St. Paul who was led by the Spirit of Christ Ephe. 1. 20 21 22. God hath highly exalted his Son and placed him at his right hand in Heavenly places where he shews the exaltation of his Humane nature to the highest degree of blessedness that it can be capable of He hath put all things in subjection under his feet and that propter Mortem Crucis because he became obedient to death even the death of the Cross Phil. 2. 8 9. Your Allegorical fancy is as far different from the truth as a Goat is from a Sheep or an Asse from a rational man Secondly Non-sense in the contents of your third Chapter as all that read it cannot judge it otherwise Thirdly Confusion in turning the Holy Scriptures into Allegories where they are to be understood literally and so overthrow the meaning of the Holy Ghost Disput. 2. You begin with truth as Pilate and yet you go about to crucifie it you assume unto your self the name of a light as the Pharisees did and yet our Saviour calls them blind guides that went into the ditch themselves and drew others after them You tell Mr. French you are not of his Spirit and I believe so too for he defends the truth and you maintain falsehood Neither are you of the spirit of Christ for he hates the doctrine of the Nicholaitans Rev. 2. 15. you hate no mans opinion as you declare page 15. a difference then for there is the spirit of Christ and your spirit they are not the same Here I meet again with two Heresies disputed of and confuted before and therefore I shall not need to adde much The first is that the deity of Christ was not only united to the nature of man but to the sin of his nature which is as impossible as for two contraries to agree together in the same subject puritie and uncleanness Righteousness and unrighteousness Light and darkness He was a perfect man in all things sin excepted Heb. 4. 15. We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we were yet without sin And Heb. 7. 26 27. for such an high Priest became us to have who is holy harmless undefiled separate from sinners and made higher then the Heavens Who needed not daily as those high Priests to offer up sacrifice first for his own sin and then for the peoples And what can be more plaine that he was without sin clearly as the other high Priests were not without they having need he having none Again he took upon him the nature of man but not the sin of his nature Sin and concupiscence are not of the nature of man but an hereditary disease that sticks unto his nature as doth the Leprosie For indeed if it had stuck to his nature he could neither have been a Priest nor a sacrifice Not an high Priest for such an high Priest it becommed us to have who was holy as in that Text of Heb. 7. 26. Not a sacrifice for that must be without spot that must take away sin And so was Christ John 14. 30. The Prince of this world had nothing in him 1. Pet. 1. 19. A lamb without blemish and without spot 1. Pet. 2. 22. Who did not sin And whereas you object he bore our sins in his body on the Tree you could not have brought any place that makes more against you Mark the words He bore our sins not his own We were the principals He was but our suertie He suffered not for himself but according to that of Daniel 9. 26. The Messias shall be slain for his people You urge moreover that place He hath made him to be sin that knew no sin that we might be made the righteousness of God in him which makes nothing for your purpose rightly understood For he made him sin by imputation God imputed his righteousness to us and our sin to him I have shewed you before how he was conceived by the Holy Ghost not begotten by man Here we are come again to that old exploded Heresie of Origen which hath been answered already and that enough to the satisfaction of any good Christian yet because I meet with it again I shall adde somewhat more God doth threaten eternal punishments as he promises eternal blessings as in that Text of Mat. 25. 46. before spoken of Which Text runs thus in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Here the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies eternal you see is the Epithite for the future condition both of the righteous and unrighteous and though the English translation render it by two several words as eternal and everlasting yet their force and meaning is the same and signifie the same And here me thinks this one passage might discover to the weakest and most ignorant follower of your erâ—ours what a perverter of Scripture you are But for all this you have the face to tell Mr. French that this Text proves it not and tell him that you had answer'd it before but let us see how you have answer'd it before Your answer was that the word everlasting did signifie a dispensation or administration of God to man which as I told you before is an absurd expression your meaning is as you have somewhat exprest your self in the beginning of the eighteenth Page that it signifies such a perpetuitie as is not absolute but hath a Period Captain Smith very seasonably charg'd you to prove it hath such a signification You instance in the Covenant God made with Abraham which was called an Everlasting Covenant Your words are The Covenant which God made with Abraham was called an everlasting Covenant and this Covenant upon these conditions did last but for a time for we read that God did afterwards make a new Covenant with us that should never be ended To this Mr. French replied I deny that the Scripture you brought out of the 17. of Genesis is taken in your sense For that was an everlasting Covenant And indeed so it was therefore the pains of Hell are eternall that is have no Period To this you say Sir you say nothing but what your brother Roswel had said before which I then answer'd and you understand not for the first everlasting Covenant as to the conditions thereof which were the works of the Law had an end as to us when God made a new covenant with us upon better conditions without end Oh Monstrum horrendum cui lumen ademptum Oh blind deceived deceiver to say that the covenant God made with Abraham was a covenant of works when it was a covenant of grace as the Scriptures every where prove but especially Rom. 4. and in that Chapter especially the 16 Verse Therefore it is of faith that it might be by grace to the end the Promise might be sure to all the seed of Abraham who against hope believed in hope and
signes of his comming 1. The preaching of the Gospel through the whole World Mat. 24. 13. 2. The revealing of Antichrist 2. Thes. 2. 3. 3. A general departing of men from the faith 2. Thes. 2. 3 4. Corruption of manners Men shall be lovers of themselves Covetous boasters proud Blasphemers c. 2. Tim. 3. 2. 5. Great calamities Mat. 24. 6. 6. Deadness of heart Luke 21. 26. 7. The calling of the Jews Rom. 11. 25 26. 8. The sign of the Son of Man Mat. 24. 30. The manner of his comming with power and great glory Mat. 24. 30. with all his holy Angels Mat. 25. 31. With the voice of the Arch-angel and the Trumpet 1. Thes. 4. 16. Mat. 25. 31. He shews what he shall do He shall separate the Sheep from the Goats c. He shall say come yee blessed go ye cursed c. Then the consequent The Sheep shall go into everlasting life and the Goates into everlasting Torment Besides he commanded his Disciples to preach this doctrine Acts 10. 40 41 42. Now what can be set down more plain more punctually so that we may say boldly with the Apostles Now speakest thou plainly and speakest no Parable Iohn 16. 29. Let not therefore the scoffing Athiest say Where is the promise of his comming for since the fathers fell asleep all things continue as they were from the beginning of the creation Nor let any Apostata ask in derision what his Throne is made of or seek to know the particular time of his comming For our God shall come and will not keep silence devouring fire shall go before his face and a mighty tempest shall be stirred up round about him Then shall be execute judgement apon all and to convince all that are ungodly among them of their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude 15. Psal. 50. The next thing observable that I meet with is your quoting that in the 3. of the Colossians Verse 1. If you be risen with Christ seek the things which are above c. Of which words the sense may be first considered and then what force the consequence may be to the purpose The things above are primarily the joyes of Heaven 1 Cor. 2. 9. secondarily the gifts and graces of Gods spirit as faith love sanctitie according to that of Iames 1. 17. every good gift and every perfect gift is from above and commeth down from the father of lights c. which gifts do far exceed the things below and are the way to bring us to the Kingdome of Heaven Non est via ad Regnum sine primitiis Regni The Apostle gives several reasons to move us thus to seek The first is because we are risen with Christ sacramentally in Baptisme Col. 2. 13. being buried with him in Baptism wherein also you are risen with him and really by the inward working of the spirit of God which had raised them up from the death of sin to the life of righteousness Titus 3. 5. Secondly because Christ sits at the right hand of God And therefore where our treasure is there should our hearts be also Mat. 6. 21. Thirdly because Christ should come to judgement When Christ who is our life shall appear then shall we also appear with him in glory Col. 3. 4. by life here is understood eternal life 1. Iohn 5. 11. also according to that in Heb. 5. 9. he is called our life because he is the Author of our everlasting life Fourthly because he bestows this life Luke 12. 32. But when may it be asked doth he bestow all this At his appearance Christ appears three wayes First corporally God was manifest in the flesh 1. Tim. 3. 16. Secondly spiritually when he makes himself manifest to the eyes of our souls by the preaching of his word Gal. 3. 1. Lastly when he manifesteth himself in glory and commeth to judge the World Phil. 3. 20 21. Let our conversation be in Heaven from whence also we look for the Saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the mighty working whereby he is able even to subdue all things to himself In the day when God shall judge the secrets of men by Iesus Christ Rom. 2. 16. Not that we shall have other bodies but the same Iob sayes in my flesh shall I see God I shall see him for my self and mine eyes shall behold and not another Iob 19. 26 27. But they shall have new qualities 1. Cor. 15. 52 53 54. And now how doth that text of Col. 3. 1. serve for your purpose The truth is you could not have brought any place that did more strongly confute your Heresie It seems plainly you do not understand the Scriptures I shall adde something before I proceed concerning the Allegories which indeed are not Allegories but fancies by which you overthrow as much as in you lies the true sense and meaning of the Scriptures the Articles of sound faith and the foundation of true Religion You say The Scriptures are an Allegorie and to prove it you quote Gal. 3. 24. meaning the 4. 24. Which words are These things are an Allegory that is Abraham having two sons one by a bond maid the other by a free-woman it pleased God to signifie by these two the two Covenants Now these being an Allegorie doth it prove that all the Scriptures are an Allegorie What is the History of the creation of the World The History of the Kings The History of the Acts of the Apostles And of our Redemption by Christ If you make such Allegories you will leave nothing sound in the Word of God The Holy Ghost doth not set down the principles of our Religion such as are Christs ascension and his comming to judgement Allegorically but plainly so that he that runs may read them and he that reads may understand them And I doubt not but that it will appear to all that are not wilfully blind that your Book is not truth triumphing against the enemies and aspersers thereof but falshood aspersing truth and the defenders of it which by Gods assistance I have wiped away and howsoever truth may for a time be clouded yet it will break through the thick mists of errour and Heresie for The truth is great and will prevail The end of the first two disputations CHAP. VII In this Chapter you go about to overthrow the Resurrection of the body Although you say I do grant the Resurrection of the body and do not denie it though you say I do And again you say there were some then as well as now that think the Apostle meant carnally the rising again of the same body of flesh and bones Also you say speaking of the Resurrection of the dead Page 34. line 21. this Resurrection is to be within you and you are to know it while you
were there no other Mark That he 's a Chemerim and this his Clerk Then let him cease the Bells and call no more His Rimes the Songs of Sion as before Who sings a libertie that best will move The loose and Sensual Family of Love Nay Lucifer himself with his black Nation Must needs be taken with his great Salvation And were 't noe impious Paradox would cease To compass Earth his Proselytes t' increase No * Seers of Vanity should ever we Or Diabolical * transformings see The Spirit of Errour would advance no more Muncers or Iohn of Leydens on his score Truth would triumph without Antagonists At lest would ignorance not come i' th Lists But hence these filthy Dreams which to rehers Though with rebuke will but defile a Verse The Golden Age is past and all things tend To a rude Chaos to a sinful end Or else a new dark Century what e're New lights pretend the Church may justly fear Do we not sad approaches now behold When Ignorance and Blasphemies so bold When Gods own Oracles and Appellations Prophaned are by such adulterations When us'd to cloth the carnal sence and Pleas Of filthy Dreamers railing Rabshakeys All dignities and Rights divine o're born By Hells dark Conclave and the Chayre of Scorn When as the names of Minister and Priest Are usâ—d but as terms of Obloquy and Test And they despised though as Lights divine And Stars of greatest magnitude they shine When all sound Doctrins clearest Verities Religion and all sacred Mysteries Obnubilated are by grossest Lies When few do lay 't to heart and fewer give Their due assistance that the Truth may live But stay my Muse and break off thy Complaints And leave the rest to Closet-breathing Saints Difficile est Satyram non Scribere HENRY HUGFORD First for the Title of your Book YOu call it a Blow at the Serpent when it may be more fitly termed a Blow of the Serpent for none but the Serpent or the seéd of the Serpent would cast such a flood of black water to destroy the Woman and her seed Next you say your Book is written to appease wrath When it is written to stir up wrath not only the wrath of Men who cannot but be moved and grieved to hear your Blasphemies and Heresies vented first in the Pulpit and now printed but the wrath of God against the land where such Hereticks are suffered Reve. 2. 14 15. But I have a few things against thee because thou hast there them that hold the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel c. So hast thou also them that hold the Doctrin of the Nicolaitans which thing I hate And in the 20th verse of the same Chapter Notwithstanding I have a few things against thee because thou sufferest that Woman Jesebel which calleth her self a Prophetess to teach and seduce my servants to commit fornication c. Lastly you would make the world believe by prefixing that verse of the spirit Rev. 2. 10. you suffer for the Testimony of Iesus When it is for dishonouring the name of Jesus as will appeare by the ensuing discourse Wherefore you have just cause to fear the things that you suffer for it is not the Divel that hath delivered you into Prison except it be because he hath set you to work but the Magistrate who is appointed not only for the praise of them that do well but also for the punishment of them that do evil Repent therefore and be converted lest you go from one Prison to a worse even to the Prison of the Damned out of which there is no Redemption THE ANSWER TO HIS EPISTLE Dated from the Prison at Maidstone YOu begin with a Noverint Vniversi be it known unto all that know me But without all peradventure it is a counterfeit Deed and the Conditions are forged God never made them nor doth he allow of them neither hath he set his hand and seal to such accursed Heresies As to maintain that the divine Nature was united to the sinful Nature of Man and so make the second Person in the Trinity a Sinner and thereby as much as in you lies rase the very foundation of Religion for if he had been so he could not have been a Sacrifice to take away sin but would have needed himself to be purged wherefore before the second person in the Trinity was united unto the nature of the Virgin the holy Ghost did separate that substance whereof the humane nature of Christ was framed from the least stain of sin Secondly to say that all the Scriptures are an Allegory and so overthrow the whole History of the Bible the Creation Redemption and Salvation of Man An Allegory is when one thing is spoken and another understood but in the History of the Bible the very same thing which is spoken is to be understood except it be when it is contrary to the Analogy of faith or the Rule of Manners What because St. Paul made an Allegory of Abrahams having Sarah Hagar doth it follow that all the Scriptures are Allegories Or because that was an Allegorie may we believe there was no such Historie Because the Rock was called Christ as in the 1. Cor. 10. 4. doth it therefore follow there was no such Historie as of the Rock in Numb. 20. the like may be said of many more Allegories do not therefore overthrow the History but confirm it 'T is then God never consented to your Conditions though you have presum'd to set to his name You speak much in your own praise that you have been faithful in the acknowledgement of this Mysterie You might have remembred that propria laus sordet and that commonly when a man beareth witness of himself his witness is not true John 8. Therefore you should rather have followed Solomons counsel Prov. 27. 2. Let another man praise thee and not thine own mouth For the mystery you speak of it is not the mysterie of Godliness but the mysterie of iniquitie You do in effect deny the Trinity You say it is but one God manifesting himself under various appearances when the Deity is one in essence and in that essence there are three distinct Persons or subsistences the Father the Son and the Holy Ghost as appears in Christ's Baptism The Father speaks from Heaven the son stands in the water the Holy Ghost descends in the likeness of a Dove You boast you give to God and man their due when you Rob both God and man of their due Man of the Resurrection of his body and Christ of his Session at the right hand of God the greatest dignitie that Humanitie is capable of Ephe. 1. 20. You are only kind unto the Divel and would put him in hope if it were possible of Salvation but though peradventure you may perswade your followers to believe it yet the father of lies will not credit it if he did he would not have cried out
therefore faith was imputed to him for righteousness And again in the â— to the Gala. Abraham believed and it was imputed to him for righteousness I see you do not understand what the Covenants are I shall briefly tell you therefore Gods Covenant is his contract with man concerning the obtaining of Eternal life upon a certain condition This Covenant consists of two parts Gods promise to man and mans promise to God The promise of God is that whereby he bindeth himself to man if he perform the Condition Mans promise to God is that whereby he voweth his Allegiance unto his Lord and to perform the condition between them Again there are two kinds of this Covenant First the covenant of works and the covenant of grace Jerem. 31. 31 32. The Covenant of works is Gods covenant made with condition of perfect obedience and is expressed in the Moral Law The Moral Law is that part of Gods Word which commandeth a perfect obedience from man as well in his nature as in his actions and forbiddeth the contrary Rom. 10. 5. and 1. Tim. 1. 5. The Covenant of grace is that part whereby God freely promising Christ and his benefits exacts again of man that he would by faith receive Christ and repent of his sins Hos. 2. 18 19. Eze. 36. 25 Mala. 3. 1. And this covenant though it be one in substance yet it is distinguished into the old and new Testament or covenant The old Testament or covenant is that which in Types and Shadows prefigures Christ to come and to be exhibited The new Testament or Covenant declareth Christ already come in the flesh as it is apparently shewed in the Gospel The Gospel is that part of Gods Word which contains a most worthy and welcome message namely that mankinde is fully redeemed by the blood of Jesus Christ the only begotten Son of God manifested in the flesh So that now for all those that repent and believe in Jesus Christ there is prepared a full remission of sins together with Salvation and life everlasting Iohn 3. 14 15. Acts 10. 43. Thus have I shewed you what the Covenant is and the difference which it seems plainly you your self did not understand though you taxed another for ignorance But now the Divels and damned are out of this Covenant they are under the curse they cannot repent they cannot truly believe they are hardned and therefore no hope of Salvation to them In the next place of your errours and abominable absurd shifts to maintain them you have found out a prettie distinction of everlasting You say when everlasting and the words for ever are mentioned singly they signifie a time which shall have an end but when they are ingeminated or repeated as from Everlasting to Everlasting or for ever and ever then they signifie Eternitie or a time without end or to this purpose page 18. Your own words shall confute your errour your tongue shall make you fall for if you read Apoc. 14. Verse 11. you shall finde that they that worship the beast are tormented with fire and brimstone And the smoak of their torments ascend for ever and ever habemus confitentem that the pains of Hell are perpetual because they are said to endure for ever and ever Your next answer contains such horrible Blasphemie that it deserves rather a reply from the hand of the Hangman then an answer from the Pen of any man You say and I tremble to repeat it that Hell fire not only is as eternal as God but that God himself is that consuming fire viz. of Hell A most damnable assertion which is all one as to say that Summum bonum is Summum malum that he who is the chiefest good and happiness it self is the chiefest evil And Hell fire it self which was made for the Divels and the damned Mat. 25. 41. For what can it be else let the exposition be what it will the Playster will be too narrow for the Sore God is sometimes compared in the Scripture unto a consuming fire to shew the greatness of his anger against sinners and that except they repent he will burn them up and consume them as a fire consumes the Wood the Chaffe the Stubble but I never heard before that God was said to be Hell fire and I hope shall never hear it again You said absurdly that David was in Hell even while he was upon the earth understanding Hell locally as I understand for why else should you urge it here which cannot be A body cannot be in two places at the same time Secondly you quote the 88. Psalm 6 7. 't is common in the Scriptures for the Spirit of God to use Hyperboles that is transcendent kinds of speaking as it is said that there were among the Canaanites Cities walled up to Heaven that is the Walls were very high So when the greatness of the miseries afflictions and troubles of Gods Children is set forth it is compared unto Hell Ion. 2. 1 2. Then Ionas yrayed unto the Lord his God out of the fishes belly and said I cried by reason of my affliction unto the Lord and he heard me out of the belly of Hell cried I and thou heardest me You mention that place in the 1. Cor. 3. 10 11. nothing to the purpose for that fire there mentioned is to trie Doctrines that are built upon Iesus Christ the foundation the true corner stone whether they be Gold or Silver Hay or Stubble if they be of the first sort they shall abide if of the second they shall burn and vanish Now this fire is not the fire of Hell nor of Purgatory as the Papists hold but the fire of Gods Word or the spirit working by the Word which by the light thereof that is as clear as the day when once it ariseth in our hearts doth manifest and declare what is Silver what is dross If any mans work abide he shall receive a reward Dan. 12. 3. They that be wise shall shine as the brightness of the Firmanent and they that turn many to righteousness as the Stars for ever and ever But if his Work burn he shall suffer loss Mat. 5. 19. He shall be accounted least in the Kingdome of Heaven yet if he have kept the foundation he shall be saved yet as by fire He doth not say by fire but as by fire that is by afflictions which are compared to fire 1. Pet. 4. 12 13. for by them God shall correct him and cause him to see his errour Before I was afflicted I went wrong saith David Psal. 119. 67. And in Iob 33. 14 15. God speaketh once yea twice yet man perceiveth it not He openeth his eyes by correction that he may keep back his soul from the Pit And this I conceive is the meaning of the spirit of God in these expressions Thirdly you nrge that place of Hos. 13. 14. I will ransome them from the power of the Grave c. To which I answer First there is a civil
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