A COMPENDIOUS ANSWER To a Book called A BRIEF SURVEY Of the Judgement of Mr. JOHN GOODWIN, and the Church of God walking with him, touching their Reasons of dissenting from many of their Brethren, in these Important Heads of Doctrine; 

1. Election and Reprobation.  
2. The Death of Christ.  
3. The grace of God in and about Conversion.  
4. The liberty or power of the will, or of the creature man.  
5. The Perseverance of the Saints.   Wherein the Absurdities of all their dissenting Doctrines are clearly exhibited, By a Loving Friend to the Truth itself, ELLIS BRADSHAW.  1 Joh. 5.13, 19 
These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.  
And we know that we are of God, and the whole world lieth in wickedness.  
LONDON, Printed by H. Hills, and are to be sold by T. Brewster at the sign of the Three Bibles at the West end of Paul's. M.DC.LII.   

To his Excellency OLIVER CROMWELL Lord General of the Forces of the Parliament of ENGLAND.  
May it please your Excellency,  
NOtwithstanding I am conscious, in the sight of God, of my own unsuitablesse for undertaking such a task as this, both for want of learning & education answerable, and the meanness also of my Reputation: Yet finding this book of M. John goodwin's, and his whole Church, so long already extant in print, as since the 30. of May, and no Answer to it; And finding it very dangerous in many points of doctrine, wherein they descent from many of their acknowledged brethren, and causing a separation, as is notedly known: And having understanding, through the grace of God, of some peculiar notions, that rightly apprehended, give a full result to all the difference in hand, in all these five particulars dissented in; I thought it my duty, in love to the souls of so many brethren, that not only walk in the fear of God, and profession of Religion, in which they are real Practitioners, as their judgement leads them; but have been real Engagers, from the beginning, for the Parliament and Commonwealth of England, as is publicly known: I am content to become as a fool in some men's eyes, in undertaking so great an encounter in such deep Divinity, that hath troubled the wisest and deepest judgements in all ages, and never as yet brought to a clear result, but is still left doubtful in all their writings, never obtaining an infallible assent, but many strange dissentings have ever appeared in all ages about these particulars.  
However, I for my part, being satisfied, both from sacred Scripture, and clear Rationality in those respects; and hoping in God that he will make me able to clear it up, and make it obvious to any rational apprehension, against any opposition that can be held forth by these dissenting brethren; I have made thus bold, not only to oppose them, but have also presumed to dedicate the same to your Noble Excellency, in regard they have led me in such presumption: That so your Excellency, if time permit, might judge of the truth, as you find it to appear; and not so much as seem to patronise or countenance any gross errors, or absurd tenants and expressions, fare unsuitable for eminent Christians; A brief survey whereof your Excellency may find after the Treatise; the which, if possible, I earnestly desire your Excellency would read, when time will permit from your important business, if you cannot find time to read the other, that so you might see how fare it is possible for a whole Church to err, and that in Fundamentals. Thus briefly, lest I should seem tedious, I commit you to the government of the Spirit of Truth, who dwelleth in you, and hath given you faith to go on still, conquering and to conquer, and that on the Lamb's side, togerher with them that are with him, the called, and chosen, and faithful: And rest, earnestly desiring, that you may ride on prosperously in the ways of Truth, and Meekness, and Righteousness; Who is your Soldier and Servant also, in what you please to command,  
ELLIS BRADSHAW.   

To M. John Goodwin, and the Church of God walking with him, etc.  
Beloved Brethren,  
I Had not undertaken this encounter with you, if I had not been fortified with special and peculiar notions and arguments, which you have not heard of from other men; and those clearly deducible from sacred Scripture. I am not certain that some of your Brethren, from whom you descent, will approve some things that I have held forth; neither yet do I approve all that they hold against your doctrine, as it will appear in divers Arguments, and Reasons rendered. I shall desire to hear from you either publicly, or in private, how you resent such notions, and how you apprehend them; that if any thing be dark or doubtful therein, I might clear it up, what my meaning is, and what the truth is also, as I doubt not but to do in a short space by the help of God. I hope your principles are such, not to despise any rich treasure, because of the vessel that holdeth it forth, but search the Scriptures, whether these things be so. And besides, I do conceive that it much troubleth you, that you cannot conceive how to reconcile your brethren's doctrines with the Attributes of God, and therefore are forced to descent and separate from them much against your wills: All which, if it be true, it may possibly cause you so to deny yourselves, as to submit to the truth, when you see it, and give glory unto God, who is the Truth itself, and the only Fountain from whence it cometh, through what ever pipes it is conveyed unto you. I much doubt not but you will acknowledge, that God hideth things from the wise and prudent, that he revealeth unto babes; and that on purpose that no flesh should glory in his presence, but that he that glorieth might glory in the Lord. And lest men should say, they have found out wisdom; as the people were too many for Gedeon, that the Lord should deliver Israel into their hands, lest they should have said, their own hands, and not the Lord, had saved them: So some men are too wise to have knowledge given them of some secrets, lest the people should idolise the men, as having found them out by their own wisdom, & not give glory unto God; but he will not give his glory to another: And therefore wise men sometimes must be content to receive knowledge at the second hand; and they are wise indeed, if they can be content to receive it from fools, yea from base things, in repute of the world, and mean, & contemptible; and so they sometimes must, or else be without. But I need not inform you of these things, save only to put you in remembrance: I therefore break off, and commit you to God, who is able to lead us into all truth, and to reveal unto us even his whole counsel, and work us up, through faith and love, to faithful obedience, and submission to his will, and to make us perfect in every good word and work; Which the Lord grant both to you and me in his due time. Amen, Amen.  
Your loving Brother and Friend in the Truth, ELLIS BRADSHAW.   

those who are God's Elect cannot possibly perish, whether they come to years of discretion ye or no, considering these scriptures, viz.  
1. Who shall lay any thing to the charge of Gods elect? It is God that justifies, who shall condemn? Rom. 8.31, 32, 33, 34. etc.  
2. If it were possible they should deceive even the very Elect. Implying clearly that it is impossible.  
3. Whom he did foreknow he also did predestinate to be conformed to the image of his son, that he might be the first born of many brethren. Moreover, whom he did predestinate them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified.  
Now give me leave I beseech you in love to entreat you but to consider the difference betwixt the Apostles ends, persuasion and judgement, and this your judgement which you propose to us; You confidently affirm you hold and teach, That God hath not decreed from eternity, to elect any person of mankind upon any terms, but that in case he liveth to years of discretion he may very possibly perish notwithstanding any such decree.  
Ob. 1. In which expression I first observe that your end is contradictious to the Apostles drift.  
Rea. For whereas the Apostles expressions tend for encouragement of all that have made their election sure and are ascertained of it, to be exceeding confident that nothing can separate them from the love of Christ verse 35.39. and that seeing God is for them, none can be against them, bringing in a strong argument to back his assertion, to wit, He that spared not his own son, but delivered him up for us all, observe this [for us all] implies and includes all God's Elect, as the following verse clears.  
Now the Apostles argument lieth thus, to wit, If God spared not his only son, but delivered him up for us all, that are Gods elect, verse 32. How shall he not with him also freely give us all things. Implying an impossibility but that he should with him give us all things needful both for our souls and bodies; and make all things work together for our good, as verse 28. so that God himself being for us nothing can be against us, verse 31.  
So that the very reading of the text will satisfy any rational apprehension, that the drift of the Apostle is to build them up to a strong confidence; that so they might have strong consolation and full assurance of faith, and without wavering, as Herald 10.22, 23, and c. 6.18.  
Whereas the very end of your assertion tendeth to no other but to put if possible even Gods very Elect, and such who know they are so, into doubts and fears: who ought not to cast away their strong confidence which hath great recompense of Reward, see Heb. 10.35. for in so doing they cast away even their spiritual life: For the just live by faith, as verse 38.  
Obj. 2. Secondly, I observe your judgement is contradictious to the Apostles judgement.  
Rea. For the Apostle was persuaded that neither height, nor depth, nor any other Creature shall be able to separate us from the love of God which is in Christ Jesus our Lord, Rom. 8.38, 39 Us, I say, if we be his Elect. And the Apostle was persuaded that if God be for us, none can be against us, nor pluck us out of his hands, nor lay anything to our charge, but we shall be more than conquerors, through him that loved us, as verse 31, 32, 33, 37. And that without all peradventure whom God hath foreknown he also hath predestinate to be conformed to the image of his son, And whom he hath predestinate them he also calleth; and whom he calleth, them he also justifieth, and whom he justifieth, them he also glorifieth, as v. 28, 29, 30.  
And the Apostle is of opinion and doth affirm Heb. 6.17.18. That God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that so they might have strong consolation.  
But you hold and teach that notwithstanding any such decree, or immutable counsel, or foreknowledge, or predestination, or election of God, yet if they come to years of discretion they may possibly perish: which to me seemeth very strange.  
Now you put in an ingredient so quite contradictory to what you assented to before, that I hope your own assenting when you see them unveiled, will clearly convince you that your own dissentings are not only contradictious to your own assenting, but to the truth itself.  
Rea. For you hold and teach that God hath not decreed from eternity to elect any person of mankind (upon any terms) but that in case he liveth to years of discretion he may very possibly perish.  
1. Wherein first you affirm as much as if you should say, That God had not decreed from eternity to elect Christ himself upon any terms, but in case he lived, as that he did, to years of discretion, he might possibly have perished. The which I hope you will not affirm. And therefore thus far I hope you will grant conviction.  
2. Secondly, In that your general terms do exclude all and every person of mankind as that in your apprehensions notwithstanding the decree of God to have some elect (and that a certain number, as that you acknowledge, and that he hath unchangably decreed what that number shall be)  
Yet you affirm, as much as if you should say, that all Gods elect may very possibly perish, notwithstanding God's decree to save some. Thus far I hope also you will deny even you own assertions.  
Now in regard I hope you will grant that the Election of Christ standeth sure, and that he could not possibly perish.  
I shall assume a little further that you will also grant that such who are elected in time, by the same hand (that elected Christ in the fullness of time from the loins of the Virgin) such I say whom God electeth, from the very loins of their natural parents, by means of propagation, as he did Christ: you cannot for shame deny but their Election also standeth sure, so that they cannot possibly perish.  
Ar. But Christ which sanctifieth, and they which are sanctified, are all (of one) that is the are all (of God) as Christ himself was of God, for which cause he was not ashamed to call them brethren, for it behoved Christ in all things to be made like unto his brethren, etc. See Heb. 2.11.17.  
They are not of the world as he was not of the world. John 17.14.16.  
If they were of the world, the world would love his own, but Christ hath chosen them out of the world, and therefore the world hateth them, Joh. 15.19.  
Ye have not chosen me, but I have chosen you, and ordained you, etc. verse 16. saith our blessed Saviour, to whom God hath given power over all flesh that he should give eternal life to as many as God had given him. John 17.2.  
Some are of the world, and therefore it is that they speak of the world, and the world heareth them.  
But some are of God, and he that knoweth God heareth them, but he that is not of God heareth them not; and thereby may be known the spirit of truth and the spirit of error: see 1 Jo. 4.5, 6. And again, He that is of God heareth God's words, saith Christ, ye therefore hear them not because ye are not of God, John 8.47.  
So that it is clear some are of God before they hear God words, and do therefore hear them because they are of God, and not of the world: For the truth is they are so of God by generation, as that God is the chief cause of their very separation or propagation from the very loins of their natural parents. And this is properly their actual election, which is accomplished in time according to his eternal purpose, or counsel of his will to elect in Christ; having in his immutable counsel, determined with himself, what he would effect and bring to pass in time; for he worketh all things (in time) according to his eternal purpose or counsel of his will before there was time.  
But without all question such who are thus separated by the hand of God through means of generation, and so are properly selected out of the world, as peculiarly his own; these you cannot choose but must needs acknowledge their election is sure in the sight of God, so as they cannot possibly perish.  
And again, so many as God had called, justified, and sanctified, them you must needs acknowledge shall be glorified, and so cannot possibly perish: else you deny these plain expressions of the Holy Ghost before cited, and go about also, as hath been said, to put even the best and holiest men into doubts, and fears, whereas you should labour to edify in the faith and not to destroy their faith.  
So that I cannot imagine what you should possibly mean, or intent in this doctrine; unless you so judge as that the Decree of God or counsel of his will before the world began, was not so capacious and comprehensious as to determine before hand what should certainly become of every particular person that should be begotten from the beginning to the end: But only determined with himself concerning the species or certain kinds of men, in the gross, or general and no further at all, as so you seem to express yourself, saying,  
There is no Election, or Decree of Election of particular persons as such, but only of an entire species of men from Eternity. In which assertion you plainly deny the omnisciency of God, and render him to us altogether blind in respect of particulars till they be existent, and so you also exclude the Election of Christ himself as hath been said, and every other particular of the Elect of God, out of his eternal purpose: as though he had not known as well the particulars, as the gross and general of all his works, from the beginning to the end.  
Whereas the text is clear, that he worketh all things according to the counsel of his own will, Ephes. 1.11. And it is also clear that his understanding is Infinite, see Psal. 147.5.  
So that he cannot possibly be ignorant any more of the particulars than of the entire species, or sorts of people: for if he were ignorant of any thing; his understanding were not infinite.  
And if he did any thing at all in time, that he had not purposed in himself in the counsel of his will before-time. Then he could not be said to work all things according to his own purpose, or the counsel of his will.  
For if any particular work should be effected by him which he did not purpose in the Counsel of his will; that particular work could not properly be said to be effected according to the counsel of his will, nor as he had purposed in himself, if he did not purpose that very particular work.  
Obj. But you it may be will object, That what is decreed to be done to or concerning all such of the same kind or species, is also decreed to be done to every particular of such species or kinds of poople.  
Answ. I answer, true; But upon what ground can you possibly exclude out of the prescience or foreknowledge of God, the foresight and knowledge of every particular work that he accomplisheth in time? How can you prove that he did not purpose that very particular work?  
Can you possibly imagine that he did not foresee from the very beginning all, past, present, and future occurrences, that have been, are, or shall be effected to the very end? How dare you limit the Holy One of Israel and so diminish his Attributes? Whereas you well know His understanding is infinite.  
Conseq. Therefore he is not ignorant of any occurrences from the beginning to the end. And though many things seem impossible unto men, yet with God all things are possible saith our blessed Saviour.  
Conseq. Therefore it is possible that he should foresee all and every particular effect and occurrences from the beginning to the end; this you cannot deny it were absurd if you should. And you know likewise that The very hairs of our heads are numbered; and that a sparrow falleth not to the ground without the will of our heavenly Father. Which one would think were matters of too little moment for our wise Father to reckon up, or regard, and take notice of. But the reason is, he being omnipresent and omniscient and that eternally cannot possibly be ignorant of the least occurrences that may possibly ensue. He being an infinite spirit, and all things being naked and open before him, and that from the very beginning, he declareth the end from the very beginning.  
He saith unto Job, Where wast thou when I laid the foundation of the Earth? declare if thou hast understanding. See Job. 38.4.  
By which it appeareth that the Lord well knew and could also declare where the very materials of Job were of which he was composed: and that from the very beginning.  
And Job acknowledgeth also: I know that thou canst do every thing, and that no thought can be hid from thee. Chap. 24.  
2. Nay he understandeth our thoughts long before we think them.  
The Lord foresaw and discovered unto Moses what the people of Israel would do after his decease, and therefore gave him a prophetical song to be a witness against them. See Deut. 31.16. etc. to the 22. He knew their Imagination which they went about even then before he brought them into the land.  
But I should hope that you would not stand in such conceits and misapprehensions as to set bounds and limits to the understanding and knowledge of God, which is infinite and unsearchable, and his ways in some things past finding out.  
And if you will allow and do affirm with us that God was not ignorant what particular occurrences, both good and evil, should happen unto all both Elect and Reprobates, from the beginning to the end: Then we must needs infer, and that from your own assenting, that they are quite contradictory to your own assenting.  
For you affirm page 1. particular the fourth, That the decrees of God concerning Election and Reprobation are absolutely Immutable and unchangeable.  
Ar. From which I argue.  
That if the Decree of God be unchangeable in respect of Election and Reprobation, And that from Eternity.  
Conseq. Then it necessarily followeth; that he reprobateth none whom he decreed to elect; Nor electeth any whom he decreed to reprobate. Provided always, that, as hath been said, he was not ignorant of the particular persons both of the Elect and Reprobates, and of all occurrences that should ensue from the beginning to the end.  
Ar. For if he was not ignorant of the particulars as to deny that we deny his omnisciency to be from eternity, and his understanding to be infinite, as hath been said.  
Conseq. Then it is impossible but his Decree and counsel and purpose of his will was perfect and complete and clear in himself concerning every parricular both whom he would Elect and whom he would reprobate: And this precedent, perfect, and complete decree, being granted also to be absolutely immutable and unchangeable,  
Conseq. Then it is impossible that any particular whom he decreed to Elect actually in time, should become a Reprobate, nor any of those whom he decreed to Reprobate, should become his Elect.  
Which quite contradicteth your first particular, wherein you descent from us about this head of doctrine, wherein you affirm that God hath not decreed from eternity to elect any person of mankind upon any terms, but that in case he liveth to years of discretion he may possibly perish, notwithstanding any such decree.  
And the like arguments may be brought likewise against your 2d. particular, to wit,  
That God hath not decreed from eternity the Reprobation of any person of mankind, considered as such, who may not very possibly be saved, any decree in God notwithstanding.  
Much less do you hold a decree of Reprobation from Eternity against the far greatest part of mankind, excluding a possibility of salvation.  
For if you do assent That the decrees of God in these respects are absolutely immutable and unchangeable: your assent herein is quite contradictory to your dissenting, in this also, for the decree of God is as absolute in the one as in the other, and as unchangeable likewise.  
For his decrees shall stand, and he will do all his pleasure, Yea, He will have mercy on whom he will have mercy, and whom he will he hardeneth, yea so many as he loves he will rebuke and chasten, and will give them repentance unto life that they may be saved; Yea, he will give them faith, for faith is the gift of God, Ephes. 2.8. saith the Apostle, For by grace ye are saved through faith, and that not of yourselves, it is the gift of God. See verse 9, 10. It is therefore of God that some repent and believe, and so are saved, and not of themselves, nor for their good works, lest any man should boast.  
But on the other part there are some others whom he blindeth and hardeneth, and shutteth or dulleth both their ears and hearts, lest they should repent and turn, and he should heal them.  
And though you think it so unjust and partial, and unequal, and never so cross or opposite to your rationality, and to the essential attributes of God (as so you affirm page 81.) to wit,  
That it is as a black thread of inconsistency with the attributes of God, to wit, his immutability, simplicity, wisdom, grace, goodness, justice, and love to mankind; Insomuch that though you are most vehemently and even passionately inclined to unity and peace with your brethren in matters of faith, yet are you not able with the best of your understandings to reconcile their doctrines in the points dissented, with these glorious properties and perfections of our ever blessed God.  
Yet it doth not therefore follow but the wisdom of God is able to convince you that these doctrines of your brethren's are fully and clealy reconcileable with these glorious properties and perfections of our blessed God.  
And what know you but God may possibly use some very mean, and unworthy instrument, to convince you of it, that so the whole glory of the dispensation of such deep secrets might be given unto God, and not unto men.  
And therefore accounting of myself both sufficiently mean, unworthy and unlikely (as of myself) for such a business,  
And having formerly been of the same mind in which I think you are in some particulars conceming these points, and by the grace of God have received satisfaction & full resolution from the word of truth, I shall make bold, though but such a man, to give you some hints how these glorious attributes of our blessed God may be fully cleared, and that to any rational apprehension in all these respects; If you please to read them with serious, mature, and deliberate consideration, and with impartial minds, and a resolution to act accordingly; for than you have a promise to know of the doctrine whether it be of God or but of humane invention.  
And this I shall endeavour as it pleaseth God to give me utterance.  
But according as you require I shall first follow you in your own reasons and sense which causeth you to descent in these particulars from your acknowledged brethren.  
Wherein I shall make it appear that these your reasons stand in direct opposition against the wisdom of God, Who can make it appear he is wiser than men.  
Reas. 1. You say we judge that the threaten of damnation in the scriptures to and against believers in case of apostasy, etc. to be absolutely inconsistent with a peremptory intent in God to save them, as Ezek. 18.24. Mat. 18.3. compared with verse 1. Rom. 8.13. compared with Rom. 1.6, 7, 8. And again you judge it a very senseless part in a father to give his child a complete assurance under hand and seal that he will make him his heir against all possible interveniencies whatsoever, And yet presently threaten him if he be not dutiful to disinherit him.  
Answ. I answer, that you either in this therefore err because you know not the Scriptures, nor the power of God, Or else you wilfully oppose even the wisdom of God, as accounting it foolishness.  
For you cannot but know that thus it is in the promulgation of the Gospel. And that it is commanded, and aught to be preached unto all in general, like a draw-net cast into the Sea: And the promise and threatening to be preached together, and not single by themselves; to wit, He that repenteth and believeth shall be saved, he that believeth not shall be condemned.  
Now this notwithstanding that you know it thus commanded, yet in your wisdom it is inconsistent with a peremptory decree to save some and to damn others; and you judge it a senseless part in God, as in a Father, to give his children complete assurance, and after threaten to disinherit them in case of disobedience: As if you had quite forgotten that it had so pleased him as by the foolishness of preaching to save them that believe, and whom he predestinates to the end, he also predestinates to the means. And those who are kept by the power of God through faith unto salvation, yet he rebuketh and chasteneth them, and threatneth them also if they be not obedient; yea, and deserteth them also, & hideth his face, as though he had forsaken them: And all this likewise after he hath given them assurance of eternal life through Jesus Christ, as I hope you know, that after a full assurance in times of desertion men may stand in doubt: it was so with David and many others; many ebbings and flow in respect of strength and weakness of faith there is found in all by ordinary experience. But to proceed, you in your judgement have already judged it a very senseless part in a Father to give a child a complete assurance under hand and seal, and particular the 3d. you account of an enemy unto godliness, and that the result of it must needs make men remiss, lose, and indifferent in the service of God, etc. Whereas the wisdom of God hath already judged it a means to make us more zealous and cordial: and therefore it is that he giveth knowledge of salvation to his people by the remission of their sins, that they might serve him without fear in holiness and righteousness all the days of their lives. And fear hath torment in it, you know, and he that feareth is not yet perfect in love.  
Arg. But we ought to endeavour to be perfect in love, and are bid also Fear not little flock, etc.  
Conseq. Therefore it followeth, that in the wisdom of God, & through his love to his people, he would have them to attain perfection both in faith and love, See 1 John 5.10, 11, 12, 13. yea even such degrees whereby they might have strong consolation, and whereby their joy might be full, and therefore he biddeth them ask and they shall receive it. And the Apostle John writeth unto them purposely that they might know that they have eternal life, and showeth them by what signs they may certainly know it; to wit, by their faith and love which God had given them: he that believeth on the son of God saith he, hath the witness in himself.  
Conseq. Therefore it followeth, he that thus believeth can never perish, For who can pluck them out of the hands of God who is greater than all? and who can terminate an eternal life. And he that knoweth he believeth on the blessed name of the son of God, and that loveth God, and loveth his brethren for their likeness unto God, may certainly know that he hath already this eternal life abiding in him, and that he shall never perish. And by how much stronger confidence any man attains, and fuller assurance of faith, through the grace of God: By so much the more shall his love abound, and so by consequence his zeal in religion, and cordiallness in service will be the greater.  
And whereas you say, who will strain and toil himself in running for such a prize which he knows he shall as certainly obtain by going an easy, soft, and ordinary pace?  
I answer, you speak in this as though all Gods elect were at the first assured, and had no need to strive to enter in at the straight gate, or to make their calling and election sure.  
And as though it were all one what degrees and measures of faith and holiness we attain unto, and whether we be rich or poor, both in faith and good works.  
As though degrees of grace, and measures and multiplicity of good works and sufferings, etc. should not add unto us a far more excellent and eternal weight of immortal glory.  
Whereas I know you know it, and will acknowledge there shall be great inequality of reward both to the Elect and Reprobates though nothing contradictious to justice or equality in respect of desert: But suitable to their works according to their works, whether better or worse, yea, more or fewer, as the Scripture is clear. And therefore I cannot but wonder to see you propose this as an argument.  
For as the Apostle saith, They that run in a race run all, but one receiveth the prize. All God's Elect may be said to run, but not all alike for celerity and attainments, some of the first shall be last, and some of the last shall be first, in respect of attainments to degrees and measures of faith and love, which are (essentially) in Christ Jesus.  
Now for answer to your second particular Reason, page 3. the which I overskipped to answer the first and third both at once being one in substance, I only answer thus much briefly, That they are very children in understanding that cannot refel this argument, to wit, that because the decree of God hath so adjudged some particular persons to eternal life through Jesus Christ, as so you know we affirm, that he hath chosen us in him before the foundation of the world was laid, and not peculiarly without him and his sufferings, etc.  
Therefore yet you infer That such an election is extremely injurious to the death of Christ, and utterly dissolveth the necessity of it. Which cannot be resented from such knowing men, but as purposely intended to deceive the simple: You knowing the principles of all understanding men to be quite contrary, and too well fortified to be deceived with such inconsequent assertions: For it is but thus much in effect, to wit,  
Because in the prescienceor foreknowledge and counsel of his will he hath chosen us in Christ, to be saved eternally through his death and sufferings, and for his sake: Ergo, Such ad Election is extremely injurious to the death of Christ, and utterly dissolveth the necessity of it.  
How extremely injurious unto Rationality this argument is, I leave to all, yea, even Children of ten years of age, to judge the reof.  
4. I come now to answer your fourth Argument, where you boldly affirm, That such a notion of Election lays the greatest part of the necessity of preaching of the word in the very dust, etc.  
To which I answer, your Argument is a mere non sequitur, for it is all but thus much, to wit.  
Arg. Because it hath pleased God to determine before the foundation of the world to save those that believe through the preaching of the word, and through Christ, etc.  
Ergo, the preaching of the word, or to persuade men to attend thereupon, is in vain and needless, for the Elect shall as certainly be saved, etc. If they should not do it.  
You have forgotten I suppose how Paul was inhibited to go unto such a place because they would not receive his doctrine, but was sent unto another, and bid to speak boldly, etc. because he had much people in that City: For you might know if such Scriptures could down with you, That whom he foreknew, them he also predestinated to be conformed to the image of his Son, and whom he predestinated them he also called, and whom he called them he also justified, and whom he justified them he also glorified.  
5. In your fifth Argument you take upon you to argue directly, and bring a false slander upon the Wisdom, Holiness, Mercy and Justice of God: For your Argument were good if rightly grounded. But your groundwork, which without all question you take for granted, is manifestly untrue.  
For though all have sinned, and are therefore deprived of the glory of God, and are only saved through Jesus Christ, yea Jews by nature being Children of wrath as well as others,  
Yet it doth not follow that all by nature are in their childhood and minority alike sinful, alike wrathful, or alike unclean, but in the sight of God, and sometimes of men likewise, there is great difference, though I must confess if any ask me who maketh thee to differ, and what hast thou that thou hast not received, I must acknowledge God himself hath done it.  
But this I affirm, and can make it manifest, that there was a difference even betwixt Jacob and Esau, in their Mother's Womb, Else it had never been said, I have loved Jacob, and have hated Esau.  
And so the holy Ghost telleth us the wicked are estranged from the Womb, they go astray as soon as they be born, speaking lies, etc. and as Moses hath testified, the efficient cause is not in God, but telleth us plainly They have corrupted themselves, their spot is not the spot of his Children, they are a crooked and perverse generation; they are perversely generated; some generations of Vipers, some children of wickedness, because spiritual wickedness was the productive cause of their generation; some sons of Belial, for Satan was the cause of their generation, and therefore though they were Abraham's children after the flesh, yet our Saviour telleth them They were of their father the Devil, and would do his works.  
And some also are called Children of the flesh in opposition to him that was born by promise, to wit, At such a time will I come unto thee, and Sarah shall have a Son; The Lord himself was the chief cause of his generation, it was he that separated him from the loins of his Parents, of free accord, whereas the devil, the world, or sinful flesh was the cause of the begetting of some others, as hath been clearly showed; but of this more fully in another place.  
But you may hereby see and be more cautious for ever after of blaming the wisdom and holiness of God because you see not how yourselves forsooth can clear it up.  
You might as well have said, If he have mercy on whom he will have mercy, and whom he will he hardeneth, he is doubtless unjust, unmerciful, unholy, unwife: which I for my part if I should have said it, it had been blasphemous in me, but I hope you did it ignorantly, and therefore upon repentance may find mercy.  
6. To your sixth I answer, That no man that ever I heard, spoke of any more decrees of Election but one, yet there are so many particular actual elections as there are particular persons Elected from the loins of their parents, as the chief cause of their generation, and this is their election when they are thus separated to be vessels of mercy prepared unto glory.  
But God is not the cause of the generation as chief predominant, but only permissive of the propagation of any children but his own Elect  
7. Your seventh I answer by way of Retortion or countercharge, That we do conceive that all the passages and texts of Scriptures which you produce and argue for the establishment of your errors are merely irrelative to such a purpose, all them forced against their native and proper imports respectively to serve in this warfare, being all very capable of a more orthodox, fair, and Christian interpretation than that which you make subservient to your opinions.  
8. To the eighth in like manner I retort, we can find no competent, indeed no tolerable satisfaction in any of those arguments which you our brethren are wont to levy and insist upon for the maintenance and Defence of your erroneous doctrine; to wit, that there is no election or decree of election of particular persons as such, but only of an entire species of men from eternity; see your Arg. 9  
But do judge in our souls and consciences that through the grace of God we shall be enabled to give a Rational, fair, and Christian account of their insufficiency and weakness.  
9 To the ninth I answer, that it hath more confirmed us in the truth, because we find both from your pens and mouths, and that very frequently, such very expressions as are palpable inconsistencies, and that your doctrine cumbreth and thwarteth plain texts of Scripture, and wholesome necessary truths in Christian Religion, and that many orthodox and worthy doctrines cannot be pertinently nor effectually managed if we receive the influence, and seek the aid, of this your principle, to wit, that there is no election or decree of election of particular persons as such, but only of an entire species of men from eternity.  
For we affirm there is both, whereas your position denyeth the truth of these Scriptures, Ephes. 1.4.11. 1 Pet. 1.2. Rom. 9.6.7.8. to 19 Acts 13.48. To the first argument for your dissent in the second particular, I answer, that we believe these Scriptures to be really true, and that God doth intent as he here expresseth: & we do believe, that however wicked men are by nature and by generation, if God give them repentance unto life, so as that he doth save them, this is nothing else but what he had decreed before the foundation of the world, and that such very persons were chosen in Christ, and predestinated to the adoption of Sons: And that he never intended to reprobate those persons, and therefore gave them repentance, and did not suffer them to obdurate and remain impenitent, nor doth any decree of his necessitate them or any other impulsively to continue in such impenitency; but permissively it doth, For he suffereth with long patience the vessels of warth fitted to destruction, Rom. 9 and that purposely to show his wrath (against) and hatred (of) sin, and to make his power known. And who are you that reply against God? as if his justice and mercy should impel and necessitate the salvation of all, or else you will contest and quarrel against him as you do herein, especially in your second Reason, accounting it as a bowelless and mercyless Reprobation of the far greater part of mankind, which yet you cannot deny but the words of Christ himself import so much if we may believe him, Wide is the Gate, etc. and many go in thereat: But in your apprehensins these words of Christ are utterly inconsistent with those pathetical, affectionate, and bowel-breathing wishes or desires of God for the peace and prosperity even of the vilest men, as you imagine; Whereas these were all spoken too and concerning his peculiar people; that they might have been happy, and their posterities after them, if they had kept his commandments; and this he speaketh after the manner of men; and if they had been obedient it had been so with them; but we dare not conclude that God knew not before how they would carry and demean themselves, for than we should deny his understanding to be infinite: but these are spoken for our encouragement, and for our imitation, and there should be in us such like bowels & earnest desires as there was in Christ considered as man, to wit, that men would repent, and return and live; and they ought to persuade what they can thereto, and such who so do are instrumental in the hand of God for the good of many, and shall doubless receive a reward suitable.  
3. Your third Reason is in effect but the same with this, Intending to prove it as a brand of cruelty and folly if God should reprobate his own, as the Ostrich is cruel against her young ones. And to this I assent if he should be cruel to his own elect, and that is all you can make of it.  
4. Reason the fourth you proceed on in the same tone, replying and arguing against God, because He doth reprobate the greatest part of men, as if because we are lineally descended from the loins of Adam we were all alike by generation, and in alike measure children of wrath: which I have already answered that it is not so.  
And further I add for your fuller conviction, that all reprobates are the natural offspring, and fruit of sin, and are the children of the wicked one, that is, the devil, in that respect: for it was the devil that sowed the tares, that is to say sin, in the heats of our first parents, which have brought forth more tares, than the good seed, which was of God, and was left as a Remnant of the image of God in our first parents, hath yet produced; So that it is not proper to say of the wicked, that they are lineally descended from God, through the loins of Adam, who was his son; but were blasphemous in me to speak it; because I thus apprehend and know it to be true.  
5. You proceed, That all particular persons of mankind without exception of any, were in Adam before his fall.  
From whence you gather, If they were in him before his fall, they must be in the same state, and condition of righteousness and holiness with him; and consequently of grace, favour and acceptance with God. Now we judge it clearly impossible that any person should at the same time be in an estate of righteousness or of grace and favour with God, and yet under a severe decree of Reprobation also, so that we cannot but conceive such a decree of Reprobation from eternity as our brethren maintain, to be a mere and plain Impossibilitic.  
Answ. I answer, all mankind was originally in his loins, and he was made righteous, but they were not personally in him: But suppose it true, do not you conceive, that the Angels that sinned, and are cast down, and become devils, were created perfect and pure from sin, and so in favour with God, whiles they so continued? yet were at that very time under a severe decree of eternal Reprobation; had not God decreed, and determined with himself, to suffer them to sin, and fall as they did: and so in like manner, to suffer man also to be seduced by him, cannot you believe it, that his decrees are unchangeable, as you grant at the first, and that God acteth nothing, in time, but what he decreed from eternity; And that the Scripture expressly holdeth forth, both a decree of Election, and a decree of Reprobation in God, as you said you agreed with your brethren in that, as in the 1.4.5. particulars?  
But whether then have your arguments lead you, that you here account it a plain Impossibility? so that the decree of God was nothing at all from eternity concerning Reprobation, either of Angels or men, though the Scripture telleth us, that some were of old ordained unto condemnation.  
And some as natural brute beasts are made to be taken, and to be destroyed, speaking evil of the things they understand not, and shall utterly perish in their own corruption, 2 Pet. 2.12.  
And let me but ask you, doth he not will now, what he willed before, even from eternity? is his will changed, or doth he will any thing now that he did not then? But saith the Apostle What if he willing to show his wrath, and make his power known, suffer with long patience the vessels of wrath fitted to destruction; But if these were the ends of suffering these vessels, than it must needs follow that in the decree of God, he had this purpose in himself, as Ephes. 1.9. where it is also said verse 11. That he worketh all things according to the Counsel of his own will; so that we cannot believe, that he either doth, or suffereth to be done, any thing at all, but according to the counsel of his own will: For he that could foresee to predestinate such who are his Elect, to the adoption of Children by Jesus Christ in himself according to the Good pleasure of his will, as Ephes. 1.5. could not possibly be ignorant whom he should harden unto condemnation. It were therefore wisdom, if you could not comprehend the justness of his decree in this respect, yet not to make such imperious and bold conclusions, whiles you cannot reconcile these you: subtle arguments with these texts of Scripture; for all Scripture is true, and must not be broken, to comply with our fancies, and weak apprehensions.  
6. But Argument sixth you speak more boldly, for because all things were in God, and in his will, and power, before he created them and made them visible; Therefore you will needs make man, and not man only, but all things whatsoever, to be nothing really but God himself: according as you say it is a known maxim, whatsoever is in God is God.  
The which maxim in one sense may be true, to wit, whatsoever is in God Attributably and Essentially is God: but it is well known that all things yet still are really in God, but no creature can in any possibility be God himself, for every creature is something else: and therefore I much wonder that a whole Church should assert such doctrine.  
And before the creation, when all things were in God, they were then no more God himself, than the dung that is contained in the internal parts, of the belly of man, is the man himself; And so by consequence, notwithstanding your bold Logic, God is no more the object of his own Reprobation, nor can no more be said to reject himself, or harden himself, than a man is said to reject himself when he casteth forth his most noisome dung; and therefore I might well retort it upon you, that you knowing these things, and that some are rejected, and eternally damned, should produce such an argument, as if it did hold true, might induce the ignorant to blaspeme the name of the lord our God, to their own destruction.  
7. To the seventh I answer that God doth not say unto all, and every person of mankind, If thou believest, thou shalt be saved: But as purposely revealing his decree, so far as he hath thought fit to let us know, his expressions are thus; He that repenteth and believeth shall be saved, and he that believeth not shall be condemned. So that your commission is for both, and you ought to preach both, and not the one single; for than you hid some part of the counsel of God: And so your Major being gone, your Minor fails, and is not worth answering.  
8. This eighth argument, is the same in effect with the other, and no better grounded. It seems you are much offended, that the Gospel must be preached unto all the world, and yet none but the Elect take hold of it by a lively faith, for their salvation; Now you it may be would be so wise, as to cull them forth, and tell them all plainly, you I have chosen, and you the rest are Reprobates. Thus you reprove and reproach even the Wisdom of God himself, and yet therein show but your own folly: for if the Gospel should be preached peculiarly to the Elect, and they pointed out and distinguished, etc. how should the rest be hardened? they would presently despair; and how should the Gospel be preached unto all nations for a witness against them, and to be unto them, as so God hath appointed it, the savour of death unto death, and a means to restrain them, & c?  
9 You judge our doctrine not to be a doctrine according to godliness, and that it is most perniciously destructive to the interest and advancement of Godliness in the world: for first as you say it presents the Gospel unto men like a Lottery, wherein are many blanks, but few prizes.  
To which I answer, that if you be so sober, and considerate, as not to meddle with it, nor adventure upon it, till you make it good, That all that hear it are God's Elect, and shall certainly be saved;  
It is very doubtful you will reject salvation, and come short of heaven: but if you can make it out, it is a comfortable doctrine; they deserve to give you triple honour to our best Doctors.  
And as for answer to your second case, we do not use to persuade men they are Reprobates upon every declining or miscarriage, for than we should teach it in this case to you, who in these respects have declined the truth, but we apply unto them such precious promises whereby we ourselves have been comforted of God, when Satan hath suggested such like doctrines into our minds to destroy our faith, as these of yours, to wit, that notwithstanding our Election, yet we may possibly perish: And the truth is, that these and such like arguments, if it were possible, they might deceive even the very elect, but they are kept by the power of God through faith unto salvation, blessed be his name, and can never perish, neither can any pluck them out of his hands.  
10. You judge also that such a decree of Reprobation is diametrally repugnant to all those blessed Manifestoes or Declarations made by God himself of the riches of his Grace, Mercy, Love, Kindness, Goodness, Compassion, Patience, Long-Suffering, Bounty unto the world. See Exod. 34.6, 7. Psalm. 8.15.111.4. Job 3.16. Tit. 3.4. Psal. 145.8, 9 to omit other places without number.  
Answ. I have searched these Scriptures, but find no repugnancy in them against our doctrine, but I find in the first, Exodus 34.6, 7. That as God is merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin;  
So also that he will by no means clear the guilty, but visiteth the iniquities of the Fathers upon the children, and upon the children's children unto the third and fourth generation. See also for this Jer. 32.18, 19 see Isa. 14.20, 21, 22. though you will storm and fret at this, as unjust in God, who is able to answer you, and will one day, yea and clear it to be just, notwithstanding all your Logic, and that to your own consciences; though now for the present you are dark in the business, how it can be just to visit, etc. of which more hereafter in its due place.  
11. You say in your eleventh reason, That you cannot find any mention, nor the least intimation of any such decree of Reprobation in the Scriptures.  
To which I answer, I am sorry to hear that a whole Church should be so ignorant of the Scriptures, and so well versed in humane doctrines, injuriously wrested from some particular places, which were never intended for such a sense: you are not herein like the noble Bereans.  
However I shall speak unto you in Scripture language, but I will not cite the places to you, I hope you know it is contained in Scripture, That he worketh all things according to the counsel of his will, and that his counsel shall stand, and he will do all his pleasure; yea, He hath mercy on whom he will, and whom he will he hardeneth; yea, some are said to be of old ordained unto condemnation, and as brute beasts are made to be taken and to be destroyed; And he made all things for himself, yea, even the wicked for the day of evil; for he hath power, and justly too, as the Potter of his clay, to make one vessel unto honour, and another unto dishonour, and that of the same clay; such whom he maketh as vessels of wrath unto dishonour, he maketh on purpose that he may show his wrath: and he is able to answer it upon what account he maketh such vessels, and to convince the consciences of all men whomsoever that it is but just, and will one day do it, against all their cavils, so as every mouth shall be stopped: for shall we think it possible, but he that is the Judge of all the world should do right? it were absurd to think it. You say you Gather by many things coming from them occasionally, That your brethren would willingly enough let go their doctrine of Reprobation if they knew how to retain their doctrine of Election without it.  
Answ. It may well be that your brethren would not much strive with you about this doctrine, if they could help it; though they know it is true. But if you cannot teach them, how it is possible that this Doctrine of Election, which is very clear from express Scriptures, can possibly choose, but must necessarily draw after it this premised Doctrine of Reprobation, they will acknowledge you to be far more rational than any of them.  
12. We clearly and very frequently find (you say) both in the writings and oral discourses of the Patrons of the said decree of Reprobation, such say and passages which we know not how to reconcile with this decree, and consequently cannot but judge such a decree to be very disharmonious to the true strains and doctrines of the Gospel.  
Answ. The best patronage we have for it, is the word of God; and it is all that we dare cleave too, to make it out.  
But if your consequence and judgement be groundedly raised, to wit, That our doctrines are not harmonious with the Gospel, then upon the same ground we may pass our judgement infallibly upon yours.  
1. For as hath been showed, you first agree with us that The Scripture expressly holdeth forth and asserteth both a decree of Election and a decree of Reprobation in God.  
2. And that these decrees were in God from Eternity or before the foundatiens of the world were laid.  
3. And that both these decrees as well as all others attributable to God, are really and simply God himself.  
4. And that these decrees as all others in God are like God himself absolutely immutable and unchangeable, etc.  
And then in your very first particular of your dissent from us, you quite contradict what you assented to, as hath been argued before, and represent unto us the counsel and decree of God, as changeable as the Moon, or as the mind of man, as if the counsel of God were wholly dependent on the will of man, as if the wisdom of God were not perfect and full for making his decrees absolute, till he receive instructions from the actings of men how he should judge them; you say it is possible, notwithstanding his Decree of Election, that his Elect should perish, and notwithstanding his Decree of Reprobation of any particular person, yet he may possibly be saved.  
Now we shall freely accord, that some particular persons, which you or we think to be his Elect may possily perish, or whom we think to be Reprobates, may possibly be saved.  
But to avouch it possible, that the Decree of God, concerning particular persons, is changeable, We dare not do it, unless you can assure us that he did not foresee from the beginning, who should be saved, and who should perish.  
But all his sheep, all his Elect, are chosen in Christ before the foundation of the world, that they should be holy and without blame before him in love, Ephes. 1.4. and they are also predestinate to be conformed to the Image of his son: These all being the Sheep of Christ, hear his voice, and he knoweth them, and they follow him, and he giveth unto them eternal lise, and they shall never perish, neither shall any man pluck them out of his hand, his father who gave him to him is greater than all, and no man is able to pluck them out of his father's hand; And he and his father are one. See Jo. 10.27, 28, 29, 30.  
And all the reason that Christ renders why others believed not, is because they were not his sheep, verse 26. they were none of his Elect.  
3. Now your third particular head of doctrine, wherein you say you descent from us, is,  
That God hath not decreed the Reprobation of any infant, dying before the commission of actual sin.  
Answ. I answer, I was once of your mind in this particular, and was so persuaded upon the same grounds that you here hold forth.  
But through the grace of God was long since resolved that it was not true.  
First I thought as in your fourth reason, That the case of all infants dying before the commission of actual sin to be one and the same, because I apprehended they were all alike, and in a like measure by nature children of wrath one as well and as much as another, and so either all saved or all damned.  
But I could not believe they were all damned for such like reasons as you here allege, therefore I concluded, they were certainly saved.  
But upon better consideration, as it pleased God to give me to understand that though Jews by nature were children of wrath as well as Gentiles, which is the proper scope of that expression, Ephes. 2.3. as will appear by the context, and not that every particular child, is by nature alike, and in the same measure polluted with sin, but though all were polluted in the sight of God, Christ himself excepted, yet there was great difference and disparity amongst them in the sight of God, which put me quite into another mind, and searching the Scriptures, I was presently confirmed quite the contrary. I shall therefore hold forth such Scriptures and reasons, as confirmed me, and gave me full resolves in any question that could be proposed concerning this doctrine of Election and Reprobation.  
And first then for proof, that all children when new born, are not in the same measure flesh, nor alike fleshly, nor that they are all alike, and in the same measure sinful; or vessels of wrath, or in the State of wrath, nor alike beloved or hated of God, nor alike unclean or clean in his sight. It will evidently appear from the word of God: Though I do not say I can make this difference appear unto men, whiles they are unborn, yet it will appear that there is then such difference in the sight of God.  
1. As first I argue; If God loveth one thing and hateth another, there is certainly a difference, and disparity, betwixt those things, in the sight of God.  
Rea. For he loveth the good, and hateth the evil, and cannot both hate and love the very self same thing; nor as he cannot choose but hate the evil, so he cannot but love, whatever is good, for every good proceedeth of God. And it were no less than blasphemy, to say he loveth the evil, or hateth the good, as it may well be said of some wicked men who always do so.  
Nor we may not say, that the love or hatred of our wise God, is without a cause, and that just and clear, to his own comprehension, though not ours.  
Assum. But he loved Jacob and hated Esau when they were in the womb, and had neither of them done either good or evil.  
Conseq. Ergo, there was difference in the sight of God, when they were in the womb, one was then a vessel of wrath in fitting for destruction, and the other was doubtless a vessel of mercy in preparing for glory.  
Arg. 2. If children were all alike by nature after their propagation from the loins of their parents, and that there were no difference (but as all are polluted and all are defiled, either less or more, Christ himself excepted) so all were alike polluted and a like defiled, by means of generation, being conceived in iniquity.  
Conseq. 1. Then it would follow, that the just Lord, who will do no iniquity, and who is Judge of all the World, should not do right, In visiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate him; And showing mercy unto thousands, to them that love him, and keep his Commandments.  
Conseq. 2. And then it would likewise follow, that it were all one, and no greater disparagement to be the children of fools, and children of base men, that are viler than the earth, than the proper seed of such as love God, and keep his Commandments. See Job 30.8.  
Conjeq. 3. And then it would follow, that the Apostle said not true when he said, Else your children were unclean, but now are they holy, 1 Cor. 7.14, If it be so, that all children being new borne be alike unclean, or alike holy, and in the same measure.  
Conseq. 4. And then it would follow, that it is all one whether we possess our vessels in holiness and in honour, or in the lust of concupiscence, like such as know not God; If by that means, our seed when propagated, should not be the better, and the more holy and honourable in the sight of God. See 1 Thes. 4.4, 5.  
Conseq. 5. It would follow, that there were unrighteousness with God in that fevere exclusion of Ammonites, and Moabites, and Bastards likewise, from entering into the congregation of the Lord, to their tenth generation. Deur. 23.2, 3, 4.  
Conseq. 6. Then it were all one to be as Ishmael, borne after the flesh; as to be borne as Isaac, a child of promise; to wit, At such a time will I come unto thee, and Sarah shall have a son. See Gal. 4.23, 28. and Rom. 9.8, 9 Gen: 18.10.  
Conseq. 7. Then it would follow, that the fruits and operations of the Spirit, are all alike good, in the sight of God, with the fruits, and effects, and operations of the flesh, if we must expect to reap the same fruits, or the like effects. And then it is no matter of walking in the spirit, that we might not fulfil the lusts of the flesh. And so adultery, fornication, uncleanness, lasciviousness, evil concupiscence, and inordivate affections, are all one in effect with love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; as Gal. 5.16, 19, 20, 21, 22, 23. and Eph. 1.2, 3, 4, 5, 6, etc. to 13. Col. 3.5, 6. Then it were all one to walk after the spirit, or to be drawn away by our own lusts, and enticed; and so when lust hath conceived, (saith the Apostle james) it bringeth forth sin; and sin when it is finished bringeth forth death: whereas every good gift, and every perfect gift, cometh from above, Jam. 1.14, 15, 16, 17. and Chap. 3.17. Whereas all other affections are but from beneath, earthly, sensual, or devilish, vers. 15. Yea than it is all one to sow to the flesh as to the spirit; yea to make provision for the flesh to fulfil the lusts thereof, as to sow to the spirit, if we may expect the same fruits, Gal. 6.6. And so all these Scriptures untrue and vain. See also Rom. 8. to 15.  
Conseq. 8. Then it would follow, that it might as properly be spoken of the Elect, as of the wicked, Psal. 58.3, 4; 5. to wit, The wicked are estranged from the womb, they go astray as soon as they be borne, speaking lies. Their poison is as the poison of aserpent; they are like the deaf adder that stoppeth her ear, which will not hearken to the voice of charmers, charming never so wisely.  
Conseq. 9 And so by consequence we may pray as David, against not only the wicked, but all mankind; to wit, Break their teeth O God, etc. vers. 6, 7, 8. and prophecy as vers. 9 How suddenly they shall be destroyed, at which the righteous shall rejoice; as vers. 10, 11.  
Conseq. 10. Then it would follow, that all generations are alike, and have the same spot, or stamp and temper of spirit; contrary to that text, Deut. 32.5. to wit, They have corrupted themselves, their spot is not the spot of his children, they are a perverse and crooked generation. And contrary to those various expressions of the sorts of generations that we read of in Scripture; as Prov. 30.11. to wit,  
There is a generation that curseth their father, and that doth not bless their mother.  
There is a generation that are pure in their own eyes, and yet is not washed from their filthiness, v. 12.  
There is a generation, Oh how lofty are their eyes, and their eyelids are lifted up, v. 13.  
There is a generation whose teeth are as swords, and their jaw-teeths as knives, to destroy the poor from off the earth, and the needy from among men, v. 14.  
And contrary to our ordinary experience, as for the most part it is: for though godly parents may have some profane children, and profane parents may have some godly children; yet for the most part, as the Scripture speaks, it is found by experience, that like father like son, like mother like daughter: For by generation their likeness is stamped, or propagated from them, in the very seed of generation; so that generations of vipers are a viperous brood; and therefore john the Baptist wondered much, who had forew arned such to fly from the wrath to come; And an evil and an adulterous generation, are an evil and an adulterous brood: and therefore was that though they sought a sign, there should be no sign given unto them, but the sign of the Prophet Ionas.  
And again, some are called children of wickedness, because wickedness was predominant, and the chief cause of their generations.  
And some again are called children of the Devil, sons of Belial, and are therefore said to be of their father the Devil by Christ himself, though of the Jewish nation; and therefore Christ told them plainly, they did and would do their father's works or lusts, John 8.44. and 1 John 3.8. He that committeth sin is of the Devil: Cain was of the wicked one, and slew his brother, v. 12.  
And on the other part, some are called, An holy generation, a chosen generation, the generation of the Just which shall be blessed; the offspring of God, a righteous seed, a seed left us as a remnant, when others are destroyed; yea a seed which the Lord hath blessed, and of whom he testifieth, that he form them from the womb, and that he will help them, and that he will pour his Spirit upon their seed, and his blessing upon their offspring, and they shall spring up as among the grass, as willows by the watercourses: One shall say, I am the Lords, and another shall call himself by the name of jacob, and another shall subscribe with his hand unto the Lord, and simame himself by the name of Israel, Isa. 44.3, 4, 5. Solomon was no sooner borne, but David by the Spirit of prophecy called his name Jadidiah, because the Lord loved him; and whom he loves once, he loves to the end. He saith also to jeremiah, Before I form thee in the womb I knew thee, and before thou camest out of the womb I sanctified thee, etc. Jerem. 1. and john the Baptist was filled with the Holy Ghost in his mother's womb, and sprang in her womb at the voice of Mary for gladness of spirit. And the Lord Jesus Christ, though he was perfect man, and borne of flesh in some respect: yet in respect of his spirit, or mind, or qualification, he was the Lord from heaven, and that also when he was in the womb, and had notacted as man either good or evil.  
And give me leave to ask you: Is it all one, and may we possibly expect as godly a seed, if the sons of God shalt take them wives of the daughters of men, or of the daughters of Heth, or daughters of Belial, infidels, unclean, unholy, unrighteous, such as are haters of God. See Gen. 6.2. and 2 Cor: 14.15, 16, 17, 18. and 1 Cor: 7.14, 15. Exod. 20.5?  
As if they take them wives of a quite contrary temper, disposition, and carriage, such as are holy and honourable, faithful and virtuous, loving and amiable, of a meek and quiet spirit, which in the sight of the Lord is a thing much set by.  
Is there not plain expressions quite contradictory each to other? To wit,  
The generation of the just shall be blessed, but the name of the wicked shall rot, Prov. _____ And Isa. 14.20. The seed of evil doers shall never be renowned for ever: and therefore it is said, Prepare a slaughter for his children for the iniquity of their parents, that they do not rise up, nor possess the land, nor fill the face of the world with cities; or as in our translation, with (enemies.) Who can expect, but that the proper fruit, or children of such parents, should likewise fill up the measure of their parents; or such as are serpents, generations of vipers, should possibly escape the damnation of hell. See Mat. 31.32, 33.  
From all which I argue: If some be holy, and some be unholy, when they are in the seed; and that in the very womb, when they have not done either good or evil, and are therefore accordingly beloved or hated;  
Then it necessarily followeth, that there is great disparity, and a vast difference when they are in the womb, and have not done either good or evil; much more then, when they are come to more maturity, and are brought forth also; for as they grow in ripeness, they grow in difference; and to be brief and plain, the difference is so great, as hath been clearly showed, that some are properly sons of God, through Jesus Christ, whilst they are in the womb; and some are as properly the sons of Belial: for as the first are begotten through the powerful operation of the Spirit of God, sanctifying the minds and affections of parents, and giving them grace, and affections suitable for generation, and to possess their vessels in holiness and in honour, and so their seed is holy in a great measure, in the sight of God, through his own grace. So on the other part, the other are begotten through the powerful operations of the Devil, the World, and their own corrupt and fleshly desires, which by the infligation of him that ruleth in the air, and in the children of disobediee, are kindled and inflamed with desires and affections, wicked and perverse, and such as are unholy in the sight of God, possessing their vessels in the lust of concupiscence, as hath been said: So their very seed is polluted and unclean in the sight of God, when they have not done either good or evil; as jacob and Esau.  
However, If those that are thus wicked and unclean before him, shall be by any means persuaded to repent and turn from such their wickedness, and dye that which is lawful and right before him, they shall surely live; for the Lord hath testified, he desireth not the death even of him that dieth, nor hath no pleasure in it, but rather that he should repent and live. See Prov. 11.30. and Philemon v. 10, 19 and jam. 5.19, 20. and verse 16, 17, 18. and Dan. 12.3. So that it is possible they may be converted, and repent, and live. Though it cannot be denied, but God hath determined whom he will save, and whom he will condemn; for so saith the Scripture, His understanding is infinite, Psal. 33.11, 12. to 20. Therefore he cannot be ignorant whom he hath elected, and whom he will harden: But this counsel is secret, and ought not by us to be determined, till it manifestly appear by effects and fivits, as we can discover by the Word of God, and by the sacred testimony of his holy Spirit, which doubtless will witness, even with our own spirits, at one time or other, ere we depart this life, that we are sons of God, if we be his Elect, and then we are sure we shall never perish: But this sacred testimony may be kept bacl till our last hour, and yet we may be saved; and therefore we ought not to despair, whilst we have our breath, neither of ourselves, nor others: but must consider, that as his understanding, so his mercy and justice are both infinite, and kiss each other, according to equity and justice.  
In your fourth Reason of your dissent from us, in your third particular, you say,  
That some Infants, dying in their infancy, your brethren themselves acknowledge to be Elect, and so consequently saved: Now, say you, we knowing,  
1. The just and merciful God to be no accepter of persons.  
2. The case of all Infants, as well to matter of righteousness, as of sin, or guilt of sin, to be the same.  
3. And lastly, That as well remission of sins, and the salvation of persons thereupon, as the retaining of sins, and condemnation upon it, to be judiciary acts of God, proceeding from him as a most righteous Judge, cannot but conceive, that if some Infants, dying Infants, be saved, the same must needs the condition be of all.  
Answ. I answer, That it evidently appeareth that all your whole doctrine wherein you descent from us, in all your five particulars, hangeth chief upon one pin, wherein all the fallacy of your whole fabric is dependant: the which pin being once proved a fallacy, and so broken off as a mere device of man's brain, and no Scripture truth, all your whole fabric falls to the ground: and therefore it is, that I have chief encountered with this one false principle, and let the most part of your other dissentings alone, till I see the effect of what is here exhibited: Expecting that when you see this principle removed, you will easily answer all your own Reasons and Arguments exhibited against us in your own minds, and save me a labour: However, if you put me to it, I shall do it hereafter, but for the present I avoid, as much as is possible, all Impertinencies, as so you requested me in your Epistle.  
Now your false principle, which it may be you take for granted by all your brethren; and whether they hold it or no, I shall not now dispute: But I for my part utterly deny it; and all the consequences you deduce from it is this, to wit,  
You say, We knowing that the case of all Infants, as well to matter of righteousness, as os sin, or guilt of sin, to be the same.  
For removal of which principle, I have showed in the book many absurd consequences that would necessarily follow: Take these two more as sufficient of themselves to any rational apprehension.  
1. Arg. That if the case of all Infants were the same in respect of righteousness or sin;  
Conseq. Then it would follow, that all children so soon as they are children, are either all beloved or all hated of God, and so all saved or all damned when ever they die.  
Reas. For whom he loveth once, he loveth to the end; for he is not changeable in his love or hatred, as I hope you believe: And so whether they live to years of discretion or no, whom he once loveth cannot possibly perish.  
Arg. 2. That if all Infants were the same, etc.  
Conseq. Then it would follow, that Isaac, Jacob, Jeremiah, John Baptist, yea and even Christ himself, were no holier in the womb than Ishmael, Esay, Cain, and the two sons of Elie, Hophnie and Phineas, and all such like, who being wicked, are said to be estranged from the womb, and to go astray as soon as they be borne, speaking lies; whose poison is as the poison of a serpent, and they like the deaf adder that will not hearken to the voice of charmers charming never so wisely, Psal. 58.3, 4, 5.  
Whereas on the other part, Isaac was a child of promise, separated by the hand of God, At such a time will (I) come unto thee, and Sarah shall have a son. And Jacob was beloved os God when in his mother's womb. And Jeremiah was sanctified before he came forth of the womb. And John Baptist was filled with the Holy Ghost from his mother's womb. And Christ himself with the blessed Deity, as the only qualification of his humane soul.  
And therefore it must needs follow,  
Conseq. That there is difference in the sight of God in the very womb, and some are beloved, and some hated; and this love & hatred are like God himself, absolutely immutable and unchangeable, as so you grant in your fourth particular, pag. 1.  
And again, from the same principle you further hold, not only that all persons without exception are put into an actual possession of the favour of God, by his grace in the gift of Jesus Christ.  
Which possession they still keep during Infancy, and until the commission of Actual sin.  
But further, That all men living to years of discretion, and most especially whiles they have not foully corrupted, or wretchedly hardened themselves, by long continuance in ways of known sins, are by the same grace put into a good capacity of salvation: So that if they be not wanting to themselves, and this in a very gross, palpable and unworthy manner, they may by the grace of God vouchsafed unto them, come to repent and believe, and persevere, believing unto salvation. See your 2d Reason of dissenting in the 4th head of doctrine.  
This and the former laid together, include, that all children (whiles in Infancy) till they come to years of discretion, are put into an actual possession of the favour of God; and this they all keep during Infancy; and they are all alike as to matter of sin or righteousness, none hath more sin in them than another, nor any more righteousness than another; And so by consequence,  
Conseq. They are all alike beloved of God in Christ Jesus, and all alike hated in respect of sin, which is of all other the greatest absurdity: But I return you bacl to what hath been said.  
Again, you affirm, pag. 11. Rea. 5. of your dissent in the third particular:  
That you know not how to reconcile the tormenting of millions of poor Infants, who never provoked God by any actual sin, with that Philanthropy, those tender mercies, bowels and compassions, that great propension and readiness to pardon, which the Scriptures so frequent, and with such expressness of words, depredicate in God.  
Answ. I answer, That it seems to me you cannot reconcile the Justice and severity of God with his infinite Mercy: Yet if I might advise you, I should account it your wisdom not to make too peremptory Conclusions upon such Premises, lest your own weakness in judgement, and comprehension in such cases, be found to be the cause why you cannot make this reconciliation betwixt Infinite Justice, and Infinite Mercy; for without all question they are reconcileable, though you cannot do it.  
It is said, you know, that Sodom and Gomorrah, and the Cities about them, are set forth for an example, suffering the vengeance of eternal fire. Judas vers. 7.  
This was an example of his severe justice; I cannot find but all their children in those Cities do suffer the vengeance of eternal fire. And if they do so, than I hope you will not deny but it is just, for the just Lord will do no iniquity.  
Now though I will not undertake to determine, that all their children, and so the children of Corah and his company, that went down quick into the pit, do suffer the vengeance of eternal fire; for it is a secret: yet you cannot prove that any were saved that were so destroyed in his fierce wrath; nor can you ever prove that any that perished in the flood were saved, when he brought in the flood upon the world of the ungodly.  
But this is evident, that God visiteth the iniquities of the fathers even upon the children, and that to the third and fourth generation of them that hate him: That is to say, He looketh upon the iniquities of the fathers, as it were stamped on their children; for their likeness being stamped or impressed on their children, by means of generation, he looketh on them, and accounteth of them, so soon as ever they be begotten, to be vile, and odious, and abominable in his sight, and hateth them even then, as he did Esay, when they are in the womb; so that whether they live to years of discretion or no, it is all one; for if he once hate them, as that he must needs do, if they be the offspring of Satan, or of spiritual wickedness, I do not see but they must needs perish, though they die in infancy:  
Whereas the offspring of God, such whom he separateth from the loins of their parents by means of generation, when ever they die they are certainly saved, for he loveth the works of his own hands.  
And without all peradventure it may be said of some, as Job 10.10, 11, 12. He hath poured them forth like milk, and curdled them like cheese, and clothed them with skin and flesh, and fenced them with bones and sinews; he hath granted them life and favour, and his visitation hath preserved their spirits. And though these things be secret unto men, yet Job knew, that it was thus with God, v. 13. and therefore accounted himself peculiarly the work of his own hands, in direct opposition to those that are wicked: See vers. 3, 7, 8, 9 and that from this very ground, Is it good, saith Job, that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked? Thou knowest that I am not wicked, and there is none that can deliver out of thine hand. Thy hands have made me and fashioned me together round about. As if he should have said, Thou hast taken pains about me, even in my very generation, whereas it cannot be said that thou dost so to the wicked, and therefore theyare not so peculiarly thine own workmanship: they cannot be called a holy generation, a righteous seed, a seed reserved of God, the offspring of God, a chosen generation, 1 Pet. 2.9. as hath been specified before: It is more proper to call them generations of vipers, evil and adulterous generations, children of wickedness, sons of Belial, yea even vessels of wrath made on purpose for the day of evil, made to be taken and to be destroyed: Even as men sometimes make vessels for retention of noisome, unclean and filthy things, that so they may cast them forth, both vessel and all, out of their sight and presence.  
For just so it is, God maketh the vessels for retention of wrath, or spiritual wickedness, which by means of generation is propagated together with the seed of generation from the very loins of parents: Which though we are not able to distinguish, nor discern the nature of spiritual wickedness, nor how it is propagable from the loins of parents, yet we know it is so, and where it is predominant in the sight of God, and the more predominant that it is in any, the more loathsome such are in his sight, and that in the very womb.  
And this doth clear and fully reconcile the Mercy and Justice of God, and that against all the cavils and opposition whatsoever that can be objected; yea though never so many, either children or others, do eternally perish, and suffer the vengeance of eternal fire, for it is but wickedness, spiritual wickedness, that is vesseld up against the day of wrath, and suffered with long patience, till it be fitted for destruction; and that on purpose that he may show his wrath, and hatred against sin, and that he may make his power known how he can punish, and that to all eternity, according to his Infinite Justice, and Infinite Wrath and hatred of sin; as if need require, I shall show at large, and answer all objections that can be produced, or that are held forth in your book or books, if this will not serve: but I love not to be tedious, if I may choose: And a word, they say, is sufficient for wise men; I expect therefore that these brief hints may satisfy some, till I have opportunity and occasion for a larger Treatise upon this subject, if it so pleaseth God.  
FINIS.   

A brief Survey of the grand Absurdities that necessarily follow their erroneous Doctrines and Tenets.  
1 THEIR Doctrine implicitly denieth, that Faith is the gift of God, and that of free grace: And so they make faith as a thing in the power of the will of man, and so a thing meritorious in man, quite contrary to Eph. 2.8. For by grace we are saved through faith, and that not of ourselves, it is the gift of God. And vers. 9 Not of works, lest any man should boast. And again, vers. 10. For we are his workmanship, created in Christ Jesus unto good works, etc.  
2. It utterly denieth the eternal omnisciency of God, and that his understanding is infinite, limiting the Holy One of Israel only to the foreknowledge of a general entire species of men, which he decreed to elect in the fullness of time: As if his foreknowledge, or counsel of his will before the world began, had not been capable nor comprehensive, or at least not extensive, to foresee the very particulars, and every occurrence that should befall, from the beginning to the end, as he did the generals, and the species, etc. quite contradictory to these Scriptures, Psal. 147.5. Great is the Lord, and of great power, his understanding is infinite. Eph. 1.11. Being predestinate according to the purpose of him who worketh all things according to the counsel of his own will. See also Acts 2.23. and 2.47. John 10.14. and vers. 26, 27, 28, 29, 30.  
3. They in these doctrines determine it to be an unjust thing in God to determine with himself before the world was, to make of the same lump of his own clay, one vessel unto honour, and another unto dishonour, one a vessel of wrath, etc. and another a vessel of mercy, quite contradictory to the Apostles judgement, and to David's also: What shall we say then? Is there unrighteousness with God? God forbidden, saith the Apostle, Rom. 9.14. though yet he did acknowledge, that God did even so, as vers. 19, 20, 21, 22, 23, 24. And David saith, Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works: Yea though it is not in him that willeth, nor in him that runneth, but in God that showeth mercy; and that he hath mercy on whom he will, and whom he will he hardeneth, (yea even he hardeneth) as vers. 17, 18. and 15.  
4. It importeth, That God is as much engaged to show mercy unto all, as to any at all; and so that God is unjust, if any be damned: As if there were no more cause nor reason in the sight of God wherefore it is that he saveth such, and the very same, who are his Elect, then if he should save the Reprobates: denying in effect, that there was any cause why he loved Jacob, and hated Esay, whiles they had not done either good or evil; as if the one had then been as good and lovely in the sight of God, as was the other whom he had selected with his own hand from the very loins of his natural parents. Rom. 9.11, 12, 13.  
5. It importeth, That some of God's very Elect shall or may be damned; contrary to the Apostles judgement, Rom. 3. from 28. to the end; where the Apostle concludes, That he was persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate such, who are his Elect, from the love of God which is in Christ Jesus our Lord.  
6. It importeth, That some of old ordained unto condemnation, and that are made (purposely) for the day of evil, as vessels of wrath fitted for destruction; yea that like brute beasts are made to be taken and to be destroyed, may yet possibly be saved; as if the purpose of God could possibly be frustrate. See Prov. 16.4, 5. Job 21.30. Rom. 9.15, 16, 17, 28, 19, etc. and Jud. v. 4, 5.  
7. This doctrine importeth, That none are God's Elect but such who come to years of discretion, and so to faith and repentance; though they would pretend the contrary; as if all children, dying in Infancy, should certainly be saved: Whereas the consequence of their doctrine concludes them all damned: For they plainly assert in their fift particular wherein they descent from us,  
That the only decree of Election that can be asserted from the Scriptures, is for substance and effect, Whosoever believeth shall be saved: As the only decree of Reprobation this, Whosoever believeth not shall be damned.  
8. It concludes it a thing necessary, for clearing the Mercy and Justice of God, to make every particular person righteous, as Adam in innocency, before it can stand with Infinite Justice and Mercy to condemn him for sin.  
9 It concludeth in effect, That it could not stand with the Justice and Mercy of God to determine with himself before he created the Angels, to suffer some of them to fall, and after condemn them to everlasting torments for not keeping their first estate, as the Angels did; as is showed in the book by necessary consequence. See Reas. 6. to the second particular.  
10. This their doctrine holdeth forth, That both Men and Angels, yea and even all the whole creation, are nothing else but God himself: Which is an aspersion blasphemously impious; as you may see in the book, Reas. 6. to the second particular.  
11. This doctrine importeth, That no man can be assured that he shall not perish eternally, till the end of his life; for they build all their assurance upon perseverance in the faith, and that to the end: As though men could not know that they have already eternal life abiding in them, which cannot possibly terminate or come to an end; being kept, not by their own power, but by the power of God, through faith unto salvation, as is at large proved in the book:  
12. This doctrine teacheth expressly, That it were more wisdom in God, for making them more religious, and more obedient to his will, to hold them in suspense all their life long, and give them no assurance:  
Whereas the Wisdom and Mercy of God hath thought it better to give knowledge of salvation to his people, by the remssion of their sins; that they might serve him, without fear, in holiness and righteousness all the days of their life, Luke 1.74, 75, 77, 78, 79. See also Reas. 1. to the first particular.  
13. This doctrine teacheth, That all children are alike holy or unholy in the sight of God by generation, and so till they come to years of discretion; and that not only Jews by nature are the children of wrath as well as Gentiles, their father being an Amorite, and their mother an Hittite; and that all have sinned, both Jews and Gentiles, and are therefore deprived of the glory of God, as so the text is clear.  
But all they say are in a like condition by generation, whatever parents they are sprung from, which quite contradicteth the Apostles assertion, to wit, Else were your children unclean, but now are they holy, 1 Cor. 7.14. See all their fourth Reason of their dissent from us, in their third particular.  
14. It concludeth expressly either manifest inconsistencies, or that the intent and purpose of God in his decree of Reprobation, is utterly frustrate and disappointed:  
For particular sixth they say, The intent, at least the primary or antecedent intent of God in his decree of Reprobation, is the salvation, not the condemnation of men.  
15. It quite perverteth the phrase of Christ and his Apostles, in dispensation of the doctrines of the Gospel:  
For they say, particular the fourth,  
That Faith and Repentance in particular persons are not the fruits and effects of Election: But Election rather the fruit of these:  
As if Election decreed before the foundation of the world, could be the fruit of Faith and Repentance: And further, let any rational man but read the order of the doctrine in these respects, Rom. 8.29, 30. Whom he predestinated them he called, etc. Not whom he called, them he after predestinated, for that were clear impropriety of language; for it were not predestination at all, if it were not a determination precedent unto calling, as here the Spirit of God renders it: And whether it be fit to believe Paul or them, let themselves judge.  
FINIS.