for not suffering him to mould them a new as that Potter had done Fourthly That the Lord forms not men anew by force or violence as the Potter did the senseless clay but works upon them as rational creatures and free Agents by perswading them and drawing them as is evident from the 7. verse to the 12. At what instant I shall speak concerning a Nation and concerning a Kingdome c. Lastly That the better a vessel is that is so made out of a depraved lump the more honour it is for the work man c. Object 18. Rom. 9 22. What if God willing to shew his wrath and to make his power known indured with much long-suffering the vessels of wrath fitted to destruction Whence some collect that it is God that hath so fitted them Answ First It is not said that they were created but fitted for destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly It is not so much as implyed much less affirmed that they were so fitted by the Lord. Thirdly The clear contrary is imported where it is said that he hath with much or great long sufferance endured these vessels of wrath For if God created or designed them purposely for destruction things had succeeded according to his own hearts desire when they went on in fin and rebellion but in as much as he heartily desired their repentance and return in order to their salvation hence it was that he bear their multiplyed provocations and their contumacies against his grace with much irksomness and long sufferance the end whereof was salvation as the Apostles teach 2 Pet. 3.15 Rom. 2.4 Object 19. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had before prepared unto glory Whence it may seem that God hath prepared these vessels from eternity for this their glory Answ Note first That no such vessels since the fall can be vessels of glory till they be prepared thereunto that is purged from corruption and renued 2 Tim. 2.21 Secondly That the preparing and fitting of these vesfor the main part and power of the work is attributed to God in express tearms and so was not the fitting of the vessels of wrath aforesaid Thirdly That this preparing of the vessels of glory is said to precede glory but it is not here attributed to Gods eternal decree Lastly That both the glory and the preparation of the vessels thereunto is of grace and so ordained to Gods glory Object 20. St. Peter saith Epist 1. Chap. 2. ver 7.8 Vnto you therefore which beleeve he is precious but unto them which be disobedient the stone which the builders disallowed the the same is made the head of the corner and a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto they were also appointed It seems then that some were fore-appointed to take offence at Christ and to stumble at that rock Answ It is granted that some were fore ordained thereunto and that it was foretold also that they should do so Isai 8.14 yet neither simply nor yet absolutely or irrespectively but as their punishment for their former pride upon their own self conceited wisdom holiness and righteousness and for their obstinacy also And so much seems to be intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being dosobedient namely before For it is usual that former sins especially a refractary disposition should be plagued with after and succeeding perverseness Psal 81 11.12 But my people would not bearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own councels Read Rom. 1.25.32 And the like answer we give to that place of St Jude verse 4. For there are certain men crept in among you who were before of old ordained to this condemnation ungodly men turning the grace of our God into laciviousness and denying the onely Lord God and our Lord Jesus Christ For first The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this condemnation shews it to be a punishment And secondly The cause of this condemnation is shewed in the words following ungodly men they were c. These are all the principal Objections which we could now call to minde and we hope though briefly and plainly yet they are sufficiently answered to the satiffaction of all understanding and impartial men True it is that this Argument rather required a Treatise then so short a Discourse but as you are succinct so we must not too far enlarge CHAP. IV. Of the Creation IT pleased God the Father Son and Holy Ghost a Heb 1.2 Jo 1.2 3. Gen 1.2 Job 26.13 Job 33.4 for the manifestation of the glory of his eternal power wisdome and goodness b Rō 1.20 Jer 10.12 Ps 104.24 Ps 13.5 6. in the beginning to create or make of nothing the world and all things therein whether visible or invisible in the space of six dayes and all very good c Gen 1. c. Heb 11.3 Col 1.16 Act 17.24 II. After God had made all other creatures he created man male and female d Gen 1.27 with reasonable and immortall souls e Gen 27. with Eccl. 12.7 and Luk 23.43 and Mat. 10.28 indued with knowledge righteousness and true holiness after his own Image f Gen. 1.26 Col 3.10 Eph. 4.24 having the Law of God written in their hearts g Rom 2.14 15. and power to fullfill it h Eccles 7.29 and yet under a possibility of transgressing being left to the liberty of their own will which was subject unto change i Gen. 3.6 Eccl. 7.29 Beside this law written in their hearts they received a command not to eat of the tree of the knowledge of good and evil which while they kept they were happy in their communion with God k Gen. 2.27 Gen 3.8 9 10 11 23. and had dominion over the creatures l Gen 1.26 28. CHAP. IV. Of the Creation examined IN the last Chapter you bewrayed a world of defects but here a defect of worlds you making mention but of one and that of the least importance and concernment to mankind whereas the Holy Ghost in the Scripture points out a plurality of worlds and some of them no less glorious to the Creator nor beneficial to men then this present outward world of which you speak For is it not expresly written Heh 1.1 2. That God hath in these last dayes spoken unto us by his Son whom be hath appointed heir of all things by whom also be made the world Yea was it not an Article of faith in the Apostles dayes that God had so done For the Author of that Epistle after a description and encomion of faith Heb. 11.1 2. speaks thus ver 3. through saith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear If you answer
hath he by the eternal and most free purpose of his will foreordained all the means thereunto m 1 Pe 1.2 Eph 1.4 5. Eph 2.10 2 Thes 2.13 Wherefore they who are elected being fallen in Adam are redeemed by Christ n 1 Thes 5.9 10. Tit 2.14 are effectually called unto Faith in Christ by his Spirit working in due season are justified adopted sanctified o RoÌ„ 8.30 Eph. 1.5 2 Thes 2.13 and kept by his power through Faith unto salvation p 1 Pet 1.5 Neither are any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely q Joh. 17.9 RoÌ„ 8.28 to the end Joh 6.64 65. Joh 10.26 Joh 8.46 1 Joh 2.19 VII The rest of mankinde God was pleased according to the unsearchable councel of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his Soveraign Power over his creatures to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice r Mat 11.25 26. Rom 9.17 18 21 21. 2 Tim 2.19 20. Judg 5.4 1 Pet 4.8 VIII The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care Å¿ Rom 9.20 RoÌ„ 11.32 Dâ—u 29.29 that men attending the will of God revealed in his word and yeelding obedience thereunto may from the certainly of their effectual vocation be assured of their eternal Election t 2 Pet 1.19 k Rom 9.11 13 16. Eph 1.4 9. So that this Doctrine affords matter of praise reverence and admiration of God u Eph 1.6 Ro 11.33 and of humility diligence and abundant consolation to all that sincerely obey the Gospel w Rom 1â— 5.6.20 2 Pet 1. â—0 Rom 8.33 Luk 10.10 CHAP. III. Of God's Eternal Decree examined IN this Chapter you begin well in the first Section and end not much worse in the last if you had added a word or two more and had observed the advice therein given but in the rest you fail much Here then we must crave your patience as elsewhere that you will suffer your failings to be represented your errors detected and those objections which have been so many stumbling blocks to you and many others and may prove works of offence hereafter also if not timely removed to be answered and cleared Your failings are here specially two First you forget your selves and contradict what you have spoken before in your describing of Gods holy nature and Secondly you distinguish not things but differ very much as First Betwixt Gods general knowledge whereby he sees and knows all persons and things before-hand Acts 15.18 known unto God are all his works and his special foreknowledge of some mens wayes and courses and these either evil and disapproved in themselves as was the obstinacy and envy of the Jews into whose hands Christ was delivered by the determinate counsel and foreknowledge of God Act. 2.23 and Acts 4.28 or else foreseen and allowed as the faith obedience and perseverance of the Saints Rom. 8.29 For whom he did foreknow those he did predestinate to be made conformable to the Image of his Son Secondly Betwixt Gods predestination from everlasting and his destination in time Thirdly Betwixt a predestination of things and those either good such as are good works which God hath ordained that we should walk in them Ephes 2.10 or evil to wit the evil of punishment as Tophet was ordained of old Jsai 30.33 and betwixt the predestination of persons and those either to some office estate or condition here as Jeremiah was ordained of God to be a Prophet Jer. 1.4 Paul an Apostle 1 Tim. 2.7 or to an eternal estate hereafter of life or death Fourthly Betwixt an absolute predestination either unto life and so onely is Christ ordained or unto death and so is the spiritual Antichrist and that great son of perdition appointed to death and betwixt a conditional predestination either to life or death under which not onely Angels fall but men also as Rom. 8.13 For if we live after the flesh we shall die but if through the Spirit ye shall mortifie the deeds of the flesh ye shall live Fifthly Betwixt a general Election unto life which is alwayes conditional as first of the Angels in case they should persevere in obedience and so retain their first estate And then secondly of men and that in a twofold estate For in the state of Innocency they were ordained to life in case of perseverance in obedience and the retention of God's Image in which they were created And secondly after their fall in case they imbrace the grace that shall be offered and fulfil the conditions or requiring of the same And betwixt God's special Election of some persons both Angels and men out of foreseen perseverance c. Sixtly Betwixt the special Election of God which is from eternity out of foreseen Faith Love Obedience Perseverance c. or that which is made in time actually and that is either conditional as of those which by regeneration are called out of the sinful estate wherein other men are yet captived and so all called ones are said to be chosen John 15.16 19. and Election in this notion is all one with calling 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your calling and election sure Which persons are chosen or called to life conditionally that they persevere in Faith and Obedience c. Rom. 11.22 Behold therefore the goodness and severity of God towards them that fell severity but towards thee goodness if thou continue in his goodness therwise thou also shalt be cut off Or else the Election of God in time is absolute such was the Election and choice of the blessed Angels after their perseverance in the fear and love of God when others had fallen therefrom And such is the Election of men spoken of by the Lord Isai 48.10 Behold I have chosen thee in the furnace of affliction These have fulfilled the conditions aforesaid of peseverance in Faith Obedience and Mortification And therefore were absolutely and finally chosen to eternal life These are the Elect that cannot be deceived Matth. 24. and who shall never fall Seventhly Betwixt some that were onely typically Elected or passed by in God's providence as figures and representatives of those which should be saved or perish as Isaac and Ishmael the two sons of Abrabâ—â— were Gen. 17.16 and Rom. 9.6 7. without any prejudice to the salvation of either And those which are really elected or rejected For as Moses and Aaroâ— were debarred entrance into the land of promise for their doubting or unbelief for a warning to all unbeleevers Heb 4.1.11 Revel 21.8 yet without any peril of their own exclusion from eternal life none that we know of making the least doubt of their salvation so it was not prejudicial to the salvation of Ishmael his father Abraham having obtained life for him
last Election hath foregoing works for his motive Revel 3.4 Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy and Rev. 7.14 15. These are they which came out of great tribulation and have washed their robes and have made them white in the blood of the Lambe Therefore they are before the throne of God and serve him day and night in his Temple c. In your Sixth Sextion you affirm That as God hath appointed the elect unto glory so he hath by the eternal and most free purpose of his will fore-ordained the means thereunto Which is true of all those that in mankinde are elected in general as well as of the special elected or chosen ones But whereas you add these words Wherefore they who are elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his spirit working in good season are justified adopted sanctified and kept by his power through faith unto salvation This part of the Section taken conjunctively cannot be verified of any elected ones but those which are the final and special chosen aforesaid Thus far the words of this Section wisely and warily understood may pass for truth but the last words of all contain manifold falsehoods which words are these Neither are any others redeemed by Christ effectually called justified adopted sanctified and saved For though it be true that none are saved but onely the Elect yet all the â—est of that complexed speech being resolved into several propositions will prove so many false positions For first Many others are redeemed by Christ besides the Elect which shall be saved 2 Pet. 2.1 But there were false prophets amongst the people even as there shal be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction Yea all mankinde is redeemed by Christ 1 John 2.1 2. And if any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for ours onely but for the sins of the whole world Yea he came to redeem Singula generum every man in particular Hebr. 2.9 That by the grace of God he should taste death for every man Secondly Many others besides those special elected ones are called Mat. 20.16 and Mat. 22.14 For many are called but few are chosen Thirdly some are justified for a time that is have their sins purged away and forgiven and yet by new rebellions and Apostacy perish afterwards Mat. 18.32.33.34 Then his Lord after he had called him said unto him O thou wiked servant I forgave thee all that debt because thou desiredst me shouldest thou not have had compassion on thy fellow servant even as I had pitty on thee And his Lord was worth and delivered him to the tormentors till he should pay all that was due unto him 2 Pet. 1.9 But he that lacketh these things is blinde and cannot see afar of and hath forgotten that he was purged from his old fins Lasty Some are sanctified in some measure yet afteâ—wards fall away and so come short of salvation 2 Pet. 2.20 21 22. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning For it had been better for them not to have known the way of righteousness then when they have known it to turn from the holy commandements delivered unto them But it is happened unto them according to the true proverb The dogg is turned to his own vomit again and the sow that was washed to her wallowing in the miâ—e In your seventh Section you come to Gods preterition saying The rest of mankinde God hath pleased according to the unserchable councel of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonour and wrath for ther sin to the praise of his glorious justice Here We pray you give us leave to propound these Queries to you First who are the rest of mankinde of whom you speak Are they all those who are not elected But we have shewed before that all are elected in general upon condition Did not God make his Covenant of Grace with all mankinde in Adam after his fall and afterwards for them with Noah Gen. 9.8 9. Yea he covenanted with Abraham for all generations and Nations and People Gen. 12.3 and 18 18. and that with an oath Gen. 22 16 17 18. Acts 3.24 Gal. 3.8 Whereupon all Nations yea all people are called upon to praise the Lord for this his great merciful kindness and for the truth of his promise which endureth for ever Psal 117.1 2. which being undoubtedly true there can be none of mankinde passed over from eternity But if you mean that All but those final and special chosen ones before mentioned are passed over from eternity without any purpose of grace or mercy to be extended towards them in Jesus Christ your assertion is not onely false but most dangerous For God is the Saviour of all men but especially of those that beleeve 1 Tim. 4.11 Secondly If Gods counsel herein be unsearchable how came you to know it Thirdly Since it is clear that Gods merciful kindness is towards all men as before and that he hath concluded all in unbelief that he might have mercy upon all Rom. 11.32 who are they from whom he withholdeth or to whom he extendeth not mercy Surely they can be no other but such as thrust it away from them first or last at least wise in its conditions and requiring Acts 13.46 Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing you put it from you and judge your selves unworthy of everlasting life we turn to the Gentiles Prov. 1.24 5 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh c. See Psal 8â— 8 9 16. Isa 48.17 18 19. Hos 7.1 and 11.1 2 3 4. Mat. 23.37 38 Heb. 4.1 2. Heb. 6.4 5 6. and 10.26 27 28. 2 Cor. 6.1 2 3. Fourthly Is not God's Soveraign power placed in one that is both most righteous and also most merciful and not in tyrannical hands Fiftly Is not that soveraign power most glorified in punishing offendors after mercy hath been offered and contemned or rejected Sixthly If these be passed over for their sins as you affirm How could this preterition be from eternity For men sinned not till they were
the seeking of them Rom. 10.14 15 c. A second let is a depraved judgement Act. 26.9 for I verily thought with my self thâ—t I ought to do many things against the name of Jesus A third impediment is the want of due remembrance and serious consideration of what we know in generall Lam. 1.9 He filthiness is in her skirts she remembred not her latter end A fourth bar is the power of Temptation of which the Apostle complaines 2 Cor. 12.7.8 A filth and a powerful obstacle is habit and custome in sin of which that is verified Qui non est hoâ—iè erà s minùs aptus erat Lastly Gods final desertion one of the heavyest of Judgements is an unremovable obstacle to the willing of good because seconded with Satans power Hence we may take a view how far the faln man can will good convert himself or prepare himself thereunto namely so far forth as men have some light of nature left or new illumination and convincing grace the which of all other is most necessary for the work of a true conversion Jer. 23.24 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Secondly This may be done with the more facility so far as they are chastned by the hand of the Lord and make a good use of it which made the Prophet Jeremy to pray as he doth Jer. 10.24 Correct me O Lord yet in judgement and not in thine angor lest thou bring me to nothing Howbeit in all this the Lord seems to lay no violent hand upon the will but works upon it by understanding judgement and reason with the use of sense and because he is the Author of the new understanding and judgement which leads and drawes the will he is said to work the will also Phil. 2.13 for Causae causae est etiam causa causaei But the main way whereby the man after illuminating or preventing grace can prepare himself to turn his heart or will is by frequent meditation and deep consideration of what he knows by grace or nature In your two last Sections First according to an ordinary distribution you distinguish the condition of converted sinners into a State of Grace and a State of glory but albeit there be different degrees in their new Metamorphosis or change yet their least estate in regeneration is a State of Glory as on the contrary the highest degree of that change and exaltation is a state of Grace For the proof of the first of these consider what the Apostle speaks 2 Cor. 3.18 But we all with open face beholding as in a glass the Glory of the Lord are transformed into the same Image from Glory to Glory as by the spirit of the Lord. 2 Pet. 1.3 Through the knowledge of him who hath called us unto Glory and Vertue And for the evidencing of the latter weigh well what Saint Peter writeth 1 Pet. 1.14 wherefore gird up the loins of your minde be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ See also 1 Pet. 3.7 as heirs together of the Grace of life But more particulary for your fourth Section As in the beginning of it you attribute too much to the first work or degree of our regeneration so you detract too much from the last and highest period of the same in the end of that Section For first you say but not truely That when God converts a sinner and translates him into the State of Grace he presently freeth him from his natural bondage under sin and by his grace alone enables him to will and to do that which is spiritually good Here brethren you go too far for the Apostle in the behalf of the young Babes or converts complains thus Rom. 7.8 9. For to will is present with me but how to perform that which is good Lâ—nde not for the good that I would I do not and the evil that I would not that do I. How then are they freed when the Apostle saith ver 23 He findes another Law in his members not only warring against the Law of his minde but bringing him captiue to the Law of sin in his members whereupon he cryes out verse 24. O wretched man that I am who shall deliver me from this body of deaâ—h Is a bondage then against your wils no captivity yea it is the most grievous bondage of all others in our sense and feeling though not so perilous to the soul as a willing subjection unto sin Indeed it is true of the young in Christ which the Apostle writs to them of that age 1 John 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and you have overcome the wicked one But the Babe in Christ cannot attain thereunto while he is a chide Now in the close of that Section you flag and fall as much too short saying That this convert at his highest pitch for so you mean by reason of his remaining corruption doth not perfectly nor only will that which is good but willeth that which is evil also The which though it be true of the Infants aforesaid and perhaps may sometimes be verified of the middle ort yet it is not true of the old or aged men in Christ such as the Apostles themselves were as we have proved before In your last Section you do as you are wont wholly transferring the state of Glory in which the will of man is made immutably good out of this world but herein you are some what mistaken if we may give credit to these Scriptures Rev. 3.12 21. C. 1.2.3 4 5 6. CHAP. X. Of effectuall calling ALL those whom God hath predestinated unto life and those onely he is pleased in his appointed and accepted time effectually to call a Rom 8.30 Rom 11.7 Eph 1.10 11. by his Word and Spirit b 2 Thes 2.13 14. 2 Cor 3.6 out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ c Rom. 8.2 Eph 2.1 2 3 4. 2 Tim. 1.9 10. inlightning their minds spiritually and savingly to understand the things of God d Act 16.18 1 Cor 2.10 12. Eph 1.17 18. taking away their heart of stone and giving unto them an heart of flesh e Ezek 36.26 Eze 11.19 Phil 2.13 Deut. 36.6 Ezek 36.27 renewing their wils and by his Almighty power determing them to that which is good f and effectually drawing them to Jesus Christ g Eph 1.19 John 6.44 45. yet so as that they come most freely being made willing by his grace h Cant. 1.4 Psal 110.3 John 6.37 Rom. â— 16 17 18. II. This effectual call is of Gods free and special grace alone not from any thing at all foreseen in man i 1 Tim 1.9 Tit. 3.4 5. Eph 2.4 5 8 9. Rom â— 11. who is
ought especially to maintain Piety Justice and Peace according to the wholesome Lawes of each Common-wealth c Psalm 2 10 11 12. 1 Tim 2 2 Psal 82 3. 2 Sa 23 2â— 1 Pet 2 1â— so for that end they may lawfully now under the New Testament wage war upon just and necessary occasion d Luke 3 14 Rom 13 4 Mat 8 9 12 Acts 10.1 2 Rev 17 14 16 III. The Civil Magistrate may not assume to himself the administration of the Word Sacraments or the power of the keys of the Kingdom of Heaven e 2 Chron 26.18 19. Mat 10.17 and Math 16.19 1 Cor 12.28.29 Eph 4.12 1 Cor 14.12 Ro 10.15 Heb 5.1 yet he hath Authority and it is his duty to take order that Vnity and Peace be preserved in the Church that the truth of God be kept pure and entire that all Blasphemies and Heresies be suppressed all corruptions and abuses in Worship and discipline prevented or reformed and all the Ordinances of God duly setled administred and observed f Isa 49.23 Psa 122.9 Ezra 7.23 25 22 27 28. Lev 24.16 Deut 13.5 6 12. 2 Kin 18.4 1 Chro 13 1. to 9. 2 Kin 23.1 to 26. 2 Chron 34.33 2 Chro 15.12.13 For the better effecting whereof he hath power to call Synods to be present at them and to provide whatsoever is transacted in them be according to the minde of God g 2 Chr. 19.8 9 10 11. 2 Chr 29. 30 cha Mat 2.4.5 IV. It is the duty of people to pray for Magistrates h 1 Tim 2 â— 2. to honour their persons i 1 Pet 2 17. to pay them tribute and other dues k Rom 13.6.7 to obey their lawful Commands and to be subject to their Authority for Conscience sake l Ro 13.5 Titus 3.1 Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their due obedience to him m 1 Pet 2.13 14 16. from which Ecclesiastical persons are not exempted n Ro 13.1 1 Kin 2.35 Act 25.9 10 11. 2 Pet 2.1 10 11. Jud 1.8 9 10 much less hath the Pope any power or jurisdiction over them in their Dominions or over any of their people and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever o 2 The. 2 4â— Re 13 15 16 17 CHAP. XXIII Of the Civil Magistrate examined ANtiquum obtinetis fratres for in handling an office of order your selves are confused in this Chapter of Magistracy you not onely fail as you do elsewhere in not distinguishing but for want of the same you affirm some things unadvisedly especially in the two last Section yet do we not blame you for not giving us the common distribution of Magistracy into his three kinds or forms as Monarchy Aristocracy and Democracy nor for omitting another distribution of it into simple or compound government which last may consist of some two or all three and this is conceived to be none of the worst forms of Government nor will we tax you for seeming to approve of Monarchy in that you speak of the Magistrate so aften in the third person singular as if one supream for Monarches and Tyrants are not alwayes termini convertibiles but the distinctions which we most require and want are three especially The first of alawful and usurped Magistracy The second of a supream and a subordinate And the third of a meer civil and a Christian or spiritual kinde of Governours to which we might add that of absolute and conditional another of elective and hereditary with many other which we omit likewise Your first Section holds true of lawful Magistrates That they are ordained of God for his glory and the publick good and that he and he alone hath armed them with the sword but not alwayes of usurpers that they should be Gods appointed ministers unless it be in wrath as his scourges Your second Section is true First in this That Christians may accept and execute the Office of Magistracy And secondly Of such Christian Magistrates it is and must be understood that they ought to maintain Piety as well as Justice and Peace according to the wholesome Lawes of their respective Common-wealth but especially according to the Law and mind of God And finally It is true of them aswel aâ— of the meer Civil Magistrate that they may make war upon just and great occasion though Hierom and some of the Fathers be of another opinion yet is not this true of the inferiour Magistrate making an offensive war against the supream as most writers conclude In your third Section you monopolize and are very partial if not plainly injurious to the Christian Magistrate especially if he be a spiritual or inspired person in denying him authority to administer the Word and Sacraments and the power of the Keyes What say you to Moses to Joshua to Melchezedech to Samuel and David Is not Solomon called a Preacher Are not the two witnesses of the Magistracy and Ministry both Prophets Revel 11.3 4 5. Give us leave to ask you these questions First whether the Saints are not now to be Kings and Priests See Rev. 1.6 1 Pet. 2.5 Secondly whether the Priests office is so limitted and restrained now to persons as it was in the time of Uzziah 2 Chro 26.18 and of Uzzah 1 Chron. 15.2 Thirdly who brought in this distinction of Laity and Clergy in the New Testament Lastly whence have you your authority so to administer the Word and the Sacraments and to use the power of the Keys as you do in peculiar you may have jus Civile or Ecclesiasticum for it but not jus Divinum an humane or Ecclesiastical title but not a Divine right and may not he that derives it unto you have a share therein if he have gifts and qualifications for it Now what you affirm incontinently in that Section That it is his duty to take order that peace and unity be preserved in the Church That all blasphemies and heresies be suppressed That all corruptions and abuses in worship and discipline be prevented or reformed That all the ordinances of God be duly settled administred and observed and that for this end he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the minde of God All this say we is true of the Christian Magistrate only and not of the only Civil Governor but we pray you to take notice of two things by the way which have passed from you in that Section The first is this you there say That it is the Magistrates duty to see that the truth of God be kept pure which indeed can never be corrupted And secondly you say It is his office to see that all the ordinances of God be duely settled administred and observed which is true