The Doctrine of the SYNOD OF DORT And ARLES, reduced to the practice.  
With a consideration thereof, and representation with what sobriety it proceeds.  
I divide This discourse into two parts 

1. Preface.  
2. Treatise.    
1. The preface likewise hath two parts.  

1. A rule of Trial, to wit, by reference to practise in 3 cases. 

1. The converting of a stranger.  
2. The correcting of a lewd Christian.  
3. The comforting of the afflicted.    
2. The doctrine to bet tried.   
2. The treatise is the trial itself of the former doctrine, according unto the former rule, & accordingly divides itself into 3 parts, and each of them I divide into several sections.   



preface.  seeing the doctrine of the Gospel, tieth not the disciples unto bare speculation and mere knowledge of the history, but also bindeth them to the practice & aedification of their neighbour's, every man will say that the use thereof consisteth principally in these 3 things, which every Christian, but more especially a faithful Pastor, aught to procure so far forth as in him lieth; where The 

1. Is the conversion of a stranger to the faith.  
2. The amendment of a bad-living Christian.  
3. The consolation of the sick or otherwise afflicted.    
2. If then that doctrine established and canonised in the two Synods, the one held at Do●t in Holland 1618. 1619. the other at Arles in Cevenes in France in 1620. cannot serve to any of these. 3. ends; nay, if they are directly contrary thereunto, no Christian can doubt but that it is quite different from the doctrine of the holy Scripture, which is given by inspiration of God, and is profitable for reproof, for correction, for instruction in righteousness. 2. Tim. 3.16.  

Consid.  What this Author is I know not▪ but by conjecture he seems by certain passages mentioned in this discourse, more naturally to speak French then English. Neither can I well tell in what ●anke to place him of the three here mentioned, for whose aed●fication principally he pretends the doctrine of the Gospel to be useful. For first he seems not to be a stranger unto Christian faith, for as much as here at the first he mentioneth a passage out of 2 Tim. 3.16▪ concerning the profitableness of holy scripture; though thencefoorth he quotes not one place of scripture throughout: no, nor a stranger to Calvins' doctrine, for he quotes one passage also out of him; & not one more throughout (as I remember) out of any author ancient or modern. But he takes liberty to cry out upon a prodigious Labyrinth of Divinitye, belike of those who desire to mould their faith in conformity to the word of God in the first place, and then also to take notice of what hath been the most received doctrine of the Church of God in the several ages thereof. And to take such a course in this author's judgement, belike, is for a man to cast himself into a labyrinth or maze. I confess it is a sweet thing to wanton wits coelo liberiore frui. And it may be the nature of man repines more against limits of faith, then against limits of life and conversation. Yet Adam found more room● when he was cast out of Paradise, than within; but his condition I suppose was nothing more comfortable for that. Neither is it likely this Author is of the rank of bad-living Christians, for it is not their course to trouble their brains about points of faith: well they may rail against religion, but they do not use to dispute divinity. Neither doth he seem to stand in need of a physician, he seems rather to feel the pulses of others, and to profess out of deep judgement the dangerous condition wherein others are, through error of faith in tender points, and in this censure of his, he carrieth himself like a very confident divine all along: whence it followeth that the doctrine of the Gospel is not so principally useful for the aedification of such as himself: For if it were, I see no reason why such a condition should be omitted, for, I praesume, he will not say that every doctrine of the Gospel should be alike useful to all conditions of men. There is good use to be made of terrors, good use to be made of comforts. But comforts are not fit to terrify, nor can terrors be of use for consolation. And truly our Church of England in her articles of religion, artic. 17, teacheth us that the godly consideration of Predestination & our election in Christ is full of sweet, pleasant, & unspeakable comforts to godly persons & such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, & their earthly members, and drawing up their mind to high and Heavenly things; As well because it doth greatly establish & confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: But that for curious & carnal people, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's praedestination, is a most dangerous down fall, whereby ●he devil doth thrust them into desperation, or into recklessness of most unclean living, no less perilous than desperation. And I remember to have read in the History of the Council of Trent, that the first opinion there mentioned concerning praedestination, which was the opinion of the Swinglians, as there it is reported, as it is mystical & hidden, keeping the mind humble and relying on God, without confidence in itself, knowing the deformity of of sin and the excellency of divine grace (which undoubtedly are excellent uses for aedification in an eminent degree) so the second opinion (contrary to the former) was plausible and popular cherishing humane presumption and making a great show; & it pleased more the preaching friars, than the understanding Divines. And the courtiers thought it probable, as, consonant to politic reason: ●t was maintained by the Bishop of Bi●on●o, and the Bishop of Salpi showed himself very partial. The defenders of this, using humane reasons, praevayled against the others, but coming to the testimonies of scripture, they were manifestly overcome. But to return, I had thought the written word of God had principally concerned believers, and tended to the aedification of the body of Christ; according to that we read Eph. 4.11, 12. that Christ gave some to be Apostles, and some Prophets, & some Evangelists, and some Pastors and Teachers, now observe the end of their ministry in the words following, for the repairing of the Saints, for the work of the ministry, and for the aedification of the body of Christ. As for Bad living Christians; they have no delight in God's word at all; the ministry of the word is but a vexation unto such; and God's ministers are accounted by such, as Elias was, no better than troublers of Israel, and why? But because they can prophesy no good unto such but evil. And as for the sick, though weak in body, yet if not weak in faith, we can afford them abundance of consolation in God even to the assurance of their election. If weak in faith, and oppressed under the burden of their sins; yet is there no cause why they should despair by reason of any doctrine of ours; but rather good hope that these troubles of mind may prove as pangs of childbirth to deliver their souls into the world of grace.  
2. Of any doctrine Canonised either in the Synod of Dort, which we know; or in the Synod of Arles which I know not; I am utterly ignorant. The course of comprehending the doctrine of the Church concerning certain points, in several theses, and denominating them canons, hath been anciently of use, in Counsels and Synods; but of canonising any doctrine thereby▪ I never heard, nor read till now. But if the Church be the pillar and butteresse of truth; the authority thereof is of no small force for the establishment thereof; albeit we acknowledge no infallible rule of faith but the word of God.  
The quaestion in present is, whether election be upon the foresight of man's obedience, or according to the mere pleasure of God? and in the issue it comes to this (as in due place I will show,) whether God hath mercy on whom he will, by giving faith and repentance unto them, and whom he will he hardeneth by denying faith and repentance? Or rather in the dispensation & distribution of these graces proceedeth according to men's works? Now to me it seems a strange course, when a quaestion is moved as touching two contrary opinions, which of them is true and to be embraced; to draw the resolution hereof to the consideration of the usefulness of the opinions or doctrines quaestioned. As if because an opinion is useful, therefore it is to be concluded that it is true; and not rather in case it be found to be true, yea the very truth of God, the rule whereof alone is God's word, therefore we ought to conclude that it is useful; and be careful to make such use of it, as it doth bespeak. Nay is it not most indecent for man to presume, ●o obtrude opinions upon God's word, upon a bare praetence of the usefulness of them in man's judgement, to serve turns as he thinks good? And do not as many as take such courses for the maintenance of their own way, manifest hereby that their cause is desperate, and that it seems they have very little or no ground for their opinions out of the word of God, when they run out unto such divinations as these, for the supporting of their labouring and wavering cause? As for example, if the Apostle shall plainly profess that election is not of works; shall not we embrace this for truth, unless we find it to be more useful to the purposes here specified then the contrary; and if we seem to find the contrary doctrine more useful than this in our fantasy; shall we therefore contradict the Apostle in express terms, or set our wits on work so to fashion the Apostles meaning by a forced interpretation as to make him to contradict his own words? In like sort, if the Apostle saith, God hath mercy on whom he will, and whom he will he hardeneth, Rom. 9.18. And withal manifests that by obtaining mercy at God's hands he understandeth the obtaining of faith, Rom. 11.30. that, even in the former place being manifest enough by the antithesis of it unto obduration; Shall we hang still in suspense as touching the acknowledging of S. Paul's meaning, until we have well weighed and considered the usefulness of this doctrine, in comparison, with the usefulness of the contrary doctrine; and according to the weight of each, by such weights, and in the scale of our judgement, pronounce judicially either for Paul, or against him; or at least make the holy Apostle by some practice or other to eat his own words, as Saturn did his children?  
And verily in the cause of such a trial, a good wit will serve a disputant in good stead; who can, if he list, bring forth pleasant ejaculations in commendation of a bald head, or of folly with Erasmus, or of a louse with Daniel Heinsius; and with our English Sonnetters of a st●awe● to witness th● song: O the straw the straw! and than let them take forth and sing: Now here is a jolly cou●se, quoth the minstrel. And others, like enough, will be furnished with as good wit to the contrary, in displaying the unnecessary condition of aught; ●ike him, who having f●●st made an excellent speech in the commendation of justice; afterwards spoke as wi●●ily to the contrary, showing that there was no justice at all in the World. And I have heard of a Gentleman, that would discourse against any need we have at all of fire; saying that at the end he was driven to a non plus, for as much as he could not devise how his horse could be shod without it. And, in like manner, I have with admiration received a relation concerning a Gentleman in an Assembly of States, such as we call Parliaments; namely, that he was absolutely the best speaker, yet nothing respected; and that for a most sufficient reason, which was this: They knew full well, that he could speak as well, and as movingly to that which was quite contrary. And I willingly profess, the Author of this discourse seems to be a wit●y Gentleman, and to entertain his readers in the following treatise with a pretty interlude; & no marvel if he makes choice of a fi●t scene, wherein to show the feats of his activity: Wherein how well he carrieth himself, when he comes to the trial of our Doctrine, by the serviceablenes thereof to the three ends here proposed, we shall by God's help inquire in due place. But surely, though it be not serviceable to any of these ends, yet if it be as serviceable to other ends, above specified out of the history of the Counsel of Trent; as also out of the 17. article of our church of England, as also to the glorifying of God, in acknowledging the prerogative of his grace, as only effectual to every thing that is good, & the prerogative of God's sovereignty over his Creatures, in making whom he will Vessels of mercy, and whom he will Vessels of wrath, ●o wit, by showing mercy on whom he will, and hardening whom he will; This I hope shall be sufficient to uphold the reputation of it, yea albeit it be found contrary to other ends (which yet I deny) like as comforts are contrary to the use of terrifying, and terrors are contrary to the use of comforting; and yet God's word contains both kinds of discipline. Like as Martin Luther and Melancthon were of different dispositions, and Erasmus his censure of them was this, that Melancthon followed Luther, as Litae followeth Ate in Homer, yet Chytraeus in his Historiae confessionis Augustanae, as I remember, professeth, that God in his gracious providence made good use of both, for the service of his Church, and propagation of the Gospel in these latter days. And I well observe as touching S. Paul's testimony here alleged concerning the profitableness of Scripture Doctrine, (which is the more considerable I confess, because this whole treatise is like an Hen with one chick, having not any one quotation out of holy scripture beside) that he takes no such course as this divine doth, from the profitableness of a doctrine, to conclude it to be the doctrine of holy scripture, but rather supposing a doctrine to be a doctrine of holy scripture concludes the●hence that it is profitable for reproof, for correction, for instruction in righteousness. How can it be otherwise, as touching the doctrine here impugned, but that if it be the doctrine of holy scripture, instruction therein must be instruction in righteousness, and shall be a just reproof to them that refuse to receive instruction, as in the whole Counsel of God, so in this particular among the rest, and lastly serve for the correction of them that do not live answerably unto their profession, as in other things so in reference unto this, as namely, when professing of God worketh in us the will and the deed of every good work, and that not according to the good pleasure of man, but according to his own good pleasure, they are not so careful hereupon, as they should be to work out their salvation, with fear and trembling, in conformity to the holy Apostles exhortation, Phil. 2.12.13. work out your salvation, with fear and trembling. For God it is that worketh in you both the will and the deed even of his good pleasure.  
Thus I have considered the rule of Trial: I come to the consideration of the doctrine to be tried, whether it be in a right manner proposed.   

The second Section.  
THe principal points & doctrines of which Synods are contained in these 5. Articles. 
preface. Sect. 2.   
1. That God, by an absolute decree, hath elected and chosen to life a very small number of persons, without the least regard, either of their faith and obedience; and excluded the rest of mankind from all saving grace, destined by the same decree, unto eternal damnation, without the consideration of their incredulity or impenitency.  
2. That jesus Christ died for no other than the elect only, not having the least intention of his own, or commandment of his Father, to make a propitiation for the sins of the whole world.  
3. That by the sin of Adam, his whole posterity hath lost their free will, being subject by an inevitable necessity to do or leave undone, that which every man acteth or omitteth, being good or evil, being thereunto predestinated by the eternal and efficacious decree of God.  
4. That God, to draw his elect out of that, produceth a faith in them by a power equal to that, whereby he created the world, and raised up the dead, so that they, to whom he giveth grace, are not able to reject it, and that the reprobates cannot obtain it, although it be offered unto them, in the preaching of the Gospel.  
5. That they who have once received this grace by faith, can never fall totally or finally, notwithstanding the most enormous sins they can commit.  
2. That this is the doctrine of the Synods, they who have been, and still are persecuted for refusing to subscribe, have so plainly and sufficiently demonstrated by their public writings, that none of their persecutors durst hitherto undertake to refute or answer them; yea, and who are always ready, before impartial judges, to make it good, that the Articles, above mentioned, are to be found in the writings of their chiefest Doctors, even in the self same terms, nay far more scandalous.  
Consid. When the Apostle saith, that Election is not of works, and proveth it by this, that before Esau and jacob were borne etc. it was said of them, the elder shall serve the younger; Let every sober Reader judge, whether it be not more agreeable to the Apostle, to profess, that election proceeds rather without any regard had to man's faith and obedience, then with any respect thereunto: as also whether by the same reason, which the Apostle useth, it be not apparent, that as election is not of good works, so likewise reprobation is not of evil works.  
Yet that God did decree to damn no man, but for sin is the unanimous confession of all our divines. Neither is there any of them that I know, who denies that God did ordain to bestow salvation on none of ripe years, but, by way of reward of their obedience. And accordingly Tilenus himself, when he was on our side, took exception against Arminius his stating the decree of predestination and reprobation, according to our opinion, to proceed citra omnem considerationem resipiscentiae & fidei in illis, aut impenitentiae & infidelitatis in hisce. For mark, I pray, how he excepts against it, At postrema haec particula perperam & praeter menternostram hvic sententiae adjicitur; And he gives his reason on both parts: on the part of reprobation thus: Quandoquidem quoscunque damnat Deus, 
Consid. sentent. I. Armin. cap. 1. p. 6.7.  non aliam ob causam, quam propter impaenitentiam & infidelitatem atqu● adeopropter peccatum damnat, ac proinde neque damnare decrevit sene hujus rei intuitu. On the part of election thus: Sicuti neminem in tempore serv●● nisi resipiscentem & credentem (which yet is untrue, unless understood only of men of ripe years); Ita neminem ab aeterno servar● decrevit nisi resipiscentem & credentem. In like sort, Piscator denies not, but that there is such a will of God revealed in the Gospel, as namely to save such as persevere in faith, & damn them that persevere in infidelity and impenitency; 
Resp. ad Apologet. Berti●. p. 150.  only he denies this to be the whole will of God revealed in the Gospel, as touching the salvation of some, and damnation of others. And accordingly in the conference at the Hague, when the first Article of the Remonstrants came to be discussed, which was: Deum ab aeterno decrevisse fideles perseverantes salv●s facere; Their adversaries denied not this, nay they professed, that no Christian denies this, Praefat. ad Synod. Dordrac. fol. 10. p. 1. And therefore they urged them to declare, whether this Article of theirs contained the whole decree of predestination; which when they affirmed, herein their adversaries thought good to oppose them, and to encounter with them upon that point. But let us distinguish that which such, as this Author is, affect to confound. The absoluteness of God's decree may be considered two ways, either on the part of the act itself of God's decree, or on the part of the the things decreed. According to this distinction: Aquinas professeth, that no cause can be assigned of the will of God, quoad actum volentis, 
1. q. 23. art. 5.1. cap▪  but there may be assigned a cause thereof, quoad res volitas; His words are these: Dictum est supra quod non est assignare causam divinae voluntatis ex parte actus volendi, sed potest assignari ratio ex parte volitorum. And applying this doctrine to predestination in special addeth, saying: Nullus fuit ita insanae mentis qui diceret merita esse causam divinae praedestinationis ex parte actus praedestinantis. Sed hoc sub question● ver●itur, utrum ex parte effectus pr●destinatio habeat aliquam causam. And whereas the distinction of voluntas absoluta & condition●lis, is interpreted by Vossius, as all one with voluntus antecedens & consequens; both Vossius himself interpreteth voluntas conditionalis, as making the cause thereof to be only quoad res volitas. 
Hist. Pelag. p. 368.  For he defiles a conditional will in this manner: A●iqua vult cum cond●tione▪ que id●ir●● in effectum non prodeunt, nisi conditione impleta. Qu●modo ●●nes ●om●nes salvari vult, sed per, & propter Christum fide approhensum. And doctor jackson, in his last book of providence, acknowledgeth that the distinction of voluntas antecedens & consequens is to be understood quoad res volitas; Now the consequent will is such a will as derives the cause thereof from man. But this, saith he, is to be understood as touching, the things willed; which we willingly grant, and accordingly acknowledge that some things willed by God have the cause of their being from m●n. As namely, faith, we ●ay, is the disposing cause of salvation; final infidelity or impaenitency are the meritorious causes of damnation. Yet some thing there is willed by God which hath no cause from man, but 〈◊〉 the cause thereof is from the mere pleasure of God, and that is the giving or denying of grace, according to that of the Apostle: He hath mercy on whom he will and whom he will he hardeneth. Rom. 9.18. As for the decree of God considered as touching the act of God willing, that it can have no cause from man, I prove, both as touching the decree of salvation, and touching the decree of damnation. And I willingly challenge all the nation of Arminians to answer it. And the argument is this; If faith be the cause why God ordeynes a man to salvation; then, either by 〈◊〉 necessity of nature it is the cause hereof, or by the mere constitution of God. Not by necessity of nature, as appears manifestly, (and I have found by experience that Arminians themselves have confessed as much) therefore if any way it be admitted to be the cause hereof, this must be only by the constitution of God. Now mark the absurdity hereof; for herence it followeth that God did constitute, that is, ordain, that, upon the foresight of faith, he would ordain men unto salvation; where the very eternal act of God's ordination, is made the object of God's ordination, a thing utterly impossible; and every man knows that the objects of God's ordination are things temporal only, and by no means, things eternal. In like sort, if sin be the cause why God ordeynes men unto damnation; then either by necessity of nature, or by divine constitution; not by necessity of nature, for surely God is not necessitated to damn any man for sin If therefore by constitution divine, mark the absurdity avoidable following hereupon, namely, that God did ordain that upon the foresight of 〈◊〉 he would ordain men unto condemnation; where again Gods eternal ordination is made the object of his ordination. Yet do not I affirm, that in any moment of nature doth the decree of salvation go before the consideration of men's faith and obedience; or the decree of damnation before the consideration of final incredulity or i●poenitencie. For as much, as the decrees of giving faith and crowning it with salvation; and, in like sort, the decrees of permitting final incredulity and impenitency▪ I make to be, not subordinate one to another, bu●, simultaneous and coordinate one with another. I proceed to the second.  
2. The holy scripture, in designing unto us those for whom Christ died, useth different forms, Matth. 20, 28. it is said that the son of man came not to be served but to serve and give his life a ransom for many, and 26, 28. This is my blood in the New Testament, which is shed for you and for many for the remission of sins. This is a very indefinite notion, yet nothing so prone to signify a comprehension of all, as an opposition to such an universality. But in other places these Many are defined, and therewith all the benefit of Christ's death confined to some, as namely the people of Christ, Mat. 1.21. to the Church, Act. 20.28. Ephes. 5.25. Christ's sheep, joh. 10.15. the Children of 〈◊〉, joh. 11.51. Christ's friends, joh. 15.8. to Israel, Act. 13.23. to the body of Christ, Ephes. 5.23. And accordingly our Saviour prayed for those only that his Father had given him, joh. 17.9. and for those whom hereafter he should give unto him, v. 20. and that with exclusion, from the world, v. 9 and for their sakes he sanctified himself, v. 19 which, in like manner, is to be understood with exclusion of the world. Now, by sanctifying himself, is understood the offering up of himself upon the Cross, by the unanimous consent of all the Fathers, whom Marmorate had read, as himself professeth in his Commentaries on that passage in john. Yet we are willing to take notice of those places also, which extend the benefit of Christ's death unto all, as Rom. 5.18. As by the offence of one the fault came upon all unto condemnation; so by the justifying of one, the benefit abounded toward all men, to justification of life; But for the clearing of this, observe but the limitation, going immediately before, v. 17. If by the offence of one, death reigned through one; Much more shall they, who receive the abundante of grace of the gift of righteousness reign in life through one, jesus Christ. It is further said that God was in Christ reconciling the world unto himself, 2. Cor. 5.19. That he is the Lamb of God that taketh away the sins of the world, joh. 1.29. That he gave his life for the life of the world, joh. 6.51. That he is the Saviour of the world, joh 4.42. and 1. joh. 4.14. Yet this admits a fair exposition, without all contradiction to the former limitation, namely, of men in the world, which being an indefinite term, is to be expounded by other places, where it is defined who they are, as joh. 13.1. He loved his own that were in the world, to the end he loved them; Now, who are Christ's own but those of whom he speaketh, joh. 17.9. For they are thine, 10.11. and all mine are thine, and thine are mine, and thou art glorified in them. Now, these are proposed with an exclusion of the world in that very 9 verse: I pray for them, I pray not for the World, for they are thine.  
It is further said, that Christ is the reconciliation for our sins, and not for ours only, but for the sins of the whole world; which may fairly admit this construction, for the sins of men dispersed throughout all the world, which is most true of God's Elect, like as joh. 11.50. They are called the Children of God, which were scattered; and Matth. 24.31. God shall send his Angels with a great sound of a Trumpet, who shall gather together his Elect from the four Winds, and from the one end of the Heavens to the other. But suppose it be understood of all and every one, yet that place, joh. 3.19. gives a fair exposition of this also, whence it is said: So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, shall not perish; And we willingly confess, that Christ died to obtain salvation for all and every one that believe in him.  
And indeed our Adversaries do usually please themselves in the confounding things that d●ffer.  
And in the stating of this thesis we have a miserable confusion, as if these men delighted to fish in troubled waters. For when we say Christ died for us, our meaning is that Christ died for our good, and a benefit redounds unto us by the death of Christ, now, it may be, there are divers benefits redounding unto us by the death of Christ, and they of so different nature, that, in respect of some, we spare not to profess, that Christ died for all, and, in respect of others, the Arminians themselves are so far from granting that he died to obtain any such benefit for all, as that they utterly deny them to be any benefits at all redounding to any by the death of Christ. Though we willingly acknowledge them to be benefits redounding to us by the death of Christ, albeit not redounding unto all, but only to Gods elect. Now if this be true, is it not a proper course which this author takes in confounding things so extremely different? And that it is so as I have said, I now proceed to show in this manner. We say, that pardon of sin and salvation of souls are benefits purchased by the death of Christ, to be enjoyed by men, but how? not absolutely, but conditionally, to wit, in case they believe, and only in case they believe. For like as God doth not confer these on any of ripe years unless they believe, so Christ hath not merited that they should be conferred on any but such as believe. And accordingly profess that Christ died for all, that is, to obtain pardon of sin and salvation of soul for all, but how? not absolutely whether they believe or no, but only conditionally, to wit provided they do believe in Christ. So that we willingly profess, that Christ had both a full intention of his own, and commandment of his Father to make a propitiation for the sins of the whole world, so far as thereby to procure both pardon of sin and salvation of soul to all that do believe, and to none other being of ripe years, according to that Rom. 3, 24. we are justified freely by his grace, through the redemption that is in Christ jesus. v. 25. Whom God hath set forth to be a propitiation (or reconciliation) through faith in his blood. But we further say, that there are other benefits redounding to us by the death of Christ, to wit, the grace of faith and of repentance. For like as these are the gifts of God wrought in us by his holy Spirit, so they are wrought in us for Christ his sake, according to that of the Apostle, praying for the Hebrews, namely, that God will make them perfect to every good work, working in them that which is pleasing in his sight through jesus Christ. Now, as touching these benefits, we willingly profess, that Christ died not for all, that is, he died not to obtain the grace of faith and repentance for all, but only for Gods elect; In as much as these graces are bestowed by God, not conditionally, lest so grace should be given according to men's works, but absolutely, And if Christ died to obtain these for all absolutely, it would follow her hence that all should believe & re●●●● & consequently all should be saved. And do our adversaries blame us for denying that Christ died to procure faith and repentance unto all? Nothing less; nay it is apparent that the Remonstrants nowadays openly profess that Christ hath not merited faith & regeneration for any. For when this is laid to their charge as themselves profess in these words: At (inquit censor) si hoc tantum meritus est Christus, 
Censura Censura p. 59  tum Christus nobis non est meritus fidem nec regenerationem, mark their answer following, Sanè ita est. Nihil ineptius, nihil vanius est quam hoc Christi merito tribuere. So that their plain meaning is that jesus Christ died for none, so as to obtain the grace of faith and regeneration for them, no, not for Gods elect, not having the least intention of his own, or commandment of his Father to purchase these gifts these blessings for any. Proceed we to the third.  
3. Of freedom of will in the creature we may dispute, and divines do uswally dispute different ways, and upon different considerations; as namely in respect, either of the state of the creature from within, as under corruption, or free from it; or in respect of the divine decree from without. This author very judiciously, Arminian like, confounds these into one.  
It is utterly untrue that any of our divines, of my knowledge, say that by the sin of Adam, his whole posterity hath lost their free will; In the time of my minority in the University, in divinity disputations we heard concerning free will such a distinction as this of common course. The actions of men are either natural or moral, or spiritual; the resolution of the truth, as touching free will, according to the foresaid distinction, was this; we have not lost our free will, in actions natural, nor in actions moral, but only in actions spiritual, 
1. Cor. 2.14.  So that the natural man perceaveth not the things of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. And the affection of the flesh is enmity unto God, 
Rom. 8.7.8.  for it is not subject to the law of God no● can be. So that they which are in the flesh cannot please God. Of heathen men the Apostle professeth that their minds are blinded, their hearts hardened, 
2. Tim. 2. last.  and they estranged from the life of God Eph. 4.18. that they are in the snare of the devil, led captive by him to do his will. That the Ephesians were dead in trespasses and sins before the time of their calling by the Gospel; 
Eph. 2.1.  and the like is affirmed of the Colossians Col. 2.11. Yet that which followeth in this Author is more unt●●e imputing unto us, as if we maintained that every m●n is subject by inevitable necessity to do or leave undone that which every man acteth or omitteth, being good or evil. This imputation, I say, is utterly untrue; we say that every one doth freely whatsoever he doth, and omitteth freely whatsoever ●e leaveth undone. Only this is to be understood aright, to wit, in respect of means tending unto ends, wherein alone and in the election thereof consisteth the liberty of man's will, and not in the appetition of the end; it being natural to a man to be carried to the liking of his end necessarily; according to that of Aristotle. 
E●hic. 4. cap. 5.  Qualis quisque est, ita finis apparet. And doth it become these men to dictate unto us, not only a new divinity, but also a new Philosophy at pleasure? As for the reason here added, fetched from the eternal and efficatious decree of God, this is so far from confirming their premises as that it utterly overthrows them, and confirmeth ours. For we say, with Aquinas, that the effications will of God, is the cause why some things come to pas●e contingently and freely, as well as it is the cause why other things come to pass necessarily. Was the burning of the Prophet's bones by josiah performed any whit less freely by him, than any other action of his? O● the proclamation that Cyrus made for the return of the jews out of the captivity, was not this as freely done by him as aught else? Yet both these were praedetermined by God. Nay I say more; that every thing which cometh to pass, in the revolution of times, was decreed by God, I prove by such an argument, for answer whereunto, I challenge the whole nations both of Arminians and jesuits. It cannot be denied but God foresaw from every lasting whatsoever in time should come to pass; therefore every thing was future, fro● everlasting, otherwise God could not foresee it as future. Now let us soberly inquire, how these things which we call future, came to be future, being in their own nature merely possible and indifferent, as well not at all to be future as to be future. Of this transmigration of things out of the condition of things merely possible (such as they were of themselves) into the condition of things future, there must needs be some outward cause. Now I demand, what was the cause of this transmigration? And seeing nothing, without the nature of God, could be the cause hereof; (for this transmigration was from everlasting, but nothing without God was everlasting,) therefore some thing within the nature of God must be found fit to be the cause hereof.  
And what may that be? not the knowledge of God: for that rather presupposeth things future, and so knowable 〈◊〉 in the kind of things future, then makes them future. Therefore it remains, that the mere decree & will of God is that which makes them future. If, to shift off this, it be said, that the essence of God is the cause hereof, I further demand, whether the essence of God be the cause hereof, as working necessarily, or as working freely. If as working necessarily, than the most contingent things became future by necessity of the divine nature, and consequently he produceth whatsoever he produceth by necessity of nature, which is Atheistical: Therefore it remains, that the essence of God hath made them future, by working freely, and consequently the mere will and decree of God, is the cause of the futurition of all things. 
Act. 4.24.  And why should we doubt hereof, when the most foul sins that have been committed in the World, are in scripture phrase professed to have been predetermined by God himself? Upon supposition of which will and decree divine, we confess it necessary, that things determined by him shall come to pass, but how? not necessarily, but, either necessarily, or contingently and freely; to wit, necessary things necessarily, contingent things, and free things, contingently and freely. So that contingent things, upon supposition of the will divine, have a necessity secundum quid, but simply a contingencye; and that the same thing may come to pass, both necessarily secundum quid, and simply in a contingent manner, aught to be nothing strange to men of understanding, considering that the very foreknowledge of God is sufficient to denominate the most contingent things, as coming to pass necessarily secundum quid.  
I come to the consideration of the fourth.  
4. As touching this Article here objected unto us, we have no cause to decline the maintenance thereof, but cheerfully and resolutely to undergo the defence, as of the truth of God clearly set down unto us in the word of God. The illumination of the mind is compared to Gods causing light to shine out of darkness in the creation, 1 Cor. 4.6. God that commanded the light to shine out of the darkness, is he which hath shined in 〈◊〉 heart, to give the light of the knowledge of the glory of God, in the face of jesus Christ: And for God to say unto Zion, thou art my people, is made equivalent to the planting of the Heavens, and laying the foundation of the Earth, Es. 51.16. I have put my words in thy mouth, and defended thee in the shadow of my hand, that I may plant the Heavens, and lay the foundation of the Earth, and say unto Zion: Thou art my people▪ Ps. 51.10. Create in me a clean heart, saith David, and renew a right spirit within me. Yet was David a regenerate child of God, but when he fell into foul sins, and sought unto God, to restore him, he acknowledgeth this his spiritual restitution, to be a creation; giving thereby to understand, that the very children of God have savage lusts, & wild affections in them, the curing & mastering whereof is no less work, than was the work of creation or making of the world, 2 Cor. 5.17. If any man be in Christ, he is a new creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Gal. 6. 1●. In Christ jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature. Now, this new creature is all one with faith working by love, Gal. 5.6. For there the Apostle expresseth the comparison antitheticall in this manner: In jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith working by love. And Eph. 2.10. We are said to be God's workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created in jesus Christ (mark a new creation) unto good works, which he hath ordained, that we should walk in them. God made the world with a word, but the new making of man cost our Saviour Christ hot water, the very blood of the Son of God, agonies in the garden, & agonies upon the Cross, and he must rise out of his grave, to work this. The Schoolmen do acknowledge this, namely, that grace is wrought in man, by way of creation; Otherwise, how could it be accounted supernatural. And, as for the power whereby God raiseth the dead; It is expressly said, Col. 2.12, that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who raised Christ from the dead; whereupon Cornelius de Lapide acknowledgeth, that faith is wrought by the same power, whereby God raised Christ from the dead. And Eph. 1 19 the Apostle tells us of the exceeding greatness of God's power towards us, which believe, adding that this is according to his mighty power, which he wrought in Christ, whom he raised from the dead. And therefore most congruously doth the Apostle take into consideration that work of God in raising Christ, when he prayeth for the Hebrews, that God would make them perfect to every good work, working in them that which is pleasing in his sight through jesus Christ, Heb. 30.20.21. The God of peace that brought again from the dead our Lord jesus Christ, the great shepherd of the sheep, through the blood of the everlasting covenant: Make you perfect in all good works to do his will, etc. It is called the work of faith in power, 2. Thes. 1.11.  
And as for perseverance therein with patience, the Apostle requires such a strength as is wrought by God's glorious power. Col. 1.11. & 2. Pet. 1.3. we are ●ayde to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator, not knowing well what good sense to make of it as it lies, interprets it unto glory and virtue, as if it were in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Daniel Heynsius in the preface to his Aristarchus Sacer, on Nonnus upon john, makes bold to censure this interpretation; and shows whence it proceeds, to wit, herupon, because he knew no other signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than virtue, and that in the sense as we usually take it. But, saith he, in the Greek Etymologicum we find that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the notion thereof, is as much as potentia, and accordingly we are called as Saint Peter saith by glory and power, as much as to say by God's glorious power. And doth not the scripture clearly profess that God found us dead in sin, Eph. 2.1. & Col. 2.13? And is not the work itself called regeneration, joh. 3. and 1. Pet. 1. and in other places? Is it not a new life wrought in us? we were before estranged from the life of God Eph. 4.18. now we are not. And is not this life the life of faith according to that Gal. 2.20. The life that I now live in the flesh is by faith in Christ who loved me and gave himself for me? Austin, in plain terms, professeth that God converteth men omnipotent facilitate; therefore he used his almighty power therein, though he did it with case, like as he both made the world and shall raise the dead with ease: For he speak the word and they were made, he commanded, and they were created; 
joh. 5.  and, in like sort, the time shall come when they that are in the graves shall h●are the voyer of the ●one of man, and shall come forth, some to the resurrection of life, some to the resurrection of condemnation. And power less than the power of God is not able to regenerate man; For can an Angel regenerate man, or can man regenerate himself, and make himself partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the divine nature? Or breathe the life of God, the life of grace, or the Spirit of God into him? Consider but soberly the importance of faith that is so much slighted by this generation; Consider it a● touching the object thereof, and the things believed; consider it as touching the form of it; and the confidence of the creature ●n his creator; and judge indifferently, whether any created power, can suffice to create faith in man. The things believed, are the mystery of the Trinity; the incarnation of the Son of God, God manifested in the flesh, and to what end? that his soul might be made an offering for sin, the just die for the unjust, that so God might justify the ungodly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. What wisdom is there in this, by the judgement of flesh and blood? Are not these things of God foolishness to the natural man, 1. Cor. 2, 14. then the resurrection of the dead, the eternal judgement the powers of the world to come; what reason can draw a natural man to the embracing of these? Then as touching our confidence in God and dependence upon him according to these mysteries. Is it in the power of nature a man should be brought to repose the fortunes of his salvation upon a crucified God? which was a scandal to the jews, foolishness to the Gentiles, but to us that are saved, it is the very power of God and wisdom of God. For a sinner to be assured that God is his Father in Christ, and receieth us unto him as sons and daughters, and, if sons, than heirs also, even heirs of God, and heirs annexed with jesus Christ. To say, with job Though he kill me, yet will I put my trust in him, not only mangre his judgements, by which he fights against us, causing his arrows to st●ck● fast in us, and the venom thereof to drink up our Spirits; but also, in despite of our own sins, whereby the best provoke him, too oft, even the eyes of his glory.  
Yet these disputers would not have it thought that they denied faith to be the work of God; but they have come so far as to deny, in express terms, that Christ merited, either faith or regeneration for any. Censura Censurae ●. 59 A time may come for them to open their mouths, 〈◊〉 little wider, & deal plainly & openly profess that faith is merely the work of man, & not the work of God. But as yet they think it not seasonable to divulge this mystery of State. They praetend acknowledgement, that it is the gift of God; only they will have it wrought in such a manner, that man may reject it; and they reproach us for saying that they, to whom God giveth his grace, are not able to reject it. Forsooth, they will have God to work faith in a man, no otherwise then by way of suasion. For Arminius professeth, that there are but two ways, whereby God works upon the will, 
Exam. p. 150.  the one, as he expresseth it, is per modum naturae, the other secundum modum voluntatis & libertatis ejus: The former he calleth a Physical impulsion, the latter he saith may fitly be called suasion. By the former operation, the effect comes to pass necessarily; and this they cannot brook. So that it remains, that God's operation, in bestowing faith, is only by way of suasion. Now, here they dash themselves upon a rock of manifest heterodoxy, even in Philosophy. For he that persuades works immediately upon the understanding, representing the object whereunto he persuades in the most alluring manner that he can; Suadens agit (saith B●llarmine) per modum proponentis objectum. And consequently leaves it to the object thus set forth, to work upon the will. Now, the object works only in genere causae finalis, not in genere causae effi●ientis. And the end is well known to move only motu metaphorice dicto, not vero motu; & herehence it follows, that God while he persuades only, is no efficient cause at all of faith; which indeed is the most genuine doctrine of these divines, though they are loath the world should know so much.  
Secondly, observe their language more narrowly; here is mention of Gods giving grace, yet so as they to whom he gives it, are able to reject it; and withal that this ability is very often exercised in such sort, that albeit God gives it, yet they, to whom he gives it, do reject it. Now, this may be understood two ways, as namely, that after God hath given it, and they received it, they do reject it, or that they so reject it, as not at all receiving it. The first sense includes a sober notion though the truth of it may be questioned. But in that sense it belongs to the next Article, but in the latter sense only it belongs to this present Article; Now, say I, in 〈◊〉 this sense there is no sobriety; For it maintains some thing to be given, which is not at all received; which is clearly non sense, and no merveyl, if in opposing God's grace, they carry themselves as destitute of common sense. A thing may be offered and rejected; but that cannot, with sobriety, be said to be given, which is not received. Especially of gifts given to the soul: For a gift given to the soul, must either be a quality permanent, or an act immanent, both which are inhaerent in the soul, and unless they are made inhaerent in it, and the latter also produced by it, cannot be said ●o be given unto the soul: As, for example, the present quaestion is of producing faith in the soul of man; Now, this may be understood, either of the habit & quality of faith, or of the act of faith; but neither of these can be said to be given, unless the one be made the quality of the soul, and the other the act of the soul. Which supposed, they are not rejected, nor can be rejected in such sort, as not at all to be received. And this inconvenience the Author seems to have been sensible of, and accordingly desirous to avoid; and therefore observe in the third place, he doth not say, that they, to whom God giveth faith, are able to (and accordingly some times do) reject it, according to our opinion, which would imply that, in his opinion, though God gives faith to men, yet they, to whom he gives it, do sometimes reject it. But he makes our doctrine to be this, that to whom God gives his grace, they are able to (and accordingly sometimes do) reject, implying thereby, that the grace, which God gives man, may be, and is sometimes rejected.  
And indeed, this grace being not faith itself, but an operation tending thereunto, and that no other than suasion, this may in a good sense be said to be rejected, though it be both given by God, and received by man, though the like cannot be said of faith, which is not received but by believing; and unless it be thus received by man, it cannot be said to be given by God. In like sort, if God exhort a man to faith, it cannot be said, that that man is not exhorted thereunto; and therefore, to whom God gives exhortation, it cannot be but that the exhortation given, be received so far forth, as the man is justly said to have been exhorted thereunto. But beside, the receiving of suasion and exhortation in this sense, which cannot possibly be denied wheresoever it is given; there is another sense hereof, namely, of receiving it so, as to obey it, and yield unto it.  
And, in this sense, we confess, that the grace of suasion and exhortation, though it be made by God, yet may it be rejected by man; for though it cannot be denied but he hath received it so far forth as whereby he hath heard it, which is sufficient to denominate him a man exhorted unto faith; yet he hath not received it in such sort as to embrace it and obey it. And upon this ambiguity of sense and aequivocation, do these impostors proceed first willingly cheating themselves, their affections being possessed with a love of error, which will always to use the judgement from the truth, and afterwards labouring to cheat others, as many, as do not discern their juglinge Now we clearly profess, that like as, in case the Sun doth enlighten the world, it is not possible, but that the world should be inlighteyed: so if God enlighten men's minds, the mind cannot choose but be enlightened. For the understanding is a power natural, not free. And consequently, if God make it appear to a Christian soul that God is his summum bonum, not only summum bonum, but his summum bonum; it is not possible but he should be enlightened with this light of his loving countenance, which is called, in scripture, the glory of the Lord, 2, Cor. 3. last, and it is signified to be the glory of his grace appearing in Christ joh. 1.14. which we are said to behold in Christ with open face, 2. Cor. 3. last. Again, this glory of God's grace appearing unto us as our chiefest good, it is not possible but we should love it; (For we love him because he loved us first. 1. joh. 4.19.) & our wills should be fixed upon him as on our supreme end. For the liberty of the will consists not in appetitione finis, but only in electione mediorum, which is a rule of Schools, acknowledged by Aristotle, and received generally, without control, sealed unto us by the light of nature. And accordingly we are said by the very beholding of the glory of the Lord, with open face, to be transformed into the same image; what is that but the image of Christ (as by the Lord there Christ is meant, in whom appears the glory of God's grace, and of his love to man) and that hath two parts, the one Christ crucified, the other Christ raised from the dead, and ascended into heaven, and there sitting at the right hand of God, to make requests for us. And our transformation into this image, is our regeneration, consisting in mortification, which is a conformity to Christ's death, and vivication, which is a conformity to Christ's resurrection; thus we feel the power of his resurrection, and the fellowship of his passions, Phil. 3.10. And in this work of regeneration, consisting in the illumination of our mind, and renovation of our affections, we are merely passive, and so changed as to discern our chiefest good, and to have our heart set upon it, as upon our end, all which is natural, not free; Freedom having place only in the election of means unto our end; wherein we fail often, partly through weakness of judgement, partly through perverseness of our affections. For we are regenerate but in part, & both darkness, in part, possesseth the understanding; & in our hearts and affections there is a principle of the flesh, which inclines inordinately to the creature, as well as a principle of the Spirit, which inclines to God our creator.  
And whereas, in the last place, it is said, that the Reprobates cannot obtain this grace of God, although it be offered them in the Gospel; this either hath no sobriety, or being brought to a sober sense, is utterly untrue. And nothing but the ambiguous notion of grace serves their turn, and gives them liberty to prate they know not what. For as for faith itself, that is not offered at all in the Gospel; men are called upon to believe, and promised, that upon their faith, they shall obtain the grace of remission of sins; & salvation; and these graces may be said to be offered unto all, upon condition of faith; but faith itself, in no congruity, can be said to be offered; though by the preaching of the Gospel the Lord works faith in the hears of whom he will; as it is said, that he hath mercy on whom he will and whom he will he hardeneth. But as for suasion & exhortation unto faith, this grace the reprobates in the Church of God are partakers of, as well as Gods elect. I come unto the fifth and last.  
5. That they who have once received this grace by faith can never fall totally or finally, notwithstanding the most enormous sins that they can commit. Here are three things to be considered. first his phrase of a certain grace received by faith, in reference to the premises, for he calls it this grace by faith; whereas in the premises there is no mention at all of any grace received by faith▪ much less any such grace particulated; but this is their juggling carriage throughout. First he spoke of Gods producing faith, then of Gods giving his grace; now he supposeth he hath spoken of a certain grace received by faith, this is their cogging course; when no such grace, as received by faith, was at all mentioned before. We speak plainly in saying of faith not of a grace (I know not what) received by faith, that it cannot totally or finally perish.  
The scripture plainly professeth, that it is not possible the elect should be seduced by false Prophets; 
matth. 24.24.  now the practice of false Prophets is to corrupt their faith; but it is not possible they should herein prevail over Gods elect. Now by the elect are here to be understood the regenerate elect; for before regeneration, it is apparent, they are as obnoxious to errors of faith and errors of life as any other; And the reason why they cannot be thus seduced, our Saviour's signifies joh. 10.29. to be this, that they are in the hands of God the Father. My Father which gave them me is greater than all; (now to be given to Christ by God the Father, is to be brought unto faith in Christ by God the Father joh. 6.37.44. compared with verse 35, and 47. and joh. 17.9.20) And none is able to take them out of my Father's hand. So that, when we say they cannot fall from grace, this is spoken, not in respect of any absolute impossibility, but merely upon supposition, to wit, manutenentiae divinae, of Gods upholding of them. And accordingly they are said to be kept by the power of God through faith unto salvation. 1. Pet. 1. Now this impossibility of falling away from grace, in Scholastical account is but an impossibility secundum quid; like as we say, 'tis impossible that Antichrist should fall, or the jews be called till the time, which God hath apppointed, is come, for bringing forth these great and wonder full works of his; but the contrary is▪ simply possible on either part. As for the last clause; not withstanding the most enormous sins which they can commit, this is most calumniosly annexed; as if we maintained, that the children of God cannot fall from grace, albeit they should let the reynes lose to their lusts to commit sin, & that with greediness; whereas, to the contrary, we teach, that God keepeth them from falling away by putting his fear into their hearts according to that Ierm. 32.40. I will put my fear in their hearts that they shall never depart away from me; so that the right state of our Tenet is not, that God will keep them from falling away in spite of their praesumptuous courses, but that he will keep them by him, through an holy fear, which is as much as to say he will hold them fast by him by keeping them from presumptuous courses; and accordingly David after he had prayed that God would cleanse him from his secret faults, he entreats God that as touching presumpt●ous sins, he would keep him from them, that so he might be innocent from the great offence.  
And as this was David's prayer, so answerable hereunto was Paul's faith: He will deliver me from every evil work, (to wit, either by obedience or by repentance, 
2. Tim. 4.17  or else from every presumptuous course) and preserve me to his heavenly Kingdom; And accordingly the Saints of God, as they are styled his called ones, his sanctified ones, so likewise are they denominated his reserved ones in the Epistle of jude; For his course is to make them meet partakers of the inheritance of Saints in light; not to save them in spite of their unfitness for it, but to make them first sit for it by holiness, and then to make them partakers of it.  
Never any of our divines maintained any such presumption in God's children as to say with them, Deut. 29.19. I shall have peace though I walk according to the stubbornne of mine own heart, thus adding drunkenness unto thirst; but rather their faith is like unto that of Paul's formerly mentioned. The Lord will deliver me from every evil work & preserve me to his heavenly kingdom. It is true, David once committed adultery and that drew after it a greater sin, a practice to take away Vriah, that so he might cover the shame and scandal of the first, but we know the first occasion of it was by improvidence happening to spy Bathsheba from the battellments of his house, going to wash herself; but he never committed the like afterwards.  
And as for these sins of his, Bertius the chiefest maintainer of the Apostasy of Saints, professeth, he will not say that David by these sins did expel the Spirit of God, and that for weighty reasons.  
Peter likewise sinned foully in the progress of the temptation, denying his Master ●h●ise, and that in a strange manner; but if we look into the original of it, we shall find how, through improvidence, he cast himself into the devil's mouth, ere he was aware, but our Saviour had prayed for him, that his faith should not fail, and remembering his promise, (though Peter remembered not as yet the fair warning our Saviour gave him of Satan's desire, to winowe him as wheat) looked back upon him; and he went forth, and wept bitterly; And immediately, upon his resurrection, word was sent hereof to the Apostles, and, by name, to Peter, that he should not think the worse of the love of God and of Christ towards him for this. Thus, He that is borne of God sinneth not (to wit the sin unto death or the sin of apostasy) for his seed remaineth in him, neither can he sin (that sin) because he is borne of God. But yet as I said this impossibility is not absolute or simply so to be called, but only secundum quid, and, upon supposition, to wit, of manutenency divine.  
And, as for the true state of our Tenets, and the truth of our Doctrine, I may be bold to say, that it is sufficiently cleared to the world, and that with better authority than any they have brought to the contrary. And that as many writings of ours remain at, this day, unanswered by them, as of theirs, are unanswered by us.  
Howsoever, if that were sufficient for this Author, why doth he take pen in hand to write at all? I come to answer what he brings in this, and not to be put off to the writings of others: I may deal with them, upon their own ground, one after another, as God shall give opportunity; and hitherto, God knows, I have entertained no thought or purpose, to decline any of their writings, not their Anti. Synod. Dordrac. nor Vossius his history of the Pelagian Heresy; but I have made choice to begin with their Goliath first against Perkins, then in his Conference with junius, and after that, to set myself against Corvinus, the chiefest of his Lieutenants, and therein to meet with Arminius, his twenty reasons delivered in the declaration of his opinion before the States, and that in a particular digression at large. Neither do I desire, in any greater respect, to live and breath on earth, then to deal with every one of them, as I can. For, I conceive them to be no less than mountebanks in Logic, in Philosophy, in divinity, full of ostentation, I confess, but void of all true learning throughout; and it grieves me to see the Christian world nowadays, to be in da●ger to be cheated of their Christian faith, as Celestinus sometimes was of his Popedom. But it is just with God thus to give us over; For superstition increaseth with an high hand, and profaneness hath gotten a whore's forehead: and holiness and sincerity are set up as marks to shoot at, and as signs to be spoken against.    

THE TREATISE, 
Treat.  Consisting of three parts.  


1. part.  The first part touching the conversion of a stranger to the faith. This I divide into 3. Sections.  

The first Section.  

Sect. 1.  LEt us see now, what profit ariseth from this doctrine, and how it serveth to the 3. ends and uses hereabove mentioned.  
First then, if he that is of this opinion will go about to convert an Infidel, the Infidel will tell him that he knoweth not how to love, nor yet to believe that God to be good and just, which only for his own pleasure hath destinyed the greatest part of mankind to everlasting torments, without the least consideration of any sin, at least only for the sin of one man, who notwithstanding obtained pardon for himself, after he had wilfully committed it. That herein he seeth not the least trace, either of goodness or wisdom, or justice to use them so cruelly, that are destitute of certain graces and benefits, which this God hath never willed to have given them, and which these miserable wretches could obtain no other way, and to whom by an irrevocable decree, he hath imposed a necessity as well of sinning without having any power to repent, as of perishing eternally, which are the very words of Zanchy, one of the principal Doctors of that Synod.  
That it cannot be, that God, who in his word doth make himself the lover of mankind, who would, that all men should be saved, and that none perish, who sweareth by himself, that he will not the death of a sinner, but that he repent and live. Yea he will still the more abhor that doctrine, when it persuadeth him, that God useth double dealing, and hath a double will, the one exterior, whereby he inviteth a sinner, making as though he were desirous of his salvation; the other interior and hidden, which is always accomplished, whereby he leadeth him, by inevitable means, as well unto sin as unto damnation.  
The infidel will say unto his converter, that Homer were sooner to be believed than he, when he saith, that: He who speaketh contrary to what he thinketh aught to be held as an enemy, and hated as the gates of Hell. And that, in the judgement of these Apostles of Dort and Arles, the most wicked Hypocrite and Traitor in the World, would most lively repraesent the image of that God, which he speaketh of.  
Consid. We read of a strange judgement of God, in sending strong delusions amongst men, that they should believe lies, 2. Thes. 2.11. And the reason hereof also is discovered unto us, v. 10. namely, because they did not receve the love of the truth. This judgement of God seems to have course in these times as much as ever; or rather in far greater measure than ever. The Apostle telleth us of false teachers in his days, who were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain discoursers, 
Tit. 1.10.  yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For even illusions do praevayle too oft. And is it not very strange, that our Churches, our reformed churches; our Universities, our reformed Universities, should be carried away with such base and senseless discourses as these. Let us then cease to wonder at the simplicity of Savages, which are taken with coppar in steed of gold; and receive vitre●s pro gemmis, and make as much reckoning of beads, made of glass, as others do of pearl. For observe, I pray, the force of this Autors argument comprised in brief. An infidel is no way likely to brook this doctrine of ours, as touching absolute reprobation; therefore this doctrine is unsound and nothing agreeable to God's word.  
Is it possible, that a Christian should be so far infatuated, as to make the judgement of an infidel to be the rule of his faith in matter of salvation, and as touching the mysteries of godliness? And if some French wit leavened with Arminianism be carried away with such vile fantasies, shall i● spread so far, as to sour the wits of our University also? why then do they not proceed to turn Atheists? For it is well known, that the Gospel of Christ crucified, was both a scandal to the jews, and foolishness unto the Gentiles, 1. Cor. ●●.  
What a base opinion had the K●ng of Assur, concerning the Religion of Samaria, and of jerusalem, preferring all others before it, Esa. 10.10. Like as mine hand hath found the Kingdoms of the Idols, seeing their idols were above Samaria, and above jerusalem, v. 11. Shall not I, as I have done to Samaria, and to the Idols thereof, so do to jerusalem and to the Idols thereof? Where was found a more wise writer amongst Heathens then Taci●us? And why should not his judgement be made the rule of our faith in matter of Religion, 
Hist. l. 5.  as soon as the judgement of any infidels. And what was his judgement, 1. Concerning the jews: Omnia (saith he, speaking of the jews) profana illis, quae apud nos sacra. Rursum concessa apud illos omnia, quae apud nos incesta, and comparing their rites with the rites of Bacchus, praeferres those of Bacchus before these of the jews. Liberum patrem coli, domitorem Orientis quidam arbitrati sunt, nequaquam congruentibus institutis; Quip liber festos lae●osque ritus posuit; judcorum mos absurdus sordidusque. 2. Concerning Christians, whom he describes to be Hominum genus propter flagitia invisum; This is delivered of Christians in the days of holy Paul, who teacheth us not to do evil that good may come thereof; nor to recompense evil with evil, but to overcome evil with goodness. Yea, and commands every soul to be subject to the higher powers, even then, when souls were at best, and powers at worst. And then, let us proceed a littl● further, and turn direct Atheists, maintaining the world to have been from everlasting▪ and that all things come to pass by necessity of nature, because forsooth, in the judgement of Aristotle, God being goodness itself, not good by a concrete denomination, but essentially goodness naturally and necessarily communicating itself, doth bring all things to pass by necessity of nature, as jacobus Naclantus observes in the first of his 4. Tractates, which is of the creation of all things by God, and that according unto Aristotle, but by necessity of nature, which utterly overthrows all providence divine.  
Again, Zosimus that bitter Atheist, and enemy to Christians, who writes so basely of Constantine the great▪ Doth he not reproach our Christian profession upon these very terms, that we offer the free forgiveness of all sins to all them who shall embrace Christian faith? And shall we think the worse of Christianity, for his distasting the doctrine of free justification of all by faith in Christ? which distastfullnesse of his, is not a thing feigned by us, or barely presumed of, as this Author's course is merely to represent the fictions of his own brains, but left upon record by the real profession of Zosimus himself in his history. I have read of an Arrian, executed at Norwich, for blasphemy against jesus Christ, in the days of Queen Elizabeth, that being moved to repent that Christ might pardon him, should reply to this effect: And is that God of yours so merciful indeed, as to pardon so readily those that blaspheme him, than I renounce him and defy him.  
Now, shall such a wretch's judgement any thing move us, so much as to waver in our faith, as touching the Deity of jesus Christ the Son of God, as also touching his facility even to pardon blasphemies delivered against him, in case of true repentance? What is the Socinian Tenet, at this day, concerning Christ? do they not professedly deny, that he came into the world, to make satisfaction for sin? For as much, as God, they say, can pardon sin without all satisfaction. So that the preaching of satisfaction made by Christ, is no way fit to work upon them, it is so distasted by them. But shall we think the worse of our doctrine in this particular for that? Consider what is the general judgement of infidels concerning Original sin. Do they think it just for God to condemn an Infant, dying in original sin unto eternal fire? Or can they digest our Christian doctrine, concerning the general condition of all mankind as borne in original sin, and therewithal borne Children of wrath? Especially, in case the soul of the child proceeds not from the parents, but immediately from God, as who by infusing it creates it, and by creating it, infuseth it? Shall therefore we be awed by their judgements▪ from harkening to God's word, both touching the sinful condition, wherein we are all borne, and touching the condign punishment thereof? Nay rather, as the Apostle professeth of the Gospel in general, so let us be bold to profess of every mystery thereof in particular, that If it be hid it is hid from them that perish, in whom the God of this world hath blinded their minds, 
2. Cor. 4.3.4.  even of Infidels, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them. Yet that God, who commanded the light to shine out of darkness is he which hath shined in the hearts of many Infidels, to give the light of the knowledge of the glory of God in the face of jesus Christ. And in like sort hath God caused the light of this truth, as touching the absoluteness of Reprobation, to shine in the hearts of many, who in the state of nature were no better than Infidels, being borne children of wrath as well as others.  
But come we to grapple with this man of war, and try the mettle he is made of. The Infidel (he saith) will tell him, that goeth about to convert him, that he knows not how to love, nor yet believe that God to be good and just, which only for his own pleasure hath destined the greatest part of mankind, to everlasting torments, without the least consideration of any sin, or at least only for the sin of one man, etc. Observe first, how this Tragedian carrieth himself in the making of his plea, to serve his own turn. (For, Po●ta, cum primum animum ad scribendum appulit, id ●ibi negoti credidit solum dari▪ populo ut placerent quas fecisset fabulas.) And therefore he feigneth that, before any man sets hand to the converting of an Infidel, the Infidel is acquainted already with our doctrine, concerning absolute reprobation. This is like the making of his own bed, that he may lie the more easily. Secondly, what if he will not love such a God, or believe such a doctrine? shall the doctrine be the less true, for this? In the sixth of john we read how some distasted the doctrine of our Saviour, concerning the eating of his flesh, and said that this was an hard saying, and thereupon many of his disciples departed from him, was our Saviour's doctrine the less true, or did it deserve the less credit for this? If a man should preach unto an Infidel, that doctrine of Paul, where he saith: Before the children were borne and when they had neither done good nor evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said, The elder shall serve the younger; As it is written, I have loved jacob, and have hated Esau. If an Infidel will not believe this, nor love such a God as is set forth unto us herein; what therefore shall not we believe it, and acknowledge God to be good and just, notwithstanding this? what Christian that is not infatuated, doth not perceive the vanity and absurdity of this Author's argumentation? and that in the investigation of divine truth, we are not to regard, how an Infidel is likely to be affected with it in our fancy, but whether such a doctrine be agreeable to God's word or no?  
Now, by the Apostles argumentation, which is this; Before Esau and jacob were borne or had done good or evil, it was said, The elder shall serve the younger, ergo election is not of works (to wit of good works) but of the mere pleasure of God who calleth whom he will, as afterwards it is said that, he hath mercy on whom he will. It doth as manifestly follow:  
1. Concerning Election that as it is not of works, so neither is it of faith; seeing before they were borne, they were equally as uncapable of faith as of works, and consequently that Gods ordaining men unto salvation, proceeds merely according to the good pleasure of God, and not upon consideration either of works or faith.  
2. As touching reprobation, that it is no more of evil works than election is of good works, for as much as before they were borne they were equally uncapable of the one as well as of the other, and the doing of evil is expressly excluded as well as the doing of good; whence it followeth manifestly, that Gods ordaining men unto damnation proceeds as much of the mere pleasure of God, and with as little consideration of sin, as Gods ordaining men unto salvation, proceeds of the mere pleasure of God, & without consideration of any righteousness in man; though flesh and blood be far more apt to tumultuate and make insurrection against this doctrine of reprobation, then against the proportionable doctrine of election.  
Thirdly, consider the vanity of his amplifications in two particulars.  
First, in that he aggravates the matter by the circumstance of the greatest part of mankind; whereas it is manifest by reason, that if it be just with God to deal thus with the least part of mankind, yea with any one; it is as just with God to deal in like manner with the greatest part of mankind, yea with all and every one.  
Secondly, he aggravates it by the circumstance of the least consideration of sin which we are said to deny to have place in reprobation; whereas divine consideration hath no degrees at all whereby it may be capable of greater or less; sin indeed hath degrees in man, but divine consideration hath no degrees at all.  
Fourthly, to come nearer to the point, and to discover their juggling in stating our Tenet most calumniously. Consider, I pray, do any of our divines meynteyne, that God did ordain to damn any man but for sin? It is apparent they do not; all acknowledging that like as God doth damn no man but for sin, so doth he ordain to dam no man but for sin. For do they not all profess that the end intended by God in the reprobation of certain men is the manifestation of God's justice; which if God doth intend, how can it be otherwise, but that whom he ordeynes to the suffering of everlasting torments, those he ordeynes to the suffering of everlasting torments for their sin, and for nothing else. And, to add one thing more, not for their sin which they sinned in Adam only (for thus I had rather express myself according to scripture phrase, then as this obscure Author doth in calling it only Adam's sin) but for those very actual sins and transgressions which they are guilty of. Now this Author carrieth the ma●ter so, as if our doctrine were, that God ordeynes men to be tormented not for sin, but merely for his own pleasure. And to this purpose he carrieth himself very judiciously for the advantage of his own cause, in confounding the cause of the decree with the cause of the execution thereof. Confounding the most received distinction of the Schools, concerning the will of God as considerable; either quoad actum volentis, as touching the act of God willing, or, quoad res voli●as, as touching the things willed, by God.  
The act of God willing can have no cause, saith Aquinas, neither do I find any crossing of this amongst School divines until the Jesuits arose. And the same Aquinas, applying the same distinction to praedestination, which is the very will of God in a certain kind, spares not to profess that Never any man was so mad as to affirm that merits are the cause of predestination, quoad actum praedestinantis as touching the act of God predestinating. It seems, he knew of none so mad as to affirm this, but, since his days, there hath risen up a sect of Jesuits, a sect of Arminians more then enough, that are so mad, and yet carry this mad doctrine of theirs in such a confidentiary strain, as if they were the only sober men of the world. Then again the things willed by God in predestination are of different condition, and that so different; that look what alone is the cause of God's decree, that, and that alone is the cause of the execution; look what alone is the cause of the decree quoad actum decernentis, that and that alone is the cause of the decree quoad rem volitam or decretam; but not so of the other, as for example, the things willed by God in predestination are grace and glory; by grace I understand the grace of faith and repentance. Now like as the act of God's decree is of the mere pleasure of God, no temporal thing being fit to be the cause of the eternal decree of God; in like sort, the giving of faith and repentance proceeds merely of the good pleasure of God, according to that, God hath mercy on whom he will, Rom. 9.18. and to obtain mercy at the hands of God is to obtain faith, Rom. 11.30. But as for glory and salvation, we do not say that God, in conferring it, proceeds according to the mere pleasure of his will, but according to a law; which is this, whosoever believeth shall be saved; which law we willingly profess he made according to the mere pleasure of his will, but having made such a law, he proceeds according to it. No such law hath he made, according whereunto to proceed in the dispensation of grace, of faith, of repentance. And, in like sort, though God finds men equal when he bestows grace on some and not others; yet he finds them not equal, when he comes to bestow salvation on some and not on others. The like distinction is considerable on the part of reprobation, which also is the will of God in a certain kind; I say we must distingu●she in this decree, the act of God decreeing, and the things decreed by h●m. And these things are of a different nature, and so different, that look what alone is the cause of the act, that alone is the cause of one thing decreed by it, but not so of the other. As, for example, the things decreed by reprobation are: 

1. The denial of grace, (by grace I mean) faith and repentance whereby that infidelity & hardness of heart which is natural to all, is cured.  
2. The denial of glory, together with the inflicting of damnation. As touching the first of these; look what is the cause of reprobation as touching the act of God reprobating, that and that alone is the cause of the denial of Grace, to wit the mere pleasure of God: For the Apostle plainly teache●h us that as God hath mercy on whom he will, to wit, in giving faith and repentance; so he hardeneth whom he will, by refusing to give them faith and repentance.    
But as touching the denial of glory and inflicting damnation, God doth not proceed according to the mere pleasure of his will, but according to a law, which is this, whosoever believeth not shall be damned. And, albeit God made that law according to the mere pleasure of his will; yet no wise man will say, that God denies glory and inflicts damnation on men according to the mere pleasure of his will: the case being clear, that God denies the one and infl●cts the other merely for their sins, who are thus dealt withal. And indeed, albeit men are found equal in their morality, when God denies the grace of faith and repentance unto some, which he bestows on others, yet, when he comes to deny glory and inflict damnation on men, dealing otherwise with others, he doth not find all to be equal, but some he finds to have ended their days in the state of faith and true repentance, others to have finished their days in sin, in infidelity or impaenitencye. And accordingly we distinguish between absolute election unto salvation, & election unto salvation absolute; absolute reprobation unto damnation and reprobation unto damnation absolute; we grant absolute election unto salvation; and absolute reprobation unto damnation; but we deny either election to be unto salvation absolute, or reprobation unto damnation absolute. Yet there is a considerable difference between these; for as much as final infidelity and impenitency are the meritorious causes of damnation; but faith, repentance and good works are but the disposing causes of salvation. Yet like as God inflicts not damnation but by way of punishment, so he doth not bestow salvation, on any of ripe years, but by way of reward. Yet here also is a difference; for damnation is inflicted by way of punishment for the evil works sake which are committed: but salvation is not conferred by way of reward for the good works sake which are performed, but merely for Christ's sake. All this, this Author, as I said, doth very judiciously confound for the advantage of his cause; taking no notice at all of these distinctions, whether wittingly dissembling them, or ignorantly not discerning them, albeit the genuine condition of our Tenet rightly understood, doth clearly bespeak them. So that, if he would fairly set h●mselfe to the impugning of our Tenet as touching the absoluteness of God's decree, he should leave the consideration of election and reprobation as touching those things willed by them which we call salvation and damnation, & insist upon the consideration of election and reprobation, as touching those other things willed thereby, which we call the giving of faith and repentance unto some, and the denial of faith and repentance unto others; wherein we willingly profess, that God carrieth himself absolutely throughout; not only decreeing th●se according to the mere pleasure of his will, without all consideration of aught in man; but giving them also unto some and denying them unto others, according to the mere pleasure of his will, without the consideration of aught in man. Now in this point, this Author is content to be silent; for he finds no such harshness imputable unto us, in this Tenet of ours: Neither indeed can he stand to maintain his own Tenet, without plunging himself into manifest Pelagianisme. For, if God doth not give faith & repentance unto men according to the mere pleasure of his will, but upon consideration of somewhat found in man, than grace shall be given according unto works, which was condemned in the Synod of Palestine above 1200. years ago, & all along impugned, by the orthodox, in opposition to the Pelagians and Semipelagians. But I am willing to proceed further with this Author and to prove that God should not be unjust, though he inflict torment upon a creature though never so innocent. For, consider, shall it not be lawful with God to do what he will with his creature?  
Hath not man power to do what he will with the workmanship of his own hands? And shall this power be denied unto God? How did he afflict his most holy and innocent Son only to make his soul an offering for the sins of others? And what power hath God given us over inferior creatures, that are not capable of sin, are capable of pain enough through diseases, and through our employment of them to do us their faithful services; we put them to death after such a manner as whereby they may prove beneficial unto us, either for food, or physic, neither do we offend God in this, though some kinds of death prove more painful unto them, yet so long as hereby they prove more useful unto us we do not transgress.  
And now adays all sides confess, that it is in the power of God to annihilate the holiest Angel in heaven, and that in the execution hereof, he should execute no other than a lawful power. And who had not rather be content to suffer a continual pain (so it be tolerable,) then to dye, much more than to have both body & soul turned into nothing?  
When the old world was drowned, how many thousands of infants perished in that deluge, choked in the waters, which were guilty of no other sin, than what they sinned in our common Father Adam? So in the destruction of Sodom and Gommorrha by fire, how many Infants were burnt to ashes, some in their mother's womb, some hanging on their mother's breasts; when the earth opened and swallowed up the congregation of Dathan and Ab●ram, their little ones were swallowed up together with their rebellious parents; and shall we say that God was unjust in the execution of these and such like judgements?  
Yet Medina professeth that God, as Lord of life and death, hath power to inflict any pain on any creature be he never so innocent, and this he delivers ex concordi omnium Theologorum Sententia. And indeed, no reason can define those bounds & limits of pain and sorrow, either as touching intention, or duration, within which, in the execution of pain, God must consist, & beyond which he cannot proceed incolumi justitia. And will th●s Author deny that by the sin of one man sin entered into the world, and death by sin hath spread itself over all, even over those that did not sin after the similitude of Adam's transgression, that is, over Infants? Is this the fruit of God his making us after his own image, that herupon we should circumscribe and limit the execution of his power over us in comparison with others, and that only by rules devised by flesh and blood? And if he doth execute no other than a lawful power, can he be justly censured of cruelty? But seeing he ordeynes no man to damnation but for sin, and that to the manifestation of his justice, which is his glory; is he less good, or wise or just in this? The scripture plainly teacheth us that God made all things for himself, even the wicked against the day of evil, 
Prov. 16.4  and shall we suspend our judgements, as touching our adherence unto this divine and sacred truth, until such time as we have made trial how this doctrine will relish with infidels? What if they are destitute of certain graces, and that it was Gods will never to bestow any such grace upon them. What disparagement (I say) is this to God's goodness, wisdom, or justice, in damning men for sin voluntarily and freely committed by them? Or, is his meaning that God doth damn them for being destitute of such certain graces? Why did he not speak it out plainly? Was he ashamed expressly to deliver so shameful an untruth? would he rather have the propitious Reader, to apprehend by 〈◊〉 way a belief of that which he was ashamed to utter? What divine of ours was ever known to affirm, that God doth damn a man, because God doth not regenerate him, or for the want of regeneration? God damns no man but for sin, and that actual, most freely committed by him, in case he live to the committing of sins actual. It is true, that all are born children of wrath, by virtue of that sin, which we all sinned in Adam; This is as true as the word of God is true, and that the Epistles of S. Paul to the Romans, and to the Ephesians are a part of God's word. And if he hath a tooth against our doctrine, touching original sin, either touching the nature, or touching the guilt of it, even the guilt of eternal death, why did he not show his strength in the impugning of it? Yet, what are these graces, which God (he saith) hath never willed to have given them who are damned, according to our opinion, implying that, according to his opinion, God did well to bestow them even on those, who never enjoyed them? Why doth he sculk in this manner, and conceal himself, for fear of coming to the light? Is it because he cherisheth an evil conscience in hugging some erroneous points in his bosom, therefore he hateth the light? Is faith one of those graces, which God did will to bestow on them, who yet never had faith? If God doth will to bestow faith on them, how comes it, that they have not faith? Is not God able to give them faith? Look but upon ourselves, whatsoever we will do, and are able to do, that we do; if then God be able to work faith in any man, if withal he will work it, how is it possible that such a one should want faith? Who hath resisted his will? Again, to give a man faith, is to show him mercy, for to obtain faith, is to obtain mercy, Rom. 11.30. If then God will give faith to any, he doth give faith unto him; For, he doth show mercy on whom he will, Rom. 9.18.  
But let us devise what is this Author's meaning, as touching God his willing faith to them that never have it; It may be, his meaning is, that God is ready to work faith in man upon a condition; Now, what is that condition? Can it be any other thing then some work of man? And what follows herehence? but that God gives faith according to men's works, which is pure Pelagianisme, condemned for heresy in the Church of God from time to time. Or will they say, that God is ready to work faith in man, provided that man will; but let them speak out, and say plainly, that God is ready to work faith in man, provided that he doth first work it in himself. For even the will is God's work, Phil. 3.13. and God works in us every thing that is pleasing in his sight, through jesus Christ. And what shall be the condition of Gods working in us the very will? Yet still they frame themselves to the Pelagian Tenet, as if grace were conferred according unto works, directly contrary to the doctrine of S. Paul, 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according unto our works, but according to his own purpose & grace.  
Lastly, is their meaning this, God will concur with us to the working of faith, so we will concur with him; And do any of our divines deny God's concurrence to every good work? though this concurrence we hold to be merely impossible; For in like sort it is as true, that man will concur to the working of faith, if so be God will concur with him; and this is maintained by Jesuits and Arminians, and God's foresight of this is their scientia media.  
Now, consider, I pray, the absurdity hereof. For, upon this mutual supposition on both sides, it is utterly impossible any action should proceed. As, for example, if you say you will go to London, if so be, I will go with you; and I say likewise, that I will go with you, if so be you will go with me; so long as neither of us do absolutely resolve to go to London, it is impossible either of us should go to London at all.  
Again, if God doth thus only concur to the working of faith, and this be sufficient to make him the Author of faith; why may he not as well be accounted the Author of every evil act, that is committed throughout the world? For, do not yourselves maintain, that God in like sort concurres to the producing of every evil act?  
But perhaps by God's will, in this place, is meant God's commandment, For, it is a juggling world, wherein we live, & aequivocation is most congruous to their courses, who desire to play fast & loose.  
Now, do any of our divines deny that God commands all in the Church, all that hear the Gospel to believe, whether they be the elect of God, or whether they be reprobates? But will it follow herehence, that God's purpose is to give them faith? Or will they deny faith, to be the gift of God, & oppose Paul to his face, Phil. 1 29. and Eph. 2.8?  
Yet you will say, God punisheth them for refusing to believe; I grant he doth: For this refusal is the free act of their wills; and by mere power of nature, they might abstain from this refusal, and have believed as well as Simon Magus did, as well as profane persons do, as many an hypocrite do; which is only fides acquisita; And, it is well known, they believe many a vile legend.  
But then he will say, such a faith shall never save them; and I willingly confess, it shall not; For it never brings forth any love of the truth, any conformity thereunto in their lives. Yet are they never a whit the less inexcusable that refuse to believe.  
Secondly, why do they not believe but quia nō●●●●, and Austin, both in his lib. 3. de Gen. ad literam cap. 1. and his retraction thereof, both saith and justifyes, as omnino true, that even natural men may both believe, if they will, and from the love of temporal things convert themselves to the the keeping of God's commandments, if they will. For, indeed, this impotency, which is found in all, of doing that which is good, is not so much natural as moral, having the the root thereof either only or che●fly in the will of man; And, if they may believe if they will, is it not just with God to punish them for not believinge? Therefore, if a quaestion be made, why the wicked do not this or that, which is good, his answer is quia nolunt; but, saith he, if you further demand, Quare nolunt? Imus in l●gum, saith Austin, yet without prejudice to a more diligent inquisition of the truth, I answer, saith the same divine, that the reason is, either because it appears not unto them what it is, or, appearing what it is, yet it doth not delight them; Sed ut innotescat quòd latebat, & suave fiat, quod minime delectabat, gratiae Dei est, quae humanas adjuvat voluntates. But, to prosecute this argument farther than this Author dreams of, we say there are but three sorts of supernatural acts, and they are either faith divine, or hope divine, or charity divine, all other acts are natural and performable by a natural man, whether they be the acts of all moral virtues, or an exterior conformity to the means of grace, whereby it comes to pass that some do proficere ad exteriorem vitae emendationem; but none of these acts are acceptable with God unless they proceed from, and are rightly qualified by those three theological virtues, faith, hope, and love, all which are divine and supernatural; the love of God being such as is joined with the contempt of ourselves; as for faith and hope it appears how supernatural they are, by the supernatural condition of their objects. Now suppose that a man were so exact, both in natural morality, and in an outward conformity to the means of grace, as not to fail in any particular, as he hath power to perform any particular hereof naturally; in this case, I say, if there were any such, he should be in the same case with those that are guilty of no sin, but sin original, which yet the word of God teacheth us to be sufficient to make all men to be borne children of wrath; though, as Austin speaketh, their poena be omnium mitissima; and that such perhaps (for so as remember he proposeth it) ut mallent paenamillam subire, quam non esse: As for the necessity of sinning, which, he saith, God hath imposed upon them, Corvinus confesseth that all men, by the sin of Adam, are conjecti in necessitatem peccandi, and that out of the opinion of Arminius; his words are these; 
Defence. Armin. p. 394.  Fatetur Arminius hominem sub statu peccati necessariò peccare, nisi Deus istam necessitatem gratiose tollat. And this he calls, a little after, necessitatem peccandi. But yet, to clear this necessity, which he doth not, we do not say that any man sins any particular sin, as the sin of lying, whoring, swearing, stealing, necessarily; for undoubtedly it is in the power of man to abstain from any of these; but this we say, whatsoever they do, they sin in some sort or other; whether they commit fornication, or whether they abstain from fornication, or from any other act forbidden, in as much as they do not abstain from it in a gracious manner and acceptable unto God. For they that are in the flesh cannot please God; as in not abstaining from it, for God's sake, in conscience of his word, in reference to his glory, out of the sense of his love towards them in Christ, in acknowledgement that all power of doing things pleasing in his sight proceeds from him, etc. As for the imposing of this necessity of sinning upon man▪ When a man, by defiling his body through incontinency, brings some filthy disease upon him which he propagates to his posterity, shall we say God imposeth this disease upon him and his? though it cannot be denied, but even the course of nature is the work of God; in the like sort, when Adam, by sinning against God, corrupted his own nature, and therewithal his whole posterity, shall we lay the blame of this on God, and call him the imposer of it, and not on Adam, yea on ourselves, who sinned in Adam, as the Holy Ghost teacheth us to speak? We speak plainly, in saying that the love of God to the contempt of ourselves, is not natural to any man, unless he be endued with the Spirit of God, but Adam was created, (and we in him) in the state of grace, and endued with the Spirit of God; by virtue whereof the soul of man was fixed upon God, as upon his end, to enjoy him, and to use all other things even ourselves, and all for him, and in reference to his glory.  
But when man, by the practice of Satan circumvented, did voluntarily avert himself from God, and converted himself first inordinately to the love of himself, and then to the eating of the forbidden fruit for the acquiring of a state of better perfection; It was just with God to withdraw his Spirit from him, and leave him in that condition wherein he found him, that is averted from God as his end, and convert to the love of himself, and to the creature, ●o use, not for God's sake, but for his own sake, and for the satisfying of his own lusts, 1. Thus were we all in Adam averted from the love of God to the contempt of ourselves, unto the love of ourselves joined with the contempt of God, and, consequently, in an inordinate manner converted to the creature, which is the original corruption, wherein we are all borne, bereft, and that justly, of the Spirit of God. Wherefore let us not blaspheme God, and blame him as the imposer of this necessity upon us, but blame ourselves, as the corrupters of ourselves; Or, at least, if we cannot concoct this, yet let us deal plainly, and deny original sin, and give Paul the lie to his face, in saying we were all bo●ne children of wrath. Yet know and consider, that God's power, in thus abandoning all mankind for their sin 〈◊〉 Adam, is far inferior to that power he showed in cruciating his own Son, his most innocent and holy Son, in making his soul an offering for our sin. And that God hath power, not only to annihilate the holiest, (which is without all question) but to inflict upon him any pain. Medina is bold to profess, Ex concordi omn●um Theologorum Sententia; And Vasques the jesuit acknowledgeth as much, though herein, they say, he should not carry himself as judex, but as Dominus vitae & mortis.  
What that Zanchy is, who is here mentioned, as one of the principal Doctors of that Synod of Arles (for so I presume is his meaning, and not of the Synod of Dort) I know not; but had he alleged the book, and quoted the place, I would have returned my answer thereunto, and shall be ready to do as much, as soon as I shall be made acquainted with the particulars, out of the Author Zanchy himself.  
It is as clear as the Sun, that God in his word makes himself the lover of jacob, 
Rom. 9.11.12.  and the hater of Esau before they were borne; and that as the Potter at his pleasure makes of the same lump vessels, some to honour, some to dishonour, so God takes power unto himself of the same lump, 
20.21.22.  to make some vessels of mercy, other vessels of wrath, and in many places is this acknowledged by Austin.  
And no more is required to this then to show mercy on some, 
V. 1●.  and deny mercy unto others; and the scripture is express in testifying that God hath mercy on whom he will, & whom he will he hardeneth.  
No such text of scripture is to be found, that God would have all to be saved; and none to perish. And, if this were true, than all should be saved, or his will altered; For, none can resist his will, Rom. 9.19. And Austin hath long ago professed, 
Enchirid. cap. 96.  that, to say as this Author doth, is to deny the first Article of our Creed, concerning God's omnipotency.  
The Apostle saith, indeed, that God will all to be saved, and come to the knowledge of his truth, which is given as a reason, why we must pray for all even for kings, and such as are in authority; Now, this special, is a special condition of men, and therefore the general term All must be understood suitably of all conditions of men, that is, of all sorts some, like as Peter saw in the vessel let down unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of all sorts some; and thus omne animal was in Noah's Ark; And in the same sense, it is said, that all jerusalem, and all judea went forth to john, that is of all parts some; & this is enough to animate every Christian to pray for their own King; For why may not he be of the number of Gods elect as well as an other▪  
As for reprobats, if they were known unto us, we should by Augustine's advice no more pray for than then for the devils themselvs. 
De civet. Dei. l. 21. c. 24.  Si de aliquibus ita Ecclesia certa esset, ut qui sunt illi etiam nosset, qui licet adhuc in hac vita sint constituti, tamen praedestinati sunt in aeternum ignem ire cum diabolo: tam pro iis non oraret quam proipso. And as Paul, as afore said, so Peter professeth of God, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willing that any of us shall perish; is this to be the lover of all mankind? then let that place also witness God to be a lover of all mankind, where it is said: 
1. joh. 2, 19  They went from us but they were not of u●; for had they been of us, they had continued with us. Yet because we do not love to carry ourselves (this Author like) through aequivocation, in hugger mugger. We consider the common doctrine, that passions are not attributed unto God quoad affectum, but quoad effectum. And accordingly we distinguish of the effects of God's love in respect whereof he is said to love his creature. For they may be considered either in respect of life temporal, or of life spiritual, or of life eternal. The first effects of love, as touching life temporal, God communicates to all that have life; thus he is ●ayde to save both man & beast, and the eyes of all are said to wait upon him; he hears the cry of ravens; the sparrows fall not to the ground without the providence divine; The very Lions roaring after their prey, do seek their meat at God.  
Thus he may be said to be as the Saviour, so the lover of all men; 
1. q 23. art. 2. ad 1.  but especially of them that believe, to wit, both in respect of the comforts of life spiritual, and the joys of life eternal which he affords unto them. Thus in effect, Aquinas answered long ago, Deus omnes homines diligit & etiam omnes creaturas, in quantum omnibus vult aliquod bonum, non tamen quodcunque bonum vult omnibus. In quantum igitur quibusdam non vult hoc bonum quod est vita aeterna, dicitur ●os habere odio vel reprobare. As for that of swearing by himself, that he will not the death of a sinner, there is no such text at all; or if in France there be any such text received, yet it becomes not our universities to follow outlandishe translations before the most authentical translation of our own Church; who read it thus; I have no pleasure in the death of a sinner. And as Piscator observes, a man may will that, wherein he takes no pleasure; like as a sick man takes no pleasure in a bitter potion, yet he is willing to take it to recover his health. So ●s man willing to lose a limb, (though he takes no pleasure in it) to save his life. And then again as the words lie, they are directly contrary to Christian reason; For doth not God inflict death on thousand and doth not the scripture expressly testify, that God works all things according to the counsel of his will, Eph. 1.11. And albeit he takes no pleasure in the death of the sinner, yet the scripture is as express in acknowledging that God delights in the execution of judgement, 
jer. 9.24  as well as in the execution of mercy. I am the Lord which showeth mercy, judgement, & righteousness in the earth, for in these things I delight, saith the Lord. Indeed he is said not to punish willingly, or to grieve the Children of men; but understand it aright, this is as much as to say, he doth not these things animi causa, for mere pleasure sake, but being provoked thereunto by somewhat, even by the sins of men, whereas favours he many times distributes according to the mere pleasure of his will, not so punishments: but therein he carrieth himself as a tender Father, chastising his Son, who is dear unto him. And, albeit Earthly Fathers sometimes chasten their children after their own pleasure. 
Heb. 1●. 10.  Yet God always chasteneth us for our profit, that we might be partakers of his holiness. Yet this dealing of God is with his children only Father like, not with others.  
Indeed, God takes pleasure in a man's repentance, but not in his death. As for the double will which he pretends, we make in God; we, to the contrary, acknowledge but one will in God in proper speech; and that is voluntas propositi, his purpose or decree; in which sense the Apostle speaketh, in saying who hath resisted his will, Rom. 9.10. And the Psalmist, whatsoever the Lord will, that he doth both in Heaven and in Earth: but we find in scripture phrase, that his commandments are also called his will. But the object of the one is far different from the object of the other; which this Author, and such like, desire to confound throughout; and no marvel, if an evil conscience maketh them to hate the light.  
Now, we say, even God's commandment notes the will o● God also in proper speech, to wit, what shall be our duty to do; for undoubtedly whatsoever God commands us, it is his will in proper speech, that it shall be our duty to do it. But by the will of God in distinction from that will which is signified by his commandment, we understand his purpose to have this or that to be brought to pass. As for example, God commanded Abraham to sacrifice Isaac, therefore it is Gods will to bind him to the doing hereof, and to make it his duty to do it; But it appears by the sequel, that it was God's purpose, that Isaac should not be sacrificed. In like sort he commanded Pharaoh to let Israel go; this than was Pharaohs duty; & it was Gods will to oblige him hereunto, and to make it his duty to let Israel go; but withal he revealed to Moses, that he would harden Pharaohs heart, the consequent whereof was this, that he should not let Israel go for a long time.  
Now, let every sober man judge whether there be any double dealing in this▪ or if it be double dealing, whether the Scripture itself do not attribute it unto God; and whether they may not as well charge the scriptures for attributing double dealing unto God, as they do charge us with the like.  
As for desires and velleities, we acknowledge no such imperfections in God, being such as are incompatible with his omnipotency.  
As for God's invitation of a sinner unto grace, we know not what he means by grace, unless it be faith and repentance; and by grace heretofore he meant nothing less, for aught I could perceive, but the more aequivocal a term is, the fitter it is for their turn, that desire to play fast and loose. Now, God's invitation hereunto is no other than by professing, that by faith and repentance they shallbe saved, without faith and repentance they shallbe damned. And hereupon by his ministers he commands them, entreats them, beseecheth them, that they will believe and repent, that they may be reconciled unto God and saved. But what is the ministers aim in this? Surely, though they become all things to all men, 
1 Cor. 9.22.  yet their scope is only to save some by all means, even by entreating, obtesting, beseeching. And who are these some? None but the elect, 2. Tim. 2, 10. I suffer all things for the elects sake.  
And this he learned of the Lord jesus, when he came to Corinth, 
Act. 18.9.10.  for there the Lord spoke unto him in a vision by night, saying: Fear not, but speak and hold not thy peace, for I am with thee, and no man shall lay hands on thee, for I have much people in this citte. And indeed, therefore Christ died, not for the jews only, but that he should gather together into one the children of God, 
joh. 11.52 joh 10.16  which were scattered, all the world over. According to that profession of his formerly made: Other sheep have I, which are not of this fold, them also must I bring, and they shall hear my voice: and there shallbe one sheepfold and one shepherd.  
And indeed, how could it be otherwise, than that God's ministers should carry themselves indifferently towards all, inviting all, entreating all, beseeching all; For can they distinguish between elect and reprobate? 〈◊〉 was God bound to reveal unto them, who were elect, and who were not?  
Then again, 
Gratia & de lib. arbit. cap. 2  we know full well, that man is of a presumptuous nature, presuming of the power and liberty of their wills, Dicere solet humana superbia Sifecissem fecissem, & accordingly they are as apt to say, Si audivissem Evangelium &c didissem Evangelio.  
The Arminians are acquainted with this full well. What then can they expect more at the hands of God then to cause his Gospel to be preached unto them. But if withal God revealeth unto us the natural impotency that is in man, contracted unto him by the sin of Adam, to the end he might beat out such presumptuous thoughts out of the hearts of man, that so as many as to whom he is pleased to afford the grace of faith, and repentance might give him the glory of it. Shall proud man take advantage of the ministry of the word, as Proceeding indifferently towards all that hear it, thereby to outface the prerogative of God's grace only effectual to the working in us both faith and repentance; and to nourish the presumption of their own works, concerning the power and liberty of their own wills to that which is good; whereas those revelations of our natural impotency should rather humble us, and move us to wait upon God for the curing of it, not by heating only, but by the sweet irradiation and inspiration of his holy Spirit.  
But let Arminians continue to abhor this doctrine, we by God's grace shall continue to abhor the contrary; and why should their abhorring of ou●s be any better argument on their side; then our abhorring of theirs is an argument on our side; yet our cause, God be thanked, is not so desperate, as that we should be provoked to make use of so base argumentations; much less of running unto Infidels to beg their approbation; though commonly on the contrary we are charged, to have too great correspondency herein with the Stoics of ancient times, and with the Turks in these days; And indeed I read in Busbequins, that when the Turks hea●d him discourse of Gods loving jacob and hating Esau, they herupon conceived a good opinion of him, as likely to embrace their opinion; and indeed we are nothing ashamed to embrace the doctrine of S. Paul in that, not for the Turks sake, but for the word of God's sake, we discourse with the Apostle of leading men unto repentance, but where do any of our divines discourse of leading men unto damnation? As for means of damnation; we know none; we know God hath given us means of grace. Means of damnation on man's part can be none but sins, yet these cannot be called his means, or intended by him as means, for as much as the intention of means ariseth from the intention of the end; but no man or devil intends to bring upon himself damnation as the end whereunto he intends to sin. Again, the sin of man cannot be any means intended by God; For as much as means are intended but by him who is the Author of them: but God neither is nor can be the Author of any sin, for sin, as Austin long ago professed of Malum, hath not causam efficientem, but only deficientem; and the cause of sin deficient, is deficient culpabiliter, which is not incident unto God. He could I confess keep any creature from sin if it pleased him, but if he will not, and doth not, herein he commits not any culpable defect, for he is not bound to preserve any man from sin. The permission of sin, I willingly confess is God's work, and this he may and doth intend, and that as a means to his own glorious ends, which is the manifestation either of his mercy or his justice, and not the damnation of any. For the damnation of the creature neither is nor can be God's end, but his own glory; 
Prov. 16.4  and accordingly Solomon tells us God made all things for himself, even the wicked against the day of evil. So he hath created some, both Angels and men, & permitted them to sin, and will damn them for their sin, to the declaration of his glory in the way of justice vindicative. Much less is the sin of man God's end that by certain means he should lead them herunto which means this Author disembles throughout, contenting himself (as I suppose) with his own ignorance herein, or which is worse, dissembling what he means hereby, by the generality and indefinitenes of the term, giving way to the affections of his propitious readers to shape them and specify them as they please▪ and so it be with a congruous accommodation to their own Tenet, it shall be accepted with him, though their conceits prove never so contrariant one to another.  
The cause of sin I know none, but the will of the creature; occasions hereof are many, all which (as Arminius confesseth) are brought to pass and administered by God's providence; and these God makes the matter of exercising the virtue of his children ordinarily; strengthening them against the temtations of Satan, who laboureth to corrupt their souls by such occasions, with others he deals not in like manner, but leaves them unto themselves either according to the mere pleasure of his will, who is not bound to give strength to any, whereby he shall resist temptation; Or, as in some cases, most deservedly, namely, when out of the pride of their hearts, they think themselves able enough both to resist occasions unto sin, and to keep themselves undefiled by them; and also the temptations of Satan.  
And it is just with God to deal in like manner with his own Children, when they grow wanton, and the fear of God is not so quick in them, as it should be to wait upon God, and commit themselves and their ways, to Gods good providence, to be protected and ordered by him.  
What Homer said in the person of Achilles, speaking to Ulysses, as concerning Agamemnon, we are reasonably well acquainted with. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But wherein can we be justly taxed for imputing any such hypocrisy to God? By his commandment he signifies what is our duty to do, but by his purpose he decrees what shall be done or not done, God commanded Abraham to sacrifice his Son Isaak, and thereby made it his duty to offer Isaak; but withal he determined that Isaak should not be sacrificed, but when Abraham came to the point to sacrifice him, to hold his hand: do we read that Abraham complained of any hypocrisy in God herupon, or of his double dealing herein? Nothing but gross ignorance hindereth our adversaries in not discerning so plain a difference and that most just without any colour of doubleness or hypocrisy; or nothing but gross dissimulation is performed by them in not taking notice of it.   

The second Section.  
NOw, 
Sect. 2.  if this new Evangelist do tell him, that the passages of Scripture, which say, that God would have all men to be saved, aught to be understood of some of every nation and condition; the Infidel will reply, that then the Scripture ought with much more reason to say, that God would have all men to be damned, because that in every nation there are far more of these then of them, and how that in all reason the denomination should be taken from the greatest number. But then the Catechist perchance may say, that God indeed willeth the conversion of all men, yet only so, as he approoveth of those things in themselves, and not that he gives all men the means necessary to obtain them, whereupon our Catechumenist will be the more astonished, and demand how it is possible that God by any absolute and irrevocable decree, should have ordained, that those things which he naturally detesteth and hateth, should come to pass, and yet that those things, which he loves and likes, should not, And if it were possible, his Catechist would make him turn Manichee, and think that this evil God, or evil beginning, that is the Author of all evil, hath continual war with that good God, which loveth righteousness, and hateth wickedness. And that an honest man should have just reason to be angry with him that did interpret his words in that manner, that this Catechist interpreteth those of holy Scripture, whereby it followeth, that God is the Author of all the wickedness, that hath been, is, or shall be in the world. But then again the other will reply, that he confoundeth the sin with the act, and that God causeth the second, but not the first: Whereas the other, perceaving the mystery will again tell him, that the greatest Doctors of both the Synods have written, that God hath praedestinated men as well to the means as unto the end, and that the act is not the cause of damnation, as it is the act, but as it is the sin; and that those miserable men, that are under the decree of reprobation, are no more able to abstain from sin, then shun their damnation.  
Consid. I have read, that some in Scotland, about the beginning of Reformation, hearing speech of the New Testament, suspected it to have been Erasmus making, and rejecting it, called for the old, but this Author, who terms us new Evangelists, carrieth himself so, as if he cared not much, either for new or old: His writing throughout, savoureth so little of the word of God. Yet here he mentioneth passages of scripture at large, and all that he imputeth hereunto, is to say, that God would have all men to be saved: He allegeth or quoteth none, neither do I know any passage of Scripture that affirmeth this.  
That God will have all to be saved S. Paul saith, 1. Tim. 2. but no where that I know doth it say, that God would have all men to be saved.  
And as for that passage, 1. Tim. 2. S. Austin, 1200 years ago, interpreted it of genera singulorum, and proved it to be according to the analogy of scripture phrase, and disproved the sense which this Author embraceth, as overthrowing the first article of our Creed, as touching God's omnipotency. So then S. Austin by this Author's Criticism is the new Evangelist, and this Author is the old Evangelist, if any Evangelist at all. And what sober Christian would not affect to be accounted a new Evangelist with Austin (if to concur with him be to be a new Evangelist) then to be an old Evangelist, or none at all, such as this Author.  
Nay, Gerardus Vossius, who is conceived to have laboured most in communicating unto us the new Doctrine of Antiquity on these points; 
Vossius in trist. Pelag. p. 638.  interprets this will of God, touching the salvation of all, of voluntas conditionata thus, God will have all to be saved, to wit, in case they believe. Which voluntas conditionata in this sense neither Austin did; nor do we deny. Though we think it nothing agreeable to this place of Paul, who attributes unto this will of God not only the saving of all, but their coming also to the knowledge of his truth; The condition whereof Vossius (for aught I remember) doth not explicate. But the same Vossius confesseth that the Apostle in that place, in saying▪ I will that prayers be made for all men, for Kings, etc. doth herein subijcere speciem generi, as much as to say, that by the word Kings, he sets down the specialty of that general (all men) which formerly he mentioned, Now, the speciality, here mentioned, is clearly a special condition, and consequently by the general (all men) is to be understood all conditions of men, as Pisca●or a●gu●th. And so when giving a reason of this his exhortation, he addeth, that God will have all to be saved; in congruity to the former we may very well understand thereby all conditions of men, which is enough to justify, that it is the duty of every Christian congregation to pray for their rulers and governor's, because even amongst Kings, God hath some that belong unto him, and therefore their own Kings may be some of them, for any thing they know to the contrary.  
So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Peter in the Linen Vessel let down unto him, at the farthest extent, could but signify of all sorts of fourfooted beasts some. And if we extend S. Paul's words to signify all and every one, we must be necessarily cast upon one of these two manifest absurdities, as either to maintain that Gods will is changed, or to deny that God is omnipotent, seeing he can be resisted; for most certain it is, that all are not saved, most certain that all do not come to the knowledge of his truth.  
Now, God cannot be changed, Mal. 3.6. I the Lord am not changed, jac. ●. With him is no variableness, nor shadow of change, neither can his will be resisted, Rom. 9.19.  
And if this Author think good to maintain the contrary, let the indifferent judge, which of us is to be accounted the new Evangelist, this Author, or we; or rather whether he be not to be reckoned a plain Atheist rather than any Evangelist.  
But then, saith he: The Infidel will reply, that the scripture ought with much more reason to say, that God would have all men to be damned, because that in every nation and condition there are far more of these, then of them, and how that in all reason the denomination should be taken from the greatest number. Whereto I answer, that the Infidel here mentioned, is this Author, for he allegeth none that thus disputed before him, either Infidel or other; But I deny, that the scripture ought with much more reason, or with any reason to say, that God would have all men to be damned; although put the case that in every nation & condition, there be more of these then of them. And his reason drawn from the denomination to be taken from the Major part, is nothing to the present purpose.  
For the question here about the interpretation of S. Paul's phrase, is only this, whether the word All be to be interpreted of all sorts, or of all and every one; so that the rule of denomination taken from the Major part, is nothing pertinent to this. The question being only, whether genera singulorum, or singula generum, be here meant; not whether some of all sorts, or all of every one of all sorts. Which being resolved, and that hereby is meant genera singulorum; It may be farther questioned, whether genera singulorum do imply every particular of these kinds, or only some of them; For it is well known, that the phrase is indifferent to the one as well as the other: and that genera singulorum, are equally preserved inti●e in some particulars, as in many, or most, or all. Like as the Species of the Sun is maintained exactly as well in that one Sun, which shines by day in the Firmament, as if there were twenty Suns.  
Secondly, though the reason here given from the denomination to be taken from the greater part, were pertinent, yet were it nothing pertinent to the Apostles purpose in this place, to say, that God would have all men to be damned; For, this were no agreeable reason to move them, to pray for all, for Kings, and all tha● are in authority. As if the Apostle should say thus: I will have you to pray for all, for God will have all to be damned; 
Austin. d● civet. Dei. l. 21, c. 24.  For, saith Austin, if God's Church knew who were predestinated to be sent into eternal fire with the devil and his Angels, they would no more pray for such than they would pray for the devil himself; so that this Author doth miserably overlashe in this his subtlety, and betrays more nakedness than any sober and wise Infidel were like to do. Then again, the Instances of scripture are clearly against him. For, when every footed beast, (as the scripture speaks) was seen by Peter in a vision; In all likelihood, they were not the most part of every kind, but the smallest ra●her of every kind; and accordingly this Author might conclude, that considering denominations are taken from the Major part, therefore it is rather to be said, that every fowrefooted beast was not seen by Peter, for certainly the Major part of every kind was not; Yet in this sense to speak of it, in that case was nothing pertinent, but rather contrariant to that which followeth: Rise Peter, kill, and eat.  
In like sort, seeing in all likelihood more people stayed at home, both in jerusalem and in judea, then were they who went out to john, and according to this Authors rule it were more fit to say, all jerusalem, and all judea stayed at home, when john the Baptist preached: Yet was it nothing congruous, but contrariant rather to the Evangelists scope to write so; his purpose being to set down of what aestimamation was the Authority of john by the confluence of people from all parts unto him, and therefore when he writes that all judea and all jerusalem went forth unto him; the meaning can be no more than this, namely, that from all parts, of judea and of jerusalem some flocked unto him; thus we see how this Author's Spirit affecting to transform himself into an Infidel's opposition of the grace of God, becomes in the issue destitute of common sense, such be the success of those, that prefer the dictates of their own brain before the oracles of God.  
In the next place he desires to meet with a distinction of our divines concerning voluntas approbans, & voluntas decernens, which distinction this Author either understands not, at least the right accommodation of it, as touching that member he insists upon, or dissembles it, so that partly the ignorance of his mind partly the corruption of his will, is that leprosy wherewith this his writing is defiled throughout. For, voluntas approbans in our sense, is subordinate to voluntas praecipiens; look what God commands to be done, the same God approves when it is done, and would approve of it in any, if it were done by him; and thus the will of approbation is in like manner distinguished from the will of God's decree as the will of God's commandment; Only here is the difference between the will approving, and the will commanding; For God's commandment precedes the doing of that which is commanded, but God's approbation followeth the doing of it. But this Author takes voluntas approbans in a different sense presupposing it to precede the doing of a thing as if it were all one with that will, which the Schoolmen call voluntas beneplaciti; which is nothing so, for that voluntas beneplaciti is all one with voluntas propositi, or voluntas decernens. the will of God's decree, denoting that which God thinks good shall come to pass whether it be good or evil: good by his effection, evil by his permission; For even the jews and Gentiles, Herod and Pilate when they were gathered together against the holy Son of God, did but that which Gods hand and God's counsel had foredetermined to be done. So that taking Gods will of approbation as this Author takes it, to wit, preceding the thing done, it is all one with God's decree, and therefore cannot make a member distinct from it. Undoubtedly the sacrificing of Isaake had been accepted with God, and Abraham's obedience therein, had not God restrained Abraham from execution of that which God commanded him; albeit by God's restraint it appears that God had determined, that, when it came to the issue, he should not sacrifice him, which will of God was voluntas beneplaciti, as Schoolmen call it: In like sort had Pharaoh let Israel go in obedience to God's command, God had approved it; albeit it appears, by the revelation made to Moses, that God hardened Pharaohs heart, that he should not let Israel go; this with us is as true as the oracles of God, whatsoever this Author conceits, new Evangelist like, out of the oracles and dictates of his own brain. In like sort, that God ordaineth that many things which he naturally detesteth and hateth, shall nevertheless come to pass, is no new Gospel of ours, but the very doctrine of the new testament; For the ignominious usages of the Son of God and Saviour of the world, wrought by Herod and Pontius Pilate, together with the Gentiles and people of Israel, were as naturally detested & hated by God, as ever any courses were from the beginning of the world unto this day; yet the holy Apostles with one consent profess, that both Herod & Pontius Pilate together with the Gentiles & people of Israel, were gathered together against the holy Son of God, to do that which Gods hand & God's counsel had (not only determined, but) predetermined to be done. What courses are more naturally detested & hated by God, then for Kings to use their power to the supporting of Antichrist? O what bloody courses were these! take but a scantling of them by the martyrdoms of God's Saints in the days of Queen Mary, when this land was made another Aceldama, a field of blood. Yet hath the holy Ghost testified that God it was who put into the hearts of those Kings to fulfil his will (not his will of commandment, but only his decree) & to do with one consent, for to give their profess, that Non aliquid sit nisi omnipotens fieri velit (he doth not say, nisi quod omnipotens fieri praecipit) and, because amongst such things as come to pass, some are evil & some are good, and in this saying of his he comprehends them all, therefore he adds, by way of explication, vel sinendo ut fiat, vel ipse faciendo. Therefore even evil things God will have come to pass in Augustine's judgement. But how? Only by suffering them; and good things by effecting them. So that this doctrine of ours is as old as the doctrine of Austin, yea, as the doctrine of the holy Ghost. And let this Author look unto it how he will clear himself from coining a new Gospel, and that neither out of the new Testament, nor out of the old, nor out of any tolerable monument of Antiquity so much as pretended by him, but merely out of the invention of his own brain.  
Yet we want not clear demonstration of the truth of this, manifestly provinge that, either they must deny God's foreknowledge of evil, or be driven to acknowledge that God decrees it shall come to pass by his permission: For it cannot be foreknown by God as future, and that from everlasting, uhles it were future, & that from everlasting, as all confess. Now let us soberly inquire how the crucifying of the Son of God became future, and that from everlasting; Not of its own nature; for, if so, then should all things even the most contingent things become future by necessity of nature. But if of their own nature, they were things merely possible, their transmigration out of the condition of things merely possible, into the condition of things future, could not be wrought without a cause. And what could be the cause hereof? Not any thing without God, for as much as this transmigration was made from everlasting; for, from everlasting they were foreknown by God as future, therefore from everlasting they were future. But without God nothing was from everlasting, and consequently could not be the cause of that▪ which was from everlasting. Therefore the cause of this transmigration must be found within the nature of God, or no where. Inquire we therefore, what that is within the nature of God that may be a fit cause here of; Now the knowledge of God alone cannot be the cause hereof, as which rather supposeth things future, then makes them so; It remains then that the decree of God, and that alone, is the cause of this transmigration. If to avoid this, they fly to the essence of God as the cause hereof; I farther urge, that if the essence of God be the cause hereof; then, either, as working necessarily, or as working freely. Not as working necessarily, for then all things shall proceed from God working by necessity of nature, which is Atheistical utterly overthrowing all divine providence: if as working freely; this is as much as to confess that Gods free will is the cause hereof, which indeed is most true. But this Author, like his fellows, is very cautious, for he doth not deny that God hath ordained that those things shall come to pass which he naturally detesteth and hateth; but only seems to deny that God hath ordained it by an absolute and irrevocable decree. So that he seems willing to confess, that what evil soever was, or is, or shallbe found in the world, comes to pass by God's decree; only he denies that this decree whereby he decreed the crucifying of Christ, and such like abominable courses was an absolute and irrevocable decree. So that the question between us, according to this Authors judicious stating of it, is, not, whether evil things are decreed by God or no; but rather, supposing on both sides that they are decreed by God, the question between us is only about the manner of this decree, or about the nature of it; as whether it be absolute or conditional (for what other member they devise in this case contradistinct to decree absolute, I understand not) and, in like sort, whether the decree be irrevocable or of a revocable nature.  
Now, as for this latter distinction, to justify some decrees of God to be of a revokable nature, he must be driven to coin, not only a new Gospel, but a new word of God throughout. For, if God's decrees be revocable, then is he also changeable, which is contrary to the testimony, both of the old Testament, and of the new, as before hath been showed.  
In like sort, Bradwardine hath long ago demonstrated, that no will of God is conditional, but absolute throughout, which I understand quoad actum volentis, or decernentis. And his demonstration is this. If there be any conditional will in God; he condition of that will of God, is either willed by God, or no. If not willed by him, then that must be acknowledged to come to pass in the world, without the will of God, which he holds for a great absurdity; but if that condition be also in some sort willed by God, then either absolutely, or conditionally; If absolutely, then also the thing conditionated shallbe absolutely willed by God.  
As for Example. if God doth will that a man shall be saved in case he believe, & withal doth absolutely resolve to give him faith, and make him believe, this is in effect absolutely to resolve to save him  
But if it be said, that the condition spoken of, is willed by God, not absolutely, but conditionally: then a way is open to a progress in infinitum, which all disclaim. For, as touching that second condition, I will renew the former argument, enquiring whether that be also willed at all by God or no, and if it be, whether it be willed absolutely or conditionally, so that, either we must subsist in some thing that is absolutely willed by God, and, consequently, all that depend thereupon, as conditionated, shall in like manner be absolutely willed by God, or a progress from one condition to another, and that without end, cannot be avoided.  
Lastly, if any will of God be not absolute, but conditional, then surely the decrees of salvation and damnation are conditional, even as touching the very acts of God's decrees; but I will evidently demonstrate, that, in Christian reason, this can not be. For if any thing be the condition of the decree of salvation, then, either by necessity of nature, or by the constitution of God: not by necessity of nature, as is evident of itself, and all confess; but neither by the constitution of God, as I prove thus. If by the constitution of God; then God did constitute, that is ordain, that upon the position of such a condition (to wit faith, etc.) he would ordain men unto salvation.  
Mark, I pray, the notorious absurdity hereof. God did ordain that he would ordain, or God did decree that he would decree. Where the eternal act 〈◊〉 of God's decree and ordination, is made the object of his decree or ordination; whereas it is well known, that the objects of God's decrees, are only things temporal, and not things eternal.  
The same argument may, with the same evidence, be applied to the disprooving of the conditional decree of condemnation. As for this Author's reason, wherein he rests, namely, that thus the things, which God hates, shall come to pass, and the things he loves, shall not come to pass: Observe the vanity of this argumentation, plausible only to ignorants, or such as shut their eyes against truth's evidence. For the things here spoken of, are not things considered in their kind, but only in the particulars of certain kinds.  
God will have obedience to every commandment of h●s come to pass, but not every particular obedience possible, For, if God would prolong the lives of his Children, more particular acts of obedience should come to pass then now there do.  
In like sort, if Saul had been converted many years sooner, which undoubtedly was not impossible unto God, many gracious acts had been performed by him more than were.  
In like sort, if God had cut shorter the life's of wicked men, many evil actions of theirs had been prevented.  
But will any wise men hereupon challenge God, for suffering those things to come to pass, which he hateth, or for decreeing them to come to pass by his suffering; or for hindering many good acts in particular which he loveth? Especially considering that the evil actions, he is able to make them fit matter for the demonstration of his glory, either in the way of mercy, or in the way of justice. And, on the other side, his glory is sufficiently manifested by that obedience, which is performed by his children.  
Lastly, if God loves obedience, doth he not most of all love perfect obedience? Yet it is not his pleasure to give any of his children, in this life, such a measure of grace as to keep them from all sin. And, if he gives them not longer life, they cannot perform more, though, as long as they live, they want not the means of grace, no, nor reprobates, neither, living in the Church of God, where the Gospel is preached: and other means of performing obedience ●nto God I know none.  
Now, will any wise and sober man find this any thing strange in the course of God's providence? But such like are the argumentations of this Arminian sect, right like unto the fruit of Sodom, fair to see to without, but, if you crush them, in cineres abeunt, & vagam fuliginem, as Solinus writeth. Yet this Author is so in love with this his juno of invention, like as Ixion was with his cloud, that he adds furthermore, that, if it were possible (and why not possible for an Infidel to turn Manichee, and an Arminian to turn Atheist, if so be he be not one already?) His Catechist will make him turn Manichee, and think that this evil God, or evil beginning, that is the Author of all evil, hath continual war with that good God, which loveth righteousness. This is like the cogging of a die, which he foists in, when substantial matter fails him, to cheat his reader, when he cannot inform him; and to humour his proselyte, when he wants all good means to strengthen his faith. He supposeth an evil God, as the Author of all evil maintained on our side, and that he warreth with the good God that loveth righteousness; whereas no mention was made of any such imputation before, yet here he brings it in, as though it had been, not only mentioned before, but proved. This is the froth of his affection, whereby he is in love with his former argumentation, though as vile a one, as ever sober man breathed. Belike Austin was a Manichee, when, considering all things that come to pass throughout the world, he was bold to profess that, Non aliquid fit, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo. The Apostles were all Manichees, when, with one consent, they professed that both Herod & Pontius Pilate together with the Gentiles & people of Israel, were gathered together against the holy Son of God, to do that which Gods hand and God's counsel had foredetermined to be done. Belike Arminius himself was a Manichee in this shallow caps judgement, when he said: Deus voluit Achabum mensuram scelerum suorum implere; and that, when God permits a man to will aught, whether good or evil, necesse est ut nullo argumentorum genere persuadeatur ad nolendum. Brad wardine; no doubt, shall, in th●s Authors deep and judicious censure, be reckoned for a Manichee; where he professeth, that, Circa quodcunque versatur Dei permissio, circa idem versatur eius volitio actualis. Yet the Manichees denied the books of the old Testament to be the word of God, at least of the good God; and indeed they do afford plentiful testimony of the secret providence of God in evil; and, to my judgement, the Nation of Arminians are far more likely to concur with the Manichees, in this particular, than we. As for the interpretation of that passage of Scripture intimated by him, but untruly represented, I have already spoken thereof, and justified our interpretation by the analogy of the Text of Scripture Phrase, by clear reason, and by the authority of Austin concurring with us herein. As for his argument, here intimated, that an honest man might be angry to have his words so interpreted, I willingly grant it. For truly my desire is, that all, and every one in my congregation would believe and repent, that he might be saved; but I have no power to work this; but God is armed with power to effect this; and therefore were it his will or desire to save all, all should be saved; For who hath resisteth his will?  
But this is the usual course of Arminians, to compare man with God; and not so only, but to build arguments upon such a comparison, as if the weak desires of man were very decently to be attributed unto God. Yet this Author comes not directly to obtrude upon us such consequences, but cunningly insinuates them, so to creep serpentlike upon a man's affections to infect them.  
He talks, how that it followeth, that God is the Author of all wickedness, yet gives no premises where hence to conclude it, leaving it to us, to pick them out of his drossy warehouse, be like, from Gods decree, whereby things are decreed by our opinion, which yet he brought in Musis & Apolline nullo; not so much as mentioning the Author by whom, or place where this is delivered.  
And indeed these men are so zealous in opposing God's decree, as that they have an edge (so far as we may guess by the face of their discourse) to deny that foolish repentance and obedience is decreed by God. And some have not blushed to profess, that God decreed contingency, but not the contingent things themselves: which is as good as, in plain terms, to profess that God decreeth no man's faith and repentance.  
But Austin is express, Non aliquid fit, nisi omnipotens fieri velit; The Scriptures are express concerning the betraying, mocking, scourging, buffeting, crucifying the Son of God; to wit, 
Aug. de civet. Dei, lib. 12. c. 7 Ne quaerat efficientem causam malae voluntatis. Non enim efficiene sed deficiens.  that in all these things they did what God had foredetermined to be done.  
Hence he inferreth, that God is the Author of all wickedness. I have met with many dissolute discourses of this sect, but like to this I have not hitherto met with any. Of wickedness we say with Austin, that none can be the Author of it, by way of a cause efficient; the cause thereof being only a cause deficient. Now man may thus be the Author of it, to wit, either in doing what he ought not to do, or leaving undone what he ought to do; but this cannot possibly be incident unto God; namely, that he should, either do what he ought not to do, or leave undone what he ought to do; and, if to determine that the crucifying of the Son of God be to be Author of the wickedness committed, in the crucifying the Son of God, the scripture in testifying this, makes God the Author of wickedness, by the learning of this divine.  
That the act which is sinful and the sinfulness thereof are to be distinguished, & that God is the cause of the one, & only the permitter of the other, is not our doctrine only, but of Arminius also. As for the exception herunto proposed, of the Doctors of the Synods, namely, that God hath predestinated men as well unto the means as to the end, is of so base a condition, as if this Author came not so much to dispute, as to vent spleen and gall, and therefore cared not much whether he spoke sense or non sense, this being the fitter to confounded things, and he little or nothing cares to explicate aught. That he who intends an end, doth also intend the means, the very light of nature suggesteth unto us; Now the end that God aims at, is his own glory; for he made all things for himself. And if he means to manifest his glory on any, in the way of vindicative justice it stands him upon, both to create them, and permit them to sin, and finally to persevere therein, and to damn them for their sins. Here we have the end and the means intended by God; this Author talks of predestinating men to the end and to the means, in his own language. The sinful act is the cause of damnation, as wrought freely by them; and though the sinfulness be only from man, yet the act is not, but as well from God as from man, as all sides now a days confess; even Arminius himself; but this Author so carrieth himself, as if he would deny the act itself to be from God, not by any strength of argument, but merely by a loose discourse; and I have a long time looked that they should come to this; but withal I look they should bring reason with them, and not in a base manner, (this Author like,) to beg the question. That reprobates have no power to abstain from sin, we grant, as reprobation signifies the denial of grace; which this Author denying, he must be driven to confess that men may abstain from sin without grace; & that of themselves they are able to regenerate themselves. Yet the Apostle tells us, that they who are in the flleshe cannot please God, and our Saviour that none can come unto him, except the Father draw him; and that therefore men hear not his words because they are not of God. And this discourse, in the face of it, tends plainly to the maintaining that neither faith nor repentance are the gifts of God, but the works of man's free will. Yet we do not like this comparison that a man can no more abstain from sin, then shun his damnation; For, though a man would, he cannot shun his damnation; but, if a man would abstain from sin certainly he not only could, but, de facto should, in good measure, abstain from sin; For as sin is chiefly in the will; so is the abstaining from sin; but such alien comparisons are as frequently seen among Arminians; as lice among beggars.   

The third Section.  

Sect. 3.  THe Cathechumenist will then further add. If the Gospel according to the doctrine of the Synods, be preached unto the most, not to any other end but only for their greater damnation, that he will no longer hearken to it, seeing that it is most likely, that he is of the greatest number, and not of the small; that he remembers that he hath read in Calvin, that God directeth his word to them, whereby he makes them more deaf, and showeth them the light of the Gospel, to blind their eyes, and that, therefore, they, who never heard the word, are less miserable than they who could not therefore believe, because God would not give them grace sufficient to believe. Finally our Catechumenist will say, that, if the decree of God be such as the Catechist proposeth, it must necessarily follow, that they both labour in vain, seeing that every man, before he is come into the world, is already enrolled in one of the two Registers, either of life or death, and that it is no more possible to be blotted out, either of the one or other, than it is for God to deny himself.  
The Catechist then fearing that his proselyte will fall from him doth tell him farther, that it is not for us to search into those secrets; that there is no visible mark whereby to discern the elect from the Reprobate. That the elect themselves know not their election before their calling which is deferred sometimes; even to the last hour of their lives, that every man ought to be ready to answer & obey God, when he calleth; that there are none but profane, & reprobates who say, that men labour in vain, seeing that they whom God hath elected to salvation, are likewise elected to faith and good works.  
But these things will the more provoke our Catechumenist. For he will not say, or at least think, that it is no matter to be able to distinguish in particular the elect from the Reprobates; of that it sufficeth to know in general, that everyone is necessarily either of the one or of the other, seeing that no man is able to do any thing (before his vocation) which may avail him: that therefore we should defer all things till then, and seeing that our saving vocation worketh with such a force, that it is impossible to disobey, it would be extreme folly to hasten the execution of God by man's industry and study: yea and that our prayers too were likewise hereto vain, in as much as we cannot make any thing pleasing unto God without faith, which is never to be had before our calling: that the question is not of the quality of him who so speaketh, whether he be profane or no, but of the quality of the doctrine, which necessarily makes him so.  

Consid.  Vniversus mundus exercet histrioniam, saith one; this was never more true (I think) then of the nation of Arminians at this day. And this Author seems to be his craftsmaster in this kind; great pity, he is not preferred to be the master of the Revels. Here he feigns his Catechumenist (being an Infidel) to be well studied in the Synods of Dort and Arles, and well read in Calvins' institutions, thus he promotes his present interlude.  
But where I pray is it that these Synods of Dort and Arles do teach, that the Gospel is preached unto the most, not to any other end, but only for their greater damnation? For I am utterly to seek of this in the Synod of Dort; and as for the Synod of Arles this writing hath first caused the noise thereof to sound in mine ears. Had he alleged their words, without quoting of the place, we might have had somewhat to work upon. The Gospel we all know is preached by man, but at the command of God; is the ministers end in preaching it, the damnation of them to whom they preach it? or doth he deliver this of God's end only? Did it become him to confounded these? I cannot believe, that any of our divines are found to deliver any such thing of God's end in preaching the Gospel. God's end is so express in Scripture to be his own glory, that even there where he professeth that God made the wicked against the day of evil; he doth no way signify the damnation of any to be the end he intends, but rather his own glory; for, in the same place, it is said that God made all things for himself; which is as much as to say for his own glory. Indeed I find that God's manifestation of his eternal power and Godhead, by his works, was, that they might be without excuse; and in like sort the preaching of the Gospel, may justly tend to the bereaving men of all excuse; according to the explication of the former given by Austin de Gra●●● & lib. arbit. cap. 2. Quomodo dicit inexcusabiles, nisi de illa excusatione, qua solet dicere humana superbia, Si scissem, fecissem, ideò non feci, quia nescivi: In like sort, by preaching the Gospel, the like excuse is taken away, whereby a man might say, si audivissem, credidissem, or refipuissem; ideo non credidi, non resipui, quia non audivi, vel admonitus sui. Now this excuse is not taken away from the most only, but from all and every one that hear the Gospel. For as God sending Ezechiel unto the jews saith; they shall know, 
Ezech. 2.5  that there hath been a prophet amongst them; so by this they cannot be ignorant that some preacher or other hath been sent unto them. It is true; all have no need of any such excuse, to wit, as many as do obey it, but only such, as in the hardness of their hearts, stand out against it. But the excuse is her by indifferently taken away from all. Again, I am of Augustine's opinion, that the Gospel may be preached to many a reprobate, ut proficiant ad majorem vitae emendationem, quo mitius puniantur. Then again I see no reason why we should conceive that in every congregation where the Gospel is preached, the most part of them should be supposed to be reprobates; Nay I see no cause why we should despair of any in orthodox congregations; albeit the most part of them, to whom the Gospel is preached, are reprobates. For consider, how many various sects there are amongst Christians, some of them, if not most of them, maintaining dangerous, yea damnable heresies.  
Christians in Egypt, and in the Empire of the Abyssines, are all of them Coptites, joining circumcision with the Gospel of Christ; And S. Paul hath confessed to the Galathians: If ye be circumcised, Christ shall profit you nothing. Then there are Nestorians and Armenians in the East.  
The Greek Church denies the proceeding of the Holy Ghost from the Son; Besides, they are full of superstition.  
The Church of Rome, how do they derogate from the office of Christ? What corruption of the truth of God, with error & heresy is found amongst them? what corruption of the worship and service of God with superstition & idolatry? Yet amongst them all is the Gospel preached. What colour of reason than is there to conceive, that in joining with us, any should suspect himself to be of the number of the Reprobates rather then of Gods elect, although, the most part of them, to whom the Gospel is preached, were reprobates? But suppose that in every congregation the most part were reprobates; If they are so already before the Infidel comes to join himself unto us, the number of the most being up already on the reprobates part, what reason hath he to conceive that he is of the number of them rather than of God's Elect? Again, his case is different from all the rest, for all the rest have been borne and brought up in the Church of God; and therefore it is more hard to distinguish between true faith and hypocrisy: But in case an Infidel convert and become a Christian; This alteration is so great, that it is more likely to afford him better evidence and assurance of his election, than others have, whose conversion hath not been from Infidelity to Christianity. For all that are brought up in the Church of God, whatsoever their hearts be, yet they have always concurred in the profession of Christianity. Add to this: why should it be more likely, that he is of the number of Reprobates, than any other, upon this ground, that the most part are Reprobates? And if it be as likely for all and every one; than it were most likely, that all & every one were reprobates, which is contradictious to the supposition. Lastly, what if it were more likely, as he speaketh, shall this be a sufficient motive, not to harken at all to the doctrine of the Gospel? The common practice of the world doth manifest this to be most untrue; as it appears by men's forwardness to venture in lotteryes; where it is most certain that the greatest part by far sit down with loss. At the pool of Bethesda how many waited for the moving of the waters by an Angel, yet but one could be cured, namely he that prevented all the rest in stepping into the pool. Nay, we read how that a cripple waited there amongst the ●est; and how unlikely a thing was it that he could get in before the rest, yet there he waited in hope. And what if some are more hardened upon the hearing of the word? is this any discouragement to us to present ourselves before the Lord, and to be humbled at his feet to hear the word? In the course of his fiction, he feigns his proselyte to remember somewhat out of Calvin, namely, that God directeth his word unto them, whereby he makes them more deaf, & showeth them the light of the Gospel to blind their eyes; but he tells not where Calvin saith so. But are not these the words of Calvin which here he shows his teeth at, Ecce vocem ad eos dirigit, 
Instit. l. 3. c. 24. num. 13.  sed ut magis obsurdescant: lucem accendit sed ut reddantur caeciores. Now Calvin here in speaks, not out of his own Spirit, but represents the word of God as plainly signifying so much in his judgement; and gives reference to the place immediately related by him; in the first word Ecce; and the places immediately before alleged by him partly out of Esa. 6 9 and partly out of joh. 12.34. His words are these: Sed magis etiamnum premit I saiae prophetia. Sic enim a Domino dimittitur. Vade & dic filijs Israel, Audiendo audite, & ne intelligatis. Videndo videte & nesciatis. Obstina cor populi hujus, & aures eius aggrava, & oculos eius obline: Vt ne fortè videat oculis suis, & cord intelligat, quò conversus sanetur. And hereupon he saith: Ecce vocem ad eos dirigit, sed ut magis absurdescant: lucem accendit, sed ut reddantur caciores.  
Now, this Author blames not Calvin, either for false translation of the Prophets, or for false interpretation of them, only takes his words a part from the place quoted by him, as if he delivered this at large, out of his own doctrine, without reference to any particular passage of holy scripture; & by concealing the place where Calvin writes this, thought himself safe from having his unconscionable carriage herein discovered.  
Yet Calvin saith no●, that God, by his word, doth make them more deaf, or blinds their eyes, as this Author forgeth Calvins' words. He signifies only God's intention that they should herupon be more deafened and blinded; and Saint Peter as good as in express terms professeth as much, where he saith of some, 
1. Pet. 2.8  that Christ is a stone to stumble at, and a rock of offence, to wit, to them that stumble at the word being disobedient, and that, to this thing they were even ordained. But how come they to be more deafened and blinded upon hearing the word, as Act. 19.9. it is said that some herupon were hardened, and disobeyed, speaking evil of the way of God before the multitude; surely after the same manner that Saint Paul saith, some are the worse for God's law, Sin, saith he, took occasion by the commandment and wrought in me all manner of concupiscence. 
Rom. 7.8.  So then their own corruption is it that blinds them, deafens them, hardens them, more and more, together with the God of this world 2. Cor. 4.3. God only refuseth to cure that natural infidelity & impenitency he finds in them, and in this respect only he is said to harden them, to blind them; that is, in denying mercy, according to that Rom. 9.18. God hath mercy on whom he will, and whom he will he hardeneth. And our Saviour was not ashamed to profess to the faces of the jews. Therefore we hear not my words, because ye are not of God. And joh. 12.39. Therefore they could not believe because that Isaias saith again. He hath blinded their eyes & hardened their hearts, that they should not see which their eyes nor understand with their heart, & should be converted, & I should heal them. Yet this Author, to show of what Spirit he is, and how opposite to the Spirit of Christ and his Apostles, as if he were neither new nor old Evangelist, but a very Atheist rather, & would as much oppose them all as he opposeth Calvin, if he d●●st, reproacheth us with this very doctrine, as namely, that therefore men cannot believe because God would not give them grace sufficient to believe; which is as much as to reproach us, for saying that all men are born in sin, & that infidelity and impenitency is natural unto all; & God alone can cure it. I wonder they do not call Moses to a reckoning also, and reproach him for saying as he doth unto the jews: Ye have seen all that the Lord did before your eyes in the Land of Egypt unto Pharaoh, and unto all his Servants, and unto all his Land: The great temptations which thine eyes have seen, those great miracles and wonders. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. And is it possible, that men can see, that have no eyes, or hear that have no ears; And yet, on the other side, it is true as God's word is true, that, It had been better for some never to have known the way of righteousness, then, after they have known it, to depart from the holy Commandment given unto them.  
Now, this Author's practice is, to set these doctrines of holy writ together by the ears; because, forsooth, it is not suitable with the Spirit of this old Evangelist.  
Indeed, if men would believe, but could not, would repent, but could not, would obey, but could not, than this their impotency should not improve their condemnation by resisting the means of grace; but we say, this impotency is mee●ely moral, consisting in the corruption of their will, wherein they take such delight, and are so well pleased with it, that they are ready to fly in their faces that tell them of it; they will not be known of any such impotency. They think themselves able enough, to discern the things of God, to be subject to the law of God. For they find themselves to have will enough in all their courses, I would they had not too much; for Libertas sine gratia non est libertas sed contumatia.  
And in all the sins that we commit, we find ourselves free enough; yet we have learned to give God the glory of ruling ou● wills, & keeping us from any sine by his grace. That every one before he comes into the world; is already enroled in one of the two registers, either of life or death, I had thought no Christian had the face to deny.  
Doth not the Apostle profess, that God hath chosen us before the foundation of the world, Eph. 1.4? And is not reprobation as ancient as election, which in the formal notion thereof connotates reprobation? But Paul belike, was a new Evangelist, and this Author affects to be an old one, or an Atheist rather; for in disputing against this, what doth he but dispute against the express word of God? Surely, it is no more possible that God's decrees should be changed, then that God should deny himself; neither yet doth it follow, that labour is in vain; for God who ordeynes man unto salvation ordeynes him unto faith also, to be wrought by certain means.  
Had not God ordained what Children a man should have before he came into the world? What therefore is it vain for him to krepe company with a woman; as if by virtue of God's decree he should have children, whether he companyed with a woman or no?  
This vile sophistry was confuted long ago, as Cicero showeth in his book de Fato, acknowledged by Carneades himself though, a great stickler against the Stoics; & by Origen after them, as Turnebus shows on Cicero de fato. Act. 27.22. Be of good cheer saith Paul to those that sailed with him: for there shall be no loss of any man's life among you, save of the ship only. This was spoken to heathen men; but did they herupon account all labour in vain to save themselves? Nothing less; for first the mariners, they practised to provide for themselves, by stealing out of the ship; and S. Paul professed v. 31. except these men stay in the ship, ye can not be safe, and verse 42. the Centurion commanded that they that could swim should ●ast themselves first into the Sea and go out to land. And the other, some on boards and some on certain pieces of the ship, and so it came to pass, that they all came safe to the land. These heathens were better acquainted with God's providence, as it seems, than this old Evangelist.  
This is our Answer, and not as this Author feigns it to serve his own stage. For what secret is there in this that all are enroled in one of the two registers of life and death, before they come into the world? Who they are that are enroled in the one or in the other is a secret indeed; Yet that our names are written in heaven is a thing knowable in this life; otherwise to what purpose should our Saviour admonish his disciples not to rejoice in this that devils were subdued unto them, but in this rather, that their names were written in heaven. And to what purpose should S. Peter exhort us to make our election and vocation sure, if it be not possible for a man to be assured hereof, as long as he lives in this world? And the Apostle was assured of the election of the Thessalonians by observation of the work of their faith, the labour of their love, and the patience of their hope. And the Evangelist professeth Act. 13.48. that as many believed as were ordained to everlasting life.  
But, as for assurance of reprobation, we know none but final infidelity or impenitencye, and the sin against the holy Ghost.  
What the infidel, or the Arminian Catechumenist will say or think, we have no reason to regard; but with what judgement and soundness he carrieth himself in his discourse. We say it is very material for the comfort of a man's conscience, to be able to distinguish himself in particular from a reprobate; 
Act. 13.48 Act. 11.18 2. Thess. 2.13.  and this he may be enabled to do by faith, repentance, and holiness, and by no means else. Neither is it sufficient for a man's comfortable walking to know in general that every one is necessarily either of the one or of the other. We willingly profess that before God hath called a man out of darkness unto light, and from the power of Satan unto God, he is able to do nothing that may please God, or further his salvation: For in that state he is led captive by the devil to do his will 2. Timo. 2. last, and th● devil works effectually in the children of unbelief Eph. 2.3. and S. Paul hath testified that they that are in the flesh cannot please God; 
2. Cor. 1.14.  Rom. 8.8. that the natural man perceiveth not the things of God, they are foolishness unto him, neither can he know them, because they are spiritually discerned. That the affection of the flesh is enmity against God, it is not subject to the law of God, nor can be. As for the deferring of all things till then, 
Rom. 8.  if it be spoken of vocation outward by the word of God, it is a very absurd speech, considering that till such a vocation cometh, man neither knows God, nor Christ, nor the powers of the world to come, any more than an infidel doth, no nor so much as the name of God's election and reprobation. If it be delivered of vocation inward and effectual (for we are driven to distinguish for this Author, who affects to walk in the clouds of confusion, and if confusion be his portion it is nothing strange) it is as absurd in another respect: For doth he know the time of his vocation, that he speaks of deferring his labour till then? Why may not this present be the time, why should, he defer the hearing of God's word, whereby alone is our calling wrought, though every one that hears it, is not effectually called unto faith and repentance. And a man may hear it with a purpose to oppose it, either in general or in some particular truth thereof. Yet this humour of opposition cannot hinder God's word and the operation of his Spirit where he will, in spite of their conceits, who thought the Apostles were filled with new wine when three thousand were converted that day; and Austin acknowledgeth that God converteth not only aversas à vera fide but adversas verae fidei voluntates. We read in the 7. of john, that some who were sent to take Christ, were taken by him. And Father Latimer observing that some came to Church only to take a nap; yet saith he, let them come, for, it may be, they may be taken napping. If it be impossible for man to disobey, it is as impossible for man, in like manner, not to be industrious, when God will have him to be industrious. Yet I know no industry of man required to his effectual vocation, but the hearing of God's word; neither is the execution of God's goodness towards him hastened by his harkening to God's word; For though men do hear it daily, yet are they not forth with brought to faith. As for effectual vocation, we take it to be all one with regeneration, in effect; and this Author will have God so to work herein, as to leave it to man whether he will be regenerated or no, this is their sobriety. Austin, I am sure, professeth, saying: Deus omnipotent facilitate converti●, & ex nolentibus volentes facit. This Author seems, by his discoursing here of prayers, either to be poorly exercised in Antiquity, or richly exercised in the contemning of it. For he would have men to be effectually called by virtue of their prayers. The Apostle saith how can they call upon him, in whom they have not believed; but this Author is able by his prayers to obtain faith, nay he makes show as if he could obtain faith also before his calling; and fears not to maintain that grace is obteynable by men's works; yet the contrary was condemned in the Synod of Palestine, and Pelagius himself driven to subscribe unto it. We nothing regard the quality of the person, who speaks, thereby to condemn his doctrine; but we judge of his doctrine, and thereby of the quality of his person. Here he hath run himself out of breathe, as touching the first part of his performance. We come unto the second.    

The SECOND PART.  

The first Section.  

Sect. 1.  LEt us now see whether the practice of this doctrine hath more power over a debauched Christian, to bring him to repentance and amendment of life.  
To him then, he will show the filthiness of his sin, the scandal to his neighbour, the ingratitude to his Creator and redeemer, the menaces of the law, and the vengeance of God prepared for all impenitents, etc.  
Whereupon this man having more knowledge of our Doctrine of the Synods, then of a good conscience, will send his Censurer to the Maxims and Principles thereof, and will much muse how the other should be ignorant, that every thing which is done by men on Earth, be it good or evil, cometh not to pass but by the most efficacious decree and ordinance of God, which doth all in all. That the first cause doth in such manner move and direct the second, among which is the will of man, that they cannot otherwise stir than they are stirred. That he is very sure, that he is given to such a vice; but his comfort is that God would have it so by his secret will; that God hath predestinated him thereunto, having as much willed and procured the treason of judas, as the conversion of Paul. That he hath no power to retain grace, when he that gave it, will take it away. That the Spirit bloweth where it listeth, inspireth whom it will, withdraweth when it pleaseth, & when it pleaseth, returns again. And if it be with an intention for his amendment, it shall be as impossible for him, to withstand, or else delay it, as it is now to work or hasten it.  
Consid. We have considered how well this Author ha●h instructed an infidel to play his part in opposing the doctrine of the Synod of Dort and Arles, Now, we are to consider how a debauched Christian is fashioned by him to play his part in the same humour of opposition.  
To such a one it is fit we should apply the hamm●r of the law, which hath power to break the bones, we will labour to bring him thereby to the knowledge of sin, not only of the nature of it, but of the power of it; Even of the power of that sin, which as the Apostle speaketh, Rom. 7.8. takes occasion by the law to work in man all manner of concupiscence; and withal we will endeavour to bring him acquainted with the wrath of God, and how in the course thereof a fire is kindled, that burneth to the bottom of hell. Against this how he strengtheneth his Disciple from our doctrine, we are to consider in the next place.  
Now, here first he supposeth his Factor to have more knowledge of the doctrine of the Synods then of a good conscience. So that all debauched Christians throughout the world, he packs them together, and makes them very judiciously to be of our side; This is to hold up the interlude of his own making.  
He is no Derbyshire man belike, for their tales commonly end with woodcock on the one side, as well as with woodcock on the other side. And we willingly confess, that our doctrine teacheth men not to trust to their selves, for the doing of aught that is good, but merely to the grace of God, & to give it the glory of working us to every thing that is pleasing in the sight of our heavenly Father; Now this, our adversary conceives, is it which makes us dissolute, because we have learned of S. Paul that God is he who makes us perfect to every good work, 
Hebr. 13.21.  & works in us that which is pleasing in his sight through jesus Christ. As for these old Evangelists, they have a better opinion of their sufficiency then so, and Aristotle hath taught them another lesson, and it stands them upon to maintain their credit and reputation in this point, by the exercise of their morality in a very accurate manner; lest otherwise they should seem to vaunt much in words, but to preforme little or nothing when they come to deeds. Therefore they provide accordingly to hold up the credit of their Tenets, and very artificially and histrionically they turn over all the debauched Christians in the world on our side; we must father them, or at least our parish must keep them, and that for good reason, because they can no where be maintained so conveniently as by our trenchers. For we must not be ignorant, that every thing which is done by men on earth, be it good or evil, cometh not to pass but by the most efficacious decree and ordinance of God, which doth all in all. Now what follows here hence, by this Author's artifice, but that therefore there is either no filthiness in sin, no scandal thereby to our neighbour, no ingratitude to our creator and redeemer, and that the menaces of the law and vengeance of God are represented in vain; or at least that they are not to be reproved for their sin. Now since, by this Author's confession, we maintain that good comes to pass by God's efficacious decree as well as evil, it followeth as well, either that there is no beauty in goodness or obedience, no benefit thereby redounds to our neighbour, no thankfulness manifested thereby to our creator & redeemer, or at lest no man is to be commended for it, and that the promises of the law and the rewards of God are represented in vain, either to be moved thereby unto obedience, or to be comforted, and rejoice therein upon obedience.  
To avoid which inconvenience, if we will be advised by this old Evangelist, it were very fit that we deny either evil or good to come to pass by God's efficacious decree, but left to the wills of men, namely, to believe, if they will, and repent if they will; and that a man is as well able to repent with Paul, as to commit treason with judas. And albeit to obtain mercy be clearly to believe Rom. 11.30. and the Apostle as clearly professeth that God hath mercy on whom he will, and whom he will he hardeneth; yet Aristotle doth not, neither do these old Evangelists, seem to acknowledge any such oracle; neither doth that give any satisfaction to their argument.  
Now, Peter dealt with the jews in convicting them of crucifying the Son of God Act. 2. But this Author did not appear in that assembly or any of his Spirit; But if they had been indoctrinated by this Author, they might have said, being better seen in Saint Peter's doctrine then in maintaining a good conscience, & they would have sent S. Peter to his own principles, and maxims, and would much muse how Saint Peter should be ignorant of his own faith, namely, that Both Herod and Pontius Pilate, together with the Gentiles and People of Israel, were gathered together against the holy Son of God, to do what Gods hand and God's counsel had predetermined to be done. Act 4.28,  
And, indeed, Peter feared no such colours, nay he was so far from fearing it, that he tells them as much to their face in that very sermon of his, verse 22.13. Ye men of Israel (saith he) hear these words, jesus of Nazareth a man approved of God among you with great works and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know.  
Him being delivered by the determinate Counsel and foreknowledge of God after you had taken with wicked hands, you have crucified & slain; In the same breath, both convicting them of crucifying Christ, and withal acknowledging that he was delivered by the determinate Counsel and foreknowledge of God: The meaning whereof is fully set down, Act. 4.28. To this effect, namely, that what contumelious outrages soever they committed upon the person of the Son of God, in all this they did but that which Gods hand, and God's counsel had praedetermined to be done.  
In like sort, Moses feared not the like colours of opposition, which are so plausible to this old Evangelist, who derives his Gospel from antiquity, beyond either Paul or Moses, seeing such as concur with them, he accompts no better then new Evangelists. For, Moses reproving the jews for their unprofitableness and hardness of heart; as who neither by God's word, nor by God's works, were hitherto brought unto repentance, unto obedience; feared not at all, lest some of them should answer him in the like manner, & say: Good Sir, remember yourself, what do you mean to blame us for this? Do you expect that they should hear who have no ears, or that they should see who have no eyes, or that they should perceive, who have no hearts? Or can you be ignorant, that hitherto God hath given us none of all these? And as he hath given us none of all these, so he determined by his efficacious decree, to give us none of all these, which is, in affect, as much as by his efficacious decree, to determine that we should neither hear nor see, nor perceive hitherunto.  
I say, Moses was so far from fearing any such opposition, that he seemed rather to fear, lest they would not take notice of the hand of God in this; And therefore acquaints them with it particularly in this manner: Ye have seen all that the Lord did before your eyes in the Land of Egypt, unto Pharaoh, and unto all his Servents, and unto all his Land.  
The great temtations which thine eyes have seen, those great miracles and wonders, yet the Lord hath not given you an heart to perceive, and eyes to see, and ear to hear unto this day, Deut. 24, 2, 3, 4. Yet let us not suffer this Author to pass unconvicted of his ignorance and unlearnedness. First that nothing comes to pass, which God did not decree should come to pass, we are ready to enter the lists of disputation herabouts with this Author, which he declines throughout, taking the contrary for principles, and laying them as foundations of his cause most congruosly (for fit it is that a rott●n cause should have a rotten foundation) and to prove our Tenet by clear and invincible demonstration, and make it appear, that, in respect of whatsoever future thing they deny the decree, in respect thereof they must withal be driven to deny the foreknowledge of God and turn direct Atheists.  
But furthermore, we discourse not of this decree of God, as this Author supposeth, as if it passed upon all things, without distinction. For first, we distinguish between good and evil; Good things, we say, God decreed, should come to pass by his effection: but evil things he decreed they should come to pass only by his permission. And therefore he deals falsely in imputing unto us, that God works all in all: by all that he works, understanding both good and evil.  
We teach with Austin, that, Malum, non habet causam efficientem, but deficientem; If God will not work a man unto faith, or to that which is good, this is enough to prostitute him to infidelity, or unto any thing that is evil.  
Further, we distinguish of things that are good: For, either they are good naturally, or good spiritually. Such things as are good only naturally, God's decrees shall come to pass by his effection, and that only by a single influence, which we call influence general, unto the act of every thing. But as for such things as are good spiritually, we say, God decrees such things shall come to pass by his effection, and that by a double influence, one general unto the substance of the act, another special, as touching the manner of performing it.  
Lastly, as touching the manner how all things shall come to pass, by virtue of God's decree, this Author lurks purposely under a miserable confusion; which we clear thus. All things come to pass we say by God's decree, whether they are such things as come to pass necessarily by second causes working necessarily; Or such, as come to pass contingently by second causes, working contingently and freely.  
And accordingly upon supposition of God's decree, we say, it is necessary that such things as God hath decreed shall come to pass, but how? Not necessarily always, but either necessarily or contingently and freely, according to the condition of second causes, some of them only working necessarily, but others working contingently & freely.  
All this, this Author most judiciously confounds, as whose end is to serve his own turn, and the advantage of his own cause, but not the cause of God in the sincere and faithful investigation of his truth. As in the very next sentence he manifesteth himself deep in this confusion, as when he saith:  
That the first cause doth in such manner move and direct the second, among which is the will of man, that they cannot otherwise stir than they are stirred. For here he confounds the different manner of God's moving and directing second causes, as if there were no difference herein, whereas indeed there is a very vast difference. For whereas of second causes some work necessarily, some contingently, God moves them all not after one manner, but differently, that is, agreably to their different conditions.  
Second causes working necessarily he moves and directs to work necessarily in such sort as they cannot otherwise stir than they are stirred; but as for second causes working contingently and freely, he moves and directs them to work accordingly, that is, contingently and freely, to wit so, as they have power either to suspend their operation, which is their liberty quoad exercitium, or to produce another operation, which is their liberty quoad specificationem; Thus he moved Cyrus to build his city, and let go his captives, as he had foretold long before; thus he moved josiah to burn the prophet's bones upon the altar, which was foretold in the days of jeroboam many hundred years before: and no sober man makes doubt but that these works of theirs, though predetermined by God, yet were performed as freely by them as any other works of theirs. In like manner he moved the soldiers to abstain from breaking of Christ's bones, prophesied of about a thousand years before; and the bordering nations to forbear to invade the land of Israel, when all the males came up thrice in the year before the Lord in jerusalem, according to the promise made unto them, Exod. 34.24. I will cast out the nations before thee, & enlarge thy coasts, so that no man shall desire thy land, when thou shalt come up to appear before the Lord thy God thirst in the year. Yet who doubts but they did as freely forbear this as ought else, and that the soldiers as freely abstained from breaking Christ's bones, as they did freely break the bones of them who were crucified with him: But these Lucifugae delight in confusion, like owls that are in love with darkness, that is their best time for prey.  
In that which follows I confess he deals clearly, saying, that though a man be given to sin, yet in case he knows God would have it so by his secret will, and that God hath predestinated him thereunto, this is a comfort unto him; and truly I do not envy him such a comfort, and I see no reason but in the midst of the torments of hell it should be likewise a comfort unto him, that God did predestinate him thereunto by his secret will. Only he is pleased to speak in his own phrase, when he talks of predestinating unto sin. Of predestinating unto damnation the Ancients spoke, acknowledging such a predestination.  
But they acknowledged no predestinating unto sin, for as much as they took predestination to be only of those things which were wrought by God, not of sins which are only permitted by God. Yet these, even as foul sins, as were committed Herod and Pilate together, with the Gentiles and people of Israel, when they were gathered together against the holy Son of God, are in the mouths of the Apostles confessed to have been foredetermined by the hand and counsel of God; which we understand thus, God did fore-determine they should come to pass by his permission as touching the sinfulness of them: Now as for the Spirit of this Author, how well it suiteth with the Spirit of God's Saints, we may easily judge by the word of God. For when they do expostulate with God in this manner, Lord why hast thou caused us to err from thy ways, and hardened our hearts against thy fear? it seems apparently that they took no comfort at all in this that God hardened their hearts against his fear, 
Esa. 63.18  and caused them to err from his ways. And when the Lord revealed unto Moses that he would harden Pharaohs heart, whereupon he should not let Israel go for a long time; I never perceaved that hereby any comfortable condition was denoted, that should be unto Pharaoh, in case he had known so much. 
Rom. 9.28.19.  It seems also S. Paul took no notice of any such comfortable condition, when having taught that God hath mercy on whom he will, and whom he will he hardeneth, he bringas in one herupon expostulating thus, why then doth he yet complain? For who hath resisted his will? Neither doth the Apostle take any such course to pacify him, as by representing any comfortable condition redounding unto him hereby, namely, in as much as God it is who hath hardened him unto disobedience. But the course he takes to stop his mouth is of another nature, thus; O man who art thou that disputest with God? Shall the thing form say to him that form it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one a vessel unto honour, and another unto dishonour? And whatsoever a debauched Christian may be feigned to conceive; for mine own part (and so I think I may be bold to say of every one of our profession, whose hearts God hath seasoned with his fear,) I may be bold to profess a truth, that albeit I take notice of God's hand sometimes hardening me against his fear, yet God knows I take no comfort in it: but rather in this, that God knows how to work it for my good; according to that of Austin; Audeo dicere, utile est superbis in aliquod apertum manisestumque cadere peccatum, etc. & when I find that my sins do not make a final or a total separation between my soul & God, this may well tend to the corrobaration of my faith, and persuade my soul that nothing shall be able to separate me from the love of God in Christ jesus our Lord; and I have good cause to take comfort in this. But it is untrue that God hath as much willed the treason of judas, as the conversion of Paul, though Bellarmine hath so calumnated us long ago. For albeit the treason of judas in betraying his master, is one of the things meant by the Apostle, which jews and Gentiles did against the holy Son of God, and which, they say, were foredetermined by the hand and counsel of God: And Austin is bold to profess that Iuda● electus est ad prodendum sanguinem Dominisui; notwithstanding which, as another Father speaketh, etiam Iudas potuisset consequi remedium, si non festinasset ad laqueum, yet there is a vast difference between God's willing judas his treason and Paul's conversion. For as for judas his treason, his will was, that should come to pass only by God's permission; And Arminius is bold to profess, that, Voluit Deus Achabum m●nsuram scelerum implere; but as for Paul's conversion, that was not only willed by God, but wrought by God, and that in an extraordinary manner, appearing unto him in the way, and striking him down with a light from heaven, so with a strong hand taking him off from his persecuting courses, when Ferox scelerum quia primò provenerat, and fleshed in the blood of Steven, jehu like, he ma●ched furiously against the Church of God. As for no power in man to retain grace, when God will take it away; First, where man is found willing to retain grace, I know no just cause to complain of the want of power for this. And where there is no will to retain it, I see no likelihood that any man should complain of want of power to retain it. Yet like as man is not Lord of his own Spirit, nor able to retain it, so I wonder it should seem strange, that men should have no power to retain the Spirit of God, in case God should withdraw it from them. And as for grace of sanctification, which God should take away from man, we know none, as who mainteyn that God will deliver his children from every evil work, and preserve them unto his heavenly Kingdom; and that they are kept by the power of God through faith unto salvation. That the Spirit bloweth where it listeth, is the doctrine of our Saviour to Nicodemus, joh. 3. That God inspireth whom he will with the Spirit of faith & repentance, we take to be all one with that, Rom. 9.18. He hath mercy on whom he will; And accordingly he denies this inspiration to whom he will, as much as to say: He hardeneth whom he will. But as for any actual withdrawing of the Spirit of sanctification, we acknowledge not. It is true, even his own Servants he hardeneth sometimes against his fear, as the Scripture speaketh, Esa. 63.17. Whereupon their peace of conscience is disturbed, and they have cause to pray unto God, to restore them to the joy of his salvation, Psal. 51. as David there did; But David did not pray that God would restore him to his Spirit, but rather that he would not take it from him: And Bertius professeth that he will not say, that David by those foul sins of his, was wholly bereft of God's Spirit, and that propter graves causas. As for God's permission of men to sin for their amendment, Arminius himself acknowledgeth in effect in the particular case of David; His words are these: Permisit Deus ut ille in negligentiam istud incideret, 
Exam. 166.167.  & peccatum istud illa occasione perpetraret, quò diligentiùs seipsum observaret, peccatum suum exemplo aliorum defler●●, egregium humilitatis resipiscentiaeque specimen & Exemplar praestaret, & gloriosiùs ex peccato resurgeret. As for the impossibility to withstand God's operation, the Scripture doth expressly justify, Eze. 20.32.33.37. Neither shall that be done which cometh into your mind: For ye say, we will be as the Heathen, & as the families of the countries, and serve wood and stone. As I live, saith the Lord God, I will surely rule you with a mighty hand, & a stretched our arm, etc. And the issue followeth, which is this: I will cause you to pass under the rod, and bring you into the bond of the covenant. Yet what is the issue of this impossibility? Is it only in respect of the thing, which God will bring to pass, as these Arminians most superficially conceive? and not as well in respect of the manner how it shall come to pass? Nothing less, but as God will have it come to pass, and come to pass contingently, and voluntarily, and freely, So it is impossible, upon this supposition, but that it shall come to pass, but how? not necessarily, but contingently, & voluntarily and freely. And as it thus comes to pass, and no otherwise, when the time, which God hath appointed is come; So before that time, it shall not come to pass, but how? contingently also, and voluntarilly and freely, and impossible it is, that it should be otherwise.   

The second Section. 
Sect. 2.   
THat it is not for him to prescribe the time and hour of his conversion, 
Treat.  wherein a living man doth no more than a dead man in his resurrection. That God is able to quicken him, & endue him with his Spirit, though he were already dead 4 days, as stinking in the grave as Lazarus: yea and that perhaps it shall not be until the last hour of the day. That as yet God giveth him not the grace to cry Abba Father. That he so abhorreth the doctrine of those that are styled Arminians, that he dares not use the least endeavour to do well, for fear of obscuring that grace, which worketh irresistibly, and attributing of any thing ●o the will of man. Yet he remembreth that he had sometimes good motions, proceeding doubtless from the spirit of God, which hath given him the true faith, which can never fail, and that for the present, he is like the Trees in Winter, which seem dead, though they are alive. That being of the number of the Elect, as every one is bound to believe by the two Synods, if he will not be declared perjured, by that at Arles, his sin itself (how enormous soever) worketh together to his salvation, yea and that he hath already obtained pardon for it.  
That his Censurer cannot deny it, seeing that he instructeth him unto repentance, which is nothing worth without faith no more than faith itself, if it believe not the remission of all sins, both done, and to be done. And though he were of the number of the Reprobates (a thing which he will not affirm, for ●●are of being so held indeed by the Synod) yet notwithstanding his Censurer would gain nothing by it, who by his exhortings and threatenings could not any way alter the decree of Heaven, but only molest him with the torments of Hell, and stir up a werme in his conscience to gnaw him to no purpose.  
Consid. Were it in the power of man to change his own heart, who is not able to change one hair of his head; he might well prescribe the time and hour of his conversion. But seeing it is Gods work alone to circumcise our hearts, Deut. 30.6. to take away the stony heart, and give us an heart of flesh, and put his own spirit within us, Ezech. 36, 27. to quicken us when we are dead in trespasses and sins, Eph. 2.15. Surely, it belongs to God alone, to prescribe the time and hour when a man shallbe converted. And accordingly our Saviour gives us to understand, that some are called at the first hour of the day, some at the third, some not until the last.  
And the Apostle exhorts Timothy, in effect by his meek carriage, to wait when God will give them repentance that are without, that so they may acknowledge his truth, and come out of the snare of the devil, by whom they are led captive to do his will, 2. Tim. 2. last.  
And albeit men are living as beasts, why should they be thought to have any more power to raise themselves, or quicken themselves unto life spiritual, than a dead man hath to quicken himself to life natural. Now, that men are dead in sin; the scripture teacheth evidently, and that the work of conversion is called regeneration; but the Scriptures are a strange Language to these Arminians; They are diserti lingua sua; And they discourse amongst Christians, as if they should discourse among Cannibals. Yet there is a difference between him that is dead naturally, and him that is dead spiritually. For he that is dead naturally, can perform no natural action at all; but he that is dead only spiritually, is able enough to perform any action natural. And some natural actions are required, without which a man cannot be converted. As for Example, it is requisite a man should be acquainted with God's word, which alone is the ordinary means whereby the Spirit works in man's conversion. Now, it is in the power of man to hear the word: And albeit he cannot hearken unto it in a gracious manner pleasing unto God, yet shall not that hinder the efficacy of God's word, if God be pleased to show mercy on him; No, though he comes to the hearing of it with a wicked mind. As they that came to take Christ, john. 7. yet when they heard him, were taken by him, and returned without him, saying: Never man spoke as this man speaketh. So is it in the power of a man to read the word. Now, suppose he exercise this power, and that with a mind averse from it; yet may this word prove a word of power to the changing of his heart. As Vergetius took Melanthons' writings, to read with a purpose to confute them, yet in the reading, himself was confuted by them, and this was a means of h●s conversion from Popery to the Protestant confession.  
This Author discourseth in such sort, as if the power of God to quicken a man though 4 days dead, and stinking in the grave as Lazarus, were taken up in his mouth in scorn; For such is the manner and strength of his discourse, in the most hungry fashion that ever I think proceeded from a reasonable man; Our Saviour hath given us to understand, that some are not called till the last hour; & we have an example of it in the thief upon the cross: If God hath not given him as yet the grace to cry Abba Father, that Spirit of adoption, requiring a spirit of bondage to precede it, Rom. 8.15. Yet this hour, and that by our admonition and conviction of his sins, God may humble him, and make him fear, and thereby prepare him to the Spirit of adoption. For his word is as a fire & as an hammat that breaketh the bones; the Infidel finds this by good experience, when hearing one prophecy, he is rebuked of all, judged of all; the thoughts of his heart are made manifest, and he falls down on his face, and confesseth tha● God is in his ministers of a truth, 1. Cor. 14.24.  
The jews did find this power of the word, when hearing Peter discoursing how God made him both Lord and Christ, whom they had crucified, they were pricked in their hearts, and said: Men and brethren what shall we do? Act. 2. When in the course of his histrionical fictions, he feigns his Factor, not daring to endeavour to do well; He supposeth and insinuateth that he would endeavour it, but dares not for his hatred to the Arminian doctrine, which is nothing answerable to our doctrine, who deny, that there is any such will in a carnal man. We say the main reformation of man consists in the change of the will from evil to good; & we know that God accepteth the will for the deed. And the Saints of God commend themselves in this manner unto God: We that desire to fear thy name, Nehem. 1. And the desire of our hearts is towards thy name, Esa. 26. And we desire to live honestly, Heb. 13.  
And Austin maintains, as I remember, that the Saints of God no otherwise fulfil the Law of God then desiderio & conatu.  
And albeit this Author at pleasure feigneth his prolocutor to embrace our Tenets, yet if he be but a carnal Christian, he cannot embrace them, or any doctrine of faith, Fide vera & infusa, but only fide acquisita.  
Yet again, it is in the power of any man not only to desire and endeavour to do well, but also to do indeed, quoad exteriorem vitae emendationem; All the moral virtues, as they were found in Heathen men, so are they atteynable by a natural man; For even Heathens were famous and renowned, some of them, not only for their good rules, but for their virtuous practice of morality, which yet nothing hindered Austin from passing his censure upon their best actions, professing them to be no better than splendida peccata, and for a rule of direction, to judge aright herein, he tells us, non officijs sed finibus discernendas esse virtutes.  
And therefore there is no cause of so superficiary a conceit forged in this Author's brains, as if endeavours to such morality should any way obscure the prerogative of God's grace, as only effectual to the working of that which is pleasing in the sight of God.  
Such morality shall nothing at all commend the will for any goodness in the sight of God, any more th●n Socrates or Plato, or Aristides their morality did, though their damnation shallbe far less than the damnation of such, who among the Heathens have been given to a debauched life and conversation.  
Good motions undoubtedly God can raise by his Spirit in the heart of the most wicked in the Church of God; but like as the devil's suggestions are not our fault if we resist them, so such good motions of God do nothing commend us in the sight of God, if we do not give way unto them, but rather one day rise up in judgement against us to our greater and more inexcusable condemnation. But that a carnal man is here brought-in conceited of true faith in him, that shall never fail is that part which this Comedian hath put in his Actor's mouth to play: For it is fit his care should be according to his Art populo ut placerent quas fecisset fabulas. Yet I nothing doubt but a carnal Christian may be orthodox throughout, and persuade himself of a true faith. But if his life be not answerable, we will be bold to tell him that his faith is vain: For true faith worketh by love Gal. 5. and faith working by love, is as much as a new creature Gal. 6. and whosoever is in Christ, is a new creature, 2. Cor. 5. and they that are Christ's have crucified the flesh with the affections and lusts: 
Gal. 5.24.  therefore where such a new creature is wanting, where the flesh is not crucified with the affections and lusts, they are not Christ's, nor in Christ, nor have any faith working by love. Nay we know not how soon, if such an hour of ●entation shall once come, such a one will turn Turk or Atheist. For whosoever heareth Christ's words & doth them not, our Saviour likeneth him to a foolish man▪ which hath builded his house upon the sand, and the rain felt, and the floods came, and ●he wind blue, & beat upon that house and it fell, and the fall thereof was great, Matth. 7. 26, 27. The Corinthians were renowned professors, yet S. Paul calls upon them to prove themselves, whether they were in the faith & to examine themselves, saying, know ye not yourselves, how that jesus Christ is in you except ye be reprobates? There is a secret hypocrisy whereby a man may deceive himself, (as indeed the heart of man is a deceitful thing) all may seem fair, no reigning sin appearing, whereby the conversation is defiled; and yet good cause for men to put themselves to the trial of their faith. It is true the children of God may sometimes be overtaken with some foul sin, as David was, and they may continue in it too long, without bringing forth so clear and full evidence of repentance and satisfaction to the Church of God, as the condition of their sin requires; and in this case they may be for a time as trees in the winter: but to apply this to every carnal Christian that lives in sin, and goes on in a debauched course of l●fe, and conversation may be very suitable to the scope of such a Comedian as we have to deal with, who is merely Scenical throughout, but it is intolerable in a sober divine, whose aim should be to dispute truth, and not to entertain his Readers or hearers with Interludes of his own making and poetical fiction? That every one is bound, to believe that he is elect, I no where find in the Synod of Dort, and this Author loves to discourse at large as if he had nothing to do but to tell a tale, as for the Synod of Arles I am utterly unacquainted with the Acts thereof.  
But I have read such a doctrine related out of Z●nchy, and Bucer; and I conceive the meaning to be this, that every one in the Church of God is bound to believe, that God hath elected him to obtain salvation, in case he believe; And indeed as God hath ordained none of ripe years to obtain salvation unless he believe; so on the other side God hath ordained that every one who believeth shall obtain salvation. But as God hath not ordained to bestow faith on every one either absolutely or conditionally; so did I never read it laid to the charge of any one of our divines, that he should maintain, that every one is bound to believe that God hath elected him, to the obtaining of faith either absolutely or conditionally. But such like confusion of things that differ, is very agreeable, I confess, with the learning and judgement of this Author, who seems much better fitted to make a play, then to handle a controversy in divinity. That all things work together for the good of them that love God, is as true as the Apostle Paul's epistle to the Romans is the word of God.  
And Bishop Cooper a Scottish Bishop, applies this to men's sins amongst other things, showing how they also do work for a man's good. But that the sins of a carnal man, a debauched Christian, works for his good, a Poet may feign such a conceit, I deny not, & pin it upon the confession of whom he will for Pictoribus atque Poetis, quidlibet audendi semper fuit aequa potestas; and by the illusions of Satan it is possible, like enough, that a carnal person may be so far transported; but if this Author think good to justify any such persuasion, he may take his course; surely we and our doctrine do not. No more than his persuasion of obtaining the pardon of his sin, while yet he liveth in sin.  
And indeed so it is, he takes upon him to justify these persuasions, and that with a face of confidence, saying, that his censurer cannot deny it: what do I hear! cannot we deny, but that he who lives in sin, and goes on in fulfilling the lusts of the flesh, cannot but be persuaded, or may nevertheless be justly persuaded, that his sins (how enormous soever) work together to his salvation, and that he hath already obtained pardon for them? I had thought impudence itself could not have been so brazen face● as to impute this unto us. But, it may be, he hath some tricks of wit, and feats of activity that way to discharge upon us, though contrary to his own conscience.  
And what are they? surely therefore his Censurer cannot deny, but that the sins of a debauched Christian (how enormous soever) work together to his salvation, and that he hath obtained already pardon for them, because forsooth he exhorteth him unto repentance, which is nothing worth without faith, no more▪ than faith, if it believe not the remission of all sins both done & to be done. Here we have an hobgoblin discourse, yet it is well we meet with some show of argumentation to cope withal: I doubt this Author is yet to learn what it is to obtain pardon of sin, we exhort such men unto repentance, that they may obtain remission of their sins; we do not suppose such wicked persons to have already obtained the pardon of their sins. It is true, repentance determines not upon obtaining the pardon of our sins, but the sense of that love of God in giving his Son to dye for our sins, and for his sake pardoning them unto us, of his free grace renews our repentance; like as David never repented more fervently then after Nathan had said unto him from the Lord, the Lord hath put away thy sin, witness the Psal. 51. Therefore we utterly deny this consequence, we exhort a wicked wretch to repentance, therefore we acknowledge him to have obtained the pardon of his sins. But he insinuates a proof of this, after this manner. Whom we exhort unto repentance, him we suppose to have faith already, whereby he believes the remission of his sins. But this consequence again we utterly deny; we suppose not any such faith in him, nay we have it rather most probable that in case of his debauched course of life, and conversation that such a one hath no true faith at all. For if the Apostle exhorts such as the Corinthians were to prove, and examine themselves, whether they were in the faith, writing to the best of them; why should we conceive a wicked person that lives in manifest profaneness, and uncleanes, to have any true faith at all? Perhaps he may reply; why then do you exhort him to repentance, seeing without faith he cannot repent? I answer, why did Peter exhort the jews to repentance, who had killed the Lord of life as he tells them, Act. 3.14.15. and desired a murderer to be given them: But, saith he, v. 18. those things which God before had showed by the mouth of his Prophets, that Christ should suffer he hath thus fulfilled. Amend your lives therefore, and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord. Did Peter suppose them to have any faith in Christ, when thus he exhorted them to amendment? Surely he did not, and no more do we: but by Peter's ministry God might be pleased to work them both to faith, and to repentance, & so he did, for many that heard the word believed, and the number was about 5000▪ and the like he may, and doth usually work by our ministry also.  
Then again there is a legal repentance, and there is an Evangelicall repentance. And that legal repentance may be unto desperation, as judas his repentance was. Again that legal repentance may be a fruit of the Spirit of bondage, which praepares for the hearing of the Gospel, and for the receiving of the Spirit of adoption by the Gospel. Then in the preaching of the Gospel the tender mercies of God displayed unto us, and how ready he is to pardon sin in general, and that of free grace, may better our repentance; and when we are thus by degrees brought to the Spirit of adoption, to cry Abba Father then our repentance shall be most perfect, as before I said; and when we look upon him whom we have pierced, and can in assurance of faith profess with the Apostle saying: I live by faith in him who loved me, and gave himself for me, this is of power to prick a Master vein, and make us bleed out our repentance in the sight of our gracious God (whom we have offended, and who yet in despite of our sins hath loved us) more devoutly, and affectionately then ever before. Yet is it true, as he saith, that repentance is nothing worth without faith? What thinks he of ahab's repentance, when he put on sackcloth and wallowed in ashes, upon the word of judgement against his house brought unto him by the Prophet Eliah? Do we not know what the Lord said herupon unto Eliah, seest thou how Ahab is humbled before me? because he submitteth himself before me, I will not bring that evil in his days. The uttermost of the Ninivites faith was but this, that we read of, who can tell if God will turn, and repent, & turn from his fierce wrath that we perish not? yet their repentance was such, that when God saw their works, that they turned from their evil ways: he repented of the evil that he had said, that he would do unto them, and he did it not, jon. 3.9.10. And certienly the morality of some Heathens was such, that their damnation will be easier than the damnation of those that lived in all manner of impurity, and uncleanness.  
By faith, we say, the children of God are assured of the love of God towards them, which was eternal, and is unchangeable; and, consequently, that God will never forsake them, but will from time to time pardon their sins, according to that faith of Paul; The Lord will deliver me from every evil work, and preserve me to his heavenly Kingdom 2. Tim. 4.18. And no other faith of remission of sins do we teach or any of our divines, that I know, and this Author foreseeing it likely enough, that his Synodical adversary will except against such a ones election, much more against his effectual vocation, who walks not after the Spirit, but after the flesh; yet, to show his confidence of holding to hard-meate his wild adversary, being in some degree wilder himself; though he were, saith he, of the number of reprobates, yet his censurer should gain nothing by it, for as much as his exhortations and threatenings could not any way alter the decree of heaven, but only molest him with the torments of hell, and stir up a worm in his conscience to gnaw him to no purpose. Whereto I answer, that, by our doctrine, as we have no encouragement to conceive such a person as here is brought in to play the part appointed for him, and whereto this Author promts him to be an elect of God; so neither have we any reason to conceive him, to be a reprobate; for as much as there neither is, nor can be any ordinary evidence of any man's reprobation, but, either final impaenitency, or guiltiness of sinning against the holy Ghost. So that albeit where we observe the work of a man's faith, the labour of his love, the patience of his hope, we have good reason to conceive of such a one, that he is an elect of God, as Paul did of the Thessalonians, 1. Thes. 1 3.4. Yet where we find these to be wanting, and a carnal walking, and sensual conversation in the steed thereof, we have no cause to conclude herupon, that such a one is certainly a man rejected, and reprobated of God. For we were carnal, and sensual before God visited us with his grace, and quickened us by his holy Spirit: What a strange race did Manasses run for a long time in a most sinful course, in the way of idolatry, blood, sorcery? yet God brought him to repentance before he died. Paul, likewise for a time was a bloody persecutor of God's Church, yet even then was he a chosen vessel; not only to be a professor, but a preacher also of that way which formerly he had opposed, and persecuted even unto blood; whether a man be an elect or reprobate, we leave that as a secret unto God, only considering that Gods long suffering is said to be salvation, we hope the best; and it is our duty to become all things to all men that we may save some, as Paul professeth of himself, 2. Cor. 6. and those some whose salvation he aimed at, he professeth to be Gods elect. 2. Tim. 2.10. wherefore we entertain no such thought as of altering the decrees of heaven, as this Author in his scenical imagination shapeth the matter, but we endeavour thereby to take him off from his ungodly courses, and work him to godly sorrow, that brings forth salvation never to be repent of, as in case he may prove to be one of Gods elect, which may be for aught we know to the contrary; 
Esa. 49.  And if it prove otherwise, and we have cause to complain, that we have laboured in vain, and that we have spent our strength in vain; this aught to be nothing strange to us, seeing it hath been the condition of better, and more eminent servants of God than we are; neither are we to seek how to comfort ourselves but in the Prophet's language: Yet my labour is with the Lord, and my judgement with my God, though we have laboured all night, yea, and many days also, and caught nothing; 
2. Cor. 2.15.16.  & in S. Paul's language we are unto God the sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the Savour of death unto death: and to the other a Savour of life unto life; and hereby we do God service in bereaving them of excuse; for they cannot but by these means know that a Prophet hath been amongst them; 
Ezech. 2.  yea, and by molesting them with the torments of hell, and stirring up a worm in their conscience, to gnaw them, we may (as it were) throw water in their faces, and quash their furious courses, in satisfying their lusts, so that hereby they may proficere ad exteriorem vitae emendationem quo mitiùs puniantur.  
Now, judge of the solidity of this Author's discourse, who conscious of giving little satisfaction in good earnest, affects to refresh the spirit of his propitious reader with a jest, saying that his personate Actor will not affirm himself to be a Reprobate, for fear of being held so indeed by the Synods.  
But where doth either of these Synods teach, that who so conceives himself to be a reprobate, is to be held by them to be such a one indeed? For albeit either of them did affirm every Christian to be bound to believe that he is an elect, for which we have no stronger evidence than the honesty of this Author's word, which of what price it deserves to be, let the indifferent judge, yet that they should hold every one to be a reprobate indeed, who conceives himself to be such a one, is altogether incredible. Yet notwithstanding these and such like immodest and shameless pretences, this Author will not want some to applaud him herein, as a resolute champion of their cause. And albeit he shapes his Actor such as fear not God, yet to serve his turn, he must shape him so, as to stand in fear of the censure of Arles, and of their hard opinion of him.   


Sect. 3.  The third Section.  

Treat.  IF hereupon the Censurer proceed. That although the Spirit alone doth produce repentance in the heart of a sinner; yet notwithstanding, that exhortations and threatenings are the means and instruments, which it useth in the work; The other will demand further of him the explication of his saying therein, observing a most manifest contradiction, in that, on the one side, repentance is immediately attributed to the holy Ghost, and, on the other side, these exhortations and threatenings are held as means and instruments of this work, the operation not being there immediate, where the means are used. That, if these means of exhortation be necessary, or, at least, if it be ordinarily required in the operation, how can it be that they who resist it, and reject the instrument, do not, nay cannot likewise resist the principal cause, which is the holy Ghost? He that will not suffer the razor, the instrument of his cure, doth he not therein also reject the Chirurgeon?  
The Censurer will say, that the elect reject, neither the one, nor the other, the holy Ghost piercing the ear to make it hear, and opening the heart, to make it receive those admonitions, which are altogether vain & unprofitable, until the holy Ghost doth so work in them. Thereupon the other will make him confess, that the word preached for the most part, is destitute of that operation of the holy Ghost, as it appeareth by the misprise, that the most part make of it, which cannot be, when the efficacy of the Spirit doth accompany it, it followeth then, that the whole ministry is but a dance, no more cooperating with man's conversion, than the clay which our Saviour, applied to the eyes of the blind, did unto his sight, or the sole voice calling upon Lazarus made him to rise out of his grave. He will also demand of him, why it is (seeing nature doth nothing in vain) that the Author of nature did appoint the ministry of the word, and why those things which the Censurer attributeth only to the Holy Spirit, are yet notwithstanding in the Scripture attributed likewise to the word preached, and how it is that thereby we are said to be begotten, renewed, edified, nourished, and purified, etc. whereas the new doctrine of the Synod leaveth it no other function then to serve as an object, and to represent that, (without which the Holy Spirit hath already wrought within, as well in the will as in the understanding, without any cooperation of the word) not only unprofitable without the Spirit, but also dangerous, and aggravating the damnation of its contemners, although it were impossible to receive and cherish it even as it is impossible for them to add the efficacy of the Spirit, which is not in their power.  
Consid. Here the Censurer is brought in, without any decent occasion, to discourse of the Spirits operation alone, in producing repentance, and yet, notwithstanding, that exhortations and threatenings are the means and instruments, which it useth in the work: so to make way for the discharging of some shot he hath in readiness against this.  
By the way I observe, that howsoever he puts upon his Actor in this seen the name of a Censurer, yet he might be called as well an exhorter and threatener; The word of God S. Paul tells us, is profitable to teach, to convince, to correct, to instruct in righteousness, but no where do I find any such act, as censuring attributed unto it. But as for the main, we acknowledge, that it is the Spirits operation alone, that changeth the heart, and yet notwithstanding that exhortations backed with promises upon our obedience, & threatenings upon our disobedience are the means; for as much as God worketh in all agreably to their natures.  
Now, having made man after his own image, endued with an understanding heart and rational affections, whereby he is fit to be wrought upon unto that which is good, and from that which is evil, by way of instruction, exhortation, persuasion; therefore it pleaseth God accordingly to bring him unto faith, repentance, and obedience. Now let us consider what he hath to say against this; herupon he saith, the other will demand further of him the explication of his sayings, therein objecting a most manifest contradiction, in that on the one side repentance is immediately attributed to the holy Ghost, and on the other side these exhortations, and threatenings, are held as means & instruments of this work, the operation not being there immediate, where the means are used. 
1. Sam. 18.4.  We read of jonathan, that he put off the robe that was upon him, and gave it David, and his garments, even to his sword and to his bow, and to his girdle. And the reason was, 
V. 3.  because he loved him as his own soul, In like sort, this bad living Christian whom here this Author represents to play a part for him, is such a one as with whom, he is in love for somewhat, though not for his fa●th; For I see he is willing to array him with his own sufficiency, and to bestow his own armour upon him (the best armour of his wit) even to his sword and to his bow, and to his girdle; and the truth is, he plays his part for him, though the scene requires, that another should make show to personate him; and so the Arminian takes upon him the shape, and vizard of a debauched Christian on our side. Now I willingly profess he makes the most of his wares in the utterance of them, that words can, and delivers himself with very great confidence; which though it be no to pick place, yet usually it is his best strength. And I have heard of a French Gentleman who in the troubles of France, when it behoved every man to stand upon his guard, having unadvisedly let into his house certain freebooters, & perceaving his error too late, set himself to seek to help it with his wit, & carried himself with such freeness, and confidence in the enterteyning of them, that thereby he overcame them; and they parted without doing him any wrong, and, at parting, bid him thank his confidence that he escaped so well. And truly could the matter bear it, we might suffer him to en●oy the benefit, and comfort of his confidence. But we are upon the point of investigation of divine truth, and, to spare him herein, were to undo him, and others with him. More profitable it is for him by much, to be beaten quite out of his fools paradise then to suffer him to enjoy his errors, and so lace himself with them, and to corrupt others also. Now as for explication of what was delivered as he requires, we see no need thereof at all, the plain truth thereof is so visible, that he, who will not shut his eyes against it, cannot but take notice of it, this is to requite confidence with confidence: for is it not fit to pay him in his own coin?  
And consider, I pray; let exhortation be made unto repentance, let this exhortation be backed with the most forcible motives thereunto drawn from promises divine, of no less reward then eternal life, from menaces divine, to the impenitent, and that of the wrath of God, and that of such a condition, as wherein a fire is kindled which burneth unto the bottom of hell. Yet is it not in the power of man to assent to this exhortation or dissent from it? And in case he do assent; after a while, as he shall think good, and take time to deliberate; shall not he be accounted, and his will the sole cause, yea, and immediate also in producing this operation? I say, the sole cause, in reference to the exhortation premised, which still leaves a man indifferent, whether he will yield thereunto, or no? I should think, the exhortation hinders not the will of man at all from being the sole, yea, and immediate cause of willing, which if it cannot be denied as I should think, it cannot; if withal the Spirit of God doth work the will sooner or later to yield unto it, why should not that be accounted the sole cause thereof? yea, and immediate also, though that term was not specified in the premises. And as for the clearing of the contradiction, the show whereof is brought in afterwards, by foisting in the term immediate, into the place of the word sole.  
I answer, that man, being a rational agent, and working upon deliberation: the judgement must first be informed before he can work deliberately; Now, the immediate work of exhortation tends no farther than to the information of the judgement.  
And as reasons are given on the one side out of God's word, to urge the necessity of repentance, so reasons are given on the other sid, partly by flesh and blood, partly by the suggestions of Satan, to represent the needless condition thereof, either altogether, or at least for the present. And the will freely makes choice, to follow the one or the other, sometimes giving way to exhortations divine, sometimes to contrariant suggestions, carnal or diabolical.  
And if God be pleased to rebuke Satan, and to dash out of countenance the motions of the flesh, and make the will to yield to the ministers exhortations unto repentance, what shall hinder him from being the sole and immediate cause hereof?  
Again, this Author considers not, or wilfully dissembles, that exhortations are only a cause moral, but Gods working immediately upon the will, after that the judgement is wrought upon by exhortations & instructions (for Austin comprehends these under one, saying, that if there be any difference between docere & suadere or exhortari, yet even this doctrinae generalitate comprehenditur) this he works as a cause physical, & therefore albeit there be a presupposal of a cause preceding, working morally, yet the Spirit of God in striking the stroke, is the sole and immediate cause working physicallie. Lastly he that persuadeth say the Bellarmine, (and light of nature justifies it) worketh only per modum proponentis objectum, only he sets it forth in the most alluring manner that he can; Now the object proposed is well known to work only in genere causae finalis, the motion whereof is commonly called motus metaphoricus, or metaphoricè so called. But God's operation immediate in working upon the will is in genere causae efficientis; so that albeit a cause working in genere causae finalis be presupposed, yet still it is clear, that the Spirit of God, works immediately upon the will in converting it, in genere causae efficientis. Now the ignorance hereof is it, that makes this Author so bold and confident, in talking of manifest contradiction; and who so bold as blind bayard; but I would the scales might at length fall from their eyes, that they might see upon what rotten grounds they proceed in impugning the precious truth of God; we willingly grant, that information of the understanding is necessarily required both to faith, and to repentance, otherwise they were not acts rational; but that this information should be made by the minister, that is I confess ordinarily required by the virtue of God's ordinance, but not necessarily; which whether this Author takes notice of or no, I know not; I find him little sensible of any such distinction; And we willingly confess that as often as men are found to resist these exhortat●ons divine, though delivered by God's minister; they may justly be said to resist God working morally, and beseeching them as the Apostle speaketh, 2. Cor. 5.20. as though God through us did beseech you. So the jews with their Fathers resisted the holy Ghost, Act. 7.51. For as much as the words delivered unto them & which they resisted, were sent by the Lord of hosts in his Spirit by the ministry of his prophet's Zach. 7.12. & accordingly God is said to have protested among them by his Spirit, by the hands of the prophets but they would not hear Nehem. 9.30. But they do not resist nor can resist the holy Ghost, working immediately, and physically upon their wills the act of conversion, and physical or rather hyperphysical transmutation.  
We willingly confess, that the elect resist neither, tending to their first conversion, provided the time be come, which God hath apppointed for their conversion; till than they resist all exhortations, tending thereunto, as well as others; but as for any divine act for a physical transmutation of their wills, they are not made partakers thereof; till the time of their effectual calling. Yet, after their effectual calling, as they do too often disobey God in his particular exhortations; So likewise they have cause sometimes to expostulate with God, for hardening their hearts against his fear.  
But in their first conversion he doth not only pierce their ears, (the word of the minister being able enough for that,) but he gives them ears to hear, & so also he gives them eyes to see; and as for the opening of the heart, that also I take to be all one, with giving them an heart, Deut. 29.4.  
Now, hereupon this Author tells us, we must be driven to confess, that the word preached, for the most part, is destitute of that operation of the Holy Ghost, (as it appears by the misprise, that the most part make of it, which cannot be when the efficacy of the spirit doth accompany it) but this is untrue, we are not driven, nor need to be driven hereunto, we must willingly acknowledge it, rightly understood, namely, that God ●nto the outward ministry of the word, doth not, for the ●ost part, add the efficacy of his Spirit to work men unto faith and repentance; as it is most evident by experience, and our Saviour in the parable of the sour, that went forth to sow his seed, teacheth us as much; And the Prophet Esay also, when, prophesying of the times of the Gospel, he begins thus: Who hath believed our report? and giving the cause hereof in the next words, addeth: And to whom is the arm of the Lord revealed?  
But as touching the consequence herhence deduced, namely, that the whole ministry is but a dance, no more cooperating w●th man's conversion, than the clay which our Saviour applied to the eyes of the blind, did unto his sight, or the sole voice, calling upon Lazarus, made him to rise out of his grave: Here this great master of ceremonies is miserably out in his formalities as well as in his realities. It followeth not herehence that the ministry is a dance but a piping rather, as our Saviour signifies in the Gospel, when he saith, whereunto shall I liken this generation? they are like to little Children sitting in the market place, and saying, we have piped unto you, but ye have not danced we have mourned unto you, but you have not wept; yet piping is a natural provocation to dance; but the exhortation of the word without a more special operation of God's Spirit, is no provocat on at all to believe; how can it be to natural man to whom it seems foolishness; and wit wisdom is naturally more affected by men, than honesty: For qui velit ingenio cedere rariu erit; and the Italians have a proverb, that wit is equally divided; and the instance is given thus; Let a proclamation be made that all Tailors, appearing in an assembly, stand up; in this case Tailors will stand up, and none but Tailors; so of shoemakers, so of other ●●ades. But if a proclamation be made that all wise men should stand up, every one will be ready enough to stand up; men of the meanest trade, being apt to conceive that they are likely enough to be as wise as they who are of the best. Yet, by this Author's leave, the ministry of the word confers more to a man's conversion then the clay did (for aught I know) to the curing of the blind man's eyes, etc. For the word informs what is to be believed, and likewise what is to be practised, though to discern the wisdom of God in the one, and to be in love with the other, and to feel the power of God in both▪ requires another operation of the Spirit o● God, to the enlightening of the mind, and renewing of the will. He that said, nature doth nothing in vain, sa●de, God and nature do nothing in vain, so that there was little need of such a gradation, as here is made. Neither is the ministry of the word in vain, though all, or the most part are not converted by it; For it informs all, it takes away excuse from all; they cannot say, si audivissem credid●ssem, they know hereby a Prophet hath been amongst them, though they who yield obedience to it, have no need of any such excuse: and for their sakes it is principally intended, as appears, both by the revelation made to Paul, Act. 18. Fear not, and hold not thy peace, for no man shall lay hold on thee; to hurt thee, for I have much people in this city; And accordingly by the Apostles scope in his ministry. For albeit he professeth that he became all things to all men, that he might save some, 2. Cor. 6. Yet he manifests who those some were, whose salvation he sought, where he saith, I suffer all things for the elects sake, 2. Tim. 2.10.  
And lastly, it is not in vain towards any, for as much as the ministers thereof are the sweet savour of God, both in them that are saved, 
2. Cor. 2.15.16.  & in them that perish. To them that perish, a savour of death unto death, to them that are saved, a savour of life unto life, in both a sweet savour unto God in Christ.  
As for the things, which we ascribe only to the Spirit of God, we ascribe them to that Spirit of God only, in the way of a cause physical, we ascribe them to the word also in the way of a cause moral, as both informing the understanding concerning them, and persuading thereunto. But the Spirit of God alone both opens the eyes to discern them, and the heart to embrace them, as the things of God.  
And for the cause, forementioned, to wit, because the Spirit of God doth not enlighten, to discern the things of God, but as revealed in his word, nor to incline to any thing, as to the will of God, but as proposed in his word, therefore is the word called the sword of the Spirit, Eph. 6. Thus & justly, are we said to be begotten by the word, renewed by the word, edified by the word, fed by the word, cleansed by the word.  
And I find it very strange, that when these men will have all that is preached in the word, in the issue left to the free will of man, to believe or no, to repent or no, to obey or no; and yet notwithstanding give out, that the word it is, which converts them, brings them to faith, repentance, and obedience; and yet cavil at our ascribing those effects to the word of God in one kind of operation, which yet we ascribe solely and immediately to God's spirit in another kind of operation; especially considering that it is God's word, & not their word; and sent by God in his Spirit, by the ministry of the Prophets, and not sent by them in their Spirits; and it is the means whereby God's Spirit works, as before I have showed, and not a means, apppointed by them, whereby their Spirit worketh.  
But it is nothing strange, that they, who oppose God's grace, should in the end fail even of common sense.  
The Synod (saith this Author) leaveth it no other function, then to serve as an object, and to represent it. When Bellarmine saith, that, Suadens agit per modum proponentis objectum; He delivereth this as a dictate of common sense, known by the very light of nature.  
I say a little more, that he who persuades aught, his office is to represent that whereunto he persuades in the most alluring manner, ●o draw the party whom he persuades to like it, and to labour for it.  
Farther, I say, we do ascribe to the word, as much as they do, or can do in truth. In pretence I deny not, but they may deal w●th it as they deal with God's grace, making show, as if ●hey ascribed thereunto their faith, their repentance; When indeed they impute it to their own free wills, not fearing to mock God, if he would be mocked; And as the jews sometimes crowned Christ with thorns, so do these crown the grace of God with scorns.  
But the true difference between us is, not in ascribing or denying aught to God's word; but in that we ascribe that to the Spirit of God, which they ascribe to the freedom of their wills.  
I say, the difference between us is, whether it be not so indeed as here I profess, and am ready to make good. But whereas he saith, we make the word of God only to represent that, without which the holy Spirit hath already wrought within, as well in the will, as in the understanding, without any cooperation of the word, this passage is, either falsely copied, or falsely translated out of the French: For the first (without) comes out of his place, the sense it bears being afterwards represented at full in these words, without any cooperation of the word, and beside, it mars altogether the sense of the words following: therefore I leave it quite out, and read the passage thus, to represent that which the holy Spirit hath already wrought within, as well in the will as in the understanding, without the cooperation of the word; Now here is a pretty mystery worth the opening: For he imputes unto us, as if we should say, that the word persuades, and exhorts to that, which the Spirit hath already wrought both in the will, and in the understanding. Now, I desire to know, what that is, which the Spirit hath already wrought, and when it was wrought, according to our opinion, as he saith; for I willingly profess, it is a mystery unto me; namely, that we should maintain that God sends his ministers unto us to persuade us to that, which God hath wrought in us, and that perhaps, long before we heard the word; And, I willingly confess, in this case, we might well seem to make the ministry of God's word to be very unprofitable, and vain. Now, as I said, so I say still; this is very mysterious unto me. But I must fish it out as well as I can, by Interrogation. And what is it, trow we, that this Author means by this? Is it the work of regeneration, consisting in the renovation of all the rational faculties of man, both the understanding, and the will? Undoubtedly, this is his meaning, though the Author carrieth himself obscurely, without particulating what he meaneth, and wherein it consists. Then again, when was this wrought? If before we are partakers of the word preached as he plainly signifies, is it not clear that it must be before we come to the use of reason? being as we are, brought up in the Church of God, and accordingly made partakers of God's word, as soon as we come to the use of reason? And what time of infancy is more likely to be conceived as most congruous herunto, than the time of our admittance unto the Sacrament of Baptism. I am out of doubt that this is his meaning; whereby it appears that these Arminians, are of a contrary opinion, utterly denying that the grace of regeneration is conferred in Baptism. Yet master Hooker, hath maintained that the grace of regeneration is conferred in Baptism against master Cartwright, and one I knew in my time (a favourer of his) that maynteynd in the divinity schools, that Baptism is necessary unto salvation. And nowadays our Arminians are eager in the maintenance thereof, which our Arminians beyond the Seas (as it seems) do utterly deny; yet they hug one another in the arms of love, in opposing o●hers. But to make short, let our English Arm●nians look how they answer this; For my part, I maintain no such opinion; and albeit master Montacute would put such an opinion upon our Church, out of the book of common prayer, where it is said. Now this child is regenerate; though the same Author professeth, that all that we read in the homilies is not to be received as the doctrine of the Church of England. Yet Bishop Carleton hath answered master Montacute upon the same point; and hath showed out of Austin, that it is one thing to be truly regenerate, and another thing to regenerate Sacramento tenus. I willingly confess that the Sacrament of Baptism, is the seal of the righteousness of faith unto us Christians, as Circumcision was unto the jews, Rom. 4. which is as much as to say, that it assures us of the remission of our sins, as many as believe; and that as a Sacrament in general is defined in the smaller catechism of our Church to be an outward, and a visible sign of an inward and invisible grace. And so I conceive baptism to be, and that not of justification only unto them that believe, but of the grace of regeneration also, but how? not at that instant collatae; but suo tempore conferendae. To wit when God shall effectually call a man; and it is very strange unto me, that regeneration should go before vocation. And therefore we are free from maintaining any such unprofitableness, and veins of the ministry of the word, as to persuade us to that which God hath wrought in us already, yea long before both in our understandings, & in our wills, as here it is charged upon us, but causelessly, for aught I know; And if the Synod of Dort or Arl●s, maintains any such doctrine it is more than hitherto I have learned, or can justify. It is untrue that the word is dangerous by our doctrine▪ but rather that it is dangerous for any man to contemn or despise the goodness of God therein; their condemnation it aggravates only occasionally; it is a man's own corruption causally that aggravates his damnation, when the Lord calls unto them, and they will not hea●e, admonisheth them, but they will not hearken. It is true that it is not in the power of man to add unto the word the efficacy of God's Spirit, and it is as true that a carnal man hath no desire that God would add the efficacy of his Spirit thereunto.  
The discipline of Christ's Kingdom is as cords, and bonds unto them, they desire to break them, and to cast off the yoke of obedience unto him. And again it is as true, that no man is damned for not adding the efficacy of God's Spirit unto his word.  
They are damned for contemning God's word, and not harkening to his gracious admonitions; but they could do no other as this Author intimats; but what impotency is this? is it any where else then in thei● wills? which this Author considers not, nor distinguisheth between impotency natural, and impotency moral; were they willing to hearken hereunto, but could not, then indeed their impotency were excusable; but they please themselves in their own, and 〈◊〉 in their obstinate courses; and if they would do otherwise I make no question, but that they should have no more cause to complain of their impotency to do that good which they would do, than the servants of God have, yea, and holy Paul himself had. How can you believe saith our Saviour, here is a certain impotency of believing, 
joh. 5.44  which our Saviour takes notice of; but what manner of impotency is it? observe by that which followeth, who receive honour one of another, & regard not the honour that comes of God only. Therefore you hear not my words, because ye are not of God, joh. 8.47. this is as true as the word of the Son of God is true, although this Author sets himself to impugn this kind of doctrine all along. But withal consider, do they deplore this impotency? doth the consideration hereof humble them? nay rather they delight in it as the Prophet noteth, jer. 6.10. Their ears are uncircumcised ears, & they cannot hearken; behold the word of God is as a reproach unto them, they have no delight in it.   

The fourth Section. 
Sect. 4.   
THere now remaineth no other instance for our Censurer than to exhort this profane fellow to pray unto God that he would be pleased to give him the grace to leave his lewdness, 
Treat.  promising that if he pray as he ought to do, that he shallbe heard, and receive what he demandeth. But herupon this profaner being well instructed in the doctrine of Dort, will demand of him, how it is possible to pray as we ought, if God give him not the grace before hand, and that also so effectually, that it should be impossible for him not to pray, & therefore seeing that he faileth so to do, the Censurer must needs see that God will be no more invoked on by him, than he hath given him grace whereby to do it.  
And that it is no less easy to perceive, that God sent this Corrector unto him with an intention (not) to better him by his ministry, when he finds more confusion in the doctrine of the speaker, than amendment in the practice of the hearer, to whom he bringeth either the pillow of Epicurus, to lull him asleep in his security, or else the halter of despair, wherewith he may hang himself as judas.  
But above all, this profaner will find yet one more singular benefit, to the flattering of his flesh, by the answer which the Synodists do usually make unto those who ask in what case David would have been, had he died in his adultery, whereunto they say, it was impossible for David to have died before he had repent, b●cause that after this he was to beget a Son, from whom the Messias must descend.  
But hereunto our profaner will reply, that the impossibility of dying before repentance, according to the doctrine of the Synods, is founded upon the general promise, made to all the Elect and not on any particular promise, made to David, touching the Messias, whom God had sent into the world, by other means had he foreseen the impenitency of David, as he foresaw his repentance. That if the Synod be not deceived, he is sure to dye never without repentance, as was David: So that following this doctrine, the true means, to avoid death, is to commit, and ever to continue in some mortal sin, it being impossible for him to be killed in adultery, or perish in any other sin before, having first made his reconciliation with God, who is not angry for ever (to speak in the language of the Synod of Dort) but only against the Reprobates. See then the invention of immortality found out, to satisfy the Paracelsians, and such like fools, who search for this remedy, against death in drugs and natural causes. Our Synods show the Antidote in a moral cause of so facile and agreeable execution to their facile Auditors, that the Poets Ambrasia and Medusa's charms, are fabulous unto it.  
Now than our Corrector will either desist his enterprise, in reforming this man's deboisnes, or else forsake his own principles, and correct the doctrine of his Synods.  
Consid. Surely, we have small reason to exhort a profane fellow, to pray unto God, that he would be pleased to give him the grace to leave his lewdness, so long as we find him, to delight in his profaneness, and take pleasure in his unrighteous courses; had he a desire to leave it, but finds himself unable to cast off this yoke of sin, o● to break the bonds of iniquity, then, and in this case, it were seasonable, to admonish him, to cry unto God, that he would be pleased in mercy, to lose him, whom Satan hath bound so many years, and that for his Son's sake, whom he sent into the world, to lose the works of the devil, he would be pleased to set him free, and give him the liberty of his children; like as the children of Israel cried unto the Lord, by reason of their sore bondage, and the Lord heard their cry, and considered their sorrows, and came down to deliver them. Neither are we driven to any such course, as this Author feigneth; who all along opposeth the secret providence of God, in showing mercy to whom he will, & hardening whom he will, in giving hearts to perceive, and eyes to see, and ears to hear, to whom he will, and denying this grace to whom he will, I say this, he opposeth all along, to the very face of it, nothing fearing the judgements of God, nor his power to harden them, & to make them feel that power, which they will not confess; saving that these, & such like spiritual judgements; are of such a nature, that they are least felt where they are most suffered.  
And as he opposeth this, so doth he impugn the doctrine of God's word, concerning the impotency that is found in all, to believe, to repent, until God be pleased to cure that infidelity and impaenitency, which by propagation of nature, is derived unto us all, and made as natural unto us as flesh and bone.  
As where it is said, that men cannot believe, cannot repent, they that are in the flesh, cannot please God; That the natural man perceives not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned; that the affection of the flesh is enmity against God, it is not subject to the Law of God, nor can be. That we are all naturally dead in sin; and that our raising therehence, is no less work than regeneration or new birth.  
All this he sets himself purposely to oppose, and that in a vile manner by base insinuations, to undermine this doctrine rather than by any just argument to overthrow it. But when we deal about the reformation of such a one, we will pray unto God, to accept our endeavours, and to show his power, in making his word in our mouths powerful, as to the convicting of his sin, so to the humbling of him, and bringing him acquainted with the Spirit of bondage, to make him fear, and that he may be pricked in the heart, as the jews were, when by Peter's Sermon the Lord brought their horrible sin close home unto them, in crucifying the Son of God; If so be, he may find sin to be as an heavy burden unto him; and cry out unto us to minister a word of comfort unto his weary soul; and in this case we will be ●old to apply unto him the comforts of God in Christ; because our Saviour calls unto him all such as labour & are heavy laden, promising that he will ease them. Yet if we do exhort him to pray, it followeth not that this exhortation is in vain, no more than exhortation to Infidels is in vain, when we exhort them to faith in Christ. For albeit, neither the one nor the other can be performed without grace; Yet upon our exhortation, God can work this grace in him, if it please him.  
Many come to Church with a profane heart, yet in the hearing of it, it pleaseth God to convert some of them; and Ekron may be as the jebusite; and God is able to turn Lebanon into Carmel, and to make the most waste places finitefull, even as the garden of the Lord. And Saul was converted in his heat, and furious persecution of the Church of God. God can convert not only aversas à vera fide, but adversas verae fidei voluntates, & ex nolentibus volentes facere, and that omnipotent facilitate as Austin hath observed. It is untrue that grace works a man to pray in such sort as to make it impossible for him not to pray; for that were not to work him to pray freely. Upon supposition that God by his Spirit doth work a man to pray, it is impossible he should not pray, but how? contingently and freely. So that impossibility is not simply an impossibility, but only secundum quid; and joined with a possibility, simply so called to the contrary; Otherwise it could not be done contingently and freely. For to produce a thing contingently, is to produce it with a possibility to the contrary; and to work this or that freely, is so to work this or that, as joined with an active power, either to forbear and suspend the action, or to produce a contrary operation. And thus Aquinas most learnedly showeth, how that the efficacious will of God is the cause, why both necessary things come to pass necessarily, and contingent and free things contingently and freely; and accordingly he hath ordained different second causes, some working necessarily others working contingently & freely. But this is more it seems, than this Author hath hitherto been acquainted with. And as he hath exercised his Provincial wit, in opposing the doctrine of God's word, in the most untheologicall manner, that I think was ever known to the world; so I wish he would keep his course, and show as little scholasticalitie, in refuting Aquinas also in this particular.  
And albeit God gives him not grace to mock him, yet the duty of prayer doth no less oblige man, than any other duty; seeing God gave this grace to us all in Adam; and in Adam we all have sinned, and by that sin our nature is become bankrupt of grace until God in mercy, and for his son's sake be pleased to have compassion upon us, & to restore it. But he is master of his own times, and bestows this grace on some sooner, on others later, on some not at all; When God sent Ezechiel to his people, it seems by that we read Ezechi. 2.3.4.5. he sent him not to better them; but that they might not say they had no Prophet among th●m, and to cu● of that excuse; yet I hope this Author is not in such a measure obdurate as to say, there was any such confusion in Ezechiels' doctrine as here he chargeth upon ours; which yet is merely according to his own shapinge; and with what felicity he hath succeeded in this artifice of his, I have endeavaured to make it appear unto the indifferent, and unpartial Reader. We teach that no man can have evidence of his reprobation but by final impenitency, or by committing the sin against the holy Ghost; and in either of these cases there is just cause of despair to Pelagius himself, how much more to his disciples that oppose the grace of God after the truth thereof is in such sort cleared; let them look unto it whether not against the voice, and light of their own conscience. As for security, can the fear of God open a way thereunto; or do we maintain any other perseverance in the state of grace then by the fear of God? according to that jer. 32.40. I will put my fear in their hearts, that they shall never depart away from me? To the question in what state David had been had he died in his adultery, he tells us of an answer which is usually made by the Synodists, as he saith; namely, that it was impossible for David to have died before he had repent, because that after this he was to beget a son from whom the Messias must descend.  
But who these Syndodists be, whether of Dort or of Arles, he m●ntions not, much less the place where. As for the Synod of Arles, I never heard of it, but by this manuscript. In the Acts of the Synod of Dort I have been something versed, but I have not met with this answer there; nor ever heard of it, before I read it in this Pamphlet. And to my judgement, it is imperfect in two particulars, neither of which this Author takes notice of; the one is, in altering the state of the supposition, without showing cause, why the supposition is unlawful; yet such an answer was made by King james to D. Overall his interposition in the Conference of Hamton Court, as I received from the mouth of one that was an Agent in that Conference; the other is in feigning, that David must beget a sone, after his repentance, from whom the Messias should descend, for which fiction I know no ground. But as for this Author's exception, that is very vain and frivolous, for certainly they that make this answer, meant not to accommodate it to any other then to the particular of David; on whose part there might be a particular reason of his repentance, besides the general ground, which is common unto all. As for the argument itself, I find it in Arminius in the Theses he wrote, ad Hippolytum de collibus; And I know how our English Arminians do glory in it; but I answer, that the supposition is most unjust, dividing two decrees of God, which he hath conjoined, in which case no merveyl if absurdities follow upon such wild suppositions more then enough. For, in case God hath ordained both, that no sin shall cast a regenerate person out of the state of grace; and nevertheless, that no sin shall be pardoned without repentance; in this case that a man may be saved, he must not only continue in the state of grace, but repent also; so that upon this feigned supposition it follows not, that David dying in the sin of adultery unrepented, shall dye out of the state of grace, only it followeth, that, notwithstanding his dying in the state of grace, he shall be damned, to wit, by our wild suppositon this would follow, not by any ordinance or constitution of God.  
Yet how can he dye in impenitency, that hath the Spirit of repentance in him? though upon the fiction here represented repentance actual is not exercised; The case is all one of any sin, upon this supposition, vules they will deny every sin to be mortal.  
And to compare this argument of theirs with an argument of ours to the contrary; what a worthy act was that of Abraham's in sacrificing his son, of the Martyrs in sacrificing themselves; Nay put all the heroically virtuous, and religious acts together, that have been at any time performed by the Saints of God, and suppose them to have been performed by one child of God, yet could not this root out the flesh, that is, the part unregenerate. How improbable is it then that one act, to wit of adultery, is able to root out in the child of God, the Spirit, that is the part regenerate? But against this doctrine, that a regenerate person shall not dye in any sin unrepented of, this Author brings an argument wherein he glorieth not a little; but one of the wildest that (I think) was eve● known to the world: To my thinking such a wild goose dispute● deserves to be set in the Stocks in the Parvis, that young sophisters might gaze upon h●m, as smaller birds do at the broad faced foul in the day time. There was a time when wit●s did flourish in Rome, and as some proved excellent, and were delivered of material expressions to the admiration of their hearers, so others affecting applause, and straining to surmount the expectation of their Auditors, sometimes discovered most absurd conceits, such Seneca censures in his declamations for corrupta, and corruptissima. And sometimes ba●e floorishes were applauded by the people, which Porcius La●●o observing: when he came to declaim, gave himself purposely to imitate those absurdities; and once concluding an absurd gradation, like unto some mountabanke orators that had been in the place before him, with this Inter sepulchra monumenta sunt: and the people breaking forth into acclamation or clapping of hands thereupon, he leaves the prosecution of his oration, and falls upon the people, discovering the absurdity of that his flourish, and reproaching them as Audithors of no judgement, but applauding such passages as were nothing worth, but most insipidly delivered without art or wit or judgement. Now let us see what good mettle there is to be found in this argumentation, and whether it be not of as base an alloy as ever dropped from the mouth of a sober man. And first if this were a course to prolong a man's life, what need he affect to sin, when the corruption of his nature carrieth him to sin in such sort more or less, that he is driven to profess with Paul, what I would that do I not, but what I hate that do I; and again I find that when I would do good, I am thus yoked, that evil is present with me. For I delight in the law of God concerning the inner man. But I see another law in my members rebelling against the law of my mind, & leading me captive to the law of sin.  
Have we not daily cause to pray unto God to pardon our sins, both morning and eveninge, yea and every hour? yea and as soon as we have done our prayers, to pray unto him to pardon the sins of weakness that have had their course in our very prayers. Abraham when he was sacrificing unto God, was put to drive away the fowls that fell upon his sacrifice. This Gregory interprets of evil motions that have their course in us even while we are at our prayers. And in Zach. 3.1. we read, how while jehoshuah was standing before the Angel of the Lord, Satan stood at his right-hand to resist him. Certainly if the Lord should be extreme to mark what is done amiss even in our best performances, we should not be able to abide it. Therefore to help this flaw in this argument, the Author makes it proceed not of sin in general, but of mortal sin; which if it be delivered only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplificandi causa, accoumpting all sin mortal, my solution stands still in full force; but if it be delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguendi causa, as if in his opinion all sin were not mortal, doth it become him to take that for granted, which we generally impugn as an untruth in disputing against Papists?  
Secondly, will he impute unto us by way of exprobration, our doctrine concerning God's decreeing all things, and will he not suffer us to make use of it? or doth he not, or will he not perceive, that upon this supposition his argument is of no force; nay if we do but acknowledge, that God hath power to hinder any sin, it is of no force; For God can hinder them from accomplishing any such vile thought that this Author (very fruitful of wild inventions) feigneth, and imputeth to a regenerate person. Like as Ezech. 20.32. the Lord professeth that, that shall not be done which came into their minds: For they said we will be as the heathen & serve wood a stone; but the Lord professeth he would rule them with a mighty hand; and the issue v. 37. is this, I will make you pass under the rod, and bring you into the bond of the covenant. Thus the Lord carrieth himself towards them in their first conversion, and taking them off from their ungodly and wilful courses, as he took off Saul from his persecuting courses, even then when he breathed out threats against the Saints of God, and had gotten him a commission from the high Priests to go to Damascus, and bind all that called on the name of jesus. But when he hath converted them, (which is my third answer) than he puts his fear into their hearts that they shall never depart from him; so that by restraining them from sin, and preserving the feet of his Saints, he keeps them unto him, not suffering such wild thoughts, as these which this Author feigneth, to have place in them. Fourthly, that which here he fitteneth is incompetent to a natural man, that hath but any spark of natural ingenuity in him. For suppose a Father shall be resolved concerning a debauched, and lewd son, never to disinherit him, though he should continue to the end in his disobedient, and rebellious courses: if the Son should herupon take occasion to be the more riotous, and disobedient, would not the world of natural men generally condemn such a Son as most unnatural, and void of all sparks of common ingenuity?  
How much more incompetent is such a disposition to him who is ruled, and governed by the Spirit of God; an earthly Father being not able to change the heart of his rebellious child; but God our heavenly Father being sufficiently armed with power for this, who hath gifts even for the rebellious, to make them a fit habitation for him, that so the Lord God may dwell among them. Fiftly, albeit the Spirit of this Author should perhaps serve him to be so much in love with this temporal life as by any vile meames to prolong it, as namely, by committing one mortal sin (as he calls it) upon the neck of another; yet why should he be so charitable towards us his adversaries as to think so well of us as he doth of himself, and of those of his own sect, who count it our duty to endeavour to be so possessed with the love of Christ, and to enjoy him, as to desire to be dissolved, and to be with Christ in such sort that if he should give us leave to choose, whether we would live Methusalehs' years in all happiness to serve him, & glorify him, or for the trial of our Christian faith to be burnt at a stake, and as it were in a fiery chariot to go to Christ, we ought to account that God doth far more honour us in this, then in the other, and we have good reason to make choice of this to suffer for him, who was so well content to leave, as it were, the glory he had with his Father, and to empty himself for us, and to take upon him the shape of a servant, and be crucified upon the cross between two thiefs, that so he might overcome death, and open the gate to us of everlasting life. Let this, Montabanke of discourse go then, and applaud himself for the subtlety of his invention, and sacrifice to his wit, and burn incense to his artifice; and cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and solace himself in the sport he makes amongst his consorts, and make themselves merry with their Ambrosia beyond Paracelsian drugs; For these are his inventions, not ours, manifesting withal, how savoury they should be to his affections, but that he wants faith to embrace our doctrine.  
And no marvel if such, as is their faith, they unadvisedly declare, that such like are their affections. That God is not angry for ever, is for substance the phrase of the Holy Ghost; And it is as true of some that their worm shall never dye, their fire shall never go out, and there is no greater kind of God's anger then that; and consequently his Anger shall never end towards them; and if we divide the world of men into Elect and reprobates, who can these be but reprobates? and consequently they towards whom God is not always angry, must needs be his elect, and not reprobates. Yet I nothing merveyle at this Author's Spirit, who throughout passeth his scoffs and scorns upon that which is the clear doctrine of the word of God, as on that which he conceives to be the doctrine of the Synods of Dort and Arles.  
And therefore I commend his wisdom, that to avoid the appearance thereof, medles so little with taking notice of any passage out of God's word, alleged by any of us, to address any answer thereunto; for if he had, his blasphemous scoffs had been more apparently terminated upon the doctrine of the Holy Ghost as well as upon the doctrine of Dort and Arles.  
I find, this Author is a very kindhearted Gentleman towards himself, and to the Helena he cherisheth in his bosom. For whatsoever his premises be, he will be sure to be full for his own cause in the conclusion. Yet will we, neither forsake our own principles by the grace of God, nor give over our course of reformation of any that is under our charge, to draw him from his profane courses; taking our precedent & direction herein from the holy Apostles admonition unto Timothy: The servant of the Lord must instruct them with meekness, that are contrary minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if so be at any time (therefore it becomes us continually to wait for this time and not to prescribe unto God) God will give them repentance, that they may acknowledge his truth, and come to amendment out of the snare of the devil, of whom they are taken prisoners to do his will.    

The THIRD PART. 
3. Part.   

The first Section. 
Sect. 1.   
But perhaps he will acquit himself far better in undergoing the office of a Comforter to one that is afflicted, 
Treat.  than he did in playing the Converter of an Infidel, or Corrector of the profane Christian.  
The ground of all comfort and consolation to each afflicted soul, hath been ever sought and found in the death and passion of our Lord and Saviour jesus Christ, whereby having satisfied the justice of his Father, he obtained reconciliation for all mankind actually, appliable to all those who acknowledging the infiniteness of the benefit, do thereupon embrace the Author of it with a true and lively faith. Neither can our com●orter find any other foundation, whereby to consolate & assure his patient against the terrors of God● justice, the condemnation of the law, and accusation of his own conscience. But the sick or otherwise afflicted, can never make this true foundation of God's word agree with the false foundations of the second article of the Synod of Dort, to wit, that Christ died not but for a very small number of persons, already elected unto salvation, by the heavenly Father, who in his decree did no more consider the death of his Son, than the faith of the elect.  
How shall I truly know (will the patient then say) that I am rather of the small number then of the great, seeing that you my Pastor and Comforter will not, that the promises of salvation in Christ are made universally unto all, and that those places of Scripture, which seem general, according to your opinion, are to be restrained only to the universality of the elect. And that in all the rest of Holy Scripture, there is no more special promise, nor mention made of myself in particular, who also besides the Holy Scripture, have no testimony, whether of Angel or Prophet, to assure me thereof. When our Saviour said unto his Apostles: One of you shall betray me. Although this concerned but one of them, yet were they all exceedingly troubled therewith: So than were there but a small number of Reprobates, for whom (as you said) Christ died not; yet should I have just reason to fear or think, that I were one of them, but much rather seeing their number is so great.  
Consid. Now, we are to proceed to t●e third Act of this Author's Comedy, and the several scenes thereof. We have considered how well he had played the part of an Infidel, refusing to be converted by us, as also of a bad living Christian, refusing to be reform at our hands; Now, we are to consider how well he performs the part of an afflicted Christian, refusing all consolation that we can minister unto him. I find he hath a good wit, and Proteus like can transform himself into the likeness of any condition, and can act more parts than many.  
In this last personation of his, he is well near as large as in both the former; which whether it proceeds from greater confidence of his cause in this particular than in the former, and that makes his wit to exuberate the more; or that he meets with more difficulties in this passage then in the former, and therefore is put to the more pains in Mastering them, I know not.  
He feigns us in his introduction unto this, perhaps able to acquitt ourselves far better in undergoing the office of a comforter; but the fictions of poetical, and comical wits are nothing to be regarded as of any force to discover unto us their true meaning.  
As for us, we neither take upon us to convert, or reform or comfort any; but only to minister a word of comfort to a weary soul, a word of terror to humble a debauched Christian, and a word of conversion unto an Infidel: we leave it unto God, and pray unto him by the powerful operation of his Spirit, to strike the stroke in any man's conversion, reformation, consolation. Neither is our doctrine of predestination, and reprobation that word which we minister either for the conversion of the one, or for the reformation of the other, or for the consolation of the third; but the terrors of the law we make use of for man's humiliation, thereby to praepare him for the grace of the Gospel; and being humbled, the gracious promises of the Gospel, we make use of, to raise him, by bringing him to faith in Christ; then we instruct him in the duties of Christianity, exhorting him to walk answerably to his profession; and if he fail hereof; we set the wrath of God before him, and show him how it had been better for him he had never known the way of righteousness, then after he have known it, to depart from the holy commandment given unto him.  
Or if in the course of Christianity he walks uncomfortably, according as we shall find the cause of his disconsolate condition, we will endeavour to fit our consolations thereunto.  
If affliction be the cause, we will represent unto him, how that this is the common condition of Christians, and that through manifold temtations, we must enter into the Kingdom of God; that God showeth hereby, that he receaves us for his own Children▪ and not as bastards.  
If conscience of sin, and of walking little answerable to our profession; we will represent unto him, how that if we judge ourselves, we shall not be judged of the Lord; that grief for this doth argue a desire of the contrary▪ and that God accepteth the will for the deed; and hath promised that if we confess our sins, he is faithful and just, he will forgive them. If weakness of faith be the cause of disquietness, without any farther cause we will represent unto him, how Gods gracious course is not to break the bruised reed, nor to quench the smoking flax; and stir him up to pray unto God to increase his faith, or to help his unbelief. That this disquietness doth manifestly argue a desire to believe; and God hath promised to fulfil the desire of them that fear him, If he hath attained to faith and holiness, we can assure him of his election by our doctrine, which the Arminians doctrine cannot. If he hath neither, yet there is no cause of desperation; forasmuchas his condition is no worse than Saul● was before his calling, then, and the holiest servant of God. God calls some at the first hour of the day, some not till the last. Nothing but final impenitency, or the sin against the holy Ghost, is an assurance of reprobation. But let us proceed along with this Author's discourse, to examine it as we go.  
This Author hath but one ground of consolation; I have lately had to deal with another of his Spirit, that makes three grounds of consolation; to wit, the universality of God's love, the universality of Christ's death, the universality of the covenant of grace. By which it is manifest that he makes a Christian capable of no better consolation than a Turk or Saracen is capable; an elect then a reprobate. And if in all three he thrives no better in his course of consolation, what shall we think of this Author's success in the work of consolation, who insists but upon one of those three.  
Yet I commend him for being sensible of the unseasonableness of his consolation, had he rested (as the other doth) only in this, that Christ having by his death and passion, satisfied the justice of his Father he obtained reconciliation for all mankind. But this Author carrieth not himself so covertly, but adds that this reconciliation is appliable to all those who acknowledging the infiniteness of the benefit, do thereupon embrace the Author of it, with a true and lively faith, whereby it is manifest, that in this Author's judgement, consolation arising from the death, and passion of Christ, is appliable to none, and consequently none are capable of it, but such as believe in Christ, which he calls the embracing of the Author of the benefit, with a true & lively faith; Now we willingly confess, that we cannot find any other foundation, whereby to consolate and assure any afflicted soul against the terrors of God's justice, the condemnation of the law, and accusation of his own conscience.  
But whereas he saith that the afflicted can never make this true foundation of God's word, agree with the second article of the Synod of Dort, which he calleth false foundations, but proves it not; this we deny as utterly untrue, albeit that second Article did proceed in the very terms here proposed, to wit, that Christ died not, but for a small number of persons already elected unto salvation, by the heavenly Father, who in his decree did no more consider▪ that death of his Son, than the faith of the elect. And this we prove though this Author keeps his course in proving nothing, but Comedian like, feigns at pleasure both objections, and answers, out of his own brain, and those commonly of an alien nature, nothing to the purpose; which yet I will consider with God's help in due place, and somewhat else also; but first I will prove this that here I avouche; namely, that that second Article of the Synod of Dort, of Christ's dying for a very small number, doth nothing at all perjudice that true foundation of consolation appliable to them that believe. For how small soever the number be of those for whom Christ died, according to the doctrine of that Synod; yet seeing they deny not, but maintain rather that Christ died to satisfy divine justice for all that believe, and to procure their reconciliation unto God; they make as much of consolation from this ground, and extend it and apply it as liberally, and as largely as this Author doth; who professeth that it is appliable to all those who acknowledging, the infiniteness of the benefit, do thereupon embrace the Author of it with a true and lively faith, and dares not plainly profess that it is appliable to any other, only as it were to confound his Readers attention, that which might be expressed in a word (Believers) he sets down at large with a periphrase that takes up two or three lines. As for reconciliation for all mankind, that is briefly and perspicuously enough set down, whereon alone he desires to insist, but seeing how shamefully the issue thereof was likely to fall, had he rested there, as whereby no greater comfort could a●ise to a Christian then to a Turk; no greater comfort to the virgin mother of Christ, then to judas; he adds that this comfort is appliable to none but believers, whereby he utterly ma●●es his own market. For we willingly confess that this foundation of consolation, or consolation upon this foundation, is most liberally appliable to all believers, but to none else; and himself expresseth the one, and carrieth himself in such sort as if he dared not deny the other, namely, the sole application of this comfort unto believers. So that hereby it is as clear as the Son, that our doctrine not only affords as great abundance of consolation as theirs doth, but also that it affords the same consolation to as many as theirs doth, namely, to all believers. But yet I have not done with this passage, I must call my Author to an account for somewhat else of Christ's obedience satisfactory, I read in this Author, but of his obedience meritorious I read nothing.  
Likewise of obtaining reconciliation for all mankind this Author discourseth; but of obtaining salvation for all or any, he saith nothing, Yet we know that it pleased, the Father that in, him, that is in his Son Christ, all fullness should dwell.  
But let us consider the satisfactory nature 〈◊〉 Christ's death here acknowledged; I suppose his death satisfied God's justice, by making satisfaction for sin (I say I suppose this; for the truth is I am not sure how to understand them in their phrases, and terms of Art.)  
Now if Christ made satisfaction for all the sins of all and every one, in such sort that God's justice is thereby satisfied; I demand how it can stand with God's justice to exact satisfaction at the hands of so many (as the doth) for their sins, and that by eternal damnation in hell fire? For whether Christ's death, and passion be satisfactory for all sins, for all and every one, by its own nature, or by the constitution of God, or by both; I comprehend not with what justice God can put the damned persons to satisfy for their own sins in the flames of hell fire.  
Secondly if Christ's obedience be also of a meritorious nature, whereby he hath merited both pardon of sin and everlasting life; if he hath merited this for all and every one, whether his obedience be meritorius hereof in its own nature, or by the constitution of God, or by both; how can it be that any one throughout the world can in justice fail of obtaining both pardon of sin, & everlasting life? For shall not God deal with his Son Christ according to the exigence of his merits?  
Then as for reconciliation, which this Author saith Christ hath obtained for all mankind, that is, I suppose for all and every one; here we have a word from him; but for the mystery of his meaning we may be well to seek. In the 2. Cor. 5.19. it is said, that God was in Christ reconciling the world unto himself, not imputing their sins unto them, here reconciliation seems unto us to be all one with non imputation of sins, and non imputation of sins seems unto us to be all one with forgiveness of sins; and so redemption that we have in Christ through his blood seems to be all one with forgiveness of sins Eph. 1.7. Now if reconciliation be obtained for all, and every one, by the death of Christ, then likewise forgiveness of sins is obtained for all, and every one; and seeing it cannot be said to be obtained unless it doth exist; it follows herence, that all and every one throughout the world, are reconciled to God in Christ, have all their sins forgiven them. Now in this case how is it possible that any one of them should be damned for their sins, to wit, in case not any of their sins be imputed to them?  
To this I guess this Author's answer is likely to be; that the reconciliation obtained for all mankind, is reconciliation potential but not actual: Forasmuchas in the words following, he saith, of this reconciliation that it is actually appliable to believers, he doth not say only to believers (for he desires to confounded his reader as much as may be) but I guess, he dares not profess the contrary.  
Now against this carriage of his I have double exception: First, what reason had he not to express so much, and call this reconciliation obtained for all mankind, reconciliation potential, if that were his meaning, but let his distinction, (somewhat obscurely here intimated,) fly with one wing; especially considering that albeit reconciliation may be so liberally extended as to signify reconciliation potential, yet seeing naturally it denotes some thing actual, when it is thus expressed simply without addition to limit it, it should be thus taken according to that rule of schools. Analogum per se positum stat pro significatione famosiore.  
But I have somewhat to say in excusing him herein, to wit, sic factitavit Heralds, Arminius his Master was given to such collusions before him▪ My second exception is, that the words following (actually appliable) do not sufficiently insinuate any such distinction as of reconciliation potential, & reconciliation actual; it ra●he● implies a distinction of the appliable nature thereof, to wi●●, as either potentially or actually appliable. And indeed this 〈◊〉 the genius of the former distinction. For a thing is not appliable that doth not already exist actually; as a plaster or a medicine must first have existence actual, before it can be applied.  
And consequently all & every one throughout the world, must be actually reconciled unto God by Christ, before this their reconciliation can be applied unto them. As indeed it may be said to be applied unto us, when God doth reveal it unto us by his Spirit, working in us the faith thereof.  
O●e thing more I mu●● dispatch before I p●sse from this division, and that as touching the clearing of our doctrine in the ●oint of Christ his dying for all; for as much as in my judgement, nothing but confusion of things that differ, doth advantage the Arminian cause, and hinders the light of God's truth from breaking forth to the clear conviction both of of what is truth, and what is error.  
But, first let me touch, by the way, one argument for the maintenance of our doctrine in the general. It is apparent joh. 17. that Christ professeth he prayed not for all, but only for those whom God had given him v. 9 or should hereafter believe, that is, be given unto him v. 20. And it is as clear that like as for them alone he prayed, so for them alone he sanctified himself vers. 19 Now what is it to sanctify himself, but to offer up himself upon the cross, by the unanimous consent of all the Fathers whom Maldo●ate had read, as himself professeth on that place of john.  
Now for the clearing of the truth of this, when we say Christ died for us, the meaning is, that Christ died for our benefit. Now these benefits which Christ procured unto us by his death, it may be they are of different conditions, whereof some are ordained to be conferred only conditionally, and some absolutely. And therefore it is fit we should consider them apart. As for example it is without question (I suppose) that Christ died, to procure pardon of sin, and salvation of soul, but how● absolutely, whether men believe or no? Nothing less, but only conditionally, to wit, that for Christ's sake their sins shall be pardoned and their souls saved, provided they do believe in him.  
Now I willingly confess that Christ died for all in respect of procuring these benefits, to wit conditionally, upon the condition of their faith, in such sort that if all and every one should believe in Christ, all and every one should obtain the pardon of their sins, and salvation of their souls for Christ's sake. And I praesume that no Arminian on the other side will affirm that Christ in such sort died for all and every one that all and every one should have their sins pardoned, and their souls saved for Christ's sake, whether they believe or no. What cause then is there of any difference between us on this point, thus explicated. Yet hereby it is manifest that the benefit of remission of sins, and salvation of souls for Christ's sake, shall in the end redound to none, but such as believe; as this Author seems to acknowledge.  
But come we to faith itself and regeneration, are these benefits redounding unto us by the merits of Christ yea or no? If they be, as our English Arminians seem hitherunto to acknowledge; then I demand whether by virtue of Christ's merits they redound unto us absolutely, or conditionally?  
If only conditionally, let them tells us upon what condition it is, that God bestows faith, and regeneration upon us for Christ's sake; and let them try whether they can avoid manifest Pelagianisme, in saving that grace is conferred according unto men's works. If absolutely, then either upon all and every one; or upon some only▪ If upon all and every one, it followeth that all, and every one shall have faith, and regeneration bestowed upon them for Christ's sake, and consequently all shall be saved, if upon some only, who can they be but Gods elect?  
But if observing these precipices, they desire to decline them; and therefore deny that faith, and regeneration is any of those benefits which Christ hath merited for man; let the indifferent consider who they be that streiten the extension of Christ's merits most, we, or the Arminians. For when the question is for whom he merited pardon of sin, and salvation of soul, therein we all agree, as before hath been showed, none of us extending the merits of Christ farther than other; none of us streitning them more than other. But when the question is, whether Christ merited faith, and regeneration for us; we readily maintain, that even these also Christ merited for his Elect; but Arminians spare not to profess, that these benefits Christ merited for none at all.  
And indeed so we find it expressly in their Apology or Examen Censurae pag. 59 For when such an objection was made unto them. Si hoc tantum meritus est Christus, tum Christus nobis non est meritus fidem nec regenerationem, mark their answer. Sane ita est. Nihil ineptius, nihil vanius est, quam hoc Christi merito tribuere. Si enim Christus nobis meritus dicatur fidem & regenerationem, tum fides conditio esse non poterat, quam peccatoribus Deus sub comminatione mortis aeterna exigeret, imo tum Pater ex vi meriti istius, obligatus fuisse dicatur necesse est ad conferendum nobis fidem. Now I come to follow this Author in his own way.  
His objection is this: How shall I truly know (will the patient then say) that I am rather of the small number then of the great, seeing that you my Pastor, and comforter will not that the promises of salvation in Christ, are made universally unto all, and that those places of Scripture which seem general according to your opinion, are to be restrained only to the universality of the elect.  
I answer, thou shalt truly know it by thy acknowledging the infiniteness of the benefit wrought by Christ, and embracing the Author of it by a true and lively faith. For this Author who promts thee thus to object, doth as good as profess, that no comfort from Christ's death and passion is appliable unto thee, but in case thou embracest Christ with a true and a lively faith.  
Secondly though thou dost believe in Christ, this Author cannot assure thee that thou art rather of the small number, which are Gods elect, then of the great, which are reprobates, I say he cannot assure thee hereof by his doctrine, albeit thou shouldest adhere unto it; but we can assure thee as much by ours, in case thou embracest it; and there is reason thou shouldsten brace it, it is so agreeable to the word of God, Act. 13.48. As many believed, as were ordained to eternal life, and Act. 2. last, God added daily to the Church such as should be saved; and the Apostle thus collects the Election of the Thessalonians 1. Thes. 1.3. we remember the work of your faith, the labour of your love, & the patience of your hope. 4 Knowing, beloved brethren, that ye are Elect of God, & 2. Thess. 2 13. we ought to give thanks always to God for you, brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation, through sanctification of the spirit, and faith of the truth.  
In like sort thy Prompter, will not have the promises of s●lvation in Christ, made universally to all, to be made absolutely but conditionally; and we willingly extend this universality to all and every one, provided he believe in Christ; so that unless thou believest, this Suggester can give thee no interest in them, as formerly he hath signified sufficiently; and in case thou believest in Christ, we can by our doctrine allow thee as great an interest in them as he can.  
But if it be found that indeed none but Gods elect do believe (which this Author will not deny, provided that by faith be understood, final perseverance therein) it will follow herupon; that in the issue none but Gods elect shall have these gracious promises accomplished upon them.  
Neither will this Author I trow, be so bold as to tell thee that in scripture there is any mention made of thee in particular more than of himself; neither will he say that any testimony of Angel or Prophet is required to assure thee that these promises do more particularly concern thee then any other.  
Only if thou believest in Christ then he can assure thee that they belong unto thee, and in that case, so can we; and more than that, that by faith thou shalt receive the Spirit of God, which shall testify unto thee that thou art the child of God, yea, and that this Spirit shall and doth seal thee to the day of redemption; as much as to say, give thee assurance of thy perseverance unto the end; as being kept by the power of God through faith unto salvation, which the Arminians doctrine can no way assure thee of. So that were the number of reprobates more than it is, yet by faith thou mayst be assured thou art none of them, according to our doctrine, without faith no Arminian can assure thee, that thou are none of them, no nor by faith neither.  
And yet consider, there is nothing but sophistry in all this; For consider thou art one brought forth into the world under the wings of God, and in the bosom of his Church, what if the number of reprobates were far more than twelve times greater than the number of Gods elect; yet considering, how great a part of the world is possessed with heathens, Savages, Turks, and Saracens and Moors, thou wilt find Christendom to be but a small number of them, although the Gospel be spread in these days farther than ever it was heretofore.  
Then consider amongst them that bear the name of Christians, how many sects there be miserably estranged from the true doctrine of Christianity, as Coptites, Nestorians, Armenians, the Greek Church; and the Church of Rome, here in the west; what an handful is left of those wherein the truth of God is not subject to the same corruption, nor the holy worship of God defiled with the same superstitions; what reason hast thou to trouble thyself with consideration of the small number of Gods elect & great number of reprobates?  
To receive comfort the way is plain and short; if thou believest in Christ, a fountain of consolation is opened unto thee by our doctrine; so long as thou believest not, this Author hath as good as expressly signified that no comfort is appliable unto thee from the death of Christ. And over and above we say, that by faith in Christ thou mayst be assured of thine election according unto our doctrine; not so according to the doctrine of Arminians.   


Sect. 2.  The second Section.  

Treat.  Thereupon our consolator (instructed in the School of Dort) will allege unto him, the judgement of charity, which praesumeth well of every one, seeing that God doth as little reveal the decree of reprobation, as that of election.  
But this patient will not there find the least assurance, and that for many reasons. 1. First because this judgement of charity which presumeth well, if a man apply it generally unto all, doth necessarily prove false.  
The comforter not daring to maintain these two propositions together; that Christ died for all men, and that he died for a very small number. 2. Secondly the judgement of charity ha●h never any place, when we must have the certitude of faith to believe or do any thing with a good conscience. 3. Thirdly the judgement of charity extends itself no farther than to the suppressing of sinister opinions and suspicions too lightly conceived against one's neighbour, whose infirmities it commands us to conceal, without preaching any falsehood to him; When I see any one present himself at the table of the Lord, in the judgement of charity, I think him to be prepared as he ought, seeing nothing to the contrary. But that they who are thus well prepared do the●e participate to their soul's health; this I believe with the judgement of faith, which suffereth nothing that is, or may be, to be false. So likewise when I see a sick man which is giving up the Gh●st calling upon jesus Christ, I believe in charity that he died a Christian. But that God makes them happy who depart in the true faith of our Lord and Saviour, this I believe with the certitude of faith, and in such a manner as it is impossible for me to be deceived, which yet notwithstanding both may, and often doth happen in the judgement of charity.  
In a word, the judgement of charity hath no place, but in those things only, that are between man and man. But when there is a question of the divine promises, which have their foundation in divine tru●h, there is then required a certitude of faith, wherein there is nothing to be found that is either false or doubtful. If every one should say, we should presume every one to be of the number of the elect, until he appear to be the contrary; the patient will answer, that by outward appearance we can know nothing, either of election or reprobation even by the judgement of the two Synods. And that therefore it is not sufficient to presume, but that also we must have a full and perfect assurance that Christ died for him, whom we go about to comfort, which assurance is not to be found in the doctrine authorised at Dort, seeing it denyeth that Christ died for all men.  
This Author may prove a valiant champion, and attain to very great achievements upon his enemies; when he prescribes unto his adversaries how they shall strike; yet this is his course all along. And I commend his wi●t more than his valour in this; for he were a mad man if he would prompt his antagonist to strike where he is not able to ward; Now, his former argument I have already answered without taking any such course as to fly to the judgement of charity.  
I have clearly showed, how that, according to this Authors own grounds of consolation, we are sufficiently provided to minister a word of comfort to an afflicted soul, as well as he. For he confesseth, that the benefit of Christ's death (the only ground of consolation, as he saith) is actually appliable to none but such as rely on Christ by a true and lively faith. Now, in this case we can assure, not only of the favour of God for the present, but also of final perseverance therein, & of election, & of salvation by our doctrine. Whereof they can assure none by the tenor of their doctrine.  
Indeed, if a man hath no faith at all any more than a Turk & Saracen, we cannot assure him of his election any more than we can assure a Tu●k or Tartar thereof; nor any Arminian either, I think. But suppose a Christian in profession is notwithstanding void of all true faith, can such a one be assured of the favour of God to the pardoning of his sins, and to the saving of his soul, by any Arminian? I trow no Arminian can or will undertake, to assure any man hereof without faith. Yet we may be bold to say, that albeit he hath not faith to day, notwithstanding he may have in good time, and that there is no cause to conceive himself to be a reprobate. We do not say, that he who hath no faith, is in the judgement of charity to be conceived to have faith. But look what evidence we have of a man's faith, in the judgement of charity, the same evidence we have of his election in the judgement of charity. For the Apostle doth clearly conclude the election of the Thessalonians, by his observation of their faith, etc. 1 Thes. 1.1, 3.4, and 2. Thes. 2.13. Let us consider in this alien discourse of his, proceeding from his own mere fiction, how well he overthrows that which himself alone hath builded, as it were castles in the air. First, he saith, this judgement of charity, which presumeth well, if a man apply it generally unto all, doth necessarily prove false. I wonder, he seeth not how this proveth directly against himself; for hath he no● formally signified, that the number of the reprobats, being far greater than the number of the elect, therefore a man hath just cause to suspect, that he belongs to the greater number rather then to the l●ss●? which applied to all, must evince, that all & every one must suspect themselves, they are reprobates rather then elect, as if there were none elect at all. Now, look what way he makes the●hence, to get out for himself, the same way will serve our turns, to answer this argumtnt also. For, we speak of comforting this or that particular person; we have nothing to do with all men throughout the world.  
Then again, we are conversant in the comforting of an afflicted Christian; And affliction of soul for sin, is usually as the pangs of childbirth, whereby many a one comes to be brought forth into the world of grace Now, without the Church there are enough, to make up, & complete the number of reprobates, not to speak of profane persons within the bosom of the Church, who go on in their sinful courses, without all remorse of conscience. And whereas he tells us, we da●e not maintain these two propositions together, 1. that Christ died for all men, 2. and that he died for a very small number. First, observe his retrograde motion; For at the first he manifested that the consolation, arising by Christ's dying for us, is appliable to none but such as believe; And we deny not, but that abundance of consolation in Christ's death, is derivable to all them that believe; Now, he goes back, and treats of the consolation, arising from Christ's death unto all, whether they believe or no; as if every one were to be comforted in Christ's death, for as much as Christ died for all and every one by their doctrine; which is apparently to minister no more comfort to a Christian by Christ's death then to a Cannibal.  
Secondly as touching those two propositions we can, and do maintain them in a better manner than they; forasmuch as we deliver the truth clearly, and distinctly on our parts, but they most confusedly, as if they were the sons of confusion.  
For as touching the benefit of pardon of sin, and salvation procured by Christ's death, we say that Christ died to procure these for all, and every one, but how? Not absolutely; for then all and every one should be saved; but conditionally, to wit, upon condition of faith; so that if all and every one should believe in Christ, all and every one should be saved. But as for faith itself, we say Christ merited this also, (which the Arminians expressly deny Examen censurae. pag. 59) not conditionally, for if so, then should grace be given according unto men's works which was condemned in the Synod of Palestine above 1200. years ago; and all along condemned in the Church of God for mere Pelagianisme, therefore he merited this absolutely, not for all and every one; for then all and every one should believe, and consequently all and every one should be saved; therefore he merited this only for some; and who can these some be, but Gods elect?  
And if it appear that but a small number believe and persevere in true faith, it is manifest in the issue, that but few are saved, and that albeit Christ died to save all and every one conditionally, yet he died to merit faith for a very few. Now what is become of this Author's riddle, and the pretended contradiction between these two propositions? I come to his second argument.  
Be it so, that the judgement of charity never hath place, when we must have the certitude of faith to believe or do any thing with a good conscience; but say I, this is nothing to the case we speak of. For what? is it required of every man, to believe concerning himself or concerning his brother, that he is an elect of God? Is this the Arminian Tenet? A man borne in the Church, and making profession of the Gospel, we are bound to conceive to have true faith (and consequently to be an elect of God) if we know nothing to the contrary; 
1. Cor. 13. 1 Thess. 1.3.4.  this I say is required in the way of charity, whose property it is to interpret all things to the best; so did Paul conceive of the Thessalonians, and by the leaves of their profession, we must judge them to be plants of the Lords planting, so long as we have no just cause to think the contrary. To the third, be it so, that the judgement of charity extends itself no farther than to the suppressing of sinister opinions and suspicions, too lightly conceived against our neighbour; it is well for us that it extends so far; therefore without just cause we must not conceive otherwise of them then that they are in the state of grace, and consequently that they are elect. And no other kind of certitude is required in the case we treat of; so that this Author carrieth himself miserably extravagant in his very extravagancyes.  
And as for an afflicted soul, we have reason to conceive better of him then of civil Christians, for as much as his state is not so obnoxious to hypocrisy, as is the condition of Christians, who are nothing exercised with the terrors of God, and with the affrightments of a tender conscience.  
Be it so that it hath course only between man and man, this judgement of charity; such is the case we treat of; For as for the afflicted soul, we do not say that in the judgement of charity he is bound to conceive that he is an elect of God, any farther than he hath cause to conceive that he is in the state of faith. But we come to the application which he makes hereof to divine promises; Now we willingly profess that divine promises are to be believed by certainty of faith, we do not say, nor I presume was ever any of our divines known to say, that the truth of divine promises was to be believed by the judgement of charity. Whosoever believes shall be saved, we apprehend this by certainty of faith, not out of any judgement of charity, what a wild race doth this Author run in his roving discourse?  
We will be bold to affirm, that every one is to believe that he is of the number of Gods elect, so far forth as he knows himself to have faith in Christ; which as it is a gift of God Philip. 1.29. & Eph. 2.8. so God giveth us his Spirit by the hearing of faith, that we may know those things that are given to us of God, 1. Cor. 2.12. But this, to wit, whether a man hath true faith or no, though it be known to him that hath it, yet is it not known to others, any otherwise then by the judgement of charity. Yet Paul was confident of the truth of the Thessalonians faith, and consequently of their election, 1. Thess. 1.3.4. and 2. Thess. 2.13. It is untrue that we must have a sufficient assurance that Christ died to procure pardon of sin, and salvation of soul absolutely for him, whom we go about to comfort; it is enough that Christ died to procure these benefits for him conditionally, to wit, in case he believe and repent; and of this we have a most sufficient assurance. But these disputers, like owls, fly abroad only in the night of darkness and confusion; but let the light of distinction come, and then 'tis time to hide themselves in their close harbours for shame.  
But over and above we can treat with our Patiens about Christ's dying not only to procure pardon of sin, and salvation of soul conditionally, to wit, in case they believe and repent; but also for procuring the gift of faith, and repentance for them also; whereof we have the better hope when we consider their afflicted condition; this being Gods usual course to transform them into the image of Christ crucified first, then rising from the dead; by making them to feel the fellowship of Christ's passions, 
Philip. 3.  and the power of his resurrection. Now this way of consolation is quite out of the Arminians element.   

The third Section. 
Sect. 3.   
THe minister or Comforter will then ask the patient, 
Treat.  if he never felt the witness of adoption, which the Spirit of God beareth with the Spirit of the elect. And if he be assured that he once had faith, he may be certain that he hath it still, notwithstanding the small fruit that it produceth. Whereunto the Patient will reply that Calvin himself doth much trouble, & obscure this doctrine of certitude in his Institut. lib. 3. cap. 2. parag. 10. where saith he; The heart of man hath so many secret corners of vanity, is so full of so many hiding holes of lying, is covered with such guileful hypocrisy, that it d●ceaveth itself, and persuadeth him that he hath true faith when he hath it not.  
If the patient acknowledgeth that he never found this testimony in his heart, his comforter will answer him in the same manner, as he formerly did the profane, when he took upon him the office of a censurer and corrector, to wit, how that all are not called at the same hour.  
But if the patient do then ask him some assurance that he shall be thus efficaciously called before his death, the comforter will find none for him either at Dort or Arles, only he will tell him that assuredly Christ died for him, if so be he believes in him, wherein he will show himself either a praevaricator of his own side, and an overthrower of the doctrine of the Synods; or else that he is deprived of common sense. For if he give the self same consolation to all that are sick, to all that are afflicted, yea, even to those, who for their greater offences are led to execution, and if this consolation be founded upon the truth, doth it not then follow, that Christ died for all and every one?  
And if he so understandeth it, that this becometh true by the faith, which the Patient addeth to the discourse of the Minister, he hath lost his sense, in affirming that the object of faith, or thing proposed to be believed, receieth its truth, and dependeth of the consent and belief of men, who by his approbation and faith, hath no more power▪ to make that true, which is false in itself, then to make that false by his incredulity, which in itself is true. The incredulity of man may deprive him of the benefice of this death, yet can it not make, that Christ suffered not this death, to testify his love unto all mankind universally, even as all are bound to believe in him, and yet no man bound to believe that which is false.  
The Apostle saith, that God will send the Spirit of error upon them that have not received the love of the truth. And yet according to the Doctrine of Dort, he would have all men first to believe, that Christ died for him, which is false in the judgemen of the Synod, and then afterward for believing this falsehood, he shallbe punished with the Spirit of error, for giving credence to a lie.  
Consid. That there is a Spirit of adoption, whereby, we cry Abba Father, is as true as the word of God is true; as also, that his Spirit doth testify together with our Spirit, that we are the Sons of God. And that there is no falling away from the state of sanctifying grace, we are ready to maintain, according unto God's word, whensoever we shallbe called thereunto. 
1. john. 2.19.  Of some Apostates S. john writes plainly, saying: They went out from us, but they were not of us, for had they been of us, 
Matt. 16.  they had continued wih us. By faith, we are built on Christ, as on a rock, and our Saviour hath told us, 
1 Pet. 1.  that the gates of Hell shall not prevail against them that are built thereon; and no me●veyle, for they are kept by the power of God through Faith unto salvation.  
And consequently whosoever is assured, that he once had Faith, may be as well assured that he hath it still.  
Peter sinned foully, 
Luc. 23.  in denying his Master, yet Christ had prayed for him, that his faith should not fail. An● not for Peter only did our Saviour pray; but for all those, whom his Father had given h●m, and that in this form: Father keep them in thy name, joh. 17. Nor for those only, whom his Father had at that time given him, but for those also, who hereafter should believe through their word, joh. 17.  
And we know full well what small fruit Peter's faith brought forth at th●t time when he denied his Master, and in David also, when he sinned in the matter of Vriah; yet would not Bertius profess, that David by those sins of his had deprived himself of the Spirit of God; 
Bert. de apostas. Sanctorun.  and that propter graves causas. Neither doth it follow, that because true faith bringeth forth small fruit at sometimes, as in the hour of temptation, and when a man sinks under it, therefore it brings forth small fruit simply, as this Author carrieth the matter.  
It is untrue, that Calvin doth tro●ble or obscure this doctrine of Certitude: and that the Patient will say so, is but this Author's fiction: if he should say so, we will be as ready to disproove it.  
The words of Calvin are these: Tot vanitatis recessus habet, tot mendacii latebris scatet cor humanum, tam fraudulenta hypocrisi ob●ectum est, ut seipsum saepe fallat. He might as well have said, that the H. Ghost troubles & obscures this doctrine of Certitude, 
jer. 17.9.  by saying: That the heart of man is deceitful above all things who can know it? But the Apostle makes this use of it, 2. Cor. 12.5. Examine yourselves, whether you are in the faith, prove yourselves; know ye not yourselves that Christ is in you, except ye be reprobates?  
There is indeed a secret hypocrisy unknown to a man's own heart; as when he presumes that all things go well between him and God, when indeed it is not so; their righteousness such as it is, is not simulata conterfeyted by them; but they deceive themselves as well as others; and from such a state a man may fall, as Austin acknowledgeth, who nevertheless clearly professeth his mind, that no man falls away from the state of spiritual, and wholesome repentance; that being such a condition as whereunto God never brings any one whom he hath not predestinate. Istorum (that is non praedestinatorum) neminem adducit ad spiritualem & salubrens paenitentiam qua homo reconciliatur Deo in Christo, five illis ampliorem patientiam, five non imparem praebeat. Contr. 〈◊〉 Pelag. lib. 5. cap. 4.  
This is not the case of an afflicted soul; the hypocrite is secure, and without suspicion of the integrity of his condition in the state of grace, but the afflicted soul is too suspicious of himself, conceaving his faith at the best, to be but counterfeit; this is his sorrow, this is the cause of the disquietness of his mind, and whereof we may take good advantage for his consolation, both in respect that he judgeth and condemneth himself; And in this case the word of God assures us, we shall not be judged of the Lord; as also that hereby is clearly manifested a desire to be free from hypocrisy, 
1. Cor. 11.  to be in a comfortable condition, by a true and sincere faith in Christ; Now, these are manifest evidences of the life of grace. Not to speak of general grounds of consolation, such as these: Blessed are they that mourn, they shall be comforted; Blessed are they that hunger & thirst after righteousness, they shall be filled.  
It is true, that all are not called at the same hour; and seeing affliction, especially when it is of a spiritual nature, is the ordinary introduction into the state of grace, in the course of God's providence, like as the valley of Anchor was a door of hope, 
Host 2.15.  unto the Children of Israel; and our Saviour, in going to jerusalem, (the vision of peace,) did commonly take B●thany (the house of mourning) in his way, we have cause to conceive good hope, that th●se pangs may be as the pangs of childbirth unto an afflicted soul. But yet we will not satisfy ourselves with our Patients saying, that he never felt the testimony of adoption in his heart, as thereupon to conclude that as yet he is but in the state of nature, and not washed from his filthiness, we will take notice of all circumstances of his carriage in this condition, and of such observations as we have made of them in the course of their conversation for the time past, and not suffer a melancholy passion to obscure the mercy of God towards them, we will be very loath to be straightened in our proceedings in the course of our consolation by a Comedians wit, that comes to discourse of such tender points, as if he came to make a play, or to act a part upon the stage, to make his Arminian hearers sport. In the next place he puts a most absurd demand in the mouth of his Patient, requiring forsooth some assurance that he shallbe thus efficaciously called before his death; A demand, I am verily persuaded, never brought to light but by Arminian invention.  
Can any Arminian assure their Patients of any such condition? We willingly profess, we can assure none thereof; but where we find men afflicted in soul through conscience of sin, and a fearful apprehension of God's wrath; this Spirit of bondage makes us to conceive hope, that a child is now come unto his birth, and that there shall not want strength in good time to bring him forth. We are not likely to tell him, that Christ surely died for him, if so be, he believes in him; this is a Gossip's bowl of this Authors making, to carouse an health to his companions.  
But by the way it appears, that howsoever this Comedian did at the first entrance hereupon profess, that consolation in Christ's death was not actually appliable to any, but such as believe in Christ, and consequently that a man can have no comfort in Christ, until he believe in him, by a true and lively faith; yet he carrieth the matter so, as if this were comfort enough to a man to believe that Christ died for him, albeit as yet he hath obtained no true faith in Christ, whereas it is apparent; that no more consolation can arise is this case to a Christian, then to a Turk, to a child of God then to a child of the devil, to an elect, then to a reprobate. For their doctrine is, that Christ died indifferently for all. Yet albeit this practice of his is base enough, at pleasure to put upon us what cause of consolation he thinks good; I will not spare to examine how judiciously he carrieth himself in elevating this feigned suggestion of ours. Suppose we should say, that whosoever believes▪ Christ died for him, I am ready to make it good in spite of this Author's course taking upon him to represent the absurdity thereof; which imputation I nothing doubt, shall light in full weight and measure upon his own head, to the discovery of his shameful ignorance, which he is well content to cherish for the advantage of his cause, by the confusion of things that differ. He saith that herein we shall show ourselves either as praevaricators of our own side, and overthrowers of the doctrine of the Synods, or else that we are deprived of common sense; all which is but the froth of his own ignorance, as I hope to make it appear to all indifferent, and unpartial judges; First he says, that if we give the self same consolation to all that are sick, to all that are afflicted, yea even to those who for their greater offences are led to execution, and if that this consolation be founded on the truth, doth it not then follow that Christ died for all and every one? I willingly profess I am not a little recreated with confidence of our cause, when I do observe the desperate condition of the adversary cause, that takes delight in so vile props as this Author's discourse, and magnify them as unanswerable, and call in others to take notice of them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if they were some notable atchievemen, who seeth not that now we are upon the office of ministering consolation to an afflicted soul? Now is this the condition of all and every one? Alas how few are they that mourn in comparison to the jovial Ned's of the world? How few are they that hunger and thirst after righteousness, in comparison to them that are full? But suppose it were delivered of all, namely, that if they believe in Christ, certainly Christ died for them.  
Dare any Arminian deny this? do they hold it less sure that Christ died for them that believe in him, then that he died for all? Even for Turks and Saracens, for Tartars & Cannibals, not one of them excepted?  
Lastly, what doth it advantage their cause, that Christ died for all and every one? Surely, this nothing at all advantageth them; but the confused and indistinct consideration of the true meaning hereof, that is it which bringeth water to their mill, and that alone.  
To dye for us, is to dye for our benefit; Now, we love to speak plainly, and distinctly, and accordingly do distinguish of those benefits, which Christ hath procured for us; Now, some of these are such as God useth to confer upon men of ripe years, not absolutely, but conditionally. And these are the remission of sins, the salvation of souls; we say therefore, that Christ merited for us the pardon of sin, & salvation of soul, to be conferred upon us only conditionally, to wit, provided that we do believe in him; and thus we may well say, that he died for all & every one; that is, he died to procure pardon of sin, and salvation of soul for every one, in case every one should believe in him; which in effect is as much, as to say, that he died in this sense, for none but such as sometimes or other are found to believe in him. Yet, whether we believe or no, God's word doth assure us, that he died to procure remission of sin, & salvation of soul, to all that do or shall believe in him. Now, besides these benefits, there are other benefits, which Christ hath procured for us, merited for us▪ & these are faith & repentance which are not conferred by God upon man conditionally, to wit, upon the performance of some condition by man; for if it were so, than these graces should be conferred, according to men's works, which is clearly & undeniable, stark Pelagianism.  
And these we say Christ hath merited for us, even to be absolutely bestowed upon us; Now will Arminians assure any man, who yet believes not, that Christ hath merited for him not only pardon of sin, and salvation in case he believe, but also the very grace of faith and regeneration? I trow, not one of our English Arminians will undertake this, but rather acknowledge, that it cannot appear who they are for whom Christ hath merited faith and regeneration, until they do believe, until they are regenerate. As for outlandish Arminians, they utterly deny that Christ merited faith & regeneration for any. Now wherein are we found either p●evaricators of our own cause, or overthrowers of the doctrine of the Synods, or void of common sense in all, or any particular of this? Nay doth not this Author betray miserable nakedness throughout, emboldened & made confident by his ●ich ignorance, wherein he cherisheth himself, and steeps sweetly as upon his Arminian pillow, by miserable confusion of the meaning of this phrase Christ died for us, taking it hand over head and in the general, without any due consideration of the particular benefits signified hereby which Christ is said to procure for us. But let us proceed wi●h him who proceedeth ●hus.  
But if he so understandeth it, that this becometh true by the faith which the patient addeth to the discourse of the Minister, he hath lost his sense, in affirming that the object of faith or thing proposed to be believed, receieth its truth, and dependeth of the consent and belief of man, who by his approbation, and faith, hath no more power to make that true which is false in itself, then to make that false by his incredulity, which in itself is true. The incredulity of man may deprive him of the benefit of his death, yet can it not make that Christ suffered not this death to testify his love to all mankind universally, even as all are bound to believe in him, and yet no man bound to believe that which is false. Thus he doth expatiate in a large field, nothing at all to the purpose. This argument is Bellarmine's argument long ago but against what? surely against the doctrine of our Protestant Churches, concerning the object of faith special, which we maintain to be the remission of our sins. Yet absurd enough on Bellarmine's part, though very plausible I confess upon a superficiary consideration of things. For he supposeth that God doth first pardon sin, and afterwards we believe that God hath pardoned them. But can Bellarmine tell what it is for God to pardon sin? or where it is that thus he pardons them? Sure I am the nominals are very much to seek about the formality of pardoning of sin. And I verily believe, Bellarmine did nothing trouble his brains about either of them, if he had, and well considered that justification in scripture phrase, especially where S. Paul disputes of it, is a judiciary act; and all one with absolution, or pronouncing sentence for a man; And that the pronouncing of this sentence is not in heaven (though his love was eternal, and his purpose eternal as an action▪ immanent within him) for to whom should God pronounce it there? should he tell the Angels of it? and when I pray might that be? at the first conversion of every one? this were a very pretty fiction, and fit for such a Commaedian as this Author.  
But if God pronounceth it no where but in the conscience of man, where he hath erected his tribunal seat, and that by the testimony of his Spirit, which can be no other than to make the Spirit of man apprehend it by faith; I say if Bellarmine had seriously considered this, cecidisset omnes de crinibus hydrae, he would not have been so forward to betray his shame by an argument plausible only through ignorance, in not understanding what that is, whereof he discourseth. So much for Bellarmine whose argument this is, which here is used by this Author, but nothing at all to his present purpose, we say not here that any thing becometh true by the faith of him that believes it; but only this, that the benefit which is procured for all and every one, upon a condition becomes his, and peculiarly his alone who performeth the condition.  
Christ died to procure pardon of sin, and salvation to be obtained by faith; so that if all and every one should believe, all and every one should be saved; which in effect is to say, that Christ died in this respect only for believers; and by the faith of man the benefit of Christ's death is appropriated unto him; but till he believes, it is not known either to himself or any other man, that he shall have any benefit by the death of Christ▪ Only God knows from everlasting, who shall have benefit by the death of Christ, and who not, for as much as he hath determined to give faith in Christ to some and not to others; and accordingly hath sent Christ into the world for their sakes, not only to merit pardon of sin, and salvation, in case they believe, but to merit faith and regeneration also for them. So that the love of God, and of Christ to all, goes no farther than this, that whosoever believeth in him shall not perish but have everlasting life. joh. 3. but God's special love to his elect is to send Christ into the world to merit, not that only for them which is to be conferred upon the condition of faith, but to merit faith also for them, which is conferred upon them absolutely, and upon no condition, we do not say that any man is bound to believe that which is false; but as for believing in Christ whereunto all are bound that are called by the Gospel, that is no such believing, the object whereof is capable of truth or falsehood, as this Author according to his superficiary course, is still in confounding things that differ.  
The Apostle saith so indeed, and of God's judgements in this kind we have plentiful experience, at this day; how God striketh such persons with the Spirit of giddiness, making them to err in their counsels, and discourses as a drunken man erreth in his vomit; yet they think themselves the only sober men of the world; and glory in their illusions, which are most pleasing unto them, like unto the dream of an hungry man, who eateth and drinketh and maketh merry (as he thinketh) but when he awaketh, his soul is emtye. Surely the doctrine of Dort, teacheth not that God would have a man first believe that which is false, when he commandeth every one to believe that Christ died for him; like enough it is false in the judgement of the Synod that Christ died for every one: but where do they say, or acknowledge that God commandeth every one to believe that Christ died for him? Can he show this, if he can, why doth he not; but he came only upon the Stage to play some gambols, which done, his discourse is at an end. They maintain, like enough, that not all and every one, but all and every one that hears the Gospel, is bound to believe in Christ, but it is incredible unto me that they should profess that every one is bound to believe that Christ died for him. But it is nothing strange for this Author to confounded these, as if there were no difference between believing in Christ, and believing that Christ died for us. And Arminians, I willingly confess, do usually confounded these; The truth is, we deny that Christ died for all, in as much as he died not to procure the grace of faith and regeneration for all, but only for Gods elect; and consequently neither shall any but Gods elect have any such interest in Christ's death, as to obtain thereby pardon of sin and salvation, for Arminians themselves confess, that this is the portion only of believers. But seeing pardon of sin and salvation are benefits merited by Christ, not to be conferred absolutely but conditionally, to wit, upon condition of faith; we may be bold to say, that Christ in some sense died for all and every one, that is, he died to procure remission of sins, and salvation unto all and every one in case they believe; and as this is true, so way we well say, and the Council of Dort might well say; that every one who hears the Gospel is bound to believe that Christ died for him in this sense, namely, to obtain salvation for him in case he believe. But what think Arminians; are we bound to believe that Christ died for us in such a sense, as to purchase faith and regeneration for us?  
Surely, not one of them will affirm this, because they do not believe this (no not one of them that I know) that Christ by his death merited faith and regeneration for all and every one; Nay, the Remonstrants profess, that he merited faith and regeneration for none, Exam. Cen●ura, p, 59  
We acknowledge, that Christ merited this for Gods elect, and accordingly, they are bound as soon as they do believe, and are regenerated to give God the glory of it, as the bestower of these graces upon them for Christ's sake. For it is he, who makes us perfect to every good work, working in us that, which is pleasing in his sight, through jesus Christ, Hebr. 13.21.  
But before God hath bestowed faith and regeneration upon them, it is utterly uncertain by ordinary means, both whether God hath determined to bestow any such grace upon them, and whether Christ died for the procuring of any such benefit unto them.  
As for the phrase, this author useth, of believing falsehood; There is a great difference between the believing of somewhat which is false, and the believing of falsehood. When God commanded Abraham to sacrifice Isaac. Piscator, conceaving that Abraham was bound to believe that it was Gods good pleasure, that Isaac should be sacrificed, which yet notwithstanding was false, as appeared by the event; and yet I hope Abraham needed not fear any such punishment for believing this, as to be given over to the Spirit of error.  
And I hope this Author will bethink himself, and take heed how he censureth Abraham, for giving credence to a lie in this, but he runs on, more like a blind man, then like one, who (as Solomon saith) hath his eyes in his head. Yet am not I of Piscator's mind in that; like enough, Abraham was apt to think so; but I see no cause to say, that Abraham was bound to believe that, which Piscator saith he was.   

The fourth Section. 
Sect. 4.   
SEe then if this be not a Labyrinth of prodigious Divinity, 
Treat.  which turneth obedience into punishment. For if the Synod speak true, and that Christ be not dead for those that believe not in him, how can they deserve to be punished, for not having believed that which is false? And they that have obeyed his commandment in believing of his death, how should they suffer the punishment due unto disobedients and incredulous, which is to believe lying.  
In a word, to deny the universality of the merit of Christ's death, is outrageously to dishonour God, as though the Author of truth commanded all men to believe a falsehood. And the better to discern the fickleness of this Spirit that did praeside at the two Synods, it is to be noted, how that as on the one side, this doctrine doth forbid to believe that which the Script● affirm as most true, and in most express terms: So on the other side it commands every one, to believe that he is elected unto life, although he be a reprobate in effect. And that he cannot lose his faith, being once had, for any sin, whatsoever he doth commit, which the Scriptures deny, as a thing most false in the like terms.  
If then that this doctrine, which denyeth that Christ died for all, bereaveth the afflicted of all consolation; the other point, which denyeth that a man may fall away from grace & faith doth clean overthrow the ministry of preaching, which consisteth in exhortations, by promises and threatenings, which can no longer be means of doing any good work, which is only by the immediate operation of the holy Ghost, as it hath been abovesayde.  
So neither is there to be found in all the scripture any one promise of such a perseverance in faith as the Synod intimates; seeing that all exhortations, whereof the Scriptures are full, do directly oppugn the pretended promise. They admonish the faithful that they take heed they do not fall, of hardening their hearts, of receiving the grace of God in vain, from falling from their steadfastness etc. And yet the imaginary promise of the Synod doth declare, that they cannot fall, they cannot harden their hearts, that they cannot have received the grace in vain, and that they cannot fall from their steadfastness. By which means, the admonitions which denounce the danger, and beget fear, do overthrow the promise, which saith, there is no fear of danger, nor cause of fear. If it be not that the Synod would make us to believe, that the faithful who fear danger that can no more happen then that God should lie, are more foolish than certain melancholy persons who fear that the havens will fall, which notwithstanding shall one day pass away.  

Consid.  We read of one that while he slept, losing his eyesight, after he awaked out of sleep, and had laid long on bed, wondering▪ that he saw no light, imagined that the reason thereof was, because the windows were shut, and thereupon cried out to open the window?.  
In like sort, this Author cryeth out of the Labyrinth of prodigious Divinity, when it is nothing but his prodigious ignorance, that makes our doctrine seem prodigious divinity unto him. It is untrue, that we turn obedience into punishment, but he feigns the object of obedience, and obtrudes it upon others, before he doth sufficiently understand it himself being disirous that others should be like himself; in believing they know not what; As in believing that Christ died for them, we willingly confess that Christ died not to procure faith, and regeneration for them that never believe in him, that never are regenerated. I doubt not but this Author believeth this as well as we; we farther believe that Christ died, to procure the grace of faith and regeneration for some, namely for Gods elect; I doubt whether this Author (who vaunts so much of Christ's dying for all according to his faith) doth believe so much; and herein I am confirmed in that the Remonstrants spare not to profess, that Christ merited not faith, and regeneration for any. Exam. Censurae pag. 59 Yet as touching Christ's dying for all men so far as to procure pardon of sin, and salvation for them absolutely, I know no Arminian that affirms that, on the otherside we willingly confess, that Christ died for all and every one so far as to procure them both remission of sin, and salvation, in case they believe. In all which we do not maintain that any man is bound to believe that which is false; much less that they deserve to be punished for not believing that which is false. I dare admit Impudence itself to be judge between us in this, who of us do attribute more to the virtue of Christ's death, as also which of us doth more believe that Christ died for us; let their own conscience be judge, now the state of the difference between us is cleared. For as touching the benefits of remission of sins and salvation, in the extension thereof unto all, and every one conditionally we are equal. But as touching the benefits of grace, and regeneration that we also attribute to Christ's death as the meritorious cause thereof to all that enjoy those benefits; whereas the Remonstrants have openly professed to the world, that Christ hath merited faith, and regeneration for none. How then do we at all deny the universality of Christ's merit, when on the one side we extend it as far as they, on the other side, much farther than they? and who deserves to be censured as outrageously dishonouring God, let the world judge upon indifferent hearing of both parts. It is a false suggestion that we charge God, the Author of truth, to command a falsehood; not only for as much as we esteem that there is no small difference between believing in Christ, which we acknowledge to be commanded; and believing that Christ died for us, which we find no where commanded; but also upon supposition that we are commanded to believe that Christ died for all and every one; yet herein should we not be commanded to believe a falsehood; for as much as in a good sense, and which alone is tolerable, we believe that Christ died for all, and every one as much as the whole nation of Arminians do, and in another sense believing that Christ died for us, we go far beyond them in extending the merit, and virtue of Christ's death and passion.  
Therefore it is most untrue which this Author doth reiterate, charging us to deny that which the Scriptures affirm in express terms; but in as much as neither do the scriptures affirm that in express terms which this Author saith they do, to wit, that Christ died for all and every one; and if it did affirm any such thing in express terms, we should be far enough from denying it; nay we do maintain it, not only as far as they do, but much farther. Where the Synod of Dort doth command every one to believe that he is elected unto life, I know not. Only I have read lately such a thing objected unto us, as out of the particular opinion of Zanchy and Bucer. Yet they deliver this only of Christians, who are such as believe in Christ, and for whom they make no question (I trow) but that Christ died; so that the congruity herein is accurate without all colour of contradiction. And yet if it should prove to be contradictious the one unto the other; I never observed such a condition to be taxed for fickleness in the embracers of such opinions, till now. Fickleness is showed in changing from one opinion to another, not in holding the same opinions still, albeit some one perhaps may seem in the judgement of some malevalent adversaries, contradictions unto the other. Yet Zanchy who saith every one is bound to believe (speaking of Christians) that he is elected unto life; was never known to affirm that every one is bound to believe that he is elected to faith, and regeneration. Now eternal life we know is ordained by God to be the portion of men, not whether they believe or no; whether they persevere in faith, holiness and repentance or no; but only of such as believe, repent, and are studious of good works; for it is ordained to be bestowed on men by way of reward for their faith, repentance, and good works.  
And will any Arminian deny but that every one that hears the Gospel (whether he believe or no) is bound to believe that eternal life shall be his portion in case he believe, repent, and be given to exercise good works? Now albeit this Author be for the present upon the pin of disparaging our doctrine as utterly unsufficient for consolation to an afflicted soul, yet he spares not, as it were, in the same breath to cry down our doctrine as touching perseverance in the state of grace, and hold up the Arminian Tenet as touching the Apostasy of God's Saints; as if their doctrine in this particular were more seasonable for consolation than ours.  
The sins of David were very foul, adultery and murder; yet Bertius that zealous maintainer of the Apostasy of God's Saints, 
Psalm. 51.  will not say that David by these foul sins did expel the holy Spirit out of his heart, and that propter graves causas. And in deed the Scripture teacheth us that albeit David prayed, in his penitential Psalm conceived in reference to those sins, that God would restore him to the joy of his salvation; yet he prays not that God would restore him to his Spirit, but rather that he would not take away his Spirit from him. And Peter sinned foully, and shamefully in denying his master with execrations, and oaths, and that as it were before his Master's face; yet our Saviour had told him before, that he had prayed for him that his faith should not fail.  
And we know what promise the Lord made to David, Psal. 89.30. If his Children forsake my law, and walk not in my judgements, 31. If they break my statutes, and keep not my commandments 32. Then will I visit their transgression with the rod, and their iniquity with strokes, 33. Yet my loving kindness will I not take from him, neither will I falsify my truth.  
The scripture, this Author saith, denies this doctrine of ours, as a thing most false in like terms, that is in express terms. But he quotes no place, refers to none, nor so much as intimates any such place, where this, which he pretends should be delivered in express terms.  
Yet to the contrary, Matth. 24.24. our Saviour setting down the efficacy of false Prophets in the seducing of many, expresseth it in this manner, so that if it were possible, they should deceive the very elect; plainly signifying, that it was a thing not possible that the Elect should be seduced; Now, this cannot be understood of the elect, as yet unregenerate; for in the state of nature, who s●●th not that they are obnoxious to the same errors, whereto others are?  
And john the 10.29. he plainly gives us to understand, that his she●pe are in the hands of his Father, and that none is able to take them out of his hands; and accordingly S. Peter saith, 1. Pet. 1. that they are kept by the power of God, through faith unto salvation. Yet when we say, that this faith cannot be lost, we deliver it upon supposition of God's purpose, to maintain them in that state of grace, against all the powers of darkness; 
jer. 32.40.  which purpose is manifest by his promise, I will put my fear in their hearts, that they shall never depart away from me; and accordingly the Apostle promiseth on God's behalf, that he will perfect the good work he hath begun in us, Philip. 1.6. that he will not tempt us above our strength, but with the temptation will give an issue, that we may be able to bear it, 1. Cor. 10.13.  
Now, albeit their opposite doctrine of the Apostasy of Saints, savoureth of no consolatory nature, yet to spit his poison against that also, though out of season in this place, he hath some what else to object against that, as namely, that it overthrows the ministry of preaching, which consists in exhortations by promises and threatenings, which can no longer be means to do any good work, if so be, the good work be wrought by the immediate operation of the Holy Ghost; as it hath been above said; & indeed this comes in here, as it were against the hair, first, considering that we are now upon the point of consolation; Now, I presume no Arminian will say, that their doctrine, as touching the Apostasy of Saints is to be magnified, as a very comfortable Doctrine.  
Secondly, whether good works are wrought by the immediate operation of the Holy Ghost, is nothing to the present purpose; For that he avoucheth is this, that the doctrine of perseverance overthrows the ministry of preaching; not that immediate working of perseverance by the Holy Ghost, overthrows the ministry of preaching: yet if this were the present assertion of this Author, I have already sufficiently disproved it before. ●f his vineyard of red Wine, the Lord professeth, that he is the keeper of it; 
Esa. 27.2.  and that he watereth it night and day. God keeps it, and waters it, and by watering it, he keeps it; Can any sober man devise any sober opposition between these? Yet he can keep it without the preaching of the word, and where that is is wanting, the Lord is able to keep it, and will keep it. And where these means are most rife, yet this hinders not the immediate operation of the Holy Ghost unto every good work, as I have showed. For notwithstanding all exhortations backed with promises and threatenings, the will for all this is left at liberty, to obey, or disobey; but God by his Spirit doth immediately work the will, to obey the ministry of the word; He is brain sick with error, that seeth not how the preaching of the word nothing hinders the immediate operation of the Spirit of God, in working the will to assent and yield obedience thereunto.  
He saith, there is not to be found in all the Scripture any one promise of such a perseverance in faith, as the Synod intimates; yet is it possible that he should be so ignorant as not to know that many passages of holy Scripture are alleged to confirm this, and that in the very Acts of that Synod? but this Author, being of a comical wit, doth not find himself so fit, as to enter upon a serious encounter. And instead of debilitating any one passage of scripture, usually alleged by our divines for the confirmation of this their Tenet: this judicious Author outfaceth them all blindfold, saying that all exhortations, whereof the scriptures are full, do directly oppugn the pretended promise.  
But we utterly deny this; nay nothing but shameful inconside●atenes makes this Author so bold, as by such base pretences (which were exploded in the days of Austin by himself, and others in their disputes against the Pelagians) to cry down the truth of God. For he considers not that as God works men to perseverance; so it is fit he should work them hereunto in such manner, as is agreeable to their natures; Now, this is by admonition and exhortation. God promised Paul, that he would give him freely all that sailed with him, Act. 27.24. Yet this hindered not Paul's exhortation to the Centurion, to stay the mariners in the ship, saying: except these abide in the ship, ye cannot be safe, v. 31.  
And what an absurd thing is it, to conceive that by begetting fear through admonitions, we overthrew the promise, when the promise itself is not accomplished but by this fear, as jer. 31, 40. I will put my fear in their hearts, that they shall never depart away from me; For God that he may beat presumption out of us, and teach us to depend on him, that so we may give him alone the glory of our preservation, will have us sensible of our own weakness and fear thereupon; and therefore exhorts us expressly to work out our salvation with fear and trembling. Philipp. 2.13. That so all our confidence may be in God, and none in ourselves; and thus he leads us along in all the Holy ways thereof unto salvation, to wit, with confidence in him, but with no confidence in ourselves, but rather with fear and trembling in respect of ourselves.  
The promise saith not, there is no cause of fear, in respect of ourselves, but rather overcomes those fears, by calling us, to lift up our eyes, towards our maker; that so we may be a people, saved by the Lord, he being the shield of our strength a sword of our glory, we fear unto the Lord, Host 3. last, that is come flying with fear and trembling unto him, and Host 11.10. They shall walk after the Lord, he shall roar like a Lion: When he shall roar, than the Children of the West shall fear, trepidabunt, that is, festinabunt, trepide ad dominum.  
Be it that the danger cannot happen, by virtue of God's ordinance; yet if God hath ordained that it shall not happen, by means of our fearing it, out of the sense of our own impotency to guard ourselves from it, & thereupon are stirred up, to make the Lord our strength, whose grace we know is sufficient for us, are we foolish in fearing it, when our fear makes us fly and cleave to God, who alone can, and hereupon will preserve us from it?  
Nothing is to be done by us, to keep the Heavens from falling, but something is to be done by us, to keep us from falling, & that something in part is to fear lest we fall▪ The heavens shall one day pass away, and God's covenant with day and night, shallbe at an end; but God's covenant for the perseverance of his Saints, shall never be at an end, only a time shall come when perfect love shall supply the place of fear, in our fruition of God, which shall be everlasting.   


Sect. 5.  The fifth Section.  

Treat.  FOr sum of all, it will come unto that pass to believe, it were better to address our admonitions unto God, for him, to finish his work in men, to convert, correct, and comfort them by his omnipotency, which no person is able to resist, and that it is his fault that so many persons continue faithless, profane, and desperate, because it is he that refuseth to give, or taketh away the grace necessary, as well to their conversion, as to their repentance and perseverance in the faith, If any of these Synod●sts were sick of the palsy, and presented themselves to some Physician, who by the means of an excellent potion, promiseth him to make him leave his bed ere long, & go whither he pleaseth; the other having recovered his health, and the use of his arm, and leg, would he further bind his physician to carry him upon his shoulder from place to place, for the sparing of his legs, and nourishing of his sloth, while he in the mean time lies lazy in his bed, and continueth the excess which brought him unto his sickness? and yet not withstanding these men are not contented, that God should furnish them with necessary and sufficient grace to preserve, and keep them from all temptation, from the devil, the world, and the flesh, and to continue in that faith, and thereby to conserve this grace in watching, fasting, and praying, they will also have God immediately, and irresistibly to produce all th●se things in them.  
What remaineth then but to say, that God himself doth believe, repent, and persevere in well doing, even as Servetus said, that the Fire doth not burn, the Sun doth not shine, that bread nourisheth not, but only that God doth all these things, immediately in his creatures, not having given them their properties.  
Consid. In the like manner some there were, who opposed the grace of God 1200 years ago, in the days of Austin, and thereupon he wrote his book the Correptione & gratia; Rursus (saith he) ad eosdem scripsi alterum librum, quem de correptione & gratia praenotavi, cum mihi nuntiatum esset, dixisse ibi quendam, neminem corripiendum si Dei praecepta non facit: sed pro illo ut faciat tantummodò or andum.  
And in the book itself, and 4. chapter, he represents their discourse more at large in this manner: Praecipe mihi quid faciam: & si fecero; age pro me gratias Deo, qui mihi ut facerem dedit. Si autem non fecero, non ego corripiendus sum, sed ille orandus est, ut det quod non dedit: id est ipsam, qua praecepta ejus fiant, fidelem Dei & proximi charitatem. Ora ergo pro me ut hanc accipiam, & per hanc ex animo cum bona voluntate, quae praecipit faciam. Rectè autem corriperer si eam mea culpa non haberem: hoc est, si eam poss●m mihi dare vel sumere ipse nec facerem, vel si dante illo accipere noluissem. Cum ergo & ipsa voluntas à Domino praeparetur, cur me corripis, quia vides me eius praecepta facere nolle: & non potius ipsum rogas, ut in me operetur & velle.  
Now, to all this, Austin in the next chapter answereth in this manner: Ad haec Respondemus: Quicunque Dei precepta jam tibi nota non facis, & corripi non vis, etiam propterea corripiendus es, quid corripi non vis. Non vis enim tibi tua vitia demonstrari: non vis ut feriantur, fiatque tibi utilis dolour, quo medicum quaeras: Non vis tibi tuipse ostendi, ut cum deformem te vides, reformatorem desideres, eique supplices ne in illa remaneas foeditate. Tuum quippe vitium est quod malus es, & maius vitium corripi nolle, quia malus es: quasi laudanda vel indifferenter habenda sint vitia▪ ut n●que laudentur neque vituperentur; aut verò nihil agat timor correpti hominis vel pudor vel dolour: aut aliud agat cum salubriter stimulat, nisi ut rogetur bonus & ex malis qui corripiuntur, bonos faciat qui laudentur. Quod enim vult pro se fieri qui corripi non vult, & dicit, ●ra potius pro me ideo correpiendus est ut faciat etiam ipse pro se. Dolour quip ipse quo sibi displicet, quando sentit correptionis aculeum, excitat eum in majoris orationis affectum: ut Deo miserante, incremento charitatis adjutus desinat agere pudenda & dolenda, & agate laudanda atque gratanda. Haec est correptionis utilitas, quae nunc major nunc minor pro peccatorum diversitate salu●riter adhibetur, & tunc est salubris, quando supernus medicus respicit. Non enim aliquid proficit, nisi cum facit ut peccati sui quemque paeni●eat. Et quis hoc dat, nisi qui respexit Apostolum Petrum negant●m & fecit flentem. Vnde & Apostolus Paulus posteaquam dixit, cum modestia corripiendos esse diversa sentientes, protinus addidit: Ne quando det iis Deus paenitentiam ad cognoscendam veritatem, & resipiscant de diaboli laqueis. God's omnipotency no creature is able to resist, and therefore if God will have any man to believe freely, to repent freely, to do this or that good work freely, it is impossible it should be otherwise but that look what he doth by divine instinct he should do it freely; And that God is he who works in us that which is pleasing in his sight through jesus Christ, is as true as the epistle to the Hebrews is a part of the new testament, though like enough it is no part of the Gospel of this old Evangelist.  
Now that any in Augustine's days either amongst the Adrumetine▪ monks, or amongst the P●lagi●̄s, did from the same ground object that it is God's fault that so many persons continue faithless, profane, and desperate, I read not. For albeit our Saviour is bold to tell the jews to their face that therefore they did not hear his words, because they were not of God, and Moses to the Israelites in the wilderness signifies; that therefore they did not profit either by God's words which they heard, or by his wonderful works which they saw, because God gave them not an heart to perceive, nor eyes to see, nor ears to hear unto that day; yet neither the jews of our Saviour's words, nor of Moses words, the Israelites took any such advantage, as to say that then it was, God's fault that so many continue faithless, profane and desperate. For what though God could cure their infidelity, profaneness, and desperate condition, yet if he be not bound to cure, it shall he be accounted faulty for not doing what he is nothing obliged to do? how many uncurable diseases are to be found in the bodies of men throughout the world, as leprosies, gangrenes, the wolf, cancers, gouts, dropsies, which no question God is as well able to cure as that uncurable disease whereof Hezechias sometimes lay sick; what then, shall we not spare to blaspheme God in saying, It is his fault that so many diseases are not cured? God deals plainly and tells us to our face, that he will have mercy on whom he will; yea and that he hardeneth whom he will, even to the blaspheming of him, and his providence in this profane manner. And albeit he will not cure profaneness, and hardness of heart in many, yet will he take liberty still to complain of their disobedience; And far more savoury were it to object against this providence of God and say; If God hardeneth whom he will, why then doth he yet complain, for who hath resisted his will?  
Yet in this case, we know full well how the holy Apostle takes such a one down; first with, O man, who art thou that disputest with God, and then answers him in this manner: Shall the thing form, say to him that form it, why hast thou made me thus? Hath not the Potter power over the clay, of the same lump to make one v●ssell unto honour, another unto dishonour?  
In Augustine's days I read of such an objection, as this: Quomodo meo vitio non habetur quod non accepi ab illo, à quo nisi detur, non est omnino alius unde tale ac tantum munus habeatur. They said, it is he alone that giveth grace, and thereupon they built that objection; They said, as this Author doth, that it is he that taketh away the grace necessary, as well to their conversion as to their repentance, we acknowledge, that where God gives the grace of perseverance, thereby perseverance is wrought▪ and consequently impossible it is, that grace should be taken away.  
In like sort, of conversion and repentance, neither do we maintain, that there is any falling away from this grace.  
The Physician, I willingly confess, doth not use to carry h●s Patient upon his shoulder, after he hath cured him, neither doth the Patient expect it, or so much as account it any courtesy, for it would prove unnecessarily cumbersome unto them both, and that were not to use his own legs in going, but to have the soundness of them restored to him in vain.  
Man, if naturally sound, is able to go without the help of any Physician: And is man so sound spiritually taken at the best, that he is able to do any thing that is good without the help of God?  
What is it to contradict the Apostle to his face, if this be not, who professeth, that God it is, who worketh in us both the will and the deed, & that according to his good pleasure, Phil. 2.13. Yea, that worketh in us every thing that is pleasing in his sight; 
Heb. 13, 21  doth the Physician set the man's legs; whom he hath cured?  
I think he hath enough to do, to set his own legs, & members going according to their several motions, was holy Paul nourished in his sloth, who both professeth that he laboured more abundantly than they all yet in the same breath, 
1. Cor. 15 10.  acknowledgeth that nevertheless it cannot he, but rather the grace of God in him. Nay how is it possible that God should bring a man to a sermon while he lies lazy in his bed? How is it possible he should continue that excess which brought him to his sickness, when God works in him that which is pleasing in his sight? and fulfilleth the good pleasure of his goodness towards him, 
1. Thes. 1, 11.  and the work of faith in power? But we may easily proceave the Spirit of his Author he would not be a child still, he would go on high alone, and not have any need of the leading of his heavenly Father; his own Spirit serves his turn to perform any holy duty, any gracious work; And as Plato discerned the pride of Antisthenes through his patched coat; so may we through these wild expressions, as if God did man's work for him, while he lay in sleep, we may easily perceive the pride of his heart requiring no more succour from God, to the performance of to velle & agere of that which is good, than Pelagius of old did. Yet the Lord by his prophet plainly professeth of himself that he causeth us to walk in his statutes and judgements and to do them; and the Apostle as plainly teacheth us that God works in us both the will and the deed according to his good pleasure; 
Ezech. 36.27.  yea that he works in us that which is pleasing in his sight through jesus Christ. The meaning where●● Pelagius his opinion was only this, that suadet omne quod bonum est; and in all liklihood no other is the meaning of the Apostle in the opinion of this Author; though he comes not so far as to the discussing thereof, and to treat of God's concourse; For which kind of exercise this comical wit of his, is nothing accommodated, and like enough this discourse of his, is plausible to none but such comical wits as himself is of, and no merveyle if it be magnified of them; For Lactucas similes labra simillima habent, like lettuce like lips.  
Yet he doth us wrong in saying we are not content that God should furnish us with necessary and sufficient grace to preserve and keep us from sin; For albeit we do require that God should immediately, and irresistibly work all our good works in us, yet surely we acknowledge this to be necessary unto every good act, and no grace without this, sufficient ad velle & agere, though there may be without this a grace sufficient ad posse; and the word of God itself we acknowledge to be sufficient in its kind, to wit, in the way of instruction; but the ministry thereof, we willingly profess goes no farther than Paul's planting, and Apollo's watering, over and above all, which▪ unless God be pleased to give the increase, we shall continue unfruitful still; only there is a sect, that have a better opinion of their activity unto that which is good, 
2. Thess. 5 1.11.  then so. Sure I am, the Apostle tells us that God doth fulfil the good pleasure of his goodness in us, and the work of faith with power; and if he fulfil the work of faith with power, doth he not fulfil the work of love, of repentance, of obedience, of all holy conversation and godliness, & that with power? Molira will have God's concourse to be simultaneous with the will, not antecedaneous in nature to the wills operation, lest otherwise God should not be the immediate cause of the act, of the maintenance whereof he was zealous; and it seems Armini●●s taken his conceit from him, of making God in the same manner an immediate cause of every act. But Suares his fellow jesuit doth not approve of that Molinaes' conceit; and is of opinion that albeit God doth work the will to her operation, yet this nothing hinders the immediate condition of God's causality. So that all of them stand for the maintenance of God's immediate causality; which this Author very judiciously and profoundly out of the depth of his scholasticalitie rejects, and after his manner takes it in scorn that God should be required to perform an immediate operation in producing any good work; he would have that left to the will of man; not that he desires to have whereof to boast; for he will be ready in great plerophory of words to profess, that he gives God the glory of all, but how? Forsooth of working him so to that which is good as to leave it to his will at the pleasure thereof to be the immediate operator in all. Otherwise he should work irresistibly, which is a phrase of an ill accent in their ears, and sticks as a burr in their throat it will not down with them; for they are verily persuaded it would breed no good blood in them, not for fear lest hereby they should ascribe too much to God, and too little to themselves; far be that from the Spirit of their humility, but they would have the almighty carry himself decently in dealing with them; and sith he hath endued them with free will, not to damnify the free course thereof, which were to disannul his own workmanship. For as yet they are not arrived to any such faith, as to believe that it is in the power of the Almighty to make them to work this or that freely.  
But let me have leave to spur this Author one quaestion. Cannot he endure that God should so powerfully work them unto that which is good, that the world should have no ability to resist him nor the devil, and his Angels of darkness? We know the course and fashions of the one, and the practices, and suggestions of the other are pressed, and forward enough to hinder us in the good ways of the Lord, as much as ever the Angel of God was to hinder Balaam in his wicked courses: Now, why should you be so zealous of maintaining the power either of the world or the devil, to corrupt your soul, and overthrow your faith? were it not rather chiefly to be desired, that God should so work us by his holy Spirit unto every thing that is pleasing in his sight, that it should not be in the power of the very gates of hell to prevail against us? that is, I trow to work us unto that which is good irresistibly, that is, so that the world nor the devil should not be able to resist God's operation though they much desire it.  
I should think it is not the genius of this Author to oppose irresistible operation divine in this sense; though it may be he was never cast upon this distinction until now.  
In respect of whom then would he have this divine operation to be resistible?  
Is it in respect of the flesh?  
But if he be well content that it should not be in the power of the worlds or the devil to resist God's operation working us to good, why should he affect to have it in the power of the flesh?  
1. Considering, that if it be in the power of the flesh to resist divine operation, it is therewithal in the power of Satan; For in fulfilling the will of the flesh, and the mind, we are said to walk after the Prince that ruleth in the air, Eph. 2.  
2. Why should any man be so zealous for upholding the power of his flesh, is it not a sign he is in love with it still?  
3. Or rather is it in zeal of the honour of his own performances, in doing good as it were in despite of such a potent adversary?  
If so, then let hell be loosed, and the devil, and the world both armed with the like power, and that honour in withstanding them is likely to be greater, and you shall have the greater cause to rejoice; but where is your respect to the glory of God in all this?  
Or in fine, would you have your regenerate part to be so strong and able, that neither flesh within, nor world or devil without, be able to resist its course in grace; only you would have it free either to yield or to resist divine exhortations?  
But consider I pray, is not your unregenerate part, your flesh free enough, and forward enough yea most prop●ne and propense to resist that; and should you not rather desire that your regenerate part should be as free, and forward; as propense and prone to resist them, and to do that which is good?  
Otherwise in what a miserable case shall man be even in state of regeneration; when his worse part is still prone to sin, and wants not the world and the devil to drive him headlong thereinto; and his best part, to wit, his regenerate part, shall not be as prone to good, but only indifferent to good or evil.  
Beside, do you not consider how you debase the grace of regeneration, making it inferior to moral goodness? For moral goodness doth not leave a man indifferent to good or evil, but inclines him naturally to that which is good, and to that alone, but the grace of regeneration is so shaped by you, as to bring a man but to an indifferent constitution, to do either good or evil. But perhaps you will say, if regeneration, and the grace thereof, shall carry a man naturally unto that which is good only; where is a man's freedom? I answer, as much as in a morally virtuous constitution; For who was ever known to affirm that moral virtues take away a man's liberty? Again why should any man be so eagerly set upon liberty to do evil? were it not better for us to enjoy such a liberty alone as of many good ●hings to choose which we think good; but must we needs affect such a liberty as to choose evil also if we think good? and do you not perceive what colour of contradiction steals upon you ere you are aware; and shrewd evidence of the unreasonableness of your affections.  
Yet take one things more to acquaint you with that which perhaps may seem a mystery unto you in moral philosophy; for some may be so given to the stage, and taken up with the obsequies thereof, that they may forget their philosophy. Therefore I say, that like as moral virtues tend only to the ordering of the reasonable soul aright, as touching her right end by light of nature, so the grace of regeneration tends to the ordering of the degenerate soul aright as touching her right end discovered by the light of grace. Now, Liberty of will consists not in appetitione finis, the nature of man rightly ordered, is naturally carried on thereunto. But freedom of will hath place in electione mediorum.  
So that albeit my right end, being once discovered, and my nature so qualified, as it ought to be in respect thereof, albeit I am necessarily & naturally carried to the affecting of that end, yet still I am free to choose amongst many, what shall seem most convenient to the obtaining of that end. Whether in all this I have not spoken parables and mysteries, in the judgement of this Author, I know not; yet this I know, God can open his eyes, and the eyes of those that are in love with these frivolous discourses of his; and make them to discern the vanity of their ways, in opposing the grace of God, and withal God's judgements upon them, in striking them with such confusion, as not only to shut their eyes against the light of grace, but run themselves on ground, and cast themselves away, as touching common sobriety, while the courses they take are contradictious to the very light of nature. What a sottish objection is that which followeth? & how dissolute a consequence is this, which here he frames? namely, that because we say, God doth work in us both the will and the deed; Ergo, it is not Man, that willeth, but God, not man that doth this or that good work but God; God doth repent, in making us repent; and God doth obey his own commandments, in making us obey them? God hath given all creatures their natural properties, and on some he bestoweth supernatural qualities, and moves them all, & that effectually to work, according to their properties; whose operations, though they are from him, as the efficient cause thereof, for in him we live, and move, and have our beings; and hitherto the Arminians themselves have pretended to concur with us herein; yet they are not formally to be attributed unto him, but to the second causes, whose proper operations they are, as for a Lion to roar, for an horse to neigh, an ass to bray, an ox to low, a dog to bark, and the like.   

The sixth & last Section. 
Sect. 6.   
THe preaching of the word being thus made of none effect by the doctrine of these Synods, 
Treat.  there will remain no use and profit of the Sacraments of baptism, & the Lords Supper, unless it be, that the Ministers themselves, in administering thereof, do destroy this unhappy doctrine. For to every person, whom they baptise, they apply the promises of the covenant of grace, clean contrary to their own doctrine, which saith, that they nothing belong to the Reprobates of the World.  
The Eucharist is likewise given to all with assurance, that Christ died for all those who do receive it, although their doctrine do affirm, that he died not for those who receive him unworthily, and to their own condemnation, the number of whom is very great in the Reformed Churches by their own confession. What then remains? Even their prayers themselves, (the exercise whereof is common, both to the Pastor and the Flock) cannot be of any profit, either to the one or to the other, seeing that all are either elect or reprobate, they for their parts obtain nothing by this means, if that God, as the Synod would have it, hath written their names in the book of life from all eternity, without having more regard unto their prayers, then unto their faith, and that it is impossible for them to be razed out, and as for these, they are no more able to get themselves registered therein by their prayers, them to undo that inevitable & unchangeable decree of God.  
So that by this trial of the practice, each one may see what esteem we ought to have of that religion, which resisteth the conversion of Infidels, the amendment of the scandalous, and consolation of the afflicted, which makes the preaching of the word to be of none effect, and quite overthroweth the use of the Sacraments, and exercise of prayers, and in a word, which overturneth the foundation of the ministry, which consisteth in sound doctrine & good discipline.  
Consid. If the preaching of the word by the doctrine of these Synods be but thus made of none effect, that is, but by so hungry and comical a discourse as this, we shall have very small, or rather no cause at all to think the worse of the doctrine of these Synods, and we are confident, that the use and profit of the Sacraments, will but in the like shallow and superficiary manner be enervated. And how the ministers in their administration of the Sacraments do destroy the same doctrine, so unhappy as he conceaus it; for no doctrine, is so happy with them, as that which maintains grace to be conferred, according unto works, or that look what we call grace, as faith and repentance, is neither merited by Christ, nor indeed any gift of God, otherwise then by giving them power to believe if they will, repent if they will, and persuading them thereunto by the ministry of his word, (for I have good reason to suspect, that the Author of this discourse is a mere Anabaptist) we are now to consider in the last place.  
Now, for proof hereof, he saith, that to every person; whom we baptise, we do apply the promises of the covenant of grace, which he saith is clean contrary to our own doctrine, which saith, that they nothing belong to the reprobates of the world.  
I would he had particulated these promises of the covenant of grace, For with the practice of their Churches, in the office of baptising, I am not acquainted, but only with our own. The promises assured by baptism, according to the rule of God's word, I find to be of two sorts: some are of benefits procured unto us by Christ, which are to be conferred conditionally; others are of benefits, which are to be bestowed upon us absolutely.  
They of the first sort are justification and salvation; For Abraham received circumcision, as a seal of the righteousness of faith; Circumcision therefore was an assurance of justification to be had by faith; If such were circumcision unto the jews, we have good reason to conceive, that such is baptism unto us Christians; For as that was unto them, so this is the Sacrament of regeneration unto us; And good reason, the Sacraments, which are seals of the covenant, should assure that unto us, which the word of the covenant doth make promise of.  
Now, the word of the covenant of grace doth promise unto us both remission of sin, and salvation upon faith in Christ.  
This by our doctrine we promise unto all, and assure unto all, as well as they do by theirs. If all and every one should believe, we nothing doubt, but they should be justified and saved. On the other side if not one of ripe years should believe, I presume our adversaries will confess, that not one of them should be saved. But there are other benefits, both promised in the covenant of grace, and consequently assured by the Sacraments, which are commonly called the seals of the covenant, whereof there is or may be a question, whether they are conferred on man by God absolutely, or no? but only conditionally; and the right solution thereof, I willingly confess, is most momentous, for the deciding of all those controversies, and setting an happy end unto them. But that question is wholly declined by this Author, and generally by the Arminian party. For such a light and evidence of faith breaks forth; herein, that they are not able to abide it.  
Those benefits are regeneration, which in holy scripture is called the circumcision of the heart, in reference to the Sacrament, that sealed it; and in the New Testament, it is called the washing and cleansing, or sanctifying of our souls, in reference to our Sacrament of regeneration, which is called Baptism; under regeneration we comprehend the illumination of the mind, and renovation of the affection's; and these operations we commonly design by faith and repentance.  
Now, let it be enquired, whether regeneration and faith, commonly supposed amongst us, to be the gifts of God, are bestowed upon men conditionally, or absolutely; If conditionally, then like as the word of the covenant promiseth, these gifts upon a condition to be performed by man, so also shall the Sacrament of Baptism seal it, and assure us, that upon the performance of that condition, we shall obtain at the hands of God, faith and regeneration.  
Like as justification & salvation is promised in the word, and assured in the Sacraments upon performance of a condition on man's part.  
Now, the condition of justification and salvation, we all acknowledge to be faith; but what should be the condition upon performance, whereof we should obtain it, we are much to seek; neither do the Arminians willingly come to the defining of it; this Author utterly declines the question, though most proper and critical, by the Orthodox resolution thereof, to set a blessed end to all the controversies wherewith the peace of God's church hath been of late years so much disturbed.  
Now, whatsoever be devised to be the condition, it must be in general some work of man, and consequently it must be acknowledged, that grace is given, to wit, the grace of faith, according to men's works, which is plain Pelagianisme?  
So for regeneration, it being acknowledged to be a gift of God's grace, if so be, God bestows it conditionally, they must tell us what that condition is, upon the performance whereof God is pleased to regenerate us; but I never yet met with any that undertook to notify unto us what that condition is, certainly it must be, not only a work of man, but a work of nature, seeing it precedes regeneration, and consequently the grace of regeneration shallbe conferred, according unto works of nature, and this also is Pelagianisme, and that in a degree beyond the former; and withal directly contradictious to the word of God, where it is said, that God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, 2 Tim. 1.9. and where the Apostle saith, that God hath mercy on whom he will, and whom he will he hardeneth▪ Rom. 9.16. and to bestow faith upon a man, is clearly to show mercy, Rom. 11.30.  
Hereupon we conclude, that faith and regeneration are gifts of grace, which God bestows absolutely, according to the mere pleasure of his own will, regenerating whom he will, and denying the grace of regeneration to whom he will.  
Now then, who are they on whom God should bestow faith and regeneration but his Elect? and accordingly, the Apostle calleth it the faith of Gods elect, Tit. 1.1, and Act. 13.48. The Evangelist clearly telleth us, that as many believed, as were ordained to eternal life; and Rom. 8.29. Whom God foreknew, them he predestinated to be made conformable to the image of his Son, and whom he predestinated, them he called, and whom he called, he justified, and whom he justified, he glorified. And accordingly, baptism as it is a s●ale and assurance of performing this promise of justification and salvation unto them that believe, so it is a seal and assurance of the promise of circumcising the heart, and regeneration, only to Gods elect.  
Yet I confess, that, according to the book of Common prayer, in use with the Church of England, we profess of every Child, as he comes to be baptised, and when he is baptised, that he is regenerate and grafted into the body of Christ's regeneration, whereupon Mr. Mon●acute sometimes took advantage to justify his opinion, touching falling away from grace, as the Docteine of the Church of England, but he was answered by D. Carleton, than Bishop of Chichester, that there is a regeneration so called, Sacramento tenus, and which Austin, as he showed, distinguished from true regeneration.  
And for aught we know to the contrary, every one that comes to be baptised by a minister, may be an elect of God, and therefore we have no reason to conceive them to be reprobates; And I would gladly know what this our adversary conceives of every one that is brought unto him to be baptised, will he conceive them in the judgement of charity, to be elect or no? Or doth he believe them in judgement of faith to be elect? In my judgement, his opinion hereabout is no more than this, that God hath ordained, that in case they believe, they shallbe justified and saved; and accordingly, that in Baptism, assurance hereof is sealed unto them, and no more.  
Now, that God hath so ordained, we believe as well as they, and that baptism is a seal of the righteousness of faith and of salvation by faith. But if he thinks the covenant of grace comprehends no more than this, herein alone we differ from him; and are ready to maintain that all, who are under the covenant of grace, are such, as over whom sin shall not have the dominion, 
Ezech. 20.12. Deu. 29.6 Esa. 37.18. Mich. 7. Psa. 64 18 Ezech. 36.26.27.  Rom. 6.14. and that the Lord vouchsafeth to become their Lord, and their God to sanctify them, and to circumcise their hearts, to love the Lord their God with all their heart, and with all their soul, as he seeth their ways, so to heal them; to subdue their iniquities, to give gifts, even to the rebellious, that he may dwell among them, to pour clean water upon them, that they may be clean, and from all their filthiness to cleanse them.  
A new heart also to give unto them, & a new spirit to put within them, and to take away the stony heart out of their body, and give them an heart of flesh. And to put his own Spirit within them, and cause them to walk in his statutes, and to keep his judgements, and do them.  
And as in the Prophet jeremiah the Lord professeth: 
jer. 31. 3●▪  This shallbe the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shallbe my people. And jer. 32.39. I will give them one heart, and one way, that they may fear me for ever, for the wealth of them, & of their children after them. And I will make an everlasting covenant with them, that I will never turn away from them, to do them good, but I will put my fear in their hearts, that they shall not depart from me. And Ezech. 16.60. Nevertheless I will remember my covenant made with thee in the days of thy youth, and I will confirm unto thee an everlasting covenant. 61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, both thy Elder and thy younger, and I will give them unto thee for daughters, but not by thy covenant. And 20.37. I will cause you to pass under the rod, & bring you into the bond of the covenant. And 37.23. Neither shall they be polluted any more with their idols, nor with their abominations, nor with any of their transgressions: but I will save them out of all their dwelling places wherein they have sinned, & I will cleanse them: so shall they be my people, and I will be their God. 24. And David my servant shallbe King over them, & they shall have one shepherd: they shall also walk in my judgements, and observe my statutes, & do them.  
So that regeneration, & sanctification, faith, repentance, holiness, & obedience, these be the works which God promiseth to work in them, and that by virtue of the covenant of grace he hath made with them.  
The Eucharist, we confess, is likewise given to all, who for their profaneness, impurity, or contumacy, are not excommunicated, and that with assurance, that Christ died for all those that do receive it worthily, not otherwise; but as many as receive it unworthily, do receive it to their own condemnation. And do the Arminians themselves administer it with assurance of the favour of God towards them, any otherwise then in case they are found worthy partakers?  
As for Christ's dying for mankind, I have already showed at large how this Author treats of it hand over head, carrying it in the clouds of generality.  
Now, it is a rule of schools, that in genere latent multae equivocationes.  
Therefore for the clearing of the truth in this particular, I have distinguished the benefits, which Christ procured for us; some of them, as remission of sins, and salvation, are conferred only conditionally, to wit, upon condition of faith; And herein we extend the virtue of Christ's death, as fart as they, to wit, in conditional manner; for we willingly profess, that, if all, and every one should believe, all and every one should be saved by Christ; On the other side, no Arminian will say, that any man of ripe years shall be saved by Christ, if he never believe in Christ.  
But other benefits there are, which God bestows upon man, for Christ's sake, as we say, to wit, faith, regeneration, & repentance.  
Now, these are conferred not conditionally; for if they were, than should grace be given according to men's works, which is manifest Pelagianisme; Therefore these must be conferred absolutely, not on all, for then all should believe and be saved; but on some, and who can they be but God's Elect?  
Now, as for the Remonstrants, they peremtorily deny, that Christ merited faith and regeneration for any, Exam. Censurae, p. 59 Now, let any indifferent person judge by this, who they are who streiten the virtue of Christ's sufferings most, they or we.  
In the last place he telleth us, that our Prayers common both to the Pastor and the flock, cannot be of any profit, either to the one or to the other, that is (as I conceive his meaning) either to the Pastor, or to the people: and why so? Observe, I pray, the strange reason which he gives hereof, to wit, because they are all, either Elect or reprobates; For doth not this Author believe this as well as we, namely, that all are, either elect or reprobate, either registered in the book of life, or not registered therein?  
To qualify this, he doth afterwards more advisedly ground his reason, not upon election and reprobation, simply considered, as being already passed upon them all; but upon the manner of these; in as much as election is shaped by us, to have its course without any more regard unto men's prayers, then unto their faith, and that it is impossible for them to be razed out; we willingly acknowledge it, and withal show how inconsequent is his inference, which he makes herhence; God we say hath no more rega●d to our prayers then to our faith, having equal regard of both; not that upon the foresight hereof he did elect us; but in that as he did ordain us unto everlasting life by way of reward of our faith, repentance, & good works; so likewise he did ordain us to the obtaining of faith, repentance, and good works, to be wrought in us, partly by the ministry of his word, therein speaking unto us, & partly by our prayers, seeking unto him, to bless his word unto us, and fulfil the good pleasure of his goodness towards us, and the work of faith in power. For God doth expect, that we should seek unto him by prayer for this, as we read Ezech. 36.37. Thus saith the Lord, I will yet for this be sought of the house of Israel, to perform it unto them. Neither do we maintain, that God doth ordain any man of ripe years unto eternal life, in any moment of nature, before he ordeynes him to faith, repentance, & good works, & that to be wrought in him by the ministry of the word, with God's blessing thereupon according to the prayers in common, both of the Pastor & the people.  
So that neither our faith, nor the ministry of the word and Sacraments, nor prayers, are any whit in vain, or without profit to Gods elect; though I willingly confess, they are nothing profitable unto reprobates, save that hereby they may profit somewhat, quoad exteriorem vitae emendationem quo mitius puniantur.  
Neither do I think, that either this Author, or any Arminian, either on this side, or beyond the Seas, will affirm, that any of these are any farther profitable unto reprobates; my meaning is, they will not say, as I presume, that any reprobate obteynes salvation hereby. For I presume, they hold with us, that God's decrees are unchangeable; As for inevitable decrees, that is a wild phrase, the denomination of evitable or inevitable, being only in reference unto things possible for the time to come; but God's decrees, we know full well, are everlasting, as ancient as the very ancient of days; and therefore it is very absurd, to discourse of the evitable or inevitable nature thereof.  
And yet it may be they have a tooth against the unchangeable and irrevocable condition of God's decrees; I know none that speaks so plainly thereof, as one that hath written of divine essence.  
And it may be this Author licks his lips at the revocable nature of divine decrees.  
By this we may see what estimation ought to be made of this vile discourse, that hath nothing in it worthy of the wit and learning of a very vulgar divine.  
And with what applause he hath played his several parts, labouring to defame our doctrine, as if it stood in opposition to the conversion of Infidels, the amendment of the scandalous, and consolation of the afflicted.  
The true ground of all which imputations is, because we maintain with the Apostle, that God hath mercy on whom he will, and whom he will he hardeneth; bestowing the grace of faith and repentance on some, to cure that natural infidelity and impenitency, which is common to all; and leaving it uncured in others, by denying unto them the grace of faith, and of repentance. Forsooth, if we should maintain with them, that God gives faith and repentance, not absolutely, but conditionally, to wit, upon some condition, to be performed by man; then our doctrine should be magnified, as they magnify their own, as very profitable for conversion, reformation, consolation; which is as much as to say in effect, if with them we would directly become Pelagians, them we should prove very profitable and powerful Christians; for than it should be out of question, that, Pelagianismus est verè Christianismus.  
It may be, they would have us come one step farther, and deal plainly, in denying faith & regeneration to be any gifts of God; for if they be, I wonder with what face they should deny them to be bestowed upon us for Christ his sake, being they are such things as accompany salvation in a very special manner.  
Now, they have lately professed to the world, that Christ merited not faith and salvation for any. But because we count all such Pelagian spirits no better than inimicos gratiae, as Austin sometimes did; (Prosper went farther in his Epistle, ad Ruffinum, and in plain terms calleth them Vasa irae, in distinction from vasa misericordiae) therefore it is that this flourishing divine in putes unto us, that our Religion makes the preaching of the word to be of none effect, and that it quite overthrows the use of the Sacraments, and exercise of Prayers, and all this like a very confident Cavalier before the combat; he presumes he hath very sufficiently demonstrated in this his interlude, consisting of three Acts, and several scenes, belonging to each; and in the judgement of some Scholars in the University, he is deemed to have performed his part so well, ut abducant stultum, that they may well bring him a stool, ut sit foris eloquentia, that he may sit for his eloquence.  
And because he hath already attained to such credit and reputation among the learned, he adds in the close upon his word, like a man of authority, that it overturneth the foundation of the ministry, which consisteth in sound doctrine & good discipline; for I do not remember that this came any where in his way throughout his whole discourse.  
And thus I have examined with what judgement this Author hath reduced the two Synods of Dort and Arles unto practice.    
FINIS.