11. <HI>Yea,</HI> he &s;ays, <HI>&s;o many of them, as were ju&s;tified</HI> (that is, &s;ought to be ju&s;tified) <HI>by the law, were fallen from grace,</HI> Chap. 5.4. whom wilt thou believe? 2. Suppo&s;e they did not finally fall, but that they might upon this Epi&s;tle be recovered again; yet the Apo&s;tles fearing them, implies he knew po&s;&s;ibility, and danger of it: Will any wi&s;e man fear, lea&s;t &s;ome impo&s;&s;ibility &s;hould happen to any body? But he &s;ays, <HI>Exhortations to a mixt &s;ociety, or congregation, mu&s;t be &s;o delivered, as to fit one &s;ort of belie|vers, as well as another. An&s;w.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o imply all of them, even the be&s;t, as well as the wor&s;t may fall: But how proves he that any of them were for|merly bad? The Apo&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e &s;ays not &s;o, and who then can &s;ay &s;o? He &s;ays, <HI>They were all the Sons of God by faith in Ie&s;us Chri&s;t:</HI> and he wrote not after the fle&s;h, but by the Spirit of God: and if he &s;ay, they were all the Sons of God, who &s;hall &s;ay &s;ome of them were not &s;o? &s;o that in quoting that <HI>Chap.</HI> 3.26. he confutes him&s;elf; and then bids me remember, what I &s;ee he over|throws in &s;tead of making good.</P>
<P><HI>Sect.</HI> 4. How he gives the go-by to all that was of main con&s;ideration in that <HI>Chapter,</HI> and what &s;light an&s;wers, and &s;orry eva&s;ions &s;erve his turn for what he takes notice of, any man may &s;ee: as that if faith (that of the tem|poraries) had no root, it had no truth; when as I told him, that that which wa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to have root, was the &s;eed &s;own, <HI>viz.</HI> the Word: And &s;o he implies, that the truth of the Word of God depends upon mens receit of it. And &s;o to the Parable of the <HI>Virgins, he makes the Oyle in the Lampe, and the Oyle in the Ve&s;&s;el two kinds of Oyles; in the one profe&s;sion, in the other inward faith:</HI> when it is neither the one, nor the other, but the Word of God. The Lamp was the profe&s;&s;ion, I trow, in both, not the oyle: nor went the Oyle out, but the Lamp,<NOTE PLACE="marg">De fide temporaria videatur. <HI>Bernard. Epi&s;t. 42.</HI></NOTE> or flame, for want of Oyle to &s;upply: as when the Word is not abiding in the heart, the profe&s;&s;ion will be gone in a time of temptation, which the night &s;ignifies, at lea&s;t the light and ardor thereof. As for his new added in&s;tance of <HI>Judas,</HI> we &s;aid enough to him before: that any that are Elect, (that is, that are in Chri&s;t, for out of him the Elect, I know none Elect) &s;hould be wor&s;hippers of the bea&s;t, or &s;ons of perdition, I know none that affirm it: and there|fore I &s;hall not trouble my &s;elf with any con&s;ideration thereabout.</P>
<P><HI>Sect.</HI> 5. Concerning the will of God, he hath diver&s;e mi&s;carriages in that <HI>Chapter.</HI> 1. <HI>That when we were &s;peaking about the will of God, I betook my &s;elf to the free-will of man,</HI> That's a &s;lander, as I appeal to any that will read what I &s;aid. 2. <HI>That I &s;aid little to that di&s;tinction of &s;ecret and reve led will.</HI> And yet the Reader may &s;ee, that I &s;pake &s;o much to it, that he dur&s;t not meddle with it, it di&s;covered his &s;imilitude to be &s;o pitifully naught. Now here he would teach it me better, by the example of <HI>Pharaoh, whom God commanded to let I&s;rael go, and yet he hardened his heart, that he might not let them go:</HI> But I pray Reader, ob&s;erve the&s;e two things thereto. 1. That it was
<GAP DESC="missing" EXTENT="1 span">
<PB N="80" REF="45"> God's revealed and &s;ecret will, that <HI>Pharaoh</HI> &s;hould let them go; for he did make him let them go at la&s;t. 2. Which is mainly to be minded, Mr. <HI>Hac.</HI> denied that by Gods wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ling all to be &s;aved, is meant a will of precept, but that it &s;ignified Gods intention: and to &s;alve what was objectible again&s;t that, he propo&s;ed a di&s;tinction of will, as &s;ignifying <HI>intention</HI> into &s;ecret and revealed, the one contrary to the other. Now here in this exam|ple, God's commanding <HI>Pharaoh</HI> to let <HI>I&s;rael</HI> go, is his preceptive will; and &s;o here is no revealed will of intention, and &s;ecret will of inten<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion, as he &s;hould have proved: but a &s;lipping the collar, <HI>&agrave; genere ad genus,</HI> a telling us that God bids us do &s;ometimes, what he intents not to cau&s;e us to do, at lea&s;t voluntarily: or may for our former evils intend to leave us to our &s;elves, or our own hardne&s;s in: yea, or give us up to Satan, to &s;uffer him to hinder us from doing; which al&s;o is a judicial act of his for acts of grace abu&s;ed. But he &s;hould have proved that while God graciou&s;ly reveals his will, mind, and intention (for &s;o he would have will to &s;ignifie there) to &s;ave all men, he hath at the &s;ame time an intent and mind, &s;ecretly not to &s;ave &s;ome of them. As that God, when he declared he would bring I&s;rael out of <HI>Egypt</HI> into <HI>Canaan,</HI> yet did &s;ecretly intend to de&s;troy many of them in the Wilderne&s;s: but his example &s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ves him for nothing, but to confute his own &s;ayings in his former book, and to confirm mine. His di&s;tinction that now he hath in p. 240 agrees with what I allowed <HI>Chap.</HI> 29. p. 142. of conditional, and ab&s;olute, <HI>viz.</HI> of a will of approbation, and a compleating, and ab&s;olutely effecting will, which I di&s;like not.</P>
<P><HI>Sect.</HI> 6. He will not have <HI>I&s;a.</HI> 45.22. to be in both parts of it, a will of command, but <HI>be ye &s;aved,</HI> mu&s;t be a promi&s;e: and takes a deal of pains to &s;hew how diver&s;ly the Imperative Mood is u&s;ed, and that it doth not al|ways &s;ignifie a command: (as if I had urged its being the Imperative Mood, whereas I find not, that I did &s;o much as mention Imperative Mood.) Telling me very di&s;dainfully, (which becomes not a Mini&s;ter of the Go&s;pel) <HI>It had been better becoming one of my lay men, that can read no Latine, then my &s;elf;</HI> (thus Chri&s;t, and his Apo&s;tles, were as lay-men to the Jewi&s;h-Elders, and taunted by them as wanting learning, <HI>Joh.</HI> 7.15, 48, 49. <HI>Act.</HI> 4.13) <HI>they might in the Latine el&s;e find, &s;alvi eritis,</HI> or <HI>ut &s;ervemini. An&s;.</HI> 1. I find it in the Latine of <HI>Junius</HI> and <HI>Tremellius, Re&s;picite ad me, &amp; &s;ervemini;</HI> neither <HI>&amp; &s;alvi eritis,</HI> nor <HI>ut &s;ervemini:</HI> What will Mr. <HI>Hac.</HI> fal&s;ify the La|tine too, becau&s;e the lay-man can read none? fye, fye, neighbour. 2. In the Hebrew it is, <GAP DESC="foreign"> both of them alike Imperative; and if the one for all, that be not a command, why mu&s;t the other be? why not ye &s;hall look to mee, and be &s;aved? that would better &s;uit their prin|ciples. 3. Why may it not be a command there? as well as it is in <HI>Act.</HI> 2.40. <GAP DESC="foreign">, <HI>Save your &s;elves, or be you &s;aved from this untoward generation.</HI> And 4. Why mu&s;t I not recede from our Interpreters that know languages in other places? and mu&s;t I re|cede from them here, where they exactly agree with the Hebrew: and read it, <HI>Look unto me, and be ye &s;aved;</HI> not, <HI>and ye shall be &s;aved?</HI></P>
<PB N="81" REF="45">
<P><HI>Sect.</HI> 7. What he &s;peaks about Rites and Ceremonies, as they are cecentrick to our argument; &s;o I &s;hall not trouble my &s;elf, or my Reader about them: But why the Reader &s;hould judge of all my book, by that pa&s;&s;age, <HI>[that I cannot but think &s;ome prejudice again&s;t my per&s;on, I know not wherefore, I be|ing &s;o meer a &s;tranger to him, hath clouded his rea&s;on]</HI> I cannot conceive. He may judge, if he plea&s;e, both by his former book and this, and by what I have di&s;covered in them, whither his rea&s;on be clouded or no. Nor concerns it me, what a friend of his, and mine, I know not who, &s;aid to him: Only, I marvel he would Print &s;uch a pa&s;&s;age as &s;ignifies, that he was troubled at what I an&s;wered? as if it was to &s;ome prejudice, and lo&s;&s;e of his reputation, or the like: that his friend &s;hould &s;ay, <HI>who bid him begin?</HI> which, though he &s;ays it's con&s;onant to my &s;en&s;e, is nothing akin to it. For mine is not, why he begun? but rather, why &s;o uncharitably, and hotly, and drives on yet &s;o highly? and as for his an&s;wer to that, I &s;hall let it alone. I &s;hould have been glad, that he &s;ays, <HI>His affection towards me continueth very fair;</HI> had he not after that profe&s;&s;ion, clo&s;ed up all with &s;o uncharitable a conclu&s;ion, as to charge me <HI>with mi&s;leading men: and telling me, I may mi&s;lead them &s;till, till God be plea&s;ed to shew them better.</HI> I &s;hall not retaliate with him therein; but, though I could heartily have wi&s;ht, that his book had been freer from a&s;perities, and &s;cornful expre&s;&s;ions, and fal&s;e charges; and fuller of candor, and rea&s;on, yet I &s;hall forgive him. I ble&s;s God, and my Father, at for all my exerci&s;es, temptations, &s;ickne&s;&s;es, &s;orrows, oppo&s;ition; &s;o for Mr. <HI>Hacon,</HI> and his oppo&s;ings. And Lord, let not that which thou ha&s;t made good to me, be reckoned, or imputed as a &s;in to him, though done again&s;t me, to deprive him of any temporal favour, or &s;piritual ble&s;&s;ing: But that both he, and I, may &s;o imbrace the truth, and walk therein; that however we differ, and digladiate here with our Pens, we may meet together hereafter, in the joyful and glorious Kingdome of our Lord Je&s;us; where &s;hall neither be envy, nor contention.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD><HI>CHAP. XIV.</HI> A bri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f Declaration of the grace of God to Mankind, and a &s;erious Invi|tation to men to con&s;ider, and embrace it.</HEAD>
<P><HI>Sect.</HI> 1. REader, that thou may&s;t not &s;pend all thy labour in viewing our conte&s;ts only; I &s;hall &s;hut up all with a more u&s;eful &s;ubject: minding thee of Gods grace to Mankind, and intreating thee, diligently to con&s;ider, and embrace it, for thine own everla&s;ting benefit. But who is &s;uf|ficient for &s;uch an undertaking? who can &s;et forth all his prai&s;es? they are beyond conception, much more, beyond my expre&s;&s;ion, worthy everla&s;ting admiration. <HI>Lord, what is Man, that thou take&s;t knowledge of him? and the Son of Man, that thou make&s;t &s;uch account of him?</HI> Dear Lord, help me to &s;peak &s;omething of it, as may be to thy prai&s;e; and to my own, and other mens pro|fit, and &s;alvation.</P>
<P><HI>Sect</HI> 2. Great was Gods goodne&s;s to man in the Creation, for therein he preferred man above all other creatures, and though he made him of the
<PB N="82" REF="46"> du&s;t, yet he poured out his love and bounty on him; for he made all things for his u&s;e and &s;ervice, and him in his own Image and Likene&s;s, capable of knowing and conver&s;ing with him, and was not willing any thing &s;hould be wanting good for him: But whereas he expected from man love, thankful|ne&s;s and obedience, as was but meet for &s;o great bounty and goodne&s;s, and to that purpo&s;e gave him a commandment, and therein an advantage to te&s;ti|fie them, and by ordering a temptation, gave him opportunity to &s;hew his obedience more eminently, and more worthy commendation; upon a &s;mall tryal he fell from him, and for a trifle &s;old his favour, and incurred his threat|ned indignation, deprived him&s;elf of his image and glory, made him&s;elf a Va&s;&s;al to &s;in and Satan, and expo&s;ed him&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f to remedile&s;s de&s;truction.</P>
<P><HI>Sect.</HI> 3. But oh the wonderful love and mercy of God to man in his redemp|tion! for when nothing was able, no not all the Angels, to relieve us, the greatne&s;s of our &s;in and judgement being aggravated not onely by the great|ne&s;s of our God offended, but al&s;o by the greatne&s;s of his goodne&s;s, and the great di&s;parity between it and that for which we &s;old it: He &s;o loved the world of fallen mankind, that he with-held not his onely begotten Son from us, the Lord of Men and Angels, and Heir of all things, but appointed, him to be the Saviour of us, who in due time taking hold of the &s;eed of <HI>Abra|ham,</HI> according to God's free choice became a man, that he might ran&s;ome man from death and aell, and bring him to happine&s;s: to which purpo&s;e he al&s;o delivered him up for our offences; and he in obedience to him, laid down his life a ran&s;ome for us, even for all men, and by the Grace of God ta&s;ted death for every man, and ro&s;e again, 1 <HI>Tim.</HI> 2.6 <HI>Heb.</HI> 2.9. by his death &s;atis|fying Divine Ju&s;tice, aboli&s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ng death, and breaking the head of the old Ser|pent, by defeating his plot, who thought for ever to have de&s;troyed us; &s;o that an i&s;&s;ue from death, a di&s;charge from the &s;in for which we &s;tood con|demned, was given us in him in his re&s;urrection from death, of which it was not po&s;&s;ible he &s;hould be <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">olden. Love of Chri&s;t that pa&s;&s;eth knowledge! thus to value, thus to do for, thus to dye for &s;o poor an earth-worm, &s;o vile a Caitif as fallen man!</P>
<P><HI>Sect.</HI> 4. Yet this i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> not all, this did not yet &s;atisfie the heart of God, &s;o great and immen&s;e his love to us. Heaven mu&s;t be opened for us, and to us too: We mu&s;t have a way thither, and a friend there too, that there might be free intercour&s;e between God and us: We mu&s;t have a mighty Saviour for the future, and from what is in us, and yet abides upon us, as well as a Re|deemer from what was pa&s;t; therefore this poor man rai&s;ed out of the du&s;t, mu&s;t &s;it upon the Throne of glory, and become the &s;econd man, a quic|kening &s;pirit, the &s;econd root and convey or of good to men; the fir&s;t having lo&s;t all the good he received to convey to us, and now conveying nothing with his nature but the evils of &s;in and death thereto cleaving. He is a&s;cen|ded, and is on high on the right hand of God, Angels and Principalities be|ing made &s;ubject to him, and he made univer&s;al Lord over all things, far a|bove what ever the fir&s;t <HI>Adam</HI> was advanced to: For as the Word was made fle&s;h and dwelt among&s;t us, and dyed for us in the fle&s;h in all humility; &s;o the man is now taken up unto God, and filled with the words of eternal glory;
<PB N="83" REF="46"> the glory which he had as God, with God from before the beginning of the world, and which he laid down as a price of our Redemption, he hath recei|ved again of God in the man, and for men, that &s;o he might be our &s;alvation; all with God for us, and all from God to, and with us, the compleat Saviour, the Chri&s;t or annointed one becau&s;e annointed fully and immea&s;urably with the Holy Gho&s;t and Power; <HI>the Saviour of all men, and e&s;pecially of tho&s;e that believe;</HI> the great High-Prie&s;t, who by his entring into Heaven with his own blood, in the vertues of it, and pre&s;enting him&s;elf there for us, as the Lamb that was &s;lain to take away our &s;ins, hath purged the Hea|venly things from what was there again&s;t us,<NOTE PLACE="marg">He is our <GAP DESC="foreign"> <HI>1</HI> Iohn <HI>2.2.</HI></NOTE> and open|ed Heaven for us, and is the attonement, reconci|liation, or propitiation there for us, yea for the &s;ins of the whole world, 1 <HI>Iohn</HI> 2.2. the Mediator of God and man, who hath power and virtue through the preciou&s;ne&s;s of his obedience, &s;ufferings and &s;acrifice, tran&s;cending in wotth and vertue all the demerit of our &s;in in <HI>Adam,</HI> and in our &s;elves, to forgive our daily failings, &s;ins and tre&s;pa&s;&s;es, and to clean&s;e us from them, by his Mediation for us; our liberty to Heaven, and a way for ble&s;&s;ings upon us from Heaven is kept open for us, even for tran&s;|gre&s;&s;ors, during the day of his grace and patience to|wards any &s;inners; yea, he is our way to Heaven,<NOTE PLACE="marg"><HI>Compare Gen.</HI> 28.12. <HI>with Iohn</HI> 1.52.</NOTE> and to his Father in Heaven; the Ladder that reach|eth from Earth to Heaven, and affords us intercour&s;e with God and Heaven, the Angels of God a&s;cending and de&s;cending upon him the Son of Man; yea all the delight of God is in him, for he is hi Elect and cho&s;en one,<NOTE PLACE="marg"><HI>I&s;aiah</HI> 42.1.</NOTE> in whom his &s;oul takes plea&s;ure, &s;o as he hath fi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">led him with all his fulne&s;s, put his Almighty, Eternal, holy &s;pirit upon him, that as he once dyed for us in the weakne&s;s of the fle&s;h, to make attonement for our &s;ins by his blood; &s;o he might live for ever for us in the power of God, to work all in us, do all for us, be all to us, and perfect what concerns our utmo&s;t happi|ne&s;s in our obeying him; and &s;o he is the great Prophet to us, Lord and King over us: &s;o &s;peaking to the dead in &s;ins, as to cau&s;e or enable them to hear, that hearing they might iive, and &s;o &s;peaking to them that do hear and li&s;ten to him, that he makes them live &s;piritually, and living and receiving the abundance of his grace, to reign in life, <HI>Iohn</HI> 5.25. <HI>I&s;aiah</HI> 55. ver. 3. <HI>Rom.</HI> 5 17.</P>
<P><HI>Sect.</HI> 5. In him God hath made us a fea&s;t of &s;at things, for all people, of fat things full of Marrow, of Wine upon the Lees, of Wine off the Lees well refined, <HI>I&s;a.</HI> 25.6. We have nothing in, and of our &s;elves, that is good, but are poor, beggarly, blind, deaf, dead, without light, motion or power to move God-ward, have no wi&s;dom, righteou&s;ne&s;s, holine&s;s or freedom, no|thing to live on, nor power to fetch in God's provi&s;ion, the whole fir&s;t <HI>Adam</HI> is lo&s;t, and all that's in and from him, is become corrupt and loath&s;ome in us, in our fle&s;h dwells no good thing; yea what evil dwells not in us! But oh wonderful love! Oh glorious Grace! In him God hath given us all things;
<PB N="84" REF="47"> he is living bread and living water, that comes to us while dead, and prevents us with life, gives life to the world, that a man may eat and drink of him, and &s;o live for ever, <HI>Iohn</HI> 6.50. God hath given us (even us men generally) eternal life; and this life is in his Son; &s;o as that he that hath the Son, hath life, and he that hath not the Son, hath not life, though there given him: In him is given us &s;pirit and life too, to enlighten us, impower and quicken us, that we might receive him, open our eyes, un&s;top our ears, unloo&s;e our tongues, work all our works in us, and perfect all that concerns us: Yea in him God gives us wi&s;dom, righteou&s;ne&s;s, holine&s;s, redemprion, all things; &s;o that receiving him, they all with him become ours. In a word,<NOTE PLACE="marg"><HI>Matth.</HI> 22.4.</NOTE> all things are ready for us, forgivene&s;s, ble&s;&s;ing, life, &s;pirit, kingdom, yea God him&s;elf; and he is mo&s;t willing and de&s;irous that we &s;hould enjoy them. We want nothing good for us: but we yea, any man that will, and wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l indeed &s;eek it in and of him, during the day of his Grace, may have it in and with him. Grace here, and glory hereaf|ter; the promi&s;es of this life, and that which is to come: For every one that asketh, receiveth: and every one that &s;eeketh, findeth: and to him that knock|eth, God will open.</P>
<P><HI>Sect.</HI> 6. Further yet, behold his willingne&s;s to impart all this to us by his calls and invitations, and that too with much long <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uffering and patience to embrace it, Wi&s;dom having prepared her Fea&s;t, and furni&s;ht her Table,<NOTE PLACE="marg"><HI>See Prov.</HI> 9.2, 3, 4, 5. &amp; 1.20, 21, 22, 23. &amp; 8.1, 2, 3, 4, 5, 6.</NOTE> &s;ends forth her Maidens, and &s;he cries aloud her &s;elf in the &s;treets without, and in the City and coming in of the Gates: Yea, Vnder&s;tanding lifts up her voice that all might hear it: <HI>To you O men, I call, and my voice is to the &s;ons of men: who&s;o is &s;imple, let him turn in hither, and to him that wants</HI> (<GAP DESC="foreign"> <HI>heart) under&s;tanding, affection, courage,</HI> &s;he &s;aith, <HI>Come eat of my Bread, and drink of the Wine that I have mingled:</HI> As implying, that's the way to have them: The life in Chri&s;t is the light of men, and that light &s;hines in darkne&s;s, lighting every man that comes into the world, though the darkne&s;s doth not receive or comprehend it:<NOTE PLACE="marg"><HI>P&s;al.</HI> 19.1, 2, 3. &amp; 145.9.10.</NOTE> <HI>The Heavens declare the glory of God, and the Firmament shews his handy-work: Day to day teacheth knowledge, and night to night uttereth &s;peech: That God is good to all, and his tender mercies are upon all his works, &s;o as all his works do prai&s;e him</HI> (not us) all mercies come through Chri&s;t to us, and all come and invite us to God in him; they allure to their Fountain: towards the Ocean that they run from, is their return: All cha&s;ti&s;ement beat off from the crea|tures toward the hand that orders them;<NOTE PLACE="marg"><HI>Micah</HI> 6.9</NOTE> they have a voice in them pre&s;&s;ing us to &s;eek refuge and &s;helter from the evil of them: The goodne&s;s, bounty and forbearance of God are lead|ing &s;inners to repentance, <HI>Rom.</HI> 2 4, 5. And his corrections are to keep mens &s;ouls from going to the pit, and that they might be enlightened with the light of the living, <HI>Iob</HI> 33.29. All his works prai&s;e him, and his &s;aints, his &s;er|vants, his cho&s;en ones that have ta&s;ted his goodne&s;s, felt his &s;weetne&s;s, beheld his glory, they ble&s;s him, declare his prai&s;es and invite us more expre&s;ly and
<PB N="85" REF="47"> plainly to ta&s;te, and prove how good the Lord is: they are the interpreters of Gods work and providences, and of their more ab&s;tru&s;e and &s;ecret lan|guage to them that perceive it not: the &s;tewards of his my&s;teries, the pro|claimers of his excellent loving kindne&s;s: the my&s;teries of his kingdome have been, and are &s;hewed to them, and divulged by them: and they with one mouth &s;peak good of God to men, and call them to him: yea, the Spirit with, and through the&s;e means. And &s;o Chri&s;t, by his Spirit, &s;tands without patiently, knocking at the doors of mens hearts, with an intention, that if any hear his voice, and open to him, (as the hearing it, is the way to be made willing, and able to open) he will come in unto him, and &s;up with him, <HI>Rev.</HI> 3.20. <HI>And the Spirit, and the Bride &s;ay, Come: and let him that heareth &s;ay, Come: and let him that isiathir&s;t, come: and whoever will, let him take of the waters of life freely,</HI> Rev. 22.17.</P>
<P><HI>Sect.</HI> 7. Li&s;ten then, Oh ye I&s;lands! hearken ye inhabitants of the earth, high, and low: rich, and poor: one, and another. Hearken ye that dwell in your hearts and affections upon the creatures, and neglect the great Crea|tor, and your Redeemer, the Lord of Ho&s;ts is his Name. You that wor&s;hip the bea&s;t, and his image: that adore the world, its pomp, its power, its great|ne&s;s: that are dazelled with its &s;plendor, and in love with its plea&s;ure: that put off God with formalities, and wor&s;hip him after your own inven|tions: but reject the power of godline&s;s, and are not acquainted with his Spirit, and &s;piritual pre&s;ence. Yea, hearken you Kings, and Coun&s;ellors, and Courtiers; yea Nobles and Gallants; Scholars, and Souldiers; yea, and all Mankind. Incline your ear, and hear; come to wi&s;dome, and her in&s;tructions: hear, and your &s;ouls &s;hall live; hear, and mind what God hath done for you; how he loves you, what he gives you in Chri&s;t, and how ready he is to impart it to you: Oh! did ye know his gift, (and that you may know, if you &s;eek to know it) ye would ask, and he would give you what would fully &s;atisfie you, &amp; make you happy. What he gives, is &s;o good, &s;o great, &s;o la&s;ting and durable, &s;uch a pearl of price, and hath &s;uch &s;ub&s;tance, and worth in it, that it's worthy your ca&s;ting away your huskes and trifles, your idols, and abominations for it. He gave you the world in the fir&s;t <HI>Adam,</HI> and therein a plea&s;ant Paradi&s;e, but he lo&s;t it; he gives you now heaven in, and with Chri&s;t: yea, him&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f, and all his fulne&s;s. Oh! take heed that ye lo&s;e not that; &s;ee what ye want that may do you good, and come hither for it: wait upon him at his door, and watch at the po&s;ts of his gates, and ye &s;hall have it: for every one that asketh, receiveth: and every one that &s;eeketh, findeth: and to him that knocketh it &s;hall be opened. It is not a vain thing to &s;eek the Lord, &s;o ye &s;eek him in the belief of his truth, and in his Spirit, and ways, and not after your own &s;elf-cho&s;en inventions. Your Crowns, and Kingdomes, your Swords, and Scepters: your Titles, and Honours:<NOTE PLACE="marg"><HI>Prov.</HI> 3.14, 15. <HI>&amp;</HI> 8.10, 11.</NOTE> your Sciences, and Studies: your Lands, and Hou&s;es: your Gold, and Silver: your Build|ings, and Ornaments: your Perfumes, and Plea&s;ures; yea all things ye can de&s;ire, and dote on, are not to be compared to what wi&s;dome invites you to,
<PB N="86" REF="48"> and will certainly give you, if you heartily embrace her. Oh that ye knew the gift of God, the Spirit, and power of God, the &s;weetne&s;s, and &s;atisfacti|on of Chri&s;t Je&s;us! then would you not &s;o dote on, and idolize your empty forms, and wor&s;hip your images, the works of your own hands: you would not &s;o court the world, and covet its places and preferments, and be mad on its plea&s;ures, and be proud of your &s;cience, and lo&s;e your &s;ouls for &s;uch &s;orry trifles. <HI>Seek the Lord while he may be found, and call upon him while he is nigh at hand:</HI><NOTE PLACE="marg"><HI>I&s;a.</HI> 55.6, 7.</NOTE> <HI>Let the wicked for|&s;ake his ways, and the unrighteous man his vain thoughts, and turn to the Lord for he is gracious, and to our God, for he will multiply to pardon,</HI> and fill your &s;ouls with un&s;peakable con&s;olation. Oh! ta&s;t and &s;ee that the Lord is gracious, ble&s;&s;ed is the man that makes him his confidence:<NOTE PLACE="marg"><HI>P&s;al.</HI> 34.8.</NOTE> you have ta&s;ted the world, and the more you ta&s;te it, the more it will deceive you: and at la&s;t you will find it nothing but emptine&s;s and vexation of &s;pirit. Oh! ta&s;te and &s;ee how good the Lord is: all that have ta&s;ted his good|ne&s;s,<NOTE PLACE="marg"><HI>P&s;al.</HI> 22.3, 26.</NOTE> at la&s;t prai&s;e him perpetually: whereas all that have ta&s;ted the world, at la&s;t di&s;commend it. Why will ye lay out your money for that that is not bread? and your labour for that which well not &s;atisfie? hearken diligently, and eat ye that which is good, and let your &s;ouls delight them&s;elves in fatne&s;s. Have you found Chri&s;t, and God, and his Spirit, and the con&s;olations thereof? have ye intercour&s;e with hea|ven? know ye the things that are freely given you of God? if not, oh! &s;eek them while you have time and &s;pace: &s;ay not you cannot, make not excu&s;es: for <HI>while it is to day, you may hear his voice, if you harden not your hearts:</HI> while it is an accepted time, a day of &s;alvation, God is nigh at hand to help thee, and enable thee to, and a&s;&s;i&s;t thee in thy &s;eeking of him, and will be &s;ound of thee. Oh! do not by ob&s;erving lying vanities for&s;ake thine own mercies:<NOTE PLACE="marg"><HI>Jon.</HI> 2.8.</NOTE> Ye that are prophane, what will it advantage you to &s;atisfie your lu&s;ts here a while, and afterwards lye down in eternal torments? Sell not your liberty to heaven and happine&s;s, for a Me&s;s of Pottage: the plea&s;ures of &s;in are but for a &s;ea|&s;on, and very muddy: and how greivous will the remembrance of them be to you, when death and judgment come upon you? you that covet after, and &s;crape for the world, hunt after riches and honours, or rejoyce in the multitude of your enjoyments, what will the world profit you, had you it all, when God &s;hall take away your lo&s;t &s;ouls? you may have better plea|&s;ures, and better riches, in and with Chri&s;t: durable riches, and righteou&s;|ne&s;s: fulne&s;s of joy, and &s;atisfaction: yea, and a certain provi&s;ion, and di&s;|pen&s;ation of what is good for you here too, if you embrace Chri&s;t. For &s;eeing God gives us Chri&s;t, and with him all things: he that receives him,<NOTE PLACE="marg"><HI>Rom.</HI> 8.32. <HI>P&s;al.</HI> 34.9.</NOTE> and walks in him in the fear of God, is &s;aid to want nothing good for him. You that hunt for knowledge, trifle not out your time in impertinent &s;tu|dies that fill but your heads with notions, and your hearts with pride and vain-&s;wellings. In&s;tead of t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rning over many Volumnes, &s;eek to know Chri&s;t, and him crucified, and &s;piritual acquaintance with God through him, and re&s;t not without it: the knowledge of him will do you good, when all
<PB N="87" REF="48"> the multitudes of arts and &s;ciences, that do but bu&s;ie you about many things, while the one thing needful is not know and minded, will &s;tand you in no &s;tead. You that glory (if any &s;uch there be) in your power, and high places, and &s;ometimes decree unrighteous decrees, and write grievous things which ye have pre&s;cribed, to turn a&s;ide the needy from judgement,<NOTE PLACE="marg"><HI>I&s;a.</HI> 10.1, 2, 3. <HI>Ho&s;.</HI> 5.1, 2.</NOTE> and to take away the right from the poor people of God: Judgement is towards you, becau&s;e ye are a &s;nare in <HI>Mizpeh,</HI> and a net &s;pread upon Mount <HI>Ta|bor:</HI> and revolting from God are profound to make &s;laughters, though God hath been a rebuker of you all. What will ye do in the day of vi&s;itation, and in the de&s;olation that comes from far? To whom will ye flye for help, and where will ye leave your glory? Oh! let go all your pride, and &s;eek to know the Lord, that ye may be numbred with his members, whom now ye hate. Yea, ye profe&s;&s;ors, that look for the &s;treams, and neglect the fountain: that would have particular graces, and frames to live on, and be &s;igns of your good condition, while the root, and life of all ye neglect, and know not; Come ye hither to wi&s;doms provi&s;ion, behold the gift God, even Chri&s;t him|&s;elf, the fountain of all &s;treams and graces, who being known and enjoyed, ye cannot mi&s;s them: believe the te&s;timony of God concerning him, and receive him as freely given of God to the world, that you may live upon him&s;elf, his &s;acrifice, and all his fulne&s;s; &s;o &s;hall ye rightly have tho&s;e frames and graces which do flow from him, and which you cannot have a right, nor live by without him: He is to the right believer all things him&s;elf; their light, &s;trength, wi&s;dom, righteou&s;ne&s;s, life, bread, drink, every thing: He is all for them in Heaven, and all to and in them by faith in him. Do thou al&s;o cea&s;e &s;eeking particular frames out of, and be&s;ides him, and &s;eek and embrace him the &s;pring of them all, and thou &s;halt not want them. In a word, All peo|ple, believe ye the goodne&s;s of God, receive his Grace with thankfulne&s;s, and receive it not in vain; put it not from you, neither &s;eek it carele&s;ly when God brings it near to you: when God &s;ayes, Open thy mouth wide, and I will fill it, be not thou like <HI>I&s;rael</HI> that would not hear his voice, that would none of God,<NOTE PLACE="marg"><HI>P&s;al.</HI> 81.11.</NOTE> that would have had their Ene|mies &s;ubdued, and been fed with the fine&s;t of the Wheat, but would none of him that would have done tho&s;e things, yea all things for them; the Kingdom of Heaven is opened for, &amp; brought nigh to you, reject it not; lay hold on Eternal life while ye may have it; delayes are dangerous; thou ha&s;t no certainty of this life, thou can&s;t lay no fa&s;t hold of it though thou would&s;t never &s;o fain, but at God's plea&s;ure thou mu&s;t part with it, and what will be|come of thee then, if while thou ha&s;t lived, thou ha&s;t neglected God? for after death comes the judgement, wherein Chri&s;t that dyed for thee, and hath cal|led and wooed thee to him&s;elf, will come in terror and great glory, to judge thee and render to every man according to his works. Pre&s;ume not on thy life; for what is thy life but a bubble? and who can tell how &s;hort it may be? or if thou &s;houlde&s;t live long, how hard thy heart may be, dreaming of yet a little longer, and a little longer time, till de&s;truction &s;uddenly fall upon thee? while it is a day of grace, thou maye&s;t enter the &s;trait gate, though never &s;o
<PB N="88" REF="49"> &s;trait, if thou &s;trive&s;t diligently, becau&s;e God will put forth his hand and help thee: But if thou loitere&s;t, God may &s;hut the door upon thee, and then thou &s;halt do then (what thou &s;ai&s;t thou can&s;t not do now, but indeed it is thy will not) cry and call to him, but there will be no hearing, no admi&s;&s;ion for thee: May not the time pa&s;t &s;uffice thee to have &s;lighted Chri&s;t, and preferr'd thy lu&s;ts and idols before him? Hath not be been long and often calling to thee, knocking at the door of thy heart, drawing rhee by mercies and benefits, mo|ving thee by corrections and cha&s;ti&s;ements, making thy heart often &s;mite thee? Ha&s;t thou not been often convinced of the vanity of thy cour&s;es, and thy heart told thee all is not right with thee? Ha&s;t thou not often been ready to promi&s;e and purpo&s;e, and re&s;olve to &s;eek him, and yet thou ha&s;t hardened thy heart again again&s;t him, and yet continue&s;t in thy iniquity, and re&s;te&s;t &s;hort of him and his &s;alvation and &s;atisfaction? How long wilt thou &s;leep, O &s;lug|gard! When wilt thou awake out of thy &s;leep? When, when wilt thou open to, and entertain thy Saviour, in letting in his grace and power into thee? when, oh when will it once be? Yeild but up thy &s;elf to him, and follow in his drawings after him, he will yet pardon all that's pa&s;t, and work all his good works in thee, &s;ancti<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> and &s;ave thee; &s;tand not out till there be no remedy. All is ready for thee, come to the Wedding: con&s;ider what is &s;et before thee, and &s;aid unto thee, and the Lord add his ble&s;&s;ing, <HI>Amen.</HI></P>
<FLOATEXT LANG="eng" TYPE="Psalm">
<HEAD>P&s;alm 27.1, 2.</HEAD>
<L>THe Lord is both my health and light,</L>
<L>Shall man make me di&s;maid?</L>
<L>Since God doth give me &s;trength &amp; might,</L>
<L>Why should I be afraid?</L>
<L>While that my foes with all their &s;trength</L>
<L>begin with me to brawle,</L>
<L>And think to eat me up at length,</L>
<L>them&s;elves have caught the fall.</L>
</FLOATEXT>
<FLOATEXT LANG="eng" TYPE="Psalm">
<HEAD>P&s;alm 116.7.</HEAD>
<LG>
<L>And now my &s;oul, &s;ith thou art &s;afe,</L>
<L>return unto thy re&s;t:</L>
<L>For la<GAP DESC="illegible" RESP="KEYERS" EXTENT="4 letters">y to, the Lord to thee</L>
<L>his bounty hath expre&s;t.</L>
</LG>
<LG>
<L>&mdash;Totum laudabile tunc e&s;t</L>
<L>Cum bonus e&s;t</L>
</LG>
</FLOATEXT>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="to the reader">
<HEAD>An Adverti&s;ement.</HEAD>
<P>SInce this Book was not onely finished to the la&s;t word of it, but al&s;o was &s;ent up to the Pre&s;&s;e, yea after I had received five sheets of it in Print, (and might, had the Printer been diligent, have received it all divers weeks &s;ooner) I received intelligence of the &s;ad and &s;udden death of Mr. <HI>Hacon</HI> my Antagoni&s;t by a fall from his hor&s;e: Which I give notice of to prevent any uncharitable con&s;tructions of the clo&s;e of my Book in the Meeter added, as if <HI>I</HI> had done it as in&s;ulting over the dead: It was &s;o written and concluded when I fir&s;t &s;ent it up: and had not my Book been begun, and well towards the finishing before I heard of his death, I had not at all printed it, but had &s;uffered our conte&s;ts to be buryed with him. My Book was finisht and &s;ent up about the middle of <HI>May,</HI> or little after, and his death happened about the middle of <HI>Sep|tember.</HI> The Iudgements of the Lord are to be adored, as being un&s;earchable, and his ways pa&s;t finding out: but the per&s;ons judged not to be by us rashly cen&s;ured: Both he, and I, and all mu&s;t appear before the Tribunal Seat of Chri&s;t, to be judged righte|ou&s;ly by him: Our writings in the mean while <HI>(Reader)</HI> are left to thy peru&s;al and judgement thereupon: Read and judge as thou finde&s;t cau&s;e concerning them.</P>
<PB REF="49">
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
