But to help the matter you make it a thing of indifferency And say I deny it none whose tender conscience doth desire it using that of St. Paul spoken of things indifferent 1 Cor. 9. 22. When it is a thing so far from being indifferent and so necessary that the wilful neglect and contempt thereof is a damnable sin Iohn 15. 22. Gen. 17. 14. yet I doubt not upon deep repentance God will forgive it Read Bern. Epist. 77. The next thing to be taken notice of is that you return to your former Vomit which you cast up in the 14th Chapter and which you again lick up in the second Article towards the end of your Book You say God will destroy mans sins and iniquities but not man And to make people believe this you run through a great many passages of Scripture as if they made for you when in truth they and the whole current of the Word of God are against it I will recite a few amongst many Psal. 5. 6. Thou shalt destroy them that speak leasing and the Lord abhors both the bloody and deceitful man not the lies and deceits of men only but them that speak lies and work deceit such as your self without repentance which God of his mercy give you Psal. 11. 6 7. Vpon the ungodly he shall rain snares fire and Brimstone storms and tempests this shall be the portion of the wicked upon the ungodly the Psalmist sayes speaking of their persons not of sins Psal 9. 17. The wicked shall be turned into Hell and all the Nations that forget God wicked people and Nations not wickedness and national sins only And this is verified in the destruction of the old world 1 Pet. 3. 20. In Corah and his company Num. 16. 33. In Iudas the son of Perdition Iohn 17. 12. who is said to go to his place Acts 1. 25. whither all ungodly men shall go without repentance in the day of judgement and perdition of ungodly men 2 Pet. 3. 7. he doth not say in the day of perdition of their sins but of themselves Read Iude Verse 15. 2 Thes. 1. 7 8 9. many more places I could adde to the same purpose but that you have done it to my hand as that in Psal. 21. 8 9. Thine hand shall finde out all thine enemies thy right hand shall finde out those that hate thee thou shalt make them as a fiery Oven in the time of thine anger the Lord shall swallow them up in his wrath and the fire shall devoure them Where it is manifest the Prophet speaks of Persons not of sins of substances not of accidents that do adhere to subjects as for your idle shift that he means the Bryars and thorns in them it is false God doth not consume the Bryars and Thorns as you call them in Impenitent sinners but punishes them and their Bryars and Thorns together and none shall quench them Isa. 1. 32. the soul that sinneth shall die Eze. 18. 20. The Lord will plead the cause of the poor and spoil the souls of those that spoiled them Pro. 22. 23. as for that place you alledge out of 1 Cor. 3. 15. it is expounded and fully answered before in my answer to your third Chapter Page 18. Again you object that of Iacob and Esau Iacob have I loved and Esau have I hated a place so fully against you that were you not hardned it were sufficient to convert you They were the sons of Isaac by Rehecca Gen. 25. 26 27 28. where you may read the History at large of whom St. Paul says Rom. 9. 11 12. They being not yet born neither having done good or evil it was said unto her the elder shall serve the younger as it is writtten Jacob have I loved but Esau have I hated therefore he means not Esau's sins But here you fall to your old shift of Allegorizing the Scriptures but very unhandsomely that place of Obad. 17 18 21. quoted in your Margent Page 77. spoils your Allegory the words are these Vpen Mount Sion shall be deliverance and there shall be holiness and the house of Jacob shall possess their possessions and the house of Iacob shall be a fire and the house of Joseph a flame and the house of Esau for Stubble and they shall kindle in them and devour them and there shall not be any remaining of the house of Esau for the Lord hath spoken it Here God threatens to destroy the house of Esau and to establish his Church the house of Jacob they should dwell in their possessions he would destroy Esau by the house of Iacob Iacob should be to them like a fire and they should be like stubble which was verify'd in Mac. 2. 10. You object Isa. 27. 4 9. Fury is not in me who would set the Briars and Thorns against me in battel I would go through them I would burn them together The sense of which words is this fury is not in me to destroy the Vineyard read the three Verses before but fury is in me to destroy the Adversaries of it though they set themselves in battel against me like Bryars and Thorns yet could I go through them and burn them together The purpose of the Prophet here is to foretel the destruction of Leviathan that crooked Serpent take it either for the Type or Antitype for the Assyrian or Satan and in that day shall the Church sing a song of Triumph Verse 2 3. Secondly verse 9. by this shall the iniquitie of Jacob be purged by what by their repentance whereof he sets down the fruits which should shew themselves in the reformation from Idolatrie when he should overthrow the Altars and Groves of their images Now what is all this to prove as you would have it the purging away of in iniquity form Esau from the wicked and reprobate 1. Here is a destruction of Satan and the wicked threatned 2 A song of Triumph for the execusion of Gods judgments 3. A promise to spare the house of Jacob because they repent And therefore your Allorizing is absurd and erroneous most repugnant to the meaning of the Prophet in this Chapter whose intention is to shew that God will destroy the wicked who are but as briers and thorns when they set themselves in battle against him he will break through them and consume them as fire doth wood Here that place in Isa. 6. 6 7. is also brought to garnish your errour and in this manner God caused a Seraphim with a coal from the Alter to touch the mouth of the Prophet to take his iniquity away whom he was about to send on his message and fit for his calling therefore God will purge lips and take away the iniquity of the reprobate and false Prophets A goodly conclusion is it not it seems plainly your lips have not been touched with such a coal that you utter such abominable falsities and so abuse the Scriptures You reach in Mal. 3.
An Answer To a printed BOOK falsely Intituled A BLOW AT THE SERPENT It being truly A BLOW of the SERPENT lately published by one Richard Coppin Wherein among many others these following Heresies and Abominable Errours of his are briefly and plainly confuted out of the Word of God 1 That the Deitie of Christ was united to the sinful Nature of MAN and consequently that his conception was impure 2 That there is no Resurrection of the body 3 That the pains of Hell are not eternal 4 That there is no General Day of Judgement but such a Temporal judgement only as befals MEN in this world 5 That God will not destroy any MAN but only Sin in MAN 6 That all shall be saved the Divel not excepted 7 That the Humane Nature of Christ is not ascended into Heaven By EDWARD GARLAND M. A. and Minister of Gods Word at HARTCLIP in KENT Vt homo circa Mortem Phantasias videt sic et Mundus in exitu suo multos patietur Errores Chrysost. in Mat. Hom. 48. 2. Pet. 2. 1. 2. 3. But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in most damnable Heresies even denying the Lord that bought them and bring upon themselves swift destruction And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of And through covetousness shall they with fained words make Merchandize of you whose judgement now of a long time lingreth not and their Damnation slumbreth not LONDON Printed for Philemon Stephens in St. Pauls Church Yeard 1657. To the worshipful his much honoured friend and kinsman Robert Watson of Friendsbury in Kent Esq Worthy Sir I Have read over Coppins Book which you were pleased to leave with me And I finde it to be a magazine of Heresies a Pandora's box full of dangerous poyson which Satan hath sent him with into the world to infect the people of God Indeed it is painted over with a golden title for he calls it truth triumphing against falsehood when there is scarce any thing of truth in it But this is a common practise which such Hereticks of whom Hillarie Ingerunt nobis primum nomina veritatis ut virus falfitatis introeat they first set forth unto us the names of truth that the poyson of falsehood may enter now with them Hill de Trin. lib. 6. and St. Aug who was well acquainted with these cunning practises saith that the promise of truth which they are continually making is nothing but a vaile to cover their errours or a goodly fore-gate for errours to enter in stealing into the minde of the unskilful Aug cont. ep. fundantur cap. 11. wherefore St. Paul gives the Church of God an Item to beware of them Rom. 16. verse 17 18. now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them for they that are such serve not the Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple I did think him not worthy the answering as indeed he is not but because I hear he hath done much mischief to the Church of Christ and drawn many proselytes after him I thought it not amiss to borrow so much time from my imployment in the publick ministerie as to return an answer hoping that it might reclaim some of those that are gone astray or else at least settle those who have not departed away or confirm those as have defended the truth against this uncircumcised Philistin of which number Sir I understand you have been one who with Mr. Maior of Rochester some worthy ministers gentlemen Captains and Commanders have laboured to stop the flood of errours which this Serpent hath cast out of his mouth Sir I desire you all not to be weary of well doing your praise will remain in the Church of Christ besides in due time ye shall reap if ye faint not But Sir I conceive the best way to deal with this clamorous Heretick is not by extemporal speaking but by writing let the arguments answers and replies be set down and setled on both sides and then the Church of Christ will easily judge that his doctrine is not from above but from below not from the father of lights but from the father of lies and forger of delusions Sir I shall adde no more at present then that I desire the God of truth to establish you in the truth and to encrease your happiness not only here on earth but in the highest Heavens which is the prayer of your obliged friend and servant EDWARD GARLAND On J. L. and his Verses prefixt to Richard Coppins Heretical Book entituled a Blow at the Serpent truly a Blow at the brazen Serpent Scribimus indocti doctique LIke as a Black-brow'd Whifler to the Play A masked Poetaster leads the way J. L. or Iohn of Leydens ghostly front His Vizard is it frights me to look on 't And that dull Ray shot from the Fiery lake Coppins new light we for his Link may take Being thus prepared up he rashly climes Parnassus foot and belcheth forth his Rimes But with such fortunate success be 't known The Ballet-makers vote him all their own And joy their Tribes increase when loe the Prise He 's but some old one in a new disguise Mean while the Nine and all Apollos Court Have sentenced the bold Intruder for 't And that because he never slumbred on Parnassus or the Banks of Helicon Nor hath been dip't in the Font-Caballine Though in some perhaps right Asinine And all admire that he should have the face To commence Poet with so little Grace When neither Art nor nature seem to be Concurrent in him unto Poetry What Stuffe hath he dropt from his Gooses quill To praise a Subject suitable as ill Had learn'd Erasmus been as void of wit And Art when he the * Praise of Folly writ He would have wanted one to praise him too As both this Poet and his Author do For what appears of Wit or rather shame Is only the concealing of his Name Whereby we doubt what Soul this Mevius yields Although we know not the Arcadian fields But as the Mountain breeds and teem's to light The sillie Mouse that nibbles out of sight Some Pelion hath this Pigmy Poet born To Cant for Baal and Gods Church to scorn To lurk in dark concealment and revile His Ministers in a mad Chem'rim's Stile What doth his Caution fancy'd from the course Of Stars but shew he 's Lunatick or worse And could he make an Almanack his Strein Would much out-rail old Chem ' rim Lilly's vein The Priests should surely have more wounds then any Nay then the Bloody naked man by many But since 't is plain he and his Author look Up to the Host of Heaven witness their Book We can't but judge
torment me not before the time You say that God hath been with you to make sweet and pleasant your sufferings and Imprisonment to you It is a fearful judgement when God gives up men so far to believe their own lies that their own Poyson becomes pleasant and delectable unto them and that he doth this we find 2. Thes. 2. 10 11 12. Because they received not the love of the truth that they might be saved God shall send them strong delusion that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousness You boast of the sufferings as for the truth when they are for your abominable Blasphemie and bearing witness to lies for denying Christ Assention Session and the general day of judgement in that sense which the Scriptures deliver them unto us we know there are Pseudomartyrs as well as true Martyrs and as God comforts and supports the one so the Divel deludes and deceives the other for it is manifest to all sober Christians that read your Book you suffer not as a Martyr but as a Malefactor for rotten and detestable Heresies You complain some have revil'd you as a Blasphemer you should have said rebuk'd you What they have done I know not but I am sure it is their duty to warn their sheep to beware of the Wolf our Saviour himself hath done it Beware of false Prophets that come unto you in Sheeps cloathing but inwardly they are ravening Wolves Mat. 7. 15. and if they neglect to do it and the Sheep perish they shall answer for their blood Eze. 3. 20. But if they do it and the Sheep be slain the Shepherds shall deliver their own Souls Ez. 33. 9. And certainly a more dangerous Wolf or Heretick was not in the Church from the dayes of the Apostles until this time What do I speak of one if Pythagoras's transmigration of souls could captivate my belief I should not judge unreasonably should I judge that the souls almost of all the former Hereticks were transported into you for not any one of them maintained so many damnable opinions God give you a sight of your sin and grace to repent that if it be possible the sin of your heart may be forgiven you As for your Book it is a Labyrinth of errours and you your self a blind guid that run headlong into the pit of perdition and draw others after you For the Aspersions which you and your deceived followers cast upon us the Ministers we regard them not It is an honour to be evil spoken of by such companions especially for the truth and for righteousness-sake But we shall leave our cause to God and pray with the Psalmist Psal. 35. 1. plead thou our cause O Lord with them that fight against us and Psal. 27. 12. Deliver us not over unto the will of our enemies for false witnesses are risen up against us and such as speak wrong Before I enter upon this disputation it will be requisite to say somewhat of Blasphemie because it is much spoken of in the ensuing discourse To Blaspheme God is to detract from his sacred majestie to offer injurie to his holy name and dishonourable and reproachful speeches the sin of Pharaoh Exod. 5. 2. the sin of Rabshaketh 2. Kin. 18. the sin of the Israelitish womans son Lev. 24. 10. The punishment of this sin was death when it was manifest and notorious Lev. 24. 16. Dan. 3. 29. This sin is committed three wayes First when that is ascribed unto God which is repugnant to his nature as if any say he is corrupt or subject unto evil affections Secondly when that is taken from him which is proper unto him as when any shall say God is not merciful good just c. Thirdly when that is attributed to the creature which is proper to the Creator as when any shall say the Angels made the world or that a meer man can forgive sins Or if any shall assume to himself the name of the Messias as did the false Prophets c. moreover I may adde that Heresie is Blasphemie and that Hereticks are Blasphemers First because they manifestly oppose the truth and so God who is prima veritas upon which account St. Paul condemns Hymineus and Alexander 1. Tim. 1. 20. Secondly because they make God the Author of their lies by wresting his word to confirm their errours which is the property of Satan the patron of lies Thirdly because they set Gods stamp upon their counterfeit mettal telling the people it is Gods gold when it is no other then Satans dross of most of which this Heretick is guiltie as will appear by the ensuing discourse these things premised I proceed Christ who knew no sin you say took part of mans flesh and blood which was sinful Again you say Christ took upon him the sinful nature of all that sinned By Christ it seems you mean the Deity And by sinful nature you mean his Humanitie for what else can be your sense Which Proposition is both false and Blasphemous for the Holy Ghost in the conception sanctifi'd the Masse whereof Christ was made and separated it from sin Luke 1. 35. The Angel said the Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God The holy thing which shall be born of thee implies he was holy before he was born And this was done upon special cause First that it might be joyned to the Person of the Son which could not have been if it had been defiled with sin Secondly Christ was a Saviour as he was both God and man If he had been sinful himself he could not have saved others but should have stood in need of a Saviour himself therefore the humane nature of Christ was not polluted with Original sin but was sanctified And this sanctification hath two parts First the stoppage to the propagation of Original Corruption and the guilt of Adams Sin which was on this manner God in the beginning set down this order concerning man that what evil or defect he brought upon himself he should derive the same to every one of his Posteritie begotten of him and accordingly when any father begets his Child he is in the place of Adam and conveys into it beside the nature of man the very guilt and corruption of nature now for preventing this evil in Christ God provided in great wisdome that he should be conceived by the Holy Ghost without any generation by man and by this means he took the substance of the Virgin Mary and not the guilt and corruption of the substance Secondly as your proposition is false so it is blasphemous for you charge Christ with Original sin for as the soul and body make but one man So the divine and humane nature make but one Christ not the divine nature alone as you erroneously suppose
which you blasphemously and impudently stand to deny Your words are Therefore the Words of Christ are not to be understood carnally but spiritually And again you say concerning his comming to judgement I do believe he is come and comming daily and doth set up his Throne in the hearts of his people c. And thus by your foolish figures and spiritual as you pretend senceless sences you pervert the Scriptures meaning and to your power overthrow two Articles of our faith both necessarie to Salvation First therefore I will shew the veritie of Christs Ascension and that it is to be understood literally and not figuratively and then confute your cavils First for the truth of his Ascension we have the Testimonies of the Evangelists Mark 16. 19. So then after the Lord had spoken to them he was received up into Heaven and sat on the right hand of God Luke 24. 51. And it came to pass while he blessed them he was parted from them and carried up into Heaven The Testimony of Angels Acts 1. 9. St. Luke sets downs the circumstances and the manner of his Ascension The time 40. dayes after his Resurrection Acts 1. 3. The place from whence Mount Olivet near Bethany Luke 24. 50. Acts 1. 12. The manner first He led them out as far as to Bethany and blessed them Luke 24. 50. He went apart from them Verse 51. Thirdly a cloud did over-shadow him Acts 1. 9. The Testimony of the whole Church of God who make it an Article of their faith And this was not another body but the same body which he had before as the Angels testifie Acts 1. 19. This same Jesus whom you have seen go into Heaven c. this same Jesus not another not a Phantastical body but his true body Iohn 20. 27. Then said he to Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Revelation 1. 7. They shall see him whom they have pierced Here you see is a whole cloud of witnesses the Testimony of the Apostles of Angels and the spirit of God How is your forehead steel'd that you dare out-face a truth as apparent as the Sun at Noon-day But you except against the Testimony of the Apostles and say they had not received the holy Ghost but were carnal before you Blasphemed Christ now the Apostles for there is a Blasphemie against man also Naboth was falsely charged to have blasphemed God and the King Did not our Saviour breath upon them saying unto them receive the Holy Ghost Iohn 20. 22. though they had not recived him in that manner and measure as they did upon the day of Pentecost yet it doth not follow they had not received him before You say moreover that they were carnal If you mean totally carnal 't is as false as the other for our Saviour gives this Testimony of them that they had followed him in the Kingdome of Regeneration and should sit upon 12. Thrones c. when he should sit upon his Throne of glory Luke 22. 29 30. what can be more plain to prove that they had the Holy Ghost and were regenerated You told us you were a light you are rather a dark Lanthorn or such a light as those Doctors were which St. Paul speaks of 1. Tim. 1. 7. they took upon them to teach the Law not knowing what they taught nor whereof they affirm'd Again you object out of Luke 1. 35. and Ephes. 4. 5 9 10. He that ascended is the same that descended and we do not read of a body of flesh and bones that descended But Sir we read that the second Person in the Trinity descended so low as to take upon him our nature Gal. 4. 4. God sent forth his Son made of a Woman and Heb. 2. 14 16. for asmuch as the Children are partakers of flesh and blood He also himself likewise took part of the same so he took not on him the nature of Angels but he took on him the seed of Abraham Et quod semel assumsit nunquam amisit And he remains a Priest for ever Heb. 5. 6. Then when he had perfected the work of our Redemption he ascended up into Heaven sat down at the right hand of God to make intercession for us Now who doth this He that died or rather he that is risen from the dead and who was that Christ Christ is risen and what is Christ God and Man in one Person read Rom. 8. 34. Instance The second Person descended as he was God ascended God and Man therefore he that ascended was not the same that descended You erre not knowing the Scriptures For though the second Person descended and took our nature upon him yet it was without the confusion of natures or transfusion of essential properties though he was made that he was not God and Man in one Person yet he remained that he was before perfect God And therefore he that ascended was the same that descended The Apostle cryes out Great is the mysterie of godliness God was manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World and received up into glory Next follows the Blasphemous Inference if Christ be at Gods right hand in a body of flesh and bones why then this is to make God to be a body of flesh and bones also and such a one as your self confin'd to a local place Which doth not follow for the Godhead was united unto the Humane Nature without any confusion of natures or transfusion of essential properties The Word was made flesh not by turning the Word into flesh but by taking the Humanitie into the Deitie Which the Antients thus exprest Sum quod eram neceram quod sum nunc dicar utrumque And therefore for a man to say in concreto that Christ hath a body of flesh and bones is true but to say that God hath a body of flesh and bones in abstracto or that God is confined to a place is horrible Blasphemy for which you were seasonably taken off by Captain Harrison The next thing to be considered is the comming of Christ to judgement which Pillar of our faith you endeavour to pull down by turning all into an Allegorie and so overthrow the true sense of the Scriptures You say but I do believe he is come and comming dayly and likewise you say in the foregoing Page all this I know and see to be now he is upon his Throne and hath all nations before him and ever had First I will prove the veritie of this Article and then confute your errours The veritie of Christs comming to judgement is confirmed by these places of Scripture Rev. 20. 10. I beheld a white Throne and him that sat thereon from whose face Heaven and earth fled away I saw the dead both great and small stand before God and the Books were opened The
work of Regeneration is wrought in them they do not appear to be of God but of the Divel To the first part of this assertion I shall only oppose that of Rom. 9. 6 7 8. for they are not all Israel which are of Israel neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called that is they which are the children of the flesh these are not the children of God c. To the latter part wherein you do most falsely affirm that all shall be regenerated I shall only ask when Cain Judas or Julian were regenerated or when those that are in prison 1 Pet. 3. 19 20. which contemned the preaching of Noah were regenerated I did think to end concerning this Chapter but that looking back to the middle of this Chapter I finde such a kinde of judgement that was never heard of before You say I do not denie the comming of Christ to render vengeance to whom it belongs for vengeance is mine faith the Lord and I will repay therefore some hath it now and he is come and doth come and will come to take vengeance on all that know him not and is of the Divel in me you and every man else By which if you mean the conversion of a sinner as it seems you do by your instance of the example of St. Paul Acts 9. that cannot be rightly called a judgement but is indeed a great mercy that the Lord should convert such a sinner that was going to Antioch to persecute the church If you mean the judgement of an evil conscience which accuses men for sin I do confess it is a very great judgement a very Hell upon earth and though it be begun here in this life it doth not follow that it shall not continue hereafter for our Saviour tells us Their Worm dieth not and the fire is not quenched Mark 9. 46. which shall be fulfilled after the great and general day of judgment then they shall be cast into Heâ—l fire If you mean a temporal judgement such as was inflicted on Egypt Sodome or on the old world it makes not for you but against you for from those judgements St. Peter proves the great and general day of judgement as you may read 2 Pet. 2. Verse 4 5 6 7 8. But pray what shall we make of this expression and is of the Divel if we leave out the Parenthesis that Paragraph is abominable non-sense if it be taken in we must desire your own exposition for we can expound it no otherwise then literally as it lies that the Divel is in you and hath set you to work as all that read your Book may safely judge CHAP. XI in this Chapter you maintain that all both Jews and Gentiles shall be saved Contrary to the very words of Christ Luke 13. 23 24. Then said one unto him Lord are there few that shall be saved and he said unto them strive to enter in at the strait Gate for many I say unto you will seek to enter in and shall not be able c. to the 31. Verse wide is the Gate and broad is the way that leadeth to destruction and many there be that go in thereat and strait is the Gate and narrow is the way which leadeth unto life and few there be that finde it Mat. 7. 13 14. The number of fools is infinite but those that are truly wise are but a few a little flock Luke 12. 32. Christendome is the least part of the World and those that truly profess Christ are the least part of Christendome and of those many are called few chosen You may remember you are told in Scripture of the seed of the Serpent and the seed of the Woman and of the continual enmitie between them from whence proceeds that war that is between the Dragon and his Angels and Michael and his Angels Rev. 12. 7. but for this you have invented a weak and contemptible shift saying or at least insinuating that by the seed of the Serpent is meant sin When it is as apparent as the sight at Noon-day that by the seed of the Serpent is meant Satan and the wicked for in what sense the seed of the Woman is understood in the same sence is understood the seed of the Serpent but the seed of the Woman is understood literally first and principally for Christ the head of the Church and then for all that are his * members and therefore the seed of the Serpent is understood literally First for the * Dragon and also for his Angels and Instruments as Persecutors Hereticks and all profane and ungodly persons that live in sin without Repentance who are therefore called the seed of the Divel Iohn 8. 44. You are of your father the Divel and the works of your father you will do Further to confirm this your errour as you would have your followers believe you alledge several places of Scripture to prove that the benefit of Christs death belongs to all as in your former Chapter the places are Rom. 11 32. 1 Tim. 2. 4. Io. 3. 17. But all this as I said before is under a condition of faith that men do believe and applie it unto themselves by the hand of a true and a lively faith to this purpose is that of Rom. 1. 16. Gal. 3. 22. Iohn 3. 16. Acts 10. 43 and surely there is a generalitie of them that believe as there is of the whole world and if they believe not they have not the benefit of Christs death He that believeth not shall be damned Mark 16. 16. and Iohn 3. 16. as those that were stung with the brazen Serpent and afterwards looked upon it were healed so those that looked not upon it died of their wounds Among those places of Scripture which you name to prove this errour you alledge Rom. 8. 33. but the words are falsified and the sense perverted by you You write the words thus And it is God that justifies sinners the words are Who shall lay any thing to the charge of Gods elect it is God that justifies Here you leave out Gods elect whom the words only concern and put in sinners a word that is not in the place and whereas the Apostle speaks of Gods elect you extend it to sinners to all and so pervert the meaning of the spirit of God By what hath been already said it appeareth plainly that all shall not be saved but from generals we will come to particulars and first not all the Jews neither shall all the Gentiles Not all the Jews Though the number of Israel be as the sand of the Sea yet a Remnant shall be saved Rom. 9. 27. which words are taken out of Isa. 10. 20 21. they were spoken of the destruction of Israel by Senacherib when Ierusalem only escaped of all the land or else of the destruction of the people by Nebuchadnezzar when most of the people were destroyed and a remnant carried away