A REVIEW OF Mr HORN'S catechism: And Some few of his Questions and Answers noted by J. H. of MASSINGHAM p. Norf.  
Non desunt interpolatores veritatis;  
Nè desint quoque redintegratores.  Polit. 
CAMBRIDGE, Printed by JOHN FIELD, Printer to the university. 1660.   

A Review of Mr HORN'S catechism: and some few of his Questions and Answers noted, by J. H. of Massingham, p. Norf.  

WHile I trouble not my Reader with other Preface, I must not omit to give him notice of thus much at the first; that M Horn's catechism, called Brief Instructions for children, was brought me by a friend, with this small request that I would peruse it; which though I might perhaps have seen before; yet as then, had I not read so much as one entire page of it, howsoever it had been extant for above the space of five years. But for the next request he made, that I would let him know what I thought of it, especially some of the Answers in it; it was not enough to tell him that he knew, the better of the two, how to judge of it: and for his further desire, that I would write something in brief, touching what I thought therein to be unsound; it might not suffice to say, That to be Censor librorum, or but libelli, was too high and hard a task for me, though it were but in a private way: so that the motion with some earnestness redoubled, took place with him that is of this mind, that whoso with importunity sets another on work, stands reasonably charged, in some sort, with the faults and failings.  
In the mean time, and in such a licentious season, wherein every opinion dares boldly bring a voucher ready; though we can do little else, we cannot but complaìn, that whatsoever liberty be given to other Discourses, some of them too wild and scathfull; books of Christian Institution, which lay down the first Principles, should be no more heeded and looked after, but pass abroad without all censure and inspection: That catechisms which are the public cisterns or receptacles, made and framed the better to hold the water derived from the spring of God's holy word, for benefit of the young and ignorant, should be no better preserved and guarded, to the intent that nothing noxious or unwholesome be injected. The law of God severely forbade his people, to remove the landmarks that their forefathers had set down and fastened: and the Romans from Numa thus, Qui terminum exarâssit, ipsus & boves sacri sunto: there may be cause given oftentimes to posterity, entangled in endless contentions, to curse the memory of those who pluck up that which they never set. Articles of Religion, and confessions of Faith, and forms of catechism, are the sacred terms and bounds of particular churches, fixed as the surest conservators of peace, as well as of the truth.  
But as the laws, are not made for the righteous, whose obedience moveth from a stronger spring; but for the unrighteous, loose and irregular: so these limits now spoken of, are chiefly for the ignorant and unstable; for the untaught, that are in danger to be ill taught; for such as make the multitude one of their marks, whereby to find out the truth of Christianity; for other Christians, who are faithful in the land, and are firmly built upon that truth which they have learned of men, but not of men only; they make good the want of outward order, and supply the defect of human authority, by their greater care and diligence; that they may not be found as chaff when the floor is purged with the fan of heresy and schism; that they may save themselves, and others, so far as they may, from an untoward and backsliding generation: as David's zeal was the more kindled, because of others wickedness: They have made void thy law, saith he, Therefore I love thy commandments.  
No marvel is it, of such persons as this author is, who dread and deprecate all national establishment of Religion, as sanguinary persecution; but matter of wonder is it as well as grief, that any of those that worthily lament the breaking down of the hedge, should be among the first of them, that lay to their hands to spoil the vines: and being aggrieved at the removal of that government, which is indeed the best simply, and as I think the best always, should be with the forwardest, to take advantage of no government at all, whereby to spread and propagate opinions most contrariant and destructive to the doctrine of our Church, when it was rightly constituted. But while I speak of limit and good order, it is fit to keep myself to what I am about.  
In the title of these Brief instructions, that clause [as may best serve the capacity of children] might well have been omitted, unless he had meant to leave out that which follows in the title, concerning the great mysteries, there specified; and that which follows, and bears a great proportion in the book, concerning the Quinquarticular controversies: For think you these to be fit matter of instruction for children? If this be milk, I wonder what he counteth strong meat. Heretofore it hath been said, that these things should be argued in schools, among the learned, and not be made the subject of our Homilies ad populum, or treated of in vulgar auditories, to fall upon these points there, was a matter of presentment, and an iniquity to be punished, and have they already found so large a room in brief Instructions for children?  
Solomon giveth this warning in the 17 of the Proverbs, Qui attollit ostium, quaerit ruinam; He that exalteth his gate seeketh destruction: whether it be a moral caution against vain pretences, and high presumptions; or oeconomical, advising men to beware of over-chargeable and too costly structures, lest they be unable to go on, and finish; and for want of foresight, come at last to build themselves quite out of doors. [The great mysteries of redemption, faith, works, law, gospel, of predestination, election, reprobation opened] appears at first approach, too high a gate, too lofty a frontispiece for a children's catechism: but I cannot believe that ever he thought these points so needful to be learned at first beginning: that was not the chief intent. The young ones must betimes be prepossessed with a vile opinion of the present pretended Orthodox: and this is the scope of many of the Answers they are to learn: Hannibal's father brought him along to the Altar, and made him lay hold on it with his hands, and there he swore him against the Romans, when he was but nine years old. And the children must be brought early to know their foes, and what they are against whom they must bend their forces, and empty their quivers: not against the Papists, nor the Anabaptiss, nor the Socinians: no danger being feared now, it seems, from any of these: but the pretended orthodox that walk by vote, and Elders tradition. Against these they must be taught to believe, that they are of a Satanical persuasion. Answ. 199. and that they hold most horrible impieties. Answ. 298. with other reproaches and all for believing God's free and saving grace, and that he doth not love all men alike. And these Answers they are to get by heart, and lay them up in the store-house of their memory, that so they may be ready at all times to give an account to him that asketh, of the malice that is in them: howbeit the Apostle faith, In understanding be ye men, but in malice be ye children, as if malice, uncharitableness and hatred of others, were not to be found in them, nor are they so comparatively, unless it be where such instructions as these are planted. But it is the surest way, and that he knoweth well, to train them up early in the way he would have them go, that so they may not depart from it in their older age; to fill them with animosities so soon as they be capable against the persons and opinions of their adversaries. As there is no friendship to that which is called Praetextata amicitia: according as the Scolium a kind of song, in Athenaeus makes it the fourth point of felicity {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is, to have neighbourhood and acquaintance with such as have been brought up together with us from our childhood: so there is no enmity like that which children are seasoned with all, at their first setting out, and bred in from their green and tender years: Crescent illi, crescetis & irae; As they grow up, their disaffections also increase and gather strength with them. But if abrenunciations, and negative positions have been thought unfit, and importune to be thrust into a Confession of Faith, or Articles of Religion agreed upon; then doubtless, such condemnation of contrary erroars, as doth involve the parties also, and reflect upon the persons, doth much less become the delivery of the very first principles.  
In the Preface is this profession made.  
I do indeed about the goodness of God towards, and the death of Christ for men, vary from the common-road of the present pretended orthodox, because they leave the Scripture-road, and walk in a by-path of some Elders tradition. I would have you and yours with myself, not walk by vote, but by rule, the word of God.]  
The road is not therefore to be forsaken, because it is common: as multitude is the Papists missed, which they would cast before our eyes; so is paucity the Anabaptiss: but God hath given us no such rule as either: and as it is unthankfulness; and worse than so, when God hath given Kings and worldly powers to propagate and cherish Christian Religion, then to cry out, Not many noble; so is it also, when as the nations do sly as a cloud of Doves to the windows of the Church, and God fulfils his gracious promises of multiplying believers as the sand, or the stars, or the numberless drops of dew from the morning's womb, then to cry out of following the multitude, or walking in a common road. [Not by vote, saith he, nor by man's precept, but by the word of God.] Answ. Vote, and the rule of God's word may be, not contrary but subordinate. Might not the 39 Articles, for instance, the Assemblies catechism or Confession, be framed by the rule of God's word, and yet be voted too? If a single pastor write a catechism, and frame Answers, that he would have his parishioners, or people, over whom he is set, to learn, and get by heart are they not now taught by the precept and appointment of man? Is there not as much lording or dominion over the faith of others, in a parish, or small congregation, as there is in a diocese, Province, or Nation? Should we in earnest walk after this Tradition, here plainly taught and delivered; as the Jews in the Prophet Jeremy are said to multiply their gods, secundùm numerum civitatum, according to the number of their cities; so must we multiply our Creeds secundùm numerum capitum, so that every particular person may have a form of faith by himself: which is the very spirits and heart of Anabaptism. And I do verily believe, that not only the more judicious sort of his charge and neighbourhood, but very children that are of any capacity, will think it far safer, in matters of difference, to follow the judgement of many pious learned men, than of One, though he were equally qualified with the best of them.  
And as to the particular, touching which he now enters his dissent; he loveth to raise a perpetual dust, wheresover he goeth, about the extent and intention of benefit by Christ's death, and injuriously chargeth his adversaries, with broad denial of Scripture sayings, because they interpret one sentence by another, and are unwilling to make use of the universal particle All, or Every one, therewithal to overthrow the contents of the Gospel, and as with a helve or handle, to cut down the chief trees of the forest. And whatsoever he talketh here of the Scripture-road, and rule of God's word: as if this were it, that did bear the sway with him, and carry him on so strongly; I have cause to suspect it to be but talk, out of what I find in a late work of his, called Essays: for pag. 24. he observeth that those words Act. 13. 48. were no part of Paul's doctrine by him then preached, but only an assertion of Luke, the writer of the Apostles Acts: and telleth us further, that it is safer to stick to Paul, than to Luke, if they disagree, though he thinketh here he can reconcile them.  
But will he indeed stick to the Apostle Paul? Neither. for pag. 36. He telleth us that those places in Paul's Epistles, which seem to clash with God's willing all men to be saved, and in particular, that discourse of his Rom. 9 Are those places hard to be understood that Peter speaketh of 2 Epist. 3. 16. So that he hath bethought himself, how he may easily answer all that can be brought against him, out of the Apostle Paul, the Champion of free grace though he be; for if the argument that is brought be hard to be answered; then the place whence it is taken, is hard to be understood; and it must be supposed not to be rightly understood, so long as it shall seem to cross the Universalists. And thus in stead of walking by others' vote, he plainly and peremptorily walketh by his own will, and without regard, or heed taken, wresteth to his purpose that very Scripture, that warneth us of the fearful danger of wresting any.  
I doubt not but you shall find nothing therein, but what is wholesome, and may look my worst adversaries boldly in the face.  
Answ. That is not always the best, that looks the boldest. Truth may be confident, but falsehood hath the greater faculty of outfacing, and clamouring, obstrepit adulter sensus, and with making continued noise, drowneth all that can be said against it. And I think that very seldom comes forth any one piece into the light, that is of such happy composure, and of such proof throughout, from head to heel, that it may not by a watchful eye be found penetrable, in some one part or other. Wherefore considering what ought to be thought upon, human frailty, and how prone men are to be overseen and mistaken; and considering also how moral it is, and withal, how usual, for the best of all, to bespeak their Readers civility, and incline him to a favourable interpretation, of what may perhaps not be able to abide a strict examen; In these regards, I think it was but needlessly done, and unadvisedly, to fasten such a commendation, and so emphatical, upon the forehead of his own book, as will outvie any ordinary approbation drawn up by them that give their licence to another's; and may hold pace with those encomiastics, that take their licence poetical now and then, to flatter and hyperbolise. Nothing (at all) to be found (upon search) but may look in the face, and that boldly, my adversaries, yea the worst of them, and all this, without any doubt. For who will think that he deserves favour and connivance, that makes a solemn protestation against them, as no way needful in his case.  
Far, far be it from Christian ingenuity, to take that ill, that is well spoken; or what is ill, to make it worse than it is; or to disesteem what is good and solid, because it comes bound up and joined with that which is unsound and noxious. I do here, once for all, willingly acknowledge the far greater part of these instructions, to be, as far as I do discern, very godly, sound, and rational, well agreeing with God's holy word, and the confessions of Reformed Churches, and dexterously delivered, and fitted to the apprehension of those, to whom they were intended. But withal, the writer of them cannot justly be offended, if the dead flies, be by a wary hand, though not so skilful as were meet, taken forth of his box of ointment. The which is the more needful to be done, because the better the greater part is, the more likely it may serve to make the bad, that is mixed, and interwoven, to pass unsuspected, and be swallowed down. Such deceitful dealing may possibly be used; and it is thought that phrase, cauponari verbum, is taken from the vintrey, where sometimes the good doth help to put off, and vend the nought. It is good to be sober, and suspicious: and our blessed Saviour, who bade the people hear the Pharisees: bade them also beware of the leaven of the Pharisees: and his sheep are taught, to distinguish, betwixt wholesome food and venomous though springing near together: and as they wax in spiritual strength, have their senses exercised to discern both good and evil, and to separate that which is precious from that which is vile.  
So much for the Preface.   

Qu. 1. WHat is the chief thing thou oughtest to exercise thyself to, in thy youth?  
A. To remember, mind, or consider my Creators.  
creator's] A word, never before, as I think, heard of in our Church. All the Churches Christian have been forbidden, by the Catholic Religion, to say, there be Three Lords, or Three almighty's: and why not, Three Creators also? for so he saith, that saith Creators, because of the trinity of Persons, according as his Answer is to the fifth Question. But he consulted the Original, and found it so, as we are told in his margin: but he should withal have been advised by them that are skilful in the Hebrew, whether Jews or Christians, and then perhaps he would have found it to be no more than Enallage numeri, one number for another, the plural put for the singular. Every one is to be credited in his own art, and every one in his own language. Mercer, of whom Thuanus spared not to write, Neminem unquam Christianum feliciùs Hebraisâsse, would not turn it, Memento Creatorum: but this he tells us there, that the Jews, de Deo passim solent loqui pluraliter, when they speak of God, use to speak in the plural number. And Aben-Ezra goes further, as I find him in Mr Scldens' Titles; Every tongue, saith he, hath its property. As it is honourable in the languages of Europe for an inseriour to speak to a great man by the plural number: So likewise in the holy tongue it is honourable, to speak of a Potentate plurally, as Adonim, Baalim] the idiom of their language is not of God only, but of any great Person, to speak in the plural number.  
Amama might have satisfied him in this matter: who censureth the Vulgar for Deos alienos, in the first precept, and thinks with Drusius, and divers Papists, it should be, Deum alium: if therefore the Catechist intended to alter the English version, and shift the numbers, he should have done it for the better, and not for the worse. 1 Sam. 28.13. I saw gods ascending. They may allege good reason, who make it Divum ascendentem, I saw a god ascending, or rising up out of the earth, (Samuel was a Judge, and Judges are gods) whom we have reason to hear for congruities sake, who read that which follows thus; What form is HE of? in the singular. When Zanchy had written De tribus Elohim, Grotius took exception at that Title; and Ludovicus Capellus defendeth it so, that withal he excuseth it, as Catachrestical, and an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is not good trusting children and common people, with such expressions, as offend some, and put others, of the learnedest men that this present age hath seen, to explicate and mollify. Yet I enter not the controversy, in which so great parties are dissenting, What solidity or strength of Argument, may be had from hence, for the Article of the Sacred Trinity: I insist only upon this; The novelty, & the Scandal, of rendering such words plurally in vulgar languages.   

Q. 25. Why addest thou that word sinful? are there any lusts of the flesh not sinful?  
A. Yes, such desires as be and proceed from the weakness of nature, 
Deut. 12. 15.  and tend to the due preservation of man, 
John 4. 7, 8.  as to eat when one is hungry; 
Hcbr. 13. 4.  drink when one is thirsty, &c. which being ordered according to God's word, are lawful and not renounced by us.  
I think him much mistaken in unfolding those words of our church-catechism [The sinful lusts of the flesh]. It had been a good work to have instructed his scholars, in the right meaning of the word flesh, as it is taken in that place. The Jews, as Buxtorfius tells us in his Synagoga, when their children come to be past seven, are wont to learn them Nomenclations, and how to call and know by the right names, those things that are of daily use in life and common converse. Without presumption to give direction, a great part may be allotted in the first institution, to the explication of Divinitie-terms, for want of which, wholesome and sound discourses are often either quite lost, or serve to breed in men, mistakes and errors.  
Our three enemies, to be fought against, and renounced, are the World, the Flesh, and the Devil. Now in this Answer Mr Horn takes the word Flesh, for the work of God, or created nature, even such as was in our blessed Saviour, as by his text of Joh. 4. appears. But it is not the sinful lusts of the Flesh; it is the Flesh, which in Scripture ordinarily, without any manner of Addition, is spoken of, as our Spiritual enemy, and it signifies, not the Body, nor yet sense and appetite, inferior to reason; but it signifies the corruption of our nature, repugnant to the Law of God, defiling Body and Soul, and the highest faculties of the mind. And thus the best of Popish expositors interpret the word; howsoever others of them so give the meaning, that many of their common followers, think that to crucify the flesh, is to starve themselves; as they think that to renounce the world, is to go into a Monastery, where they enjoy the plenty of the world, without the trouble that belongs to it. A man would think, saith Saint Augustine, De Civ. Dei, lib. 14. cap. 2. that the Epicureans lived according to the flesh, because they followed bodily pleasures: and the Stoics according to the Spirit, because they placed happiness in the mind; Sed sicut loquitur Scriptura divina, secundùm carnem vivere utrique monstrantur: but according as the holy Scripture speaketh, both of them live according to the flesh. That which deceived him, was, as I suppose, the Epithet of sinful: as if therefore some lusts of the flesh were not sinful. Whereas Epithets are not always put for distinction, but often for Amplification and Efficacy. So may we read Vastum aequor, gelidum Boream, for Emphasis, and not Difference: and in Hebr. 12. 23. Spiritus justorum perfectorum: out of which one of the Pontifician writers would prove Purgatory: This showeth, saith he, that there are spirits of just men, not yet made perfect. A weak argument: as it was a wicked one of another, that said the Apostle Peter did insinuate some service of Idols to be lawful, because he said, 1 Epist. 4. 3. according to their vulgar, illicitis idolorum cultibus, unlawful services of Idols.  
The World, Flesh, and Devil, which we have renounced, are enumerated by the Apostle, Ephes. 2. v. 2, and 3. This world, said he there: our Church added an Epithet, This wicked world. The lusts of our Flesh, said the Apostle: our Church added an Epithet, sinful lusts; but neither of them for difference, but for Emphasis and Aggravation.   

Qu. and Answ. 40. in marg.  It was called the Tree of knowledge of Good and Evil, because God therein would try, whether man would do good or evil; and Adam had therein distinction of good and evil. 
Good and Evil here, do not signify, Duty, and Sin; or, Obedience, and Disobedience; but Happiness, and Misery: happiness to be enjoyed; and misery to be undergone.  
And Knowledge here, signifieth Experience, or as we commonly call it, Wofull Experience; when they should know Good by the loss of it, and Evil by the sense of it. Howsoever Satan took occasion from the name, to abuse the woman's credulity, and curiosity, as if she should, have attained some rare knowledge, that would have made her blessed, and even godlike.  
As therefore the one of the two, was called the Tree of Life, so might the other be called, for so it was, the Tree of Death, and plainly they were told, that whensoever they did eat of it, they should die the death. This being the reason of the name, as it is in a manner agreed upon by all, I marvel why our author should balk it, and give us two other reasons why it is called the tree of Knowledge; whereof, the one is obscure; and the other unsound, referring it to God's knowledge, as if God did thereby come to know what man would do.  
Yet should I not have noted this, or made any stay at it, but that I know how far the Socinians have gone in denial of Divine Prescience, and what haste some of the Remonstrants make in following after them, and what Doctrine one of the prime Universalists delivered long ago, namely, Fr. Puccius in his Catholic Assertion of the efficacy of Christ's Death in all men, as they are men; confuted both by Papist and Protestant above three score years now past. The ways of Men and Angels, saith he, before the fall, and after the fall, which they might have gone in, and did not, as well as those they did go in, were both alike foreseen of God; not these, more than those; adeòut juxta sensum humanism possemus dicere cum ignorasse quae nos contingentia dicimus.  
I grant that in holy Scripture, God is said to Tempt or try, and no more than that is said here; and that in Genes. 22. 12. Now I know thou fearest God, is just as much as is said, v. 1. God did tempt Abraham. But who knoweth not, that this, and many the like are spoken humanitùs, in a manner of speech borrowed from men; as when he doth, as a man being angry useth to do; then is he said to be angry: and when he doth, as a man that repenteth him of anything, useth to do, than is he said to repent: So commanding Abraham to offer his son, yet not intending that he sold offer him, he is said to tempt, or try him; because he did ad similitudinem tentantis, after the manner of men, who will usually do or say this, or that, only to learn or know, the purpose or disposition of another, as yet unknown. And in like sort it may be said, that God did tempt or try Adam, in the Precept touching the tree of knowledge: But then, first, let us not make more figurative or tropical locutions than need, or than there are. And secondly, whatsoever improper speeches there are found in God's word; that should be proper, and plain, and easy, that is intended for the capacity and instruction of children. They should be told, and the common people also, what irreligious principles, those who plead so hard, for Their liberty of man's will, after all their tragical declamations, are forced to maintain, that so they may tremble to set foot in such ways, as necessarily, and naturally end, among other things, in denying God's foreknowledge of human actions. For what good Christian is there that will not soon take check at this, though but meanly seasoned with Religion?   

In the Question and Answer 83. he showeth how Christ did exercise the office, of a Prophet, of a King, and of a Priest; of the last, in these words.  
As a Priest he prepared the sacrifice to be offered up to God, for us, and made intercession, both for his Disciples, and transgressors.  
Q. 86. What was the Sacrifice that as a Priest, he prepared to offer for us?  
A. But one propitiatory Sacrifice, which was himself, or his own body.  
Q. 87. How did he prepare himself this Sacrifice?  
A. By giving up himself in obedience to his Father, a ransom for us, from sin and death.  
Q. 88 How did he that?  
A. In that being made under the law for us, he accordingly yielded himself to death to bear the curse due unto us.  
Q. 102. How did & doth he more fully exercise his Priestly office in Heaven?  
A. He in his Ascension offered and presented himself, 
Hebr. 8. 1, 4. and 9 14.  as the prepared Sacrifice to his Father, 
Psal. 110. 1, 4.  and was thereby consecrated the great high Priest entered within the veil, 
Lev. 8. 9 with Hebr. 7. 27. and 9 12, 24. and 7. 25.  with the virtues of his own blood, to appear in the presence of God for us, and to make intercession.  
The preparatives, that were, to Christ's death, or Sacrifice of himself, we may call those infirmities, which together with our nature, he took upon him: meaning not personal infirmities, as diseases, or distempers, of this or that sort, but such as accompany mankind in general, hunger, thirst, weariness, fear, pain, grief, and mortality: we may reckon also his devout obedience, his humility, & voluntary humiliation, or empoverishing of himself, his vehement supplications, with strong crying and tears. As these, did forego his Sacrifice, so did they prepare so it: but that his death should be a preparation to his Sacrifice; and that his Sacrifice should only be prepared on earth, and offered in Heaven; is a new part of learning, and soundeth somewhat strange, out of what shop soever it came and to what purpose soever it was first forged.  
Our Church hath taught us, that Christ suffering upon the cross, did make THERE, a full, perfect & sufficient Sacrifice, oblation and satisfaction, and our Saviour said upon the Cross, It is finished. And when the Apostle to the Colossians, C. 2. V. 14. saith that the handwriting was blotted out, and taken out of the way, or, out of sight, and (to make it past all fear of ever being produced against us) that it was nailed to his cross, that is, canceled, and torn in pieces; there needeth nothing more to be said, to let us know that there needeth nothing more to be done, for perfecting the Sacrifice and expiation. For whether he speaketh in reference to the Ceremonial, or the moral law or both, it was a full and complete Sacrifice to the purpose intended. And holy Scripture plainly speaketh of his death, and Sacrifice, as precisely the same: the altar being the cross, and no other propitiatory Sacrifice, but his body crucified and dead. Hebr. 9. 26, 28. Christ must not offer often, because he must not suffer often, and he must not suffer often, because it is appointed for men once, and but once to die: To offer, and to suffer, and to die; are in this case, made the very same thing. And even in common speech, and in common sense, the sacrifice of any thing consisteth in the killing of it: and if it be of a thing inanimate, than it consisteth in the consuming of it: but neither killing nor consuming, is the preparing of the Sacrifice. Where was Christ slain? was it not upon the earth? yes: and shall he be sacrificed in heaven? or where was ever the killing the sacrifice, called the preparing of it?  
There was among the Jews, the Preparation of the Pass-over; and the killing of the Passover, and the eating of the Pass-over, these three. It is true that the killing of it, did prepare for the eating of it. But the eating of it, was the Sacrament of it, not the Sacrifice of it. The places or texts of Scripture, such as carry any colour, may be considered. Hebr. 8. 4. For if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the law.] From which words, he may as well gather, that Jesus Christ was not a Priest at all, upon earth, as that he did not complete his sacrifice upon earth: but it was granted he was a Priest in preparing the Sacrifice. Answ. to Qu. 83. By showing the meaning of that place, his mistake will appear. The Apostle preferreth Jesus Christ before the Levitical High Priest, among many other respects, in this for one, The place, where now he is. Our High Priest is in heaven, made higher than the heavens, c. 7. v. 26. c. 8. v. 1. A minister of the Sanctuary, vers. 2. that is, The Holy of Holies, the Oracle, or most sacred choir, wherein, under the law, the High Priest only did officiate: which place, as formerly, it did typify, so here it doth signify heaven itself. On this, dependeth the fourth verse: wherein he proveth that if a Christ be a Priest, as that 〈◊〉 was taken for granted; he must be a Priest in heaven, for if he were on earth, he should not be so much as a Priest, much less a High Priest. For Priests on earth offer gifts prescribed by the Levitical law: such gifts Christ did not offer: such a Priest therefore Christ was not, he was not of the tribe of Levi: no Levitical Priest, therefore he offered no Levitical gifts: other earthly Priests there are to do that. Therefore must he be a Priest offering in heaven, or no Priest at all. Now our Catechist should have considered, how these words, in verse 4. are brought in, and to what they belong, the Apostle speaketh not now of sacrifices, slain and offered in the Temple, by the Priests; but of such oblations as were made by the High Priest in the most holy place, into which he entered once a year, and thereby did shadow out our High Priest, who entered into heaven, and offered there such services as we needed, after that he had finished the Sacrifice of himself on earth.  
In this Epistle are often mentioned, and distinguished, gifts, and sacrifices: in this fourth verse, only, gifts are named; all sacrifices are gifts, but all gifts are not sacrifices. Our High Priest being ascended into heaven, offereth, as a Gift, not as a Sacrifice, himself; and the merit of his passion, as the High Priest carried the blood into the Oracle: And as Aaron did bear the names of the twelve tribes upon his breast, so doth our High Priest, the names of all his faithful people: he offereth prayers for them, and incense with their prayers, that they may be accepted.  
But especially he would abuse his Reader here upon the homonymy or ambiguity of the word, offer: which though by frequent use it be in some sort appropriate to sacrifices, yet is it sometimes otherwise used, as, To him that smiteth thee on the one cheek, offer also the other; and, if he shall ask an egg, will he offer him a scorpion? it may mean no more than to tender, exhibit, show: no more than to proffer, produce, or bring forth: as much as to present, or represent, if we take this word, after the Latin use, which is, to bring forth any thing and make it present. Suetonius of the Emperor Claudius: poenas parricidarum repraesentabat, he would see them suffer before his face, or in his presence. Such is the use of it in Cyprian, and often in Tertullian. And in this sense did our High Priest offer himself at the throne of Majesty; on the cross he offered his Sacrifice; but in heaven, he presenteth his Gift, his body, his merits, his prayers, his incense, our names also, or persons, in some sort; gifts or services, all of them, but Sacrifice none of them.  
These two words [offer and present] are coupled together in the Answer thus. He in his Ascension offered, and presented himself as the prepared Sacrifice to his Father] To offer a prepared Sacrifice, is one thing; which Christ then did not; it is another to present himself, who was before offered in Sacrifice; and thus did our Priest and Advocate, and intercessor, appear in the presence of God for us, Hebr. 9 24.  
So this is the abuse, to make us believe, that because whatsoever is presented may be said to be offered, therefore it must be offered as a Sacrifice.  
Another Text is, Psal. 110, Thou art a Priest for ever. The eternity of his Priesthood can be nowhere but in heaven. Therefore, nowhere but in heaven was his Sacrifice perfected. Thus he seemeth to argue thence. Answ. Priest, and Sacrifice, are relative, where one is, the other is also. A priest must offer sacrifice; but it is not requisite that he should do it always in actu exercito, it is enough that it be done in actu signato; that is, that he will offer, or hath offered, or can, according to Law and Rite, offer sacrifice. Jesus Christ is a Priest for ever, but he doth not ever, or always sacrifice. The Sacrifice was offered but once (and how often doth the Apostle rehearse that word Once?) by virtue of which, he was consecrated a Priest for ever. One Text more Hebr. 9 12. by his own blood he entered into the Holy place having obtained eternal redemption for us] Answ. But this blood was shed upon the cross, as the bullock and the ram, were first slain, and then their blood was carried into the most holy place. The Sacrifice was without, the Application of it, was within the veil.  
Having obtained] that is, formerly by his passion, and this Redemption thus obtained, before his Ascension, is called eternal, because it did abide and continue; so that there was no need of any second, any other Redemption, to follow after Ascension.   

Q. 160. Who is the head, and governor of this Church?  
A. Jesus Christ himself is the only head and Lord of it, 
Fph. 5. 23. & 4. 5. 11. 12.  though he substitute others, 
2 Cor. 12. 8.  for helps of government, and usefulness therein.  
Q. 161. What be they?  
A. For more inward growth and helpfulness, he hath given Apostles, Prophets, Evangelists, pastors and Teachers. For outward order, Bishops or Elders and Deacons.  
The Church is considered two ways. (1) Generally, consisting of all those who are joined together in profession of Christianity and outward means of salvation. (2) more especially, consisting of those who are the best and principal, united to God in faith and love.  
The former of these, is termed the Church visible, or, The many called: the other, is termed the Church invisible, or, The few chosen. The visible Church Catholic is the whole number of professing Christians throughout the world, All that in every place call upon the name of Jesus Christ. This great body, or society Ecclesiastical, containeth, and comprehendeth under it, as parts of it, all the parish Churches, all Classical, Diocesan, Provincial, and National Churches.  
Of the Catholic invisible Church, Jesus Christ is the only Head and Lord: but he hath not substituted any other in his stead, nisi vicarium spiritum sanctum, unless the Holy Ghost. He hath indeed appointed officers in the Church visible; which officers have hitherto usually been divided into two sorts: first, Temporary & extraordinary; and secondly, Perpetual, and ordinary: which division, I think, it had been better to retain, than to give us a new one, which will not hold. For certainly the Apostles and Evangelists, did govern outwardly; and as certain it is, that the Bishops or Elders did teach, and feed the flock of God, for inward growth and helpfulness, Acts 20. 28. and 1 Pet. 5. 2.  
It should seem that he means here, The Catholic Church visible; for such was the Church he described in Answ. to Qu. 158. A company of men called out of the world, and gathered into the worhip of God.] In this Church indeed our Saviour hath set officers, 1 Cor. 12.28. in which whole chapter, the Apostle treateth of this kind of Church: and it is true also that Jesus Christ may be said to be Head of this Church, in regard of the Graces of Edification, derived from him, for the Offices, ministry, and Government of his Church, and in regard of the common benefits, and common gifts of a spiritual kind: and thus is said v. 12. So also is Christ: where he meaneth, by Christ, this Body of the Catholic Church visible, of which he is in some sort the Head; and which is, in some sort his Body, and therefore called Christ, Though most properly he is, as most commonly he is said to be, Head only of that Body, whereof he is also the Saviour, Eph. 5. 23. which as his Spouse, or wife, shall live and reign with him for ever in heaven. And I have some reason to think, that our Catechist did not intend, in this place, so much to exclude the Bishop of Rome from being the spiritual head of the Christian world; as he did intend to exclude the Christian Magistrate, from ruling in a National, or any other particular Church.  
Many years now past, that the King of England should be called Head of the Church, offended the parties of each extremity: As those of our own were sorely troubled at it; so was it the point or sting of the charge against the Bishop of Rochester: & when Hadr. Junius was blasted from Rome, for that in the Dedication of his Greek Lexicon to Edward the VI. he called him Supreme Head of the Church of England; he pleaded for himself by letters, to the Court of Cardinals, that here with us, to clip the King's Title, was almost as Capital, as to clip his Coin.  
Howbeit, it was thought fit, in the beginning of the Queen's Reign, whether to alter it, or explain it, by putting governor in stead of Head. More, as I suppose, out of charitable condescension, than any necessity, or harm in the word; inasmuch as the word doth not note any internal efficacy or influence, but only outward regiment; the title or term of [LORD] being as liable to exception, both the one and the other signifying no more than Superiority or preeminence: and a King or Queen regnant, might as well be called Head of these National Churches, as Saul was called by Samuel, Head of the tribes of Israel, 1 Sam. 15. 17. And that argument had with it more fallacy, than civility, which some formerly have used: Omnes filii participes, &c. All that are sons, are partakers of chastisement or Discipline: No true, or right-bred son that is extra Disciplinam: Therefore the Supreme Magistrate being a Christian, must be censurable as others are, because he is a son of the Church. But of what Church is he a son? of the Church Catholic he is: but of a particular or local Church, of this or that denomination, he is the Father, not a son: nor any member is he, but the Head. But I return, and attend upon our Catechist, with my suspicion to his   

Qu. 287, What is the Magistrates duty?  
A. To execute judgement and justice impartially, 
Rom. 13.3,4, 5.  protecting and encouraging them that do well, 
Psal. 82. 1, 2,3,4. and 72.3.  and punishing the evil, and endeavouring to the utmost of his power, the peace and welfare of the people under him. 
Jer. 22.3. 1 Tim. 2.2.   
Nothing is here of the power of the Magistrate in matters of Religion; That, is left out of his Commission in this place. This being so great a controversy at this present; and this so proper a place to have spoken to it, I think my negative argument will hold good; He sets down nothing of it here; therefore he believes it not; therefore he would not have it taught. One of his Texts in the margin, if he had marked it, speaks of Godliness, as well as Peace, 1 Tim. 2. 2. and since he hath thought good to allege some texts out of the Old Testament, the proper place indeed where to inquire, what authority Ecclesiastical, Kings and Supreme Powers, have by God's allowance; he might there have found evidence enough for that claim. But there hath scarce been known any man, that hath a teeming head, or goes big with new fancies, and chooseth to leave the common-road, rather than walk by vote, that ever cared much for the Magistrates intermeddling in the Church, or matters of Faith, but is ready to cry out of sacrilege, and encroachment upon Christ's royal office; and scornfully to ask, if God be not able enough to defend his truth, but must be beholden to men. It is one of the many points wherein the old and new Donatists do meet. Optatus lib. 3. Donatus solito furore succensus, in haec verba prorupit, Quid est Imperatori cum Ecclesia? Let worldly Potentates look to the peace and welfare of their Realms, and let the people alone with their Religion.  
But that I be not thought somewhat too quick, in gathering his denial of the Magistrates office circa sacra, from his omission of it in this Answer, or out of the doubt raised out of his Answer to Qu. 160. I pray give me leave to call to mind the complaint that he makes to his Reader of the Open Door: For speaking of his own opinion, that is, the Universalists' Doctrine; and of the Doctrine of the seeming Orthodox, and comparing them together, and likening them to Tamars' Twins; he saith, That his own Doctrine is indeed the elder, and came forth first, howsoever the world, like the midwife then, will needs have the other Doctrine the Eldest, and would have a scarlet thread upon it, establish it by a bloody Civil Sanction.] So may we know, what they are in his account, bloodthirsty men, that think of settling their Religion by Authority: and yet it is the same man, who very lately, hath sent abroad a piece to tell the world, how much the Principles of the Orthodox have contributed to breeding of the Quakers: giving instance in six particulars; the last whereof is, Their vein of allegorising. If he be pleased to sweep his own house first, and begin to them in his example; it is somewhat probable, that they will do what they think fit to be done in that matter.  
In the mean time, and until they reform their vein of allegorising, I would, with all due respect, beseech him, to forbear his vein of scoffing; the which of the two, doth bring the greater prejudice to Religion, and doth more expose it to contempt of strangers: as when he calleth his brethren that dissent from him, ministers of the Gospel, and Ortho-Philistines. For as they who please themselves in this humour, do more revive the memory of Martin Marprelate, with his scurrilities; so if they further add any invectives whatsoever in a critical season, against either Academy, or Clergy; they too much resemble in face and feature, that bastard brood, which yet now must be left at some others door, the lamentable and besotted persons abovenamed. They who set on foot new opinions, should do it modestly, if not timorously; or else with evident, and invincible proof, or demonstration. If his differing doctrines be indeed true, yet are they but new, yet are they foreign, and, as I may say, intruders, to the constitution of our Church; and I hope he doth not think his adversaries to be so very weak, as to be flouted out of their possession.  
And the same man it is (to give another instance that the same man is not always of the same mind) who in the Dedicatory before his Caveat, commendeth the Magistrates, or the Parliament, as having done worthily in the Act they made to prevent and punish blasphemy against God; and would have them stop the spreading of blasphemy against Christ (so he calleth the opinion of the seeming orthodox) by the like provision.] that which is one while a bloody Sanction, at another time he thinketh were a good deed. And whether the two Doctrines he speaketh of, be like the twins, or no; he is but too like the father of the twins: he is very fervent in the case, till he perceives it come too near himself, and his own party; and then, as the persons vary, the case is altered.   

Qu. 167. What call you the Law? 
Joh. 1. 17.   
A. The doctrine given by Moses for convincing of sin, 
Rom. 3.20,21.  and for a Schoolmaster to tutor men to Christ. 
Gal. 3. 19,23-24.   
Qu. 168. How is that Law, as given by Moses divided?  
A. Into Moral, Ceremonial, and Judicial.  
Qu. 170. Why did God give the Moral Law?  
A. To discover our sin, and cursedness, 
Rom. 5. 20. and 7. 7.  that so we might the more gladly embrace his son. 
2 Cor. 3. 7.   
Qu. 193. Doth the Law yet continue in its force?  
A. Not to us, as to the Jews before Christ's coming, 
Rom 6. 14. and 10. 4.  because he is the end of it, 
Gal. 3. 25. and 4. 4,5.  for righteousness to every one that believeth, and hath by his death redeemed us from under it.  
Qu. 196. Is the Law then of use to us now.?  
A. Yes verily, if it be used lawfully. 
1 Tim. 1.8.   
Q. 197. What is the lawful use of it?  
A. First to show us what is sin, 
Rom. 3.20. and 7.7.  what not, and so to convince us that we have and do sin. 
1 Joh. 1.8,10.   
Secondly, 
Rom. 5.20,21.  to show us the need we have of Christ, 
1 Tim. 1. 8,9, 10,11,15.  and his Sacrifice, and the cause to bless God for him.  
Thirdly, 
Psal. 81.9,10.  to show us what we may expect to be effected in us by the grace of Christ, and how short we are yet of it. 
Rom. 8.4.  
Jam. 2.8,9, 10,11.   
Fourthly, to witness to Christ, 
Rom. 3.21.  and the grace in him.  
Fifthly, 
2 Tim. 3.14, 15,16,17.  it with all other Scriptures is profitable to instruct, exhort, and rebuke, &c.  
Qu. 290. But oughtest thou not to walk in the observation of the Ten Commandments given by Moses?  
A. In walking in the truth, 
Rom. 8.4. and 13. 8,9,10.  as is expressed, 
Gal. 5. 14, 16,18.  and so acting forth faith and love, I do observe and keep also those commandments, because in walking after the Spirit, the righteousness of the Law is, and shall be fulfilled in me.  
The brief Instruction to be gathered out of these Questions and Answers, is this: that the Law (that is, the Decalogue or ten Commandments) is of good use to bring us to Christ: but after that we be brought to him; then his Grace and Spirit be sufficient to direct us, so that we shall not much need the Law to be a Rule to us, at leastwise not regard it more than any other piece of Scripture.  
To this I answer: We have hitherto in our Church been taught, and have learned, that the Decalogue is a Rule directing, and, a Law binding, even justified and regenerate Christians, though otherwise than it bindeth persons unregenerate.  
Artic. 7th of the 39 Though the Law given by Moses, as touching Ceremonies do not bind Christian men, nor the civil precepts be of necessity to be received, yet no Christian man what soever is free from the obedience of the Commandments which are called Moral. No man, be he never so perfect a Christian. So the Articles of K. Edw. 6.  
Assemblies larger catechism. The Moral Law is a Declaration of the will of God to mankind, directing and binding every one, as well persons regenerate as others, to perfect and perpetual conformity and obedience thereunto.  
The Congregational Churches in the Declaration of their Faith chap. 19§ 5, 6. The moral Law doth for ever bind all, as well justified persons as others to the obedience thereof, and is a Rule of life to true believers, as well as to others.  
Thus have these taught, agreeably to the catechisms and Christian Institutions of other reformed Churches, and writers. For whether they have made the ends and uses of the Moral Law, fewer, or more; this hath still been one; to be Norma vivendi, a Direction to order our life by. We thought, we had attained hitherto, to walk by the same Rule, and to be of one mind in this matter, whatsoever our other differences be; And why this author should by teaching otherwise draw away disciples after him, let him see to it.  
Open door, Preface.§ It's injurious. [Many preachers in stead of Gospel-preaching, become teachers of the Law, and jumble Law and Gospel together: so that they neither preach Law nor Gospel, but a mingle mangle of both, not knowing what they say, nor whereof they affirm, talking of Duties to them, who want Principles to perform them rightly] by these words of his, it should seem, that as the Law, must not be a Rule of Duties, to persons unconverted: so it must be no Rule at all, to any person whatsoever.  
But I prove, that the ten Commandments, even As given by Moses, do oblige justified persons, to the Duties therein enjoined. First, by Scripture. When Jesus Christ came, he confirmed the Law Moral, Matth. 5. 17. Think not that I came to destroy the Law, I came to fulfil it. Now that he meant the Law Moral, and that As given by Moses, appears by the following explication of the several Commandments, vers. 21. and 27, and 33. Matth. 22. v. 38,39. He gave the sum of the first and second Table, calling them the first and second, the two great Commandments. Moses gave the Law, in ten Precepts, and two Tables, and as so given, Christ confirmed it.  
The Apostles also in their Epistles, exhort Christians to the Duties of the Law, As given by Moses; as well for manner, as matter. Jam. 2. He that said, Do not commit adultery, said also, Do not kill. And the Apostle Paul, Ephes. 6. calleth the fifth commandment, The first commandment with promise; the first, to wit, of the second Table. Moses gave the Law in ten precepts, and two Tables, and as so given, the Apostles do mention it, and urge the Duties of it.  
Secondly, I prove by his own words, the Law to be a Rule to them that are in Christ. Qu. and Answ. 197. he saith, The first lawful use of the Law, is, to show us what is sin, and to convince us that we do sin; that is, that the regenerate do sin, as appears by his Text, 1 Joh. 1.8. If we say we have no sin, &c. How can the Law show us that we do sin, but by being a rule against which we sin. Then next he alloweth the Moral Law, to be profitable with all other Scriptures, to instruct, exhort, rebuke, &c. indeed he doth not say, to direct, rule, bind, unless these be contained in his, &c. But if all other Scripture be a rule or Canon to us, in belief and life, why may not the Decalogue be so also? or what reason can be given, why the Decalogue written in the 20 Chapter of Exodus, should be of use above other Scripture to discover sin, and convince men, Before Justification; and yet after Justification, should be of no more use, than other Scriptures are, to rule and direct us in our obedience? for plainly he teacheth in his Answ. to Qu. 197. (What is the lawful use of the Law?) That for justified persons to use the Law as a Rule of obedience, More than other parts or places of Scripture, is to use it unlawfully.  
Qu. 197. he faith, The Law showeth what we may expect to be effected in us, by the Grace of Christ: and to that Qu. Oughtest thou not to walk in the observation of the ten Commandments? the Answer is, In acting forth faith and love we keep the Commandments, because in walking after the Spirit, the righteousness of the Law is fulfilled in us, Rom. 8. 4.  
I answer, First, that place now named, I believe, he misunderstandeth: for he taketh it to be meant of Sanctification, whereas, most probably it is meant of the righteousness of Justification, as is evident by conferring the fourth verse with the first, being both of the same import.  
Secondly, Whatsoever the teacher intends to sow, the scholar may likely pick up here, a seed of Enthusiasime: for, if walking in the Spirit, and grace of Christ, and Acting forth faith and love, do bring a Supersedeas to the ten Commandments; then why not to all the Scripture as well? why may not the written word in general be thought needless to teach us our duties, or mind us of Comfort, Reproof, or Instruction? since this may be as well supplied in us, as the righteousness of the Law is fulfilled in us,  
by walking after the Spirit. But the Spirit of God directs us by the word, not discharging it, but causing us to understand, believe, embrace, and remember it.  
Thirdly, whereas he produceth that text in the margin, Rom. 13. Love is the fulfilling of the Law, to prove that if we act forth love, we shall not much need to walk in the observation of the Decalogue. I shall now endeavour to show his mistake.  
To fulfil, is taken two ways; First, to perform perfectly: To fulfil all righteousness, Matth. 3. To fulfil the ministry, Coloss. 4. And thus the Ceremonial Law of Moses was fulfilled, while the Priests, Levites, and people, performed the rites and Ordinances which were enjoined them. Secondly, to bring to an end, issue, or event. So Predictions and prophecies, Types and Figures, are said to be fulfilled, when the things are come to pass, which those did foresignify: So the Scripture was fulfilled which saith, He was numbered with the transgressors: and thus the Ceremonial Law of Moses was fulfilled, when Christ came and died for us, and put an end to it.  
Now of these two significations of the word [fulfil] in this sentence [Love fulfilleth the Law] he seemeth to take it in the latter sense, as if it were said, The Spirit of God and Grace of Charity, hath made the Law out of Date, and put a final period to it; so that now it is not to be regarded any otherwise than the prophecies and shadows which have accomplishment in Christ: whereas the word fulfil, is not to be taken in this sense, but in the former. And yet if he doth take the word, fulfil, in the former sense, namely perfectly to perform, as the word is taken there, (understanding the while, perfection of parts, not of degrees) then, he is mistaken in thinking that love fulfils the Law per actus elicitos, doing itself all that is required, whereas it doth not fulfil the Law otherwise than per actus imperatos, by setting others, other faculties and graces on work. The Sun giveth light to the world, per actum elicitum; it bringeth forth flowers and fruits, per actum imperatum. Love causeth us to be well and kindly affected, this is the own and proper work of it: but over and above, it lays a command upon us to be serviceable in several Duties. Love is not the fulfilling of the Law by elicit actions (for fear and trust, are required moreover in the first Table; upright dealing and mercifulness in the second) if it were, it should indeed bring some discharge to the Law; because it should contain in itself, all the several parcels of the Law: But because it doth fulfil the Law only, by exciting us, or setting us on work, to do the several duties enjoined, therefore it is needful, nevertheless, that the Law should still abide in place and force, that we may know what the particulars are that God requireth of us, and that we may do them out of obedience to his will, who commandeth these particulars to be done.  
And certainly, Love is not more, a fulfilling of the Law, after that Christ is come, than it was before his coming: for to love God above all, was ever the sum of the first Table: and to love our Neighbour as ourselves, was always the sum of the second Table: and howsoever meant, the meaning was ever the same: and as much did charity put an end to the Decalogue, in the Old Testament, as it doth in the New.  
One chief place of Scripture, by occasion of which, and by following the sound of it more than seeking after the sense of it, he is misled, and misleadeth others, is that which he quoteth to the Qu. 167. of the Law being a schoolmaster to Christ: which text, as some others also do, he misunderstands throughout. For first by the Law, they mean the Moral, or ten Commandments; whereas indeed it meaneth the Law Ceremonial, chiefly, if not only, which hath as much of the Gospel in it, as of the Law; the several rites and Ceremonies, being but appendices Evangelii, annexed to the Doctrine of the Gospel, then, though somewhat darkly, revealed. That the Apostle means this, and not the Law Moral, considered, as a Covenant of works, holding nothing for the present of a Saviour, appears by the scope of the Apostle to the Galatians; which is against them, that would have circumcision, and all the Ceremonies of Moses retained in the time of the Gospel, as necessary to our Justification in Christ: the very same opinion, that beginning at Antioch, the Apostles condemned at Jerusalem, Acts 15. The error of the believing Pharisees was not, that it was needful to be circumcised, and to keep the ten Commandments, but to be circumcised, and keep the Law of Moses, namely, that Law of Moses, which was of the same kind with circumcision, which properly is the Law of Moses; the law Moral, being the Law of Nature, written in man's heart before, and by Moses ministry written out fair, in Tables of stone. Yet is it true that the Apostle speaketh in that Epistle against the Moral Law, so far as it was supposed to justify us: but this he doth by way of argument against his adversaries; and not as if he made the cause of the Moral Law, and Ceremonial, all alike, in respect of retaining, or not retaining them; his way of arguing being, à genere ad speciem negatiué. We are not justified by the Law, any Law whatsoever; therefore not by the Law Ceremonial.  
And as our author mistakes the term [Law] here; so doth he also in the fourth lawful use of the Law, which is to witness to Christ, quoting Rom. 3. 21. where it is said, that the Righteousness of Christ is witnessed by the Law and the Prophets. Where the Law, signifies the Books of the Law, not the ten Commandments. In the promise made to Adam, Gen 3. to Abraham, Gen. 12. is testimony given to Christ and his grace, and in all those places where Moses wrote of him. The Law and the Prophets, being the same in that place, that Moses and the Prophets, Acts 26. 22. Moses in his five books wrote of Christ, so did the Prophets.  
So for the Law. The word Schoolmaster mistaken, helpeth to deceive them further: for upon hearing of that, they presently imagine great rigour, and hard usage to be intended: they think of nothing but stripes and scourges, and ruling with a wooden sceptre, as if he must needs be an Orbilius plagosus, such a one as Fr. Junius met withal, that he complains of so much in his life: Corpus suum exercitavit in corpore meo: whereas the best authors that treat of teaching young scholars, as Plutarch and Quintilian, will not allow of striking of them. But be it as it may, for that: Paedagogus, howsoever through penury of words we be forced to turn it, is, Formator morum: such a one as was allowed and appointed to wait on great men's sons and heirs apparent, and to teach them how to behave themselves; and to frame their pliable and waxen age, to love of goodness, and practise of virtue, and detestation of vice, to fashion them betimes, so far as might be, for what they were to be another day. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, so calls it Constantine Manasses, speaking of him that was Pedagogue to the Emperor Augustus: he did set him in right tune for his carriage, and made his behaviour congruous to himself, so great a Personage. Thus Cyrus had one who taught him beforehand, not to respect: persons in matters of Justice, by reproving him for that he would have adjudged a coat, that was in question, not to the true owner, but to another whom it best fitted. And Julian in his Misopogon, checks the soft and effeminate people of Antioch by his own education, which was no way suitable to them: My Pedagogue, saith he, taught me, when I went into the Theatre, to look upon the ground; he would have him cast his eyes downward; not look up, upon the wanton and lascivious objects there presented to spectators.  
His office likewise was, to accompany his young master, when he went abroad, or from home: Thus the famous Cato, the latter of the two, and the last of the Romans, aged fourteen, when upon a visit he went to Sylla, being then at the height of his tyrannies; and saw the heads of the proscribed lie by heaps at the gate of his Palace; had a Pedagogue attending on him: and well it was he had so; for he talked so desperately upon their return, that (as my author saith, semper postea adduxit excussum) when ever after they were to go thither, care was taken that he might be searched left the fierce youth should bear any thing about him, that might carry danger with it.  
Yea, more than all this, the Pedagogue, did wait upon this his charge, when he went to school, to learn letters and literature: Barthius Advers. 21. 1. Paedagogi sequebantur pueros heriles literis operam daturos: and Chrysostom saith that the Pedagogue, is not contrary to the Master ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) but joins with him in the work, and prepares the scholar to take the lessons that are to be taught him: Manifestly distinguishing him from a Schoolmaster, taken in the common and vulgar notion. So our author, with many others, mistakes the second term, in, lex Paedagogus noster.  
Thirdly, they mistake as much, and as ill, the word noster; for, the [Nos] included in that Possessive, they take tor particular Christians now living, and for such as shall hereafter live in the Church of God. Answer. to Qu. 167. The law was given for a Schoolmaster to tutor men to Christ] men, indefinitely, and indifferently; meaning to humble unconverted Christians in a sense of their sins, till such time as they have attained peace and pardon, and then the Law hath done the work belonging to it; when they have attained faith, they are no longer under such a master. Whereas the Apostle doth not speak of particular persons, nor of the differing condition and estate of a man before his conversion and after; Although it be true that the work of the Law, is needful to prepare for Justification through Christ Jesus, and a distressed conscience makes way for saving grace and spiritual comfort; yet that is not it, which the Apostle teacheth there; he maketh comparison (not between two several estates of the same person) but between two several people. He compareth the Judaical Church, and the Christian Church; and considering them both together, as a congregative body, or one entire person, he speaks of the several ages of that Body or Person. The Church of God under the old Testament was a child, or Heir in his minority: But the Christian Church in the new Testament, is as a man grown up, or of full age: as if he had thus said: We the Jews were under the law of Ceremonies, and circumcision, but now we are no longer so. For neither doth he say, in the present time, The Law is, but it was, heretofore a Schoolmaster to Christ. And lastly, they misunderstand the word Christ, in this sentence, The Law is a Schoolmaster to Christ. For they take Christ here for a Saviour, at large: as faith, in the next verse Gal. 3. 25. for justifying faith, or faith in a Saviour: whereas Christ here signifieth, Christ revealed, or manifested in the times of the Gospel, as chap. 2. verse 4. Our liberty which we have in Christ Jesus, and chap. 6. vers. 15. in Christ Jesus neither circumcision availeth, nor uncircumcisison: in the old Testament, it was something, now it is nothing. And Faith in the place now named, [after that faith is come] meaneth Tempus Evangelii, the Gospel, or Doctrine of Christ exhibited in the flesh.  
Whereas therefore, they take the meaning of these two verses to be this; (Gal. 3. 24, 25.) The Moral Law, showing what God requireth of us, and what the curse is, that is due to the breach of it; driveth us to Christ, and forceth us to seek a Saviour: but after we be jastified by faith in Christ, we are no longer under that Law; the Apostle saith not so: but this it amounteth to, which he saith: The Ceremonial law under which ye would still continue, was but to train you up, and prepare you for the full manifestation of Christ incarnate, and now when Christ Jesus is come, the Church of God hath no more need of shadows and Ceremonies: their work is done, and we are freed from being under them any longer.  
That this is the meaning of the words, and that S. Paul, by being under a Schoolmaster, meaneth not. Being under the spirit of bondage, (as some call it) and that he speaks not of Christian liberty, from the curse of the Moral Law, but only from the burden of the Ceremonial law, is evident by that which follows in the fourth chapter. For they who were under this Schoolmaster, whosoever they were, were the mean while heirs or children, not servants, although in some regards not much distant from servants. A servant knoweth not what his lord doth: A servant knoweth as much as the heir doth, before he be of age, being kept in ignorance, little acquainted with his father's mind, yet he knoweth that his father loves him, and will make him inheritor of his estate. But they who are under the malediction of the Moral Law, know not thus much, know not so much as this comes to; neither are they heirs, or lords of all.  
The Jews, whiles under this Schoolmaster, were children; after Christ came, they were sons: they were sons before, but how? naturâ, non libertate, sons in their minority, and under tutelage. They were made partakers of Christ, but not of Christ fully manifested. So that the Apostle maketh opposition, betwixt these two, Children, and Sons, by son's understanding adulti, men of age. The difference of which words in the Apostles text chap. 3. vers. 26. and chap. 4. vers. 1, 6. is not observed accordingly in some translations; though in some others it be: and among the former, Ours is. Clemens Alex. Paedag. 1. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, when he called them Sons, he meant they were men, to distinguish them from infants or little ones under the Law. So then there is nothing spoken by St Paul here, that giveth countenance to them that make void the force of the Decalogue to believing Christians: and though our author in expounding of the words, goes not alone; yet approved writers never go so far, as to teach that when a Christian hath attained faith, he is no longer under the Regulation of the Moral Law, though they teach he is no longer under the malediction of it.   

Qu. 216. what is the Lord's Supper?  
A. An ordinance of Christ, in which when he was about to suffer, he appointed the professors of his name to take and break bread, and eat it, and drink of one cup together, therein representing and sealing the further grace to be met with in him.  
professors] I do agree with him thus far, that our Saviour appointed professors to eat; that is, that the Profession of Christian faith, doth warrant both the Minister to deliver, and the Communicants to receive, the Eucharist, if they be not under Church-censures, though they be not as yet endued with justifying faith, or saving grace; Otherwise, if competency of knowledge, and freedom from scandal, without convincing signs of regeneration, be not sufficient; it would follow, that the Sacraments should be, in their own nature intended, as badges or marks of difference, not betwixt Christians and Pagans, a Church, and no Church; but betwixt hypocrites and true believers: the converted, and the non-converted: and should serve to separate the Church visible, from the Invisible: and the Lord's Supper should be as a fan to sever the wheat from the chaff: which to do is a work belonging to the last day, both generally, and respectively.  
But that professors should be appointed to break bread, this hath with it some umbrage and suspicion. For it doth seem to authorise, any Christian, though unordained, to administer that Sacrament. and this suspicion is increased, because in sixteen Questions and Answers, containing the Doctrine of the Sacraments, this is all the mention he maketh of any Minister, and this upon the matter is no mention at all. To take, and eat, belongeth to each communicant; but to take and break, is an action Ministerial; and by the Evangelists relating, and the Apostle repeating the Institution, constantly spoken of our Saviour Christ only.  
The Council of Trent framed a curse against those who held that all Christians have power to administer the Sacraments: but the Protestants answered, that they were not concerned in it. It might touch the Anabaptiss, whom they opposed, as much as who most: And Bellarmine rehearseth Calvins' words, relating to that Curse or Canon; Nemo sanus Christianos omnes, &c. that is, no man that is in his right senses, doth think, all Christians have power alike in administering the Sacraments; and concludeth thus, itaque cum Calvino nulla nobis hoc loco controversia est: who should administer the Eucharist, in this we differ not, saith he, though we be not fully agreed, who should administer baptism.  
Therefore, whether it were carelessly done, or purposely, it was ill done, to teach that Christ appointed professors of his name, (Christians at large) to take and break bread, (to administer the Lord's Supper) a doctrine disclaimed by all Christians, but Anabaptists.   

Qu. 265. When shall the dead be raised? 
1 Thess. 4. 16.   
A. They that are Christ's at his coming, 
1 cor. 15. 23, 24.  and the rest afterward. 
Rev. 20.4,5.   
There is no ground for this answer in any of the Texts quoted, there is some colour indeed out of the first of them, if you take it alone, and separate from the verse foregoing, and the verse following; The Dead in Christ shall rise first: the Apostle doth not mean that those who are none of Christ's shall be raised next, or in the second place, for he compareth not together the raising of these two sorts, namely, the Dead that are Christ's, and the Dead that are none of his; but he compareth, of those that belong to Christ; the dead, and the living: or the raising of the dead, and the changing of the living: so it followeth: Then we which are alive and remain, shall be caught up together with them, &c. But the other two have not so much as any colour at all: for that in 1 Cor. 15. speaketh not of the Resurrection of the unjust: and that in Revel. 20. speaketh not of the last Resurrection.  
Now I come to the Quest. and Answers that look toward the Cinque-Points, which I have reserved to consider together, howsoever scattered throughout the catechism.   

Qu. 57 Is there then no escape from this misery?  
A. Yes, the same God that created us at the first, had Love, Power, and wisdom enough to help us, and hath devised and provided help for us.  
This Answer is true, and without exception; save that here seemeth to be a reasoning, from the power of God, to his act: he hath done it, because he can do it, which is not safe.  
And considering the usual argumentations of this sort of men, I do suspect herein, a Dark, but Dangerous insinuation, That God hath done for us all that he could do, and that Man thinks fit he should do. He that speaks but darkly, is oftentimes best understood, and made out by his companion; and that shall now be the author of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, p. 33. How dwelleth the love of Man in God, if having means and opportunity in his hand to relieve the whole world of mankind, without the least inconvenience to himself, he yet shall suffer the far greatest part of them to perish, without intending relief to them.]  
Which conceit, when it is once taken in, and while it is made use of, though not improved, doth unavoidably expose men to Epicurcan atheism: for when they shall see in those things, wherein we walk by sight, and not by faith, as we do in the mysteries of faith; when they shall observe in the world, that God Almighty doth not do all the good that we may well think he can do; and that he doth not free the creature from the servitude that it yet groans under; and doth not put forth his helping hand, without the least inconvenience to himself, for the relief of man and beast, but suffers evils and miseries to continue and abound; It must needs follow, that being poisoned with this principle, they should hereupon be tempted, to doubt of, perhaps to deny, either God himself, or his Providence, or his Power, or wisdom, or Goodness. But the Prophet Malachi saith, God had residuum spiritus, yet he made but one: so hath he infinite treasures of power and goodness: yet it pleased him to deal according to his infinite wisdom, and not according to our thoughts. This is but a chip of the old Martion: and when time shall come, God will be cleared and justified, in his sayings, and in his doings, and all his holy attributes, with little thank to the censorious.   

Qu. 93. For whom was his Death a satisfactory ransom?  
A. For all.  
Qu. 94. How doth that appear?  
A.. The Scriptures plainly affirm it so, telling us, that he died and gave himself a ransom for all, tasted Death for every one.  
The controversy is not, Whether Christ did die for all, or no: but how, and in what sense, it is so said. There be many places of holy Scripture, and many arguments, not easily solved; because, as I think, insoluble; which are brought to prove, that Jesus Christ did suffer death for all men: But when it is also said, that he died for his sheep; and for his Church; and that for whom God delivered up his son, to them he giveth all things; and when his Death, Resurrection, and Intercession, do as in a chain, one draw the other, Rom. 8. And when it is certain, that God doth not give all things to all men, as namely, not Faith and Repentance; we are of necessity put upon it to distinguish: which we do so as to satisfy ourselves; yet finding withal, that Contention is fed with a fire that is unquenchable.  
We believe, as our Church hath made profession, and taught us, that the Son of God did offer a full, perfect, and sufficient oblation and satisfaction. for the sins of the whole world, and that he died for every man. And although notice of this be not given to every man, or all the world; yet may it be given, and truly declared to them.  
Such love did God bear to human nature, or all mankind, more than to the lapsed Angels; that there was, and is a possibility for every man whatsoever to be saved, though he do not perform the Law, or Covenant of works. God's justice is so far satisfied, that way is made for mercy, pardon, and favour. Nevertheless, for the actual participation of benefit by Christ's Death, and application to each particular person, there is more to be done, than what is done by Christ for all the world. The fruit of his passion, as to life eternal, is derived only to his body mystical, to such as are more nearly united to him, than by the common Relation, or kin, or claim of human nature, which he took upon him, and for which he suffered. And although by his blood he obtained, as well Universal, as eternal Redemption; yet by Faith in his blood are we justified. And he who is said to be the Saviour of all men, is said also to be the Saviour of his Body; that is, of such as partake of his Spirit, and are subject to him, and joined to him, as the parts of the Body are to the Head: So all men are not.  
In this Nation at some especial times, comes forth a General Pardon: in which case though we set aside the Exceptions, or the excepted; Those persons to whom it is really and truly intended, must sue out their pardon: otherwise, they may be supposed not to accept of it. And if then, any shall urge the Term, and Title of the General Pardon, and insist, without end upon this, That a pardon it is, and such a pardon as is general to all the people, without taking notice of any thing else further to be done; he that hath but small skill, can easily see, how weak such kind of reasoning is.  
Now whereas Faith is God's gift, and he bestoweth his Spirit where he will, and man cannot believe of himself, nor perform the condition required; here beginneth the first overture of that secret difference that is betwixt man and man: and here first openeth itself, the great mystery of Election, in that the Ransom, or Satisfaction which God hath accepted, as general, and sufficient for all men, that whosoever believeth should not perish; doth not actually, and efficaciously, profit all men to life eternal, because to all men it is not given, to believe and perform the condition.  
Whereas others think best to distinguish here, the unversal particle All; all, both Jews and Gentiles: or all, that is, the several kinds, or estates of men: or all, that is, all the Elect. I do now distinguish the Intentional particle, For: which denoteth the end, or intention; and sometimes moreover the effect of the Intention.  
The death of Christ was for all, but not for all alike, or in the same manner, or with the like issue & event. He gave himself, and suffered sufficiently, with a general Intention for all; but efficaciously, with a special Intention, for some only.  
When we say sufficiently, we do not mean a mere or bare sufficiency, as if there were only price and worth enough in Christ's blood, to redeem all. As a rich man may have money enough in his chest, to relieve all the poor in the Town: But we mean a sufficiency with promise and proffer of benefit for all, yet not without a condition to be performed: As when a rich man doth give such a sum of money, to be by dole distributed to all the poor of that Town where he liveth: provided that they orderly attend at such a time and place to receive it. The Gift is intended for them all. But some it may be, had no notice of it: and perhaps some others have no mind to take it. Yet were the alms intended for them all, and to each of them who did absent themselves, it may be truly said, Had you waited as was appointed, you had received your dole. But so it cannot truly be said to such poor, as live in distant places, because it was not intended, nor provided for them.  
There is no possibility for Satan and his angels to be saved by the death of Christ, not only because their nature was not assumed, but because Christ's death in the purpose of God, was not ordained for them, as it was for mankind. This Proposition therefore [If Satan believe, he shall be saved] is not true, because Christ died not for him. But this Proposition [If Judas Iscariot believe, he shall be saved, was true, because Christ died for him.  
A favourite may procure a place at Court, for his friend in the country; who nevertheless doth choose to live retiredly, and in the shadow, rather than in the view and glory of the world: the preferment in the mean time being ready for him, intended for him, and proffered him.  
And that in this sense, our Blessed Saviour did suffer death for all men: as our Church hath framed the Answer; Jesus Christ redeemed me and all mankind, may be proved out of those words, 1 John 3. 23. This is his Commandment, that we should believe in the name of his Son. There is not only a Command or Commission to the Apostles, to preach the Gospel to every Creature: But a Command also to every one that hears it, to believe it. Now, first, God doth not command any thing to be believed that is not true: and whosoever believeth in the Son of God, must believe, this at the least, that he died for him; therefore God commandeth every man that heareth the Gospel, to believe that the Son of God died for him. Now whatsoever I believe, is not therefore true because I believe it; but it must be true before it be believed: so for all those that are commanded to believe, did Christ suffer Death, and offer Sacrifice.  
And if any man shall hold on the contrary, that Faith doth not consist in believing this or that proposition, as, Jesus Christ gave himself for me; but in laying hold on, and apprehending and receiving Christ a Saviour, and that this is the right object of that kind of Faith, which is given in command to every one that heareth the Gospel; Then I argue, secondly thus: God doth not command any thing that is impossible. I mean not, that is impossible to such a person as now he is, and at such a time; but that is impossible in itself to be done. But now it is a thing not possible or any way feasible, for me to lay hold on Christ a Saviour, unless he be ordained and appointed a Saviour for me: and this cannot be, but by God's appointment and institution, setting him forth to be a common Sacrifice and propitiation: thus it is in life spiritual, even as in corporal life, and the course of nature, it is impossible to be fed and nourished by a stone, because it never was ordained of God for food. Therefore Jesus Christ did give himself a Sacrifice for all men that hear the Gospel: and as for them who never heard of him, he offered Sacrifice for their sins also: and whosoever shall go and tell them so, shall tell them but the truth. Although, until they hear it, they do not sin, in not believing it; as they do, who hear, and believe not. So much for the general intention, and ordination of Christ's Death for all men.  
But as there is this general Redemption, by means of that one Sacrifice for all men; so there is proper to those who are chosen to life, A special Redemption; which, as it proceeds from Election, Eph. 1.4. so it consists in actual forgiveness of sins, v. 7. in whom we have Redemption, the forgiveness of sins. All men are nowhere said to be elected, All men are nowhere said to be forgiven. So some Redemption belongs to all; but, not every kind of Redemption.  
And that the intention of benefit by Christ's Passion, was not alike to all, on his part; but more to some than to others; appeareth hence, that there was not the like application of it, made by him to all. He who offered himself a Sacrifice for the sins of all men, yet did pray for some only, Joh. 17. 9 And God who gave his son, that whosoever believeth in him, should not perish, did absolutely intend, that the benefit of that promise should infallibly take place, in some, by removing that infidelity, which might have hindered them, and by giving faith which enabled them, to perform the condition, and lay hold on the promise, for want of which faith, others are lost. If in time, and in execution, he dealeth not alike the fruit of Christ's Death to all men; then may we safely gather, that his purpose and intention, touching the fruit of Christ's Death was not alike to all men. Executio est speculum Decreti, we may safely behold and view, God's purpose and determination, in what he doth in time effect and bring to pass.  
And if any man shall now murmur within himself and say: I know not whether I be of that selected number, for whom Christ's Death was intended to be actually & every way efficacious; nor whether God's love and good will be as much to me, as it is to any other, and shall thereupon neglect the duties of God's law, and the means of his own eternal safety, giving ear to the whispers of some false teachers, by whom he is encouraged so to do, or at leastwise excused for so doing, rather than listening to the grave and wholesome advice, of our Church-Articles; which is, To receive God's promises, in such wise, as they be generally set forth in holy Scriptures; I shall only desire him to call to mind that saying of Moses Deut. 29. Secret things belong to the Lord, our God; but things revealed belong to us. In which words the Man of God setteth bounds to our knowledge, and to our search, as once he did to the people at the foot of the mount, that they might know their distance and keep it, and not at their utmost peril, break thorough, any gaze. And whosoever he be that shall refuse, to entertain and embrace points of belief, and the Doctrine of godliness fully revealed; and in the mean time busily intermeddle with secrets reserved; shall add to disobedience, the sacrilege of curiosity, and may fear that God will set his face against him, that shall dare to cross and thwart, in such a manner, so severe an Edict made known and published.   

Having delivered, by way of Question and Answer, that Christ's Death was a satisfactory ransom for all, and that nevertheless the greatest part go to destruction, he proceedeth.  
Qu. 96. How can that be if Christ's Death was a satisfactory ransom for their sins, what shall they perish for?  
A. Because he here through coming a light into the world, 
Joh. 3. 19  they love darkness rather, 
Prov. 1.24,25.  sin against his mediation, and refuse to be saved by him. 
Joh. 5. 40.   
Qu. 97. Was not his Death the ransom for these sins too?  
A. Properly and absolutely it was not, 
Rom. 5.12,18.  so as to make the forgiveness of them due debt, 
1 Cor. 5. 21.  but only for the sin of Adam, and the sins that it brought upon us considered as before and without Christ's coming, which was all the sin we were bound over to death by, and must have perished in, had not God sent him to die for us.  
Qu. 98. Must all they then that sin against his Mediation and the light and Grace thereby received, perish?  
A. All that persist finally so to sin shall but not all that at any time sin such sins, 
Psal. 68.21.  
Prov. 1.22,23.  for he can forgive them also, 
Ezek. 18.22. and 33. 16.  
Act. 13. 39  and doth, to them that repent of them.  
Qu. 99 How can that be?  
A. Very well, 
Rom. 5.16.17.  because of the superabundancy of the worth and merit of his Death beyond the demerit of Adam's sin, and of all the sins that thereby he found upon us.  
The Brief of these Instructions is this:  
All sin, and sins whatsoever; Original and Actual; of all men whomsoever, whether they repent of those sins or not, do obtain at God's hand forgiveness as due debt, by means and virtue of Christ's satisfaction; those sins excepted which are against the Gospel; and Christ coming a light into the world, yet these may be forgiven too, if they be repented of, because Christ's gift for Justification superaboundeth for the forgiveness of more sins than Adam's transgression brought upon us.  
An accusation that is found to be false, reboundeth with greater force upon him that brought it: I will not charge the Catechist with this opinion now set down by me. It is charitable to think, he wrote here, he could not well tell what: but I do charge his words, his Questions and Answers with the collection abovesaid.  
The worst of Pagans, may claim, it seems, as due debt, the pardon of their most atrocious crimes, because these are sins, that Adam's sin brought upon them, Answ. 97. that Christ found upon them, Answ. 99] Original sin produceth, or bringeth upon us, all actual sins, as the root produceth the fruit. The greatest sins of all, those by the Apostle enumerated, Rom. 1. Sins against the law of nature, sins ripe to judgement, filled in measure and running over: such as for number, and greatness, and multiplication, follow one another till they reach to heaven, Revel. 18.5. these all, if they be but against the Law of nature, and not against the Grace of Christ, claim pardon, as due debt, first, without asking pardon, (it is but just, and just it is, to give, or pay due debt, though it be not demanded.) secondly without Repentance: indeed for sins against Christ's Mediation, there is a Condition or Proviso, that they be repented of: but none at all for other sins, they are forgiven absolutely, without further suit or service. So that according to this Doctrine, it is far better, to hold of the first Adam, as our Head, and as our Root, than to hold of the second, or to hear of him: For, by the first Adam, and the privilege procured for him, we are clear of our old debts, and by means of the second, we contract new.  
If any shall say, to salve his words, from this worse than heathenish Divinity, that whereas he speaks Answ. 96. of sinning against Christ's Mediation, he may haply mean that Mediation, which the works of Creation do speak, according to his Instructions Qu. and Answ. 152, 153. and that thus all heinous sins against the law of nature, may be said to be against the Grace of Christ; and thus the Sodomites might be said, to sin against Christ's Mediation, obscurely intimated in that God gave them a pleasant country, and caused the sun to rise upon their city: To this I answer, He cannot mean the Mediation and Grace made known by the creatures, but must mean the Mediation made known by Christ's Incarnation, because Answ. 97. he saith Christ's Death was a ransom for those sins that were upon us Before, and considered Without, Christ's coming a light into the world: now I think Christ's coming, cannot possibly be understood otherwise, than of his coming in the flesh; and Answ. 96. He here-through coming: that is, by his Death, as is plain by the Question. And howsoever, there weit no sins before God did speak his goodness, in the heavens and works of Creation, or that can be considered without Christ's Mediation supposed to be shown in temporal blessings. So that the sense which the words yield, cannot be, but as is said.  
There be some opinions, if they be fit to be rehearsed in Christian ears; need nothing but their mere rehearsal for their confutation, for their detestation. I love not to rake in this worse than Pelagian puddle, where the Preaching of the Gospel is so far from being made a benefit or a blessing upon a People, that Christians, and none but Christians throughout the world, are capable of being cast away or perishing. But for his Pelagian cramb (I call it so, as by him urged) of the Universal particle [All] he hath alleged two texts. One, Rom. 5. 18. By the righteousness of one the free gift came upon all men, to justification: the other 1 Cor. 15.22. (for I take that verse and not the 21 to be meant, as being the parallel place). In christ shall all be made alive: concerning this last place, whether it be the 21, or 22, or both, somewhat is to be premised, because it may be diversely understood. I think it is to be taken of a glorious vivification, or Resurrection to life: for this properly is a Resurrection: and of this only is treated, in that whole chapter; for the wicked or castaways shall arise, not by efficacy of Christ the Saviour, but by sentence of God the Judge: for being by him, sentenced to Death, they must come forth of prison to be led to execution: That Resurrection, which is a privilege of the holy Catholic Church, in the Apostles Creed: That which is spoken of Luke 20. 36. children of God, being children of the Resurrection; is that spoken of in this chapter: also in 1 Thess. 4. the comfort of God's people being intended both there, and here.  
Now for the Texts brought to prove, the forgiveness of men's sins, that were brought upon them by Adam, to be Due Debt, I answer, he might have looked within a few verses of his second text, and thus have read: [But when he saith all things, it is manifest that he is excepted, &c.] In some universals, there be manifest exceptions: and in every universal, there is restriction to the subject matter, or that which for the present is spoken of: he chargeth us somewhere, with broad denial of Scripture-sayings. Not so: but it is the Denial of the broad sense of some Scripture-sayings, this we own and acknowledge. All things that are said in Scripture, or anywhere else, are not to be taken in the full latitude. Divinâ gratiâ opus est, saith St Chrysostom. Hom. in Joann. 39 nè {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} insistamus: itâ haeretici in errorem incidunt; We had need pray that God would give us grace, not to stand too much upon the bare words, for so come heretics to fall into their errors. God's word is written for them that are awake, and have understanding, and make use of it, when they read, But for those two places he needed not to have looked far, to find a limitation of the universal particle all: for Rom. 5.18. it is limited in the very next verse, vers. 17. recipientibus, to them that receive the abundance ot Grace. And in 1 Cor. 15.22. it is limited in the very next verse, 23. to those that are Christ's. christ the first fruits, afterward they that are Christ's.  
And as tor the difference he hath given us, between the sins against the Law of Nature, and the sins against the light of the Gospel, that Christ's Death should be properly, for the pardon of the former, and not of the other, I can nowhere find; nor do I acknowledge any ground for it. St John telleth us, that the blood of Jesus Christ, cleanseth us from all sin: and the Apostle Paul, who persecuted Christ, when he was come a light into the world, was nevertheless made a pattern to those that should afterwards believe, 1 Tim. 1.16. if he who fiercely persecuted Jesus Christ, be made of God a Pattern and Precedent to others, of the virtue of his Death; surely then was Christ's Death as proper for him, as for others; and as proper for them that sin as he did, as for him. They who never heard of Christ are commanded to repent; Act. 17.30. as well as they who crucified the Lord of life, Act. 2. 38. Christ died for both, and both must repent, and neither of them can claim forgiveness of due debt, without Repentance.  
M H. talks much, and unseasonably enough of the extent of Christ's Death; and makes it almost an unpardonable crime, to limit it to God's elect, or them that shall be saved: But who ever made so odious a restraint of it, as he hath here made? as if it were not properly and absolutely a ransom, for any person this day in England, or yet in all Christendom; for all the sins of Christians must needs be against the light of the Gospel, their sins cannot be considered before, or without Christ's coming. One text he allegeth, but depraveth it, that it may serve his purpose, Rom. 5.16,17. The judgement was by one to condemnation; but the free gift is of many offences to justification, therefore Christ's Death was properly for those sins he found upon us, for those sins, which were brought upon us by Adam; but for no other sins properly and absolutely. Only out of the superabundance of Christ's Grace, upon our Repentance, shall be forgiven more sins than ever came by Adam: as if infidelity, and sinning against the light of the Gospel, and refusing to be saved, and love of darkness more than light; were not found upon us by means of Adam's transgression. And secondly I answer, the meaning of the Apostles words is this. The first Adam's sin was but one: but when the second Adam cometh, doth he only take away that one sin? not so: he doth set us free from many offences; that is, from the multitude of offences or actual sins committed by us: Now S. Paul doth not distinguish of those many offences, (and why should any other then?) but would be taken to mean all kind of offences, whether considered before, and without Christ's coming; or else proceeding out of love of darkness, when his coming is made known. From all kind of actual sins, properly and intentionally, though not absolutely without Repentance, Christ's offspring or children are discharged, through Christ their Head and Father.   

Qu. 136. What is Election?  
A. A gracious act of God's free will, in which he, before the foundations of the world, chose (or purposed to choose) the man Jesus Christ into unity with the eternal Word, and and so to be his holy One, the treasury of all his blessing, and worker out of all his pleasure, and in him all the seed springing forth of the travail of his soul to holiness and blessing with him, for the praise of his own grace. 
Eph. 1.4,5,10.  
Isai. 42.1.  
1 Pet. 2.4,9.  
Isai. 53.10,11.  
Col. 1.19. and 2.9.  
Gal. 3.7,9, 26,27,28,29.  
Eph. 1.5,6.   
The question is propounded concerning Election: the main or chief part of the answer is returned concerning the Incarnation of the son of God; or the uniting the man Jesus Christ with the eternal word. A bold Innovation, Confusion, and Elusion.  
Innovation, so will I think it, and call it, until I can find who hath gone before him, of the Papists, Protestants, of the Remonstrants, Lutherans, or any other in this definition.  
Confusion, in that he hath confounded, and in a manner, made all one, those things which are of a quite differing and disparate nature.  
Elusion, for what greater abuse or mockage can by any man be put upon his friend, than to stretch forth his hand and hold out one thing, and when he should take it, to give him quite another? Should any man take such liberty as to imitate him, he might reduce not the Incarnation only, but most of the Articles of the Creed, and most of the works of God, to Election. And even this great Mystery of the Incarnation, which appertained not to this place, he hath expressed very untowardly. Had he been so wary as to keep himself to the Athanasian Creed, he had not used those words of God choosing the man Jesus Christ to be united with the word, but of Christ assuming the manhood into God, or to the Eternal word. The Man denotes the Person, The Manhood denotes the Nature. Jesus Christ did not assume man's Person, but man's Nature. The Humanity was framed, and united, both, at the same instant of time: the making & taking to himself our flesh, was but one Act. If the Son of God had taken to himself, a man already made and perfected, and having personal subsistence; then there should have been two persons in Christ, whereas there is but one person consisting of two natures; as our author hath soundly and fully delivered, above, in the Answer to the 68 Question. So that here, wresting that to his purpose which did not belong to it, to the intent he might be thought, not to deny all personal Election, but that God chooseth One man, particularly and definitely; he hath unwittingly dashed himself upon Nestorianism.  
And if any man shall say now, That I deal not fairly, thus to aggravate a mistake of this kind, where no harm is intended, but all is meant well, as I am willing to acknowledge out of his own words elsewhere, I shall allege that for myself, which is to be found, if I mistake not, and is observed in the Civil Law, and as I think, in our Laws too: Res illicita & jocularia, casum reddit atrociorem. He that being seriously employed in his honest calling, or any lawful action, doth by way of misadventure procure some danger or damage, to his neighbour's goods, or life, or limb; shall not incur the same guilt, nor draw upon himself the same punishment, that another shall, who doth the very same harm, whiles he is either in sport and idle, or else bent upon some other mischief. Our author was meditating a Mock-answer to a serious Question, and studying how to elude, and evade, and make void, God's Election of particular persons: to that purpose wresting both the word of God, and the Analogy of Faith: a bad intent, an ill design and work; in prosecution of which, while he stumbled upon an old condemned heresy, the blame of what befell him, may with right and reason rest upon him.  
After the prime and principal part of his Answer, followeth something touching what is mentioned in the Question; (the other I called a Mock-Answer) but in such a manner, as if he were afraid of being guilty of following his Elders Tradition, or of delivering what he hath received of our Church, affecting to be wiser than his Teachers, who yet have delivered nothing, but what they have received of Christ and his Apostles. This may appear by these particulars.  
First whereas he saith, [chose, or purposed to choose] I do misdoubt his disjunctive, as tending to overthrow all precedaneous Election. In Copulatives, both must be true, to make the proposition true: but in Disjunctives, it is enough, if one of them hold true; and it is likely that with some of his partners, he will betake himself, if need be, to the sole purpose or intention to Elect. So abundantly cautelous he is, that there should be no Election whatsoever, ab aeterno, though it be but such, as one would think, might very safely have been yielded. open door, Preface. [That any uncalled, are ever called Elect, I can nowhere find in Scripture,] In what terms would he have it delivered that he might say, Now have I found it? There are Elect from the beginning; Elect before the foundation of the world: therefore as yet uncalled: he may find Election placed before Vocation, in that chain, Rom. 8.  
When as they hear the Elect spoken of, they will tell you, that Elect doth not signify chosen, but choice, or Excellent. Tell them, it is Electos quos elegit: the Elect whom he hath chosen: they will say, That God chooseth them then, when they believe. Tell them, that God doth choose his Elect before the foundation of the world: that is, say they, He did purpose to choose them when they come to believe. But so were they justified, and glorified before the world was: so was the world at an end, before the foundation was laid. Thus no words of holy Writ, how plain soever, can secure the truth against the perverse wits, of such as are corrupt and self-willed.  
Secondly, he teacheth here, That in the Doctrine of Election we must begin with Christ: and there are given abroad certain verses of his, which tender this as a Main-principle to be born in mind, That Christ fore-known is the foundation of all, and the not knowing, or learning of this, breedeth many errors: these texts subjoined, Isa. 28. 16. 1 Cor. 3. 11. Agreeably whereunto it hath been taught by others of his way, and by such as led the way to Others. That God's first Decree, is, De mittendo Christo, to send his son into the world. Answ. There must be something of necessity, precedent to the Mission or Manifestation of Christ, or to God's preordination to send and manifest him. I know that in God, who is eternity itself, all things are together, nothing properly going before or following. And to us, as we now are, it is a hard matter to know how to speak or think of God's manner of acting or proceeding in his Decrees: Nevertheless, as when he speaketh unto us in holy Scripture, he is pleased to condescend to our capacities, and to borrow his manner of speech from our custom and usage, to the intent he may be understood of us; So he giveth us leave, when we speak of him, to use our own expressions, so they be agreeable to his holy Word, and with due regard to him who is in all things infinite. Accordingly whereunto we say; That as some things in the order and manner of the Creatures, are simul tempore, together as to their beginning in time, which are not, simul naturâ, together in their own nature, one of them causing the other to be; as the Sun, and the light of it; Fire, and the heat of it: In like sort, God's election of men, and his purpose to send Jesus Christ; these two, though they be both alike ab aeterno, yet naturâ, the Election of his Church, goeth before his purpose to send his Son. And this I prove by those words, So God loved the world, that he gave his Son: 1. John 4. He loved us, and sent his Son. Therefore whether it be God's love and mercy to mankind, in the general; or in special to the Elect; and whether election be of particular persons, or believers in general; God's love doth go before his purpose or decree to send his Son, because he sent his Son out of his love to Man.  
When a Christian Prince, hearing of such a number of his subjects, held captives under the Great Turk, doth send such a sum of money as is demanded; in this case certainly his good will that he beareth to those his subjects, doth precede his sending, or his purpose to send the money for their ransom.  
The Love of God, is, Causa proegumena, quae intus movet ad agendum, which some call causa antecedens, the cause moving from within, The Death of Christ is, Causa procatarctica, quae extrinsecus movet ad agendum, the cause moving from without: and therefore subsequent to the other, though both be considered together; as he that resolves upon the end, doth therewithal deliberate and resolve of the means tending thereto. God's Love, or good will is an antecedent cause to Christ's manifestation. And as a foundation is for the good and benefit of what is laid upon it; so was Christ given in caput Electorum, to be a Head, and a mediator, that by him the Elect might be brought to Glory. Although therefore the son of God, be the author and finisher of our Salvation, if we speak of the Execution of it in time; yet if we speak of the Decree of it, before all time; So Christ is not the foundation of our Election, but God's love is. And yet I hope, he will not say, we lay any other foundation than Christ, according to the Apostles sense, 1 Cor. 3. any more than the Apostle himself did, when he said in one place, The foundation of God standeth sure, 2 Tim. 2. and in another, We are built upon the foundation of the Apostles and Prophets, Eph. 2.  
Thirdly, he teacheth that Christ is not only Fundamentum electionis, but subjectum also and primus Electorum, as if God did choose Christ first, and than others; and two places are brought in the margin, wherein he is said to be God's Elect; Isa. 42. 1. Behold my servant whom I uphold, my Elect in whom my soul delighteth: and 1 Pet. 2.4. To whom coming as to a living stone, disallowed of men, but chosen of God, and precious. These two places are alleged to make good his new Doctrine, that the Great mystery of Election, which in his Title he promised to open, is in the prime notion to be understood, of God's choosing of Christ.  
I answer, It is needful that be done, that he hath omitted; and that is, to distinguish, and remove the darkness, that ariseth from ambiguity. There is a fourfold Election.  

1. To an office So David was chosen King, whiles he followed the sheep: and our Saviour chose the twelve to be Apostles.  
2. To the Church visible; So God chose the people of Israel, Deut. 7.6. The Lord hath chosen you te be a special people.  
3. To the Church invisible, or the mystical body of Jesus Chri●st, Joh. 15. 19 I have chosen you out of the world, therefore the world hateth you.  
4. To salvation, or life eternal, Eph. 1.4. According as he hath chosen us in him, before the foundation of the world. 2 Thess. 2.13. God hath from the beginning chosen you to salvation.   
Now both the places abovesaid, where Christ is said to be Elected, are meant of an Election to an Office, or Place, Honour and Dignity, as the context, and plain reason evidently show: in Isai 42. he is, To give judgement, to make Laws, to be a teacher, to be a light of the Gentiles, to open the blind eyes, and to bring forth the prisoners. All these belong to his Royal and Prophetical Office. And in that place of Peter, his office is likewise spoken of. To whom coming] as to one in chief place, that in him we may be established: a chief corner stone] this is for the good of others, to hold the building firm: and such as was the Reprobation, or Rejection; such was the Election surely. But the Rejection was in this to be in no place at all: therefore the Election must be in this, to be in the chief place of all. So we may say that our Saviour was predestinated, and preordinated, ad officium; but if we say, that he is the first of the predestinate, or primus Electorum, who then is secundus? None: for none is there of that order to follow. Jesus Christ is chosen to an Office: believers are chosen to salvation, Each of these is called Election. But the one is not of the same kind, that the other is.  
Therefore, inasmuch as he hath not brought any place where it is said, that Christ was elected otherwise than to an Office: and inasmuch, secondly, as Election to salvation or life eternal importeth either a lost estate, as in men; or a changeable and hazardous estate, as in Angels, who are said to be elected, I Tim. 5. and inasmuch thirdly, as the Manhood of our Saviour never had any personal subsistence, but was immediately assumed to the godhead, past all possibility of falling into sin and misery; in these regards, I leave it to be considered, whether or no, and how Christ may be said to be elected to salvation. But if in no place of Scripture this Election be spoken of, then sure I am, this is none of the Election that ought to have been spoken to, in the Answer to the Question abovesaid.  
Fourthly, he teacheth that Christ is not only the first Elected, but the only elected personally [in him all the seed springing forth of the travel of his soul] All, in the general, not one in particular, not any determinately. But the Apostle saith, 2 Tim. 2. 19 The, foundation of God standeth sure, having this seal, The Lord knoweth WHO are his. Qui not Quales, who, not how qualified, as, that they are true believers, and obedient. This general consideration may soon be known by every one. But you may say again, Every one cannot tell who they be that are truly faithful and obedient: but the Lord knoweth in particular who they be that are such: to this, I return, That unless final perseverance be yielded, this is no sure foundation: this is no seal, the which useth to be for certainty and assurance: that foundation standeth not sure, that is subject to change, revolt, and apostasy. Qui sint, therefore cannot be, believers in general: if you say, Qui sint, be credentes perseverantes, believers that hold on in faith and obedience to the end: then I say, this is not to the scope of the Apostle, which is to comfort the people of God against the fearful example and offence of Apostates. Hymeneus and Philetus have erred and overthrown the faith of some: if some fall away, and draw others after them, who can be secure? We may all be seduced, first or last: No, saith the Apostle. Nevertheless] that is, though some fall away, and others follow, yet God's elect shall steadfastly abide; But here were no comfort for believers, if only those who persevered in true faith and continued to the end, should then, upon their perseverance and continuance be sure not to fall away, as Hymeneus and Philetus did.   

Qu. 140. May not men be said to be elected in their believing?  
A. Yes, in respect of an actual election (or executing the Decree of Election) which is the actual taking a man out of the world, 
1 Pet. 1.2. and 2.9.  
Joh. 15.16,19.  
2 Pet. 1.10.  
Psal. 4. 3.and 65.4.  into fellowship with Christ and God in him. 
Isai. 14.1.   
It is true that when men do believe, they may be said, and are said sometime, to be Elected then; But who takes upon him, either to write a system of Divinity, or a catechism pretending to lay open these great mysteries, useth not, and ought not to term this Election, but vocation; according as the Apostle doth call it, and distinguish it from Election, in that chain, Rom. 8.29,30. And he hath here in his Margin made a kind of Medley, of all the four sorts of Election above specified, as may appear by view of his Texts.  
1 Pet. 1.2. is spoken of Election to life eternal chap. 2. vers. 9. a chosen generation] of election to the Church visible. Joh. 15.16. I have chosen you, that you should bring forth fruit] is meant of choice to their office of Apostleship. vers. 19. I have chosen you out of the world] is meant of Election to the Church invisible, which is all one with Vocation, That of the fourth psalm, The Lord hath chosen (so our English vulgar, but others, separated) to himself the man that is godly] is to be understood of Election, or separation to an office, namely the kingdom. Psal. 65. Blessed is the man whom thou choosest] is meant of choosing or admitting to the Church visible, namely of a particular congregation; so it followeth, and causest to approach unto thee, that he may dwell in thy courts, we shall be satisfied with the goodness of thy house, even of thy holy Temple. Isai. 14.1. The Lord will choose Israel and set them in their own land] is meant of Election to the Church visible constituted: and 2 Pet. 1.10. of Election to life eternal.  
Thus hath he obscured what he undertook to open, whether out of too much artifice, or too little Art; I will suppose the former.   

Qu. 141. But did not God choose his Elect to holiness and glory, in their own personal considerations?  
A. No sure, neither as in Adam standing, 
Eph. 1.4.  nor as in him fallen, nor as in themselves considered, but in Christ.  
As if they might not be considered personally, and in themselves, and either standing or fallen; and yet withal, be chosen in Christ, Not in Adam, saith he, standing or fallen, but in Christ.] So then as it is commonly said by some, that the Elect were considered standing, by others, fallen; before, or when Christ did choose them; So now they must be said, to be in Christ when they were chosen [In Christo] must not go to Elegit, but to Nos,] Elegit nos existentes in Christo. God chooseth us when we are true believers. But this is not his sense, although divers have so taken Eph. 1.4. He hath helped us elsewhere to know his meaning here. In the Preface to his other work.§ For the matter. [We were chosen to blessing and holiness in him, as the present Freemen of Lynn, might be said to have been, by foregoing Kings, chosen to such privileges as they have now, in the first choosing it to be a Corporation, and in those that were then made members of it.] We see how small and faint a matter he maketh of Election, if any thing at all: A King of England, that above a hundred years now past, did choose a Corporation (if you call it choosing) neither did, nor doth, choose them who are admitted freemen since that time, any more than he did choose their chief Magistrate, this year; or their Burgesses that were sent thence to the last Parliament. There is no Election, where there is no knowledge, of what is chosen, what refused. This similitude therefore can neither prove nor illustrate being false in the ground of it: yet it helpeth us to his meaning, or interpretation of those words, Elegit nos in Christo; which is this, God chose us in choosing Christ: Chose Christ first, in him chose them, who should in after ages believe in him. This gloss did well become the Problems of that hardy adventurer, who attempted to wrest and wind up our English Articles to the Church of Rome. But for Mr Horn, who promised to cleave perfectly to the word, he might very well have looked onward to the next verse, vers. 5. where it is, per Christum, by him; which might very well interpret in ipso, in him: and he might very well have looked on to the seventh verse, where it is in quo, in whom we have forgiveness. What? had Christ forgiveness first, and then we in him? had he Redemption through his blood, and then we in him? No: but God did forgive us, and redeem us, and bless us, and choose us through him, or by means of him, or with respect to him, as our mediator: or he might have interpreted this place by 1 Thess. 5.9. God hath appointed us to obtain salvation by our Lord Jesus Christ; which is as much as this, he hath chosen us to salvation in Christ. And as his similitude is not true, so neither is it fitted to the Mystery now spoken of. For God Almighty did chiefly, and in the first place (so far as we may be able to make difference) choose his people to salvation, and in the next place chose Jesus Christ, to the office of mediator (no other Election of him I know spoken of) Jesus Christ was the gift of God; for having chosen his Church, he gave his son to be their Head to bring them together, and to hold them together, that they might not fall and be lost, as they were under the first Adam.  
But to prove Election to be personal, and not of the generality of believers; and yet withal to be in Christ, I allege that place in Revel. 13.8. where it is described by Names written in the book of the Lamb slain. A book, here is a Catalogue of Names, as Gen. 5. and Matth. 1. and names are of persons. And the book of life, is the book of the Lamb slain, because God doth not save, or bring to Glory his Elect, but by intervention of Christ's satisfaction, that Justice and Mercy may stand together. This place of Scripture, hath our author in his Essays, a late piece of his, in a long and laborious discourse, vindicated from this sense, and this purpose. The sum is this. Names, saith he, written in God's book, are not those by which we call men, as John, James, &c. but their qualities in the general, by which men may be called. The wise in heart shall be called prudent, Prov. 16. So the Elect are called Righteous, Meek, merciful, Godly, Fearers of God; these names, were always in the book of life, but are newly put upon believers, when they receive Christ, and be qualified, with new frames and dispositions, and this, he saith, appears clearly & beyond all contradiction, to be the genuine import, of those so often abused Scriptures, touching names written in the book of life.] I answer, not beyond all, for it is in some contradiction to himself; it is his common Doctrine, and in particular beneath at the Qu. and Answ. 202. That we may not gather God's love or Election, from our duties of obedience, or inherent graces. Are these qualities and dispositions names always written in heaven, and put upon beleving persons when they do receive Christ, and are endued with those qualities; and shall they not signify that God hath then elected, and doth then love such persons? Shall they be names in the book of life, and shall they not notify the persons upon whom they are put, as heirs of life? This therefore is in clear contradiction to himself. He should not be so forward as he is, to accuse his brethren for making a mingle-mangle, of some matters they take in hand; for he hath here most confusedly mingled together Qualities with Names, Names proper with names appellative, and if his achievements take place, and be answerable to his essays, he will go near to bring us all to Babel, that none shall understand other. If the Messenger that bringeth to a Corporation, the precept for Election, should deliver it to the chief Magistrate there, with these words; Sir, I have brought you here a writing for choice of Burgesses, together with the names of those whom you are to choose, for to serve in Parliament; hearing this, he would perhaps think, there were sent him a Cónge d'eslire, and fear some infringement of liberty: but opening it and finding nothing but some general and usual qualifications, well consisting with freedom of choice; he might very well chide him for such abuse, and ask him where he learned to talk so frivolously and so fondly. Qualities are not Names; neither are Names Qualities: Qualities are inherent in us; Names are imposed on us: neither is that a man's Name always by which he is called. Noah was righteous and he was called so, yet that was not his name. Moses was meek, and was called so; yet that was not his name. In the language of holy Scripture, Names do signify Persons, and individual Substances: he calleth the stars by their names: I know thee by name, Exod. 33. I have called thee by Name, Isai. 43. He calleth his own sheep by name, Joh. 10. Can any take these places to be meant otherwise, than of individual and personal notice? Nothing will serve Mr Horn, but such names, as John and James, and so long as we cannot find these spoken of in God's word, he will not yield, there are any such written in heaven; nor any personal Election: but what if he can find such names as Clement? Will that satisfy him? when the Apostle saith Phili. 4.3. with Clement also, and other my fellow-labourers, whose Names are written in the book of life; I take his meaning to be this; as if he had said, with Clement, and those others, whom though I name not now in this Epistle, as I do Clement; yet are their names written far more happily elsewhere, even in the book of life with God in heaven. Such names therefore, as John, James, Clement, we say, but understand still what we say, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, are written in the book of the Lamb slain.   

Q. 142. Doth not the Scripture tell us that God elected Jacob personally to salvation, and rejected Esau, personally from it, before they were born, or had done good or evil?  
A. God did elect Jacob, but the Apostle neither says personally, nor to or from salvation.  
Qu. 143. How are we to understand him then?  
A. That he chose Jacob nationally (that is, him and his posterity to be privileged with the choice means of salvation above all nations, and therein gave him the Dominion, and rejected Esau and his posterity from the same, yet so as his family, and all the families of the earth, had blessing in Jacob's, and might have enjoyed it, in submitting to him.  
This appears to be the Apostles meaning: 1. The Oracle to Rebecca speaks of them as of two nations. 2. The Prophet Malachi applies it to their posterities. 3. The Apostle speaks of casting off the nation of the Jews. 4. Nor doth he speak of them, as so reprobated, that it was impossible for them to be saved.  
First, Let it be supposed, that the words are not taken personally, but are to be taken of the Israelites preeminence above the Edomites in outward and temporal privileges: yet this is enough by accommodation, to show that God is free in his choice, and refusal; in that they who are every way alike, are not alike dealt withal, whether it be in worldly blessings, or spiritual, or eternal: if temporal inheritance be of God's purpose wholly, not of works; then also the heavenly: and why may not one Person, as well as one People, be loved, and another hated, before either good or evil done?  
But secondly, The Election and the Rejection were Personal. The Scripture in Genesis, speaketh primarily of their Persons: in Malachi, secondarily, and by application, of their posterity. Answ. to Qu. 143. [Him and his Posterity] The persons therefore of the Heads of the respective nations, are not to be excluded. And in particular, for the personal Reprobation of Esau, it that must be spoken to: 1. Holy Scripture saith, he was a profane person, for that he sold his birthright for a breakfast: it is not said, he was unwise, to make so foolish a bargain; but profane, so to undervalue and part with his inheritance of the land of Canaan, the right he had to the promise, and to the covenant made with Abraham, in so contemptuous a manner. 2. It is said he was hated of God. Now though hatred may sometime signify less love, yet not always, yet not here likely, where there are such Synonymous phrases, as hardened vessels to dishonour, vessels of wrath. 3. The Apostle bringeth Esau for an example, or proof, that some of Abraham's children may be rejected, may be children of the flesh, and not children of God, not children of the promise, Rome. 9.8,13. Let us not go about to make void the Apostles argument. Nevertheless, if any man will contend, that as the blessings conferred on Jacob, and denied to Esau, were typical; so also was the Election of the one, and the Rejection of the other: and that Esau was only Typus Reproborum, and that he did repent afterwards, being reconciled to his Brother, Gen. 33. and return to the Church of God; The Allegorical exposition of these two texts, in Genesis and Malachi, are sufficient to confirm the Apostles Doctrine of Election and Reprobation, which he treateth of in those three chapters, Rom. 9,10,11.  
Secondly, whereas our author would have the Election of Jacob to consist in this, that he and his posterity were privileged, with the choice means of salvation. 1. It moveth some wonder that so great weight should be laid upon the greater or less means of salvation, by them who hold all men in the world to have sufficient means of salvation.  
2. Jacob and Esau were brought up alike in the same family, instructed in the same religion, made alike partakers of the seal of the righteousness of Faith, thus far they were not differenced.  
3. A Catechist who pretends to deliver common grounds of Divinity, should deliver them in common terms of Divinity In his Title, was, the mystery of Election: But to be privileged with the means of salvation, this is, and aught to be called external vocation, which is expressly contra-distinguished from Election, by our blessed Saviour, when he saith, Many are called, few are chosen. And accordingly S. Paul here shows the difference, betwixt the Church visible, and invisible; and that all are not Israel, that are of Israel, because God chooseth and refuseth whom he will, of those who belong to the Church, and partake of the outward Call: but he makes no comparison or opposition betwixt Israelites and ethnics; nor betwixt Christians, and Infidels; nor betwixt those that have more means, and those that have less means: But to remove the offence, which did arise from the Jews rejection of Christ and his righteousness, he showeth that God doth keep his promise with Abraham, in that he saveth his children of the promise, whom he chooseth to Glory, whether they be many or few, whether they be Jews or Gentiles.  
4. It had been agreeable and tending to our authors design, if he could have showed, that in these three chapters, 9,10, and 11; there is no other love nor hatred spoken of, or intended, but only as thus far, that God offers to some the more choice means of Salvation; to others, but ordinary and common means: and that to show mercy, and to harden, is the same with affording choice means, and ordinary means. But this he could never do. Did God love his Church of the Old Testament, less than us of the New Testament? Was his love so much less to the Kings and Prophets, who desired to see Christ's day, than it was to the Apostles, who saw what the others desired to see, but could not see? Or was Capernaum more beloved of God, than Tyre and Sidon, so far as the one should be said to be loved, the other hated? the one elected, the other reprobated? In whatsoever way it be, that God may be said to harden, he hardeneth them that he sends the best means to, as soon as any other: yea, by his word he hardeneth them. To the Prophet he saith, by whom he sends, and when he sends his word, Make the heart of this people fat, and their ears heavy; and the Gospel preached by the Apostles themselves, was the savour to death, as well as to life. Luke 11.49. The wisdom of God said, I will send them Prophets and Apostles, and some of them they shall slay and persecute; He sends oftentimes, and in wisdom sends, where he knoweth little good will be done. Or he should have showed, that there is no Election or Rejection spoken of, in all that discourse of S. Paul, to or from salvation. But this he could never do: for the Apostle speaketh of an Election that is made out of those who have choice external means: a choosing out of these. Among the Israelites who were for number as the sand, a remnant saved, chap. 9.27. of whom Paul was one, chap. 10.1. there was a people whom God fore-knew, vers. 2. that is, a people not only called, but chosen. Israel hath not obtained, but the Election hath obtained, vers. 7. Out of the Israelites therefore, who were elected to choice means of salvation, there was an Election to life eternal, which properly is called the mystery of Election. But now it is to no purpose all that he hath said, concerning Jacob and Esau, unless he intended to prove that the Apostle hath not rightly alleged the Testimonies concerning them, out of Genesis, and the Prophecy of Malachi.   

Qu. 145. But says not the Scripture, that God made Pharaoh to destroy him?  
A. No: but he made him stand, 
The Original signfies, To make to stand: and suits with Rom. 9.22.  or raised him up, (namely, out of former judgements) and forbore him with much long-suffering, when a vessel of wrath, fitted to destruction, to glorify his name and power thereby the more abundantly.  
Here the Catechist plays the Mimus, and in a scoffing imitation puts not a proper question, but a figurative Interrogation, crudely enough and invidiously; which being negative, must be resolved affirmatively; Says not the Scripture? q. d. the Scripture doth certainly say so, at least, as the pretended Orthodox, have made the world believe. And yet they never said more in this, than the Scripture saith, namely, that God raised up Pharaoh to show his wrath upon him, for his own glory. The word is diversely rendered and expounded: but whether it be Feci, Creavi, Excitavi, Posui, Feci surgere, Feci stare, (any of these) or whether it be Feci restare, h. e. superstitem mancre, agreeably to the Septuagint: I have reserved thee, preserved thee, or kept thee till now; it is not much material. They who give the sense according to any of the first forenamed, do think it suits with Prov. 16. 4. The Lord hath made the wicked for the day of evil; and do think that the Apostles word, Rom. 9 doth suit with it, ver. 17. and there is nothing, ver. 22. against it: They think the Apostle may explain himself, ver. 20. Why hast thou MADE me thus? ver. 21.— of the same lump to MAKE—. Howsoever those sound Interpreters who follow the Septuagints meaning [I have kept thee from former judgements] do not think it any prejudice to that cause, in opposition of which it is here produced: for if God Almighty did defer and suspend his judgements, and continue him in being, for to show his glory in taking vengeance; the Apostle might well apply it further; whether he were raised, or reserved; it shows the freedom of God's Sovereignty, and power to dispose of his Creature to his glory, whether by showing mercy, or by hardening.   

Qu. 146. How then saith the Scripture that God hath power, as a Potter over the clay, to make of the same lump, one vessel to honour, and another to dishonour?  
A. To show that God may do with his own what he will, distribute to them what he pleaseth, preferring one before another in means of salvation, forbearance toward them, or power exercised for their good, as in the case of preferring Jacob and his posterity before Esau, & his. Though yet those he honoured, abusing their honour, were broken off, when the dishonoured were made vessels of Mercy through faith in Jesus Christ.  
He telleth us when God doth make any man a vessel of honour, and leaveth it plain enough to be understood, when he maketh any man to be a vessel of dishonour; that is, when he vouchsafeth him a less degree of the favours specified. When he alloweth any man less means of salvation, than he doth to another: and when he showeth less power, for the good of one, than he doth for the good of some other. For God forbeareth all men, and exerciseth power for the good of all men, more or less. Thus much being premised. I come to observe as followeth.  
First, it is a matter that causeth scandal to the common people, to ascribe so much to the difference of the means, conducing to salvation, that the very Degree, of greater means or less, should be able to make men vessels of honour or dishonour. They need not be assisted, in setting up such superstitious fancies, and conceits of their teachers, and outward helps to holiness and happiness. For 1. some are too forward to think themselves safe, so long as they live under an eminent ministry, though they learn little, and practise less. And 2. some others are too ready to lay the blame here, and give this the reason, why they and the world about them amend no faster, because they are no better taught. Worldly men, when they have no mind to find the way to true conversion, and reformation; begin oftentimes to quarrel with their Ministers and pastors, as not being qualified with awakening gifts: their way of preaching is not efficacious: and, who was ever known to be converted by a Liturgy? forgetting in the mean time the 16 chapter of S. Luke: where, as there is set before us and laid open the state of the other life or world; so is there also a window opened to men's breasts & thoughts, that we may know what fond conceits they have. Nay, father Abraham, but if one went to them from the dead, they would repent; and he said unto them, if they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.  
Secondly, A Doctrine it is uncomfortable, and uncharitable, to teach, that those persons, for examples sake, who living in the darker corners of this Land, have not so plentiful instructions, as others have, are therefore made of God to be vessels of dishonour. God seeth not as man seeth; chooseth not according to outward appearance and accommodation; but requireth of Christian people, according to what they have, and not according to what they have not: it lies not all upon the edge of the instrument, or weapon; but strength of the hand, in this work: and oftentimes, the first are last, and the List first. Man's life consisteth not, whether it be corporal or spiritual, in the abundance of the means that he possesseth, but in God's blessing and heavenly influence, which causeth often, as good health and habitude with. Daniels pulse, as Benjamins double Mess.  
Thirdly, A like Doctrine it is to teach, that whom God forbeareth not, but chasteneth and scourgeth early, they are therefore vessels of dishonour, but who knoweth not that Judgement useth to begin at God's house? and that if there be a difference, he least of all forbeareth those that be his own? the fruit of this Doctrine would be, to add affliction to the afflicted, and help to make up the measure of their sufferings, who find not the power of God exercised for their good, with the mark and designation of reprobates.  
In the very next verse following the mention of vessels to honour and dishonour, it is said that, God endureth with much long-suffering the vessels of wrath, Rom. 9.22. and doth forbearance help to make a vessel of honour? spoken of vers. 21. Our author either could not or would not see what was next at hand, and lay plain before his eyes: otherwise, Almighty God's forbearance to punish, had never entered the description of a vessel made to honour.  
Fourthly, he interprets that to be a vessel to honour, upon which any honour is conferred though for the duration, temporary and transitory, for such are all the honours that he mentioneth. Thus Judas, even then, when an unbeliever, Thief, and Devil, was notwithstanding a vessel of honour, according to the Dialect of these instructions, because he was born withal, and preferred in outward means to life eternal before thousands of others whereas this preposition, In, I N honorem, I N contumeliam, not of, but to honour, and dishonour, being a final particle, and denoting the end; cannot otherwise well be taken, than to denote a final state, and condition permanent. Had it been his aim to take the Apostles sense, and not to force a meaning upon him; in the very next verse, vers. 22. he might have seen explained what is meant by vessels of dishonour, namely, vessels made up and fitted to destruction, not less forborn, less regarded, and honoured.  
Fifthly, according to the tenor of the answer abovesaid, the same person may be a vessel to honour, and dishonour both; successively, at several times; that, confessedly: but not only so, but sensu composito; at the same time, he shall be a vessel of honour, because he is preferred before some others, and a vessel of dishonour, because some others again are preferred before him, in participation of divine patience and goodness, and outward aid. For thus it must needs be, in the several degrees, and the variety of these kinds of savours vouchsafed of God to the sons of men.  
Sixthly, if we view the words before, that gave the occasion to these, we shall soon perceive how unlikely a matter it is, that either Jew or Gentile, should charge God above with injustice, or that the Apostle should defend God's justice, by checking the presumption of human reason; and yet nothing be objected but this, that God useth some men better than he useth others, in patience towards them, and means tending to life, and power exercised for their good.  
Lastly, there would be no colourable cause of complaint against God, nor should any man need to say, why hast thou made me thus? if it be in his power to make himself otherwise, to make himself, even as he will, notwithstanding any thing that God hath done. He may haply honour one man more than another, in outward mercies, and dispensations, which thereafter as a man shall well or ill make use of, he shall make himself accordingly a vessel of wrath, or mercy.  
God in mercy made the people of Chorazin and Bethsaida, vessels of honour (if we can be persuaded so to call it) by the mighty and gracious works wrought among them. But they by abusing this honour, made themselves truly and indeed, vessels of dishonour. And others again who were dishonoured of God, by having fewer Talents, through good improvement of them, became vessels of glory and honour. The rule of our belief teacheth us otherwise, God's purpose of Election doth stand or abide firm, Rom. 9.11. his Counsel is immutable towards the heirs of promise, Hebr. 6.17. vessels of honour and dishonour, being no more interchangeable here, than gold and silver, wood and earth, of which the divers vessels are made, 2 Tim. 2. 20.  
Thus much concerning Election.   

Of the means of salvation, he hath formerly spoken sundry times, in several Questions and Answers. But he did not tell us how far that term should be extended; whether beyond the Church or no. Now he asketh in  
Q. 149. What be those means? (namely that God affordeth us towards faith in Christ, and the blessings in him.)  
A. All those things in which God by Christ, as the light of the world, and great Prophet speaks forth himself and goodness to men, whether more generally and darkly; or more specially, and plainly. (of the former sort are his works, ordered by way of enlargement or chastisement, concerning which he proceedeth thus.)  
Qu. 152. They speak of God and his Attributes, but do they speak any thing of Christ?  
A. Distinctly they do not: but by interpretation and more obscurely they do, as the effect speaks some hidden cause, or the work the workman.  
Qu. 153. Declare this more plainly.  
A. They manifest and speak that Goodness of God, 
Psal. 75.1, 2, 3.  
Psal. 68.18, 19  that could not have been toward us, 
Acts 14. 17.  had not Christ interposed between God and us: so that as the Death of men speaks Adam's sin, so they speak Christ's Mediation.  
The brief of these instructions is this; according to the New light that some blazing Comets have afforded us: The works of Creation and Providence, bring men to the knowledge of Christ our Saviour, and the Sun, Moon, and Stars preach the Gospel.  
As for Christ's interposing betwixt God and us, I do in the first place acknowledge, that his Mediation is not only sufficient, that is to say, potentially efficacious, but moreover actually efficacious, for all men in the world, whether they come to know any thing of him or no; yea, for the other creatures also: thus far, as to that mixture and measure of mercy which they enjoy, and conservation of them in that estate, wherein we now behold them. God did so far accept of Noah's sacrifice, Gen. 8. from which he smelled a sweet savour; that he said, I will not again curse the ground any more: but while the earth remaineth, seedtime and Harvest, Cold and Heat, Summer and Winter, Day and Night shall not cease. It is more likely that the weight of so great a promise, and of such extent, to the world's end, should rest and bear itself, upon the virtual contents of Noah's sacrifice; than upon the duty, Obedience, or Religious exercise of Noah's person at that time. The sacrifice of Noah might please God, but that with which he was pacified and appeased, was the virtue of Christ's sacrifice, contained Sacramentally in that of Noah, as it was also in all the Propitiatory offerings of the Old Testament, in which was offered and performed true satisfaction and propitiation, though not truly, or in truth, but only in Type and figure.  
And as this promise or purpose of God, touching the preservation and upholding of Man, and all flesh; although it were absolute and not conditionate, nor with any contract made, is yet called in Scripture, a Covenant, Gen. 9. taking that term at large and improperly: So hath the rainbow been called a Sacrament of it, in like large and improper acception. Thus far we hold that Jesus Christ did interpose as a general mediator: but this no way conduceth to the purpose of these Questions and Answers: and that for these two reasons: 1. Because thus much is not known to all men by means of the works or creatures of God, but to some only, and that by means of his word. 2. Because this Mediation availeth only, and extendeth only, to temporal and worldly benefits, not to salvation, or life eternal. Whereas in this catechism, the works of God are said to speak a further Mediation, and to be means with which God's spirit and power is conversant [To bring men to faith in Christ, and so to the blessings in him, even to be vessels of mercy. Quest. and Answ. 146, 147, 148.  
In gainsaying which opinion, I craveleave to ask this question: Do the Sun, Moon, and Stars together with other works of God's Creation, speak any other language now, than they did before the fall of man? it must be answered, No. As the Sun doth shine alike, at this day upon the just and the unjust; so did it upon Adam, while he was in Paradise, and when he was thence excluded. All things continue alike from the beginning of the Creation, 2 Pet. 3. which though brought in as the saying of the impostors, yet doth not the Apostle deny the truth of what is said, but only their false collection and reasoning thence: namely, that because the world hath so long continued, therefore it must always continue, and never have end. Now shall we think, that Jesus Christ did interpose as mediator between God and us, when as yet there was no need? Or, that there was a Remedy published to the world, before the malady was known, or was? If any difference there be in the Dialect and voice of the creatures and works of God; then, they do not utter his goodness towards men more, than they did before sin came into the world, rather his anger and punishing hand: The vanity and servitude of corruption, to which the creature is unwillingly subject, testifying as well the frown of God's countenance, as the sin and fall of man. The characters of Divine Providence, though they be not very dim to be discerned, yet are they very difficult to be deciphered, and do present to the quickest view and apprehension, the Bounty of the Supreme Lord, and the curse of his Law, set one over against the other; but not the contents of the Gospel, or the mercy of a Saviour: The Gospel being Tidings must be brought; and being News, must be told, before it can be known; and being tendered by way of Covenant, implieth a necessity that notice be given to the parties concerned: Faith in Christ comes by hearing: how can they believe in him, of whom they have not heard? Our Redemption is taught us in the school of Christ, not in the Theatre of the world. 1 Cor. 1.21. After that in the wisdom of God (that is, in the Glass of the Creatures, where shineth God's wisdom, and power, and goodness) the world by wisdom, (that is, by their own wisdom, and search, and interpretations, and collections) knew not God (not God a Saviour) it pleased God by the foolishness of preaching (that is, by making known to the world, that the eternal Son of God was crucified for them) to save them that believe. No mystery is known by nature. The Gospel is a mystery or secret, 1 Tim. 3.16. a mystery which none of the Princes of the world knew.  
And whereas he saith, Qu, 152. The works of Creation do speak of Christ, but more obscurely] against this, I argue thus. If heathen persons by means of the creatures were brought to know Christ a Saviour, though more obscurely; Then, when Christ a Saviour is evidently taught, they would have entertained him: But when he was evidently taught, they refused him, and counted his Gospel foolishness: Therefore they did not know him before, no, not so much as obscurely.  
When Paul preached Jesus at Athens, where was highest improvement of natural light, he was not only encountered by the Philosophers, even the Stoics, the best of the pack; but a worse matter than so, he was had before the Highest Court, and indicted for innovating in Religion. And everywhere, as well as there, was the Gospel spoken against, Acts 28.  
He who should have counted all fabulous, that was reported of America, or the Western world, at the first discovery; certainly that man never had formerly, any such suspicion or surmise, as Columbus had: namely, that of the huge space or quantity of the Globe terrestrial, which the Sun in daily motion compasseth, and which was not then taken notice of, there might be as well land as sea, and that land habitable and inhabited: for had he thus imagined of himself, he would not then have laughed at the story of the New-found land, and held it as a foolish fiction.  
Had the Mediation of Christ a Saviour been darkly gathered from the fabric of the world, and works of Providence; then would it not, when fully, faithfully, and credibly published, prove to be matter of offence, and be judged folly, as it was of them who had no other call but outward. And how could that be seen of them by the less light, that was not seen of them by the greater light, arising, and shining on them?  
And whereas he saith, that God's works speak christ, as the work the workman] it comes in here impertinenly, and belongs to the former member of the Division; They speak of God, but do they speak of Christ? So asketh the Question, which is as much as to say thus; The works speak of a creator, but do they speak also of a Saviour? Now they speak God the creator, and not Christ the Saviour, as the work the workman. Secondly, it is true that the work shows the workman: but as a workman, and no further: it shows qualis, or qualis artifex, but not quis: not his name: if it did, we should not see Artists set their names upon their curious pieces, Such a one Fecit, Sculpsit; or if his name, not his disposition, and moral character: or if that, not his Will and Testament.  
If a Nobleman should build a large and fair house, furnishing it with all things needful, and making it his place of residence, should freely entertain passengers, for the time they stay with him; thus far may they well reason and conclude: Surely this great man had money enough, neither did he spare for any cost in rearing this edifice. One of good judgement he is, and discretion, thus to contrive the rooms, and order his family in so frugal, and so plentiful a manner: A good and courteous man he also is, to treat us so liberally, that we want neither meat, nor drink, nor lodging, nor attendance. Thus far should they argue well, from the effect to the cause; from the work, to the workman. But too simple and shallow should he be among them, that should conclude thus from the premises: Therefore surely, he will pay my debts; therefore he will put me into his Will, and give me such and such Legacies: therefore he will make me one of his heirs. The works which God hath made, and the blessings he bestoweth on us, with an open hand, and daily loadeth us withal, do witness of him, his goodness, his eternal power and Godhead. But they show not who he is, they declare not his name, nor that he is the God of Abraham, Isaac, and Jacob, that brought Israel out of Egypt: This is his name; and this is his memorial: they show not his nature; nor the persons of the Trinity; and therefore not the second person, or the mediator: not his Will, how he must be worshipped, and served, in the Covenant of works: much less his Gospel or Covenant of Grace, that he made, and that by way of Testament, with his Church and people, designed by him, to be heirs of his kingdom.   

Qu. 155. But can we find that God ever accepted of any faith men acted towards him, by means of any works of his, short of the distinct knowledge of Christ?  
A. Yes sure, both Rahab, and Cornelius, and divers others, God being no respecter of persons, but through the Mediation of Christ accepting every one in any nation, that (by what means he affords them) do fear him, and work righteousness before him.  
They who have hitherto denied, and opposed the Doctrine of that Universal Grace, which the Patrons of it maintain to be presented to all men, and met withal by all men; have desired, and called for, at the Adversaries hands, the Names of some of those persons, that have at any time by this Grace, been brought home to God; and have further said, that if any there were to be found, they should have heard of them, long ere now, on both ears.  
Mr Horn in this Question, puts himself upon the service; and accepts the challenge, which had better be waved, and holds up the cause in such a manner, that he lets it quite fall to the ground: for in the Answer, he produceth only a pair of Proselytes; the which were Jews in Religion, though not by birth, or nation; and therefore had as distinct knowledge of Christ, as the true Church of God then had. Thus by naming these two, he hath caused withal, good proof to be given in, that none can be named.  
When he saith, [by what means he affords them] he speaketh as if it were already gained and granted, that there is variety of means to the attainment of saving faith; and as if God's non-acception of persons, were partly in this, that he regards not how men come by Grace so they have it, whether by work or word; whether by Nature, or Creature, or Scripture. Whereas Rahab and Cornelius had no means, but the only means. And let him find out whom he can persuade, that the one of them did not learn the faith and fear of the true God, from those whom Joshua sent to Jericho; nor the other living in the Metropolis of Palestine, from the nation Jews; but rather from the view and contemplation of heaven and earth.   

Qu. 177. What is herein discovered to be sin?  
A. All erroneous and false conceptions of him, (as if he was like an old man, or cruel, or all mercy, or takes no notice of men and their actions) with all will-worship, according to our own devices, or men's traditions.  
Cruel] This is an arrow shot upward, and must fall somewhere: let them look to it, who are most therein concerned. He seeth little who seeth not, which way this, and the like rude and unsavoury girds do look. This is but a taste for his new beginners, who may afterward, be laid in, with a larger allowance to feed on, from his own party, or if need be, from his own pen, with Abaddon, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. and such like poisonful stuff, as help to swell the Preface to his open door. When Andradius, another universalist, had argued for his opinion, that Faith indeed is necessary to righteousness and life; but may be obtained by that knowledge, which is in part written in man's heart naturally, and in part acquired by the consideration of the Creatures; otherwise; Non posse Deum vel ab injustitia vel à crudelitate defendi: Chemnitius took the boldness to say, that these were Cerberei latratus, pag. 108. de operibus Infidelium, and yet Chemnitius was no Calvinist; and yet Andradius his words, were not direct and positive; but through his confidence spoken, out of supposition, and putting case, that his own opinion should be false, and his Adversaries true. But it seems some men, choose to be deeply engaged, and resolve to take no quarter; being sworn to their beloved cause, even after the manner of the old Soldurian's law: they strengthen their party with the uttermost breach: and as they who landing sink their ships, they intend not to listen to sound of retreat, nor proffer of compromise. Whereas were their opinion true, and certain, touching God's decrees, and dealings towards the sons of men; Nevertheless, as earthly Princes love not to hear their power, or prerogatives disputed, much less circumscribed; it were neither true nor safe, to say, that God were unjust, if he should do otherwise.  
And I do observe here, the Catechists partiality. He hath included in a different character, four several instances of such as have false conceptions touching God Almighty. The first is, some of the Papists, who worship God in the picture of an old man. The second, his Adversaries, whom he selected to deal withal, in this catechism, and against whom principally it was composed, as intentionally for his chief aim, so intensively, for his greatest earnestness: these he meaneth who conceive of God as cruel. The third, they who hold God to be all Mercy, as the old Marcionites, and many others now, their near allies. The fourth the Epicureans, who deny Providence; these four. Now of these four, he represents the first, so as they themselves do willingly own, what he chargeth them withal. Bellarmine saith, that though it be not a matter of Faith, but of Opinion, yet for his part, he holds it lawful, to picture God, in forma hominis senis; and the 7th of Daniel is commonly alleged, where it is said, that the Ancient of days did sit, and the hair of his head was like the pure wool, (that is, white as wool) as white as snow. Rev. 3. And yet perhaps, and by the way; the ground of the proof from thence, may be found to fail. For, first, Candidum, and canum, are not the same: whiteness, most likely, meaning not hoariness, or age, but purity, or sanctity. Mundities, not canities, as well in hair, as garment. Secondly, Antiquus, and Senex, are not the same. Ancient, doth signify God's Eternity, before all times; but an old man, is looked upon as decaying, and going out of the world, Et quod senescit prope est interitum, Hebr. 8. The heavenly Spirits whom God hath placed next himself, in condition and state, as well as in station, are portrayed with younger faces commonly: Even as that Angel, that rolled away the stone from our saviour's sepulchre, was in forma {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the form of a young man, or youth; quia Angeli nunquam canescunt aut consenescunt, sed perpetuò florent, vigent, vegéntque, as the most learned Vossius, hath noted in his Harmony of the Gospel: that is, because the Angels do never wax old, or wither; but are still and always, lively, vigorous, fresh and flourishing. But whether the practice can be made good or no, it is not denied, nor disowned.  
No more is that which is charged upon the third sort, who make God all goodness, and mercy; they think they need not be ashamed of this, so pleasing it is, and plausible. And our author himself gives them no great discouragement, pag. 268. of his work abovenamed, where the question being concerning God's desire of man's salvation, how great it is, and of his helpfulness thereto, he makes a kind of wonder at it, that any man should think [that we can speak too well of God.] Ourselves in the mean time being judges, what is well and what is ill, thought or said, and understanding goodness, not absolute, but related, which is no other but beneficence, or bounty.  
The fourth sort are likewise forward to maintain the opinion that is laid to them, and think it honourable to the supreme governor of the world, not to look after matters of small regard, one of their founders boasted Relligionum animos nodis exsolvere porgo: and his followers freely make profession. These three the Catechist deals fairly withal, and does them no wrong. But when he comes at the second instance, or the party, as he calls them in the preface, he most invidiously lays to them, that which they never said, nor thought: as if they taught God to be cruel, and as if he were by them so conceived and apprehended to be.  
Opposite to mercy named by him, on one hand, standeth Justice, or Severity, as well as Cruelty: but those terms were not for his turn, Cruelty is unjust Severity: God punisheth none but for sin, and punishment of sin is no injustice; therefore doth the Apostle abominate the thought, of ascribing to God any injustice, even there where man's reason must least of all be satisfied. This is not their opinion, but a false and odious deduction of his own. So much for his partiality in this place.   

Qu. 199. Why say you it's glad tidings to all people, and the revelation of God righteousness to all? is there any needfulness or usefulness of believing that extent of it, as you seem to insinuate?  
A. 
Rom. 3.9,10,19,22,23,24. and 5.12,18.  
2 cor. 3.12,13. with 4.2,3,4.  Yes verily, for seeing that man's misery is so clearly and generally held forth in Scriptures, that any man in crediting them may see himself miserable, it is very behooveful that the remedy be as plainly, and generally held forth, that any man in crediting the Scriptures may see it is provided for him; yea so useful is this, both in respect of a man's self, and his demeanour to others, that none but Satan, and such as he blinds, would persuade men otherwise.  
The holy Scriptures do clearly set forth man's misery to be general, or belonging to all men; but the remedy of that misery is not clearly and plainly set forth to be general or universal, and belonging to all men, otherwise than according to the sense before specified, which is sufficient to encourage any person that taketh notice of it, to lay hold upon it.  
That chapter by him quoted, Rom. 3. doth in divers verses testify man's loss, and sinfulness, to be universal, and over all; but the remedy by Christ's righteousness, in respect of actual efficacy, is restrained, ver. 22. to them that believe. Which restriction is very often expressed, and must be understood in those places, where it is not expressed, and where the universal particle All, is barely and solely laid down.  
This answer of his, to the question abovesaid, being committed to the memory of the younger sort of people, may do them hurt; and it is not like to do them good, as being no way apt to teach them, either the fear of God, or the reverence of man. Not the fear of God, because it carries with it towards him, so much arrogance; as to prescribe and set down what it behoved him to have done, though it doth not appear he hath done it: Not the reverence of man, because it carries with it towards him so much virulence, as to judge all those to be led blindfold by the Devil, that are not persuaded God hath done, what is here thought behooveful to be done, though it be plain and certain he hath not done it.  
A multitude is held inexcommunicable; What presumption is it then to deliver up multitudes of Churches to Satan for their teacher, because they refuse to follow him, who professeth to leave that road, in which Their guides and worthies have gone before them!  
As for that he directs us to, 2 Cor. 4. I answer: Those persons, to whom the Gospel being preached by the Apostle, was hidden; whose minds the god of this world had blinded, that they should not see it in the brightness of it, and hereby were lost, and did perish; Were not so much beloved of God, as others were, to whom the Apostle preached with better success; although they had the same choice means of salvation that others had: neither was there so much good will towards them, as there was to others, whose eyes and hearts the Lord did open, that they might see, and believe, and affect what was taught, and be saved: much less was there so much good will towards a third sort of men, that were never so much as outwardly called. This we think, this we believe, and hold. And if any man shall say, That whiles we are of this mind, and because we think thus much, therefore Satan blinding our eyes, hath persuaded us to it: We will with more modesty return him this advice, that he would beware of another kind of blindness, which Tertullian speaks of, Apolog. 9. Coecitatis species videri videre quae non sunt: it is a kind of blindness to see that which is not, or to see more than is to be seen: after the same manner do we think him to be blind, who can discern that Grace is of the same extent in the world, that Sin is: and that the Salve provided for mankind, is full out as broad as the sore, (otherwise than as before explained upon Qu. 93.) and that looks upon the Gospel, with a false pair of spectacles, by means of which it appeareth far larger, than God hath thought fit it should be.   

In the Questions and Answers 200, 201. he giveth many reasons, reduced to five heads, why it is behooveful, that the remedy should be as general, and as plain, as the misery: as, [Because it gives us ground to repent, and bless God, and have good thoughts of him: condemnation of unbelievers will be more just; a man shall not be laid open to despair; he shall have good ground to love, and help, and pray for others.  
It is sufficient to speak to these reasons in the general.  
First, I think it no way bebooveth, nor becometh man, to say, what it behoved God to have done: because by this means Man is made judge of God's doings: it behooveth, or, it must be, tenetur, decet, dcbuit, are words no way suitable to us, who ought rather to apply ourselves, to learn what God hath done, than to take upon us to teach, what he should do.  
Just thus is the Pope's infallibility pleaded for, and a living Judge. Regula viva infallibilis. Very useful, very needful it were, that there should be some, one to end all questions, and without further argument or appeal, to determine controversies. So were it also that every Bishop were infallible, and that every Parish-Priest were so: and if every particular person were infallibly directed, they should have the greater reason to be thankful, and their condemnation would be the more just, if certainly knowing their duties and matters of faith, they should refuse to believe and do accordingly.  
I answer secondly, Not every thing must be taught, whether it be true or false, because some; good may likely come of it, if it be believed. Neither on the other hand, must we forbear to teach the truth, because it may be abused to evil.  
The Doctrine of Merit, is a great encouragement to good works; yet, as he will not be held a skilful Architect, that shall dig up the foundation of a Town; that he may have wherewithal to finish or repair the top of it: So let our builder take good heed, how he doth weaken, and how he doth tamper with the groundwork of free Grace, pretending great need and much benefit that may come thereon. If men will not otherwise bless God, and have good thoughts of him, unless they be taught that he loveth one man as much as another; we must not any whit the more be found false witnesses of God, 1 Cor. 15. 15. false witnesses, I mean, as the Apostle meaneth, not against him, but for him, alleging more in his behalf, than will hold true, because we think it makes for him, and his glory. Will ye accept his Person? saith Job, chap. 13. that is, do you think that he will take it well, or be beholden to you, if you go about to show him more favour, than his cause will well bear, in the truth of it? Plainly, this will fall out to be an accusation, not defence.  
Thirdly, his Adversaries, who hold universal Redemption, though not every way as he doth: do repent, and bless God, and think well of him, and hope in him, not running into despair, and do love others, and pray for them, and help them: all this they do, and are called upon to do, by virtue of that Doctrine, which they have learned touching God's love, and Christ's Death.  
And lastly, it would be weighed, whether the people being taught to reason after this manner, be not endangered so far to forget the charge of Moses, Deut. 29. abovementioned, as quite contrary to it, to be careless in doing duties commanded, and conforming to God's revealed will; because they are made no further acquainted with his secret intention and purpose; and whether they be not hereby instructed, to stand and capitulate, and be upon points of certainty, with God the Judge, in whose debt and danger nevertheless so much they are: And for his reasons, this may suffice.  
Next after these reasons, showing the necessity of believing the extent of Christ's righteousness to all, he proceedeth thus.   

Qu. 202. May not a man as well and surely know the remedy to be for him by his believing, wel-walking, or the like?  
A. 
Prov. 28. 26.  
Jer. 17. 9  
Jer. 23. 25, 29.  
2 Pet. 1. 19  No surely: For, 1. The acts of a man's own deceitful heart, are nothing so evident and sure a foundation of believing a thing (no nor any other pretended Revelation) as the word of God is.  
By his believing] in the Question, believing is opposed to, and set against the word. [not so well by believing, as by the word of God] whereas we cannot know any thing by the word, otherwise than by believing the word. By believing therefore, as I suppose, he meaneth, the inherent grace or gift of Faith: and by believing and wel-walking, I take him to understand Faith and Obedience: and when he saith in the Question [or the like] I think he meaneth good affections, and desires, and dispositions. The greatest ambiguity and confusion lieth in those words [the remedy to be FOR HIM] for they may bear a double sense. 1. He knoweth the remedy to be for him, that is, undoubtedly informed, that God hath done graciously for all, and so for him] as our author speaketh in his Answer to Quest. 200. or that knoweth that Christ died for all the world, that whosoever believeth in him should not perish. Thus the remedy is for him, provided that he seeketh to enjoy it, and attain it. 2. He knoweth the remedy to be for him, to whom it is so applied, that he is assured it hath taken place on him, that he hath found relief, and is cured, and hath obtained Peace and Pardon and Justification. He that knoweth the remedy to be for him in the first sense, may possibly not know it to be for him in the second. So plainly they be two several matters, and yet here they are made all one. The Orthodox do say, That a Christian by faith, obedience, and the testimony of the Spirit, may assuredly know, that the remedy of Christ's Death, and the benefits of his Passion are his own, and efficaciously applied for the raising him to spiritual life, and hope of inheritance incorruptible. But can any man know the remedy to be for him thus, by the word of God alone, setting aside the consideration of faith and obedience? he cannot. Well may he question the truth of his faith, that hath no better ground to believe that Christ hath done away his sins, than this; That he hath done away the sins of all the persons in the world.  
How he demeaned himself in delivering the Doctrine of the Moral law, we saw before: here we have another smack of his Antinomian leaven, whiles he denieth works, or graces, or faith either, unless it be of his own mark and allowance, to confer any thing to the consolation of a Christian.  
He telleth his opinion with some passion, in the Preface to his other work, §. only whereas. [Their daubings that tell souls, they may know that Christ loves them, by their good desires and endeavours, strifes and labours, my soul abhorreth.] We have little reason to think, that he remembreth the profession that he made at the beginning; To follow the rule of God's word, howsoever he might leave the common-road, for most certainly he hath here left both the one and the other. Holy Scripture teacheth us to argue from our Sanctification to our Justification, as being two things never severed in the person, or their subject; though they be distinguished in their nature. If any man be in Christ, he is a new creature: and he that is renewed, may be assured, that he is in Christ, and that Christ loves him. They are the Characters which he gave: Blessed are the merciful, the meek, the pure in heart, and they who have good desires, hungering and thirsting after righteousness: and he hath told us, that they who do the will of God, shall enter into the kingdom of heaven; and that they are in the mean time to him, as his brother and sister and mother. I trust his sheep will never harken to the voice of any stranger, to the contrary, nor much regard great words. They hear the Apostle Paul say, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world. And they hear the Apostle Peter say 2 Epist. 1. chap. if virtue, and temperance, and patience and godliness be in you, you make your calling and election sure, and you shall never fall: and they hear the Apostle John say 1. Epist. 3. chap. in this the children of God are manifest, even in doing righteousness, vers. 10. and vers. 14. We know we have passed from death to life, because we love the brethren. There is great cause that that kind of faith should be suspected, how much soever it be cried up, that must assure our interest in Christ, without good actions, or good affections.  
And whereas also he excludeth Revelation, we oppose like wise the Apostles testimony, Rom. 8. 16. the Spirit beareth witness that we are the children of God. and 1 Cor. 2. 12. We have received the Spirit which is of God, that we may know the things that are freely given to us of God. I know no other Revelation the pretended orthodox do pretend to, and he sets himself against none else, and his words are general [not any other pretended revelation.  
I think that under those words in the Qu. [or the like] may be meant also, changes and alterations, in men's hearts and lives from bad to good: In a funeral sermon of his, pag. 18, 19 he plyeth this matter, much disheartening those that think they believe, and are of God's Elect, because they find themselves changed and reformed: he telleth them, they ground their faith of Christ's Mediation upon their works. Answ, Those who are taught, that good works are the product and fruit of faith, cannot ground their faith upon their works. Neither can good Christians value such talk as this while they remember what S. James saith, show me thy faith by thy works, and I will show thee my faith by my works. He that is suspected to be dead, may by a slander by, be certainly known to be alive, if he perceive him to draw his breath; and if another of of the bystanders shall argue, that it is a great weakness to ground any man's life upon his breath, and that it can be no true life that is so grounded; he would by others, be thought in this, not to be reasonable, but ridiculous.  
Man's Conversion is a work of that nature, that it is not always easy to be discerned; neither ought men to be too scrupulous, or curious, in finding the time, means, and manner of it. But where these are obscure, or uncertain, and when doubts and difficulties arise, touching these; the help hath always been from consideration of the change that is wrought in us. If a man may assuredly know that he hath attained his journey's end, and arrived at the desired haven; he ought not too much to trouble himself, about the way, how he came there. Let not therefore Christians be beguiled of this supply and relief, but pass by, if need be, the circumstances, of time, and place, and way, and insist upon the substance, which is the alteration that is made, which they may do, as well, and upon as certain ground, as to this work upon the soul, as the blind man did concerning the work that our Saviour wrought upon his body, saying, Joh. 9 One thing I know, that whereas I was blind, now I see. So may a true convert say, I was sometimes darkness, but now am I light in the Lord, Eph. 5. 8. And the prodigal son, had as much cause of comfort and joy, as the father had, upon the new return, and change appearing, that He who was dead is alive, and he that was lost, is found.  
And whereas he told his Auditory then, pag. 19 that it is Pharisaical to conceit, that God loveth us, because of reformations, and frames begotten in us by his grace and [a certain secret insensible working of power in the heart] it may be answered, If the work of the Spirit be secret and insensible, what better way can there be, to take notice of it, than by the change and alteration that is made in us? He that would know whether the Sun moveth or not, must not look upon the Sun, nor can he see the shadow move upon the Dial; but if he comes an hour or two hence, he may easily discern, that the Sun and the shadow are removed, and that therefore they did move before. But the truth is, our author holds no such internal work, or power needful to conversion, for of the six helps to Quakerism, afforded by such as are counted orthodox, this is by him counted the second [Their speaking of faith as wrought by some immediate power, as besides the word preached.] but so much for this.  
I think, by [the like] in the Question last rehearsed, he may mean also, Consolations, and sense of heavenly joy: for in a discourse of his, called A Caveat to true Christians, pag. 84, 85. he much mislikes, that men should gather comfort or assurance, from sensible feeling and visits, and saith that such are thence called sensual, as not living by Faith, but upon matters of sense: thus he there. But where are they called sensual? who ever called them so? A little before, pag. 82. upon those words of the Apostle Peter, They that are unlearned, wrest the Scriptures; he noteth thus. [He means not unlearned in Aits and languages] But I suppose, there be few among us, though so far illiterate, as they be not able to read his book, but even by custom of our English language, have learned the difference betwixt Sensual, and Sensible. The word [sensual] is twice found. Jam. 3. and Jude vers. 19 in both places it stands opposed to spiritual, and signifies as much as Carnal: such as intend only, and are led by, their part sensitive, or carnal appetite, or nature, common to us, with the bruits: (sensual, having not the Spirit) and in our common speech, a sensual man, is one that is given to brutish pleasures. Now shall such a Christian, as is visited with the consolations of God, and is made sensible of heavenly light and joy; that can in some sort take up the prophet's words, in the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul; be called Sensual? It is true that the sense of divine comfort, and the light of God's countenance, may denominate persons sensible, namely, thereof: yet not absolutely sensible, for such we call them that are apt to perceive and understand readily what is done or said. But to say they are, absolutely Sensual, is so gross a mistake, that I cannot but wonder it should fall from him who is skilful in Arts and languages, how soever undervaluing them in others. Not living by Faith, saith he, but upon matters of sense.] Faith, and Sense, may be opposed, and are sometimes, very distant and contrary; but not as sense is taken here. For they who have, as holy Scripture speaketh, joy in believing; or that, as the Apostle Peter saith, believing, rejoice with joy unspeakable and glorious; do live by faith, and upon sense too, that is upon sensible consolations, or perception of divine favour: as a man may comfort and cheer himself, in a winter's night, by the heat of the fire, and the light of it too.  
But what is the reason, why we may not believe that Christ hath dealt graciously with us, in that he hath bestowed upon us, the gifts of Faith and Obedience; or that we may not conclude spiritual life, from spiritual affections and desires? It is this, because a man's heart is deceitful. The Scripture saith indeed, man's heart is deceitful; but it saith not, that every man's heart, is at all times and in every thing actually deceived. Some men have a custom lacerare Scripture as; to rend the Scripture, as it were, to tear a text out of the Bible, which they think is for their turn, though against reason, against the analogy of Faith, and quite contrary to other places, which should, by collation, help to interpret. One Scripture saith, man's heart is deceitful above all things. Another saith, that our heart doth gives right and true verdict concerning our estates: If our heart condemn us, God is greater than our heart and knoweth all things. If our heart condemn us not, it is so good a sign that we may have confidence towards God. A faithful Christian may rightly judge of his own condition, though an hypocrite be mistaken in judging of his; whose heart yet, as it is heavy in the midst of his mirth and laughter; may, likely enough condemn him, in the midst of his confidence and self-deceit. I answer secondly, and affirm, that this rule, here given, or this saying of Scripture, without right interpretation, or due restriction, That man's heart is deceitful, and no sure foundation of believing a thing, being applied to other matters in like sort (and why not to others as well as to this?) is a sure foundation or principle of scepticism, or believing nothing at all; which is not many removes distant from atheism. With the heart man believes: and if the heart be deceitful in every thing, how can he believe any thing? And thirdly he doth not well, to make opposition betwixt a believing man's heart, and God's word. He who collecteth that God loveth him, because he hath bestowed his sanctifying graces upon him; doth not make his own heart, but God's word, to be the foundation of his belief. Nor doth he, as the Text pointeth, Prov. 28. Trust in his own heart, but maketh use of his own heart, or reason, in applying the word of God to his own case, and his own benefit, according to the will of God. Now followeth the second reason.   

2. 
Tit. 3. 5.  
Rom 4. 24,25. and 3. 25.  Nor is such a Faith under the Gospel-Declaration, a distinguishing Character of God's Election, as springs not up from the love of God, and blood of Christ shed for us, as in the word of God declared to us, and by the authority thereof apprehended by us; as this faith that goes before, and is our ground of such an apprehension.  
This is his second reason, preferring the faith of the Universalist, before the faith of the pretended Orthodox: The one is no character of God's Election, the other is. The meaning is this, as if he had said; He who believeth that God loveth all alike, and Christ died alike for all men, as to the intention of benefit by his Death; hath a right faith, even before any grace of Sanctification wrought. But he who believeth that the benefit of Christ's Death, who died for all, is more intended to some than others, hath no true faith, nor sign of God's Election, though his faith be accompanied with obedience, good desires and changes, and a pretended testimony of the Spirit. An Assertion, I know not whether he more boldly, or more blindly uttered. I shall touch now only upon these two particulars. 1. How uncharitable he is to his adversaries, or the dissenting party. 2. How uncomfortable, to his own party. 1. He hath no charity for that party, that is not of his own way. I take charity now for that effect or fruit of charity, which is showed in believing all things, and hoping all things: that is, the best things that may be believed, and that may be hoped, touching others. He affirmeth the faith of the Universalist, to be the only distinguishing character of God's Election; the faith of all others, be they never so virtuous, pious, sanctified, mortified, to be a false and feigned faith: it seems they set their soot in the wrong way, at first: they began amiss; and now how far soever they go, and how fast soever they go, they still wander and go astray in a by-path. What good can be expected from an ill beginning? what firm building, from a sandy foundation? if the root be rottenness, the fruit can be nothing but dust and smoke. But I answer: That every one may be saved in his own Religion, is an Opinion anathematised in our Church-Articles. Nevertheless Christians are not wont, I am sure they ought not to be peremptory, in condemning one another, upon matters of no greater importance. But of all men, an Universalist, how ill doth it become to be a Monopolist! How ill accordeth that charity to itself (if at least that be not a false charity, that overthroweth the true faith) which is in so high a flow to Heathens, and in so low an ebb to fellow-Christians! But it must not be any great matter with us to be judged by man. That person, who with a true belief can say; The Son of God loved me and gave himself for me: and with an humble and thankful mind can say, God hath put his fear in my heart; if not researching but adoring God's secret judgements; he shall forbear to think, that there was as much good intended to every one as to him; hath far more reason to suspect this Catechist for a seducer, than himself for an hypocrite, or unsound believer. For, supposing it were true, as we are verily persuaded it is not, that God had such a love, and such a gracious intention towards all persons in the world, as this author teacheth; yet is not the belief of it, so necessary an ingredient to justifying faith, that it should be no true justifying faith without it. For as the faith of Peter, and many others of the Jews, was a true and saving faith, even than when they were ignorant of the extent of God's Love and Grace in the Gospel, towards the Gentiles, Act. 10. and 11. So we doubt not but the faith of a Christian believer, may be, and is, a sound faith, and character of God's Election; although he be to seek in this New discovery very of God's good will, and grace extended towards all men in an equal dispensation.  
2. As he is uncharitable to all others, so is he uncomfortable to such who do think it best, to leave the beaten path of God's Church, and follow him For he doth deprive and spoil them of that assurance and testimony of God's love, which they had from sanctifying gifts, and inherent graces: having been heretofore rightly taught, that though they might not put confidence in their works, and good desires; yet they might raise and gather confidence and comfort from their works, and good desires, testifying, that their faith is true. And that Apostle who said, That his rejoicing was the testimony of a good conscience, and good conversation; adviseth every man to rejoice in himself, Gal. 6. 4. And whosoever goeth any other way to work, to get a comfortable assurance, than by these marks of holiness, and fruits of faith; will never be able to distinguish, betwixt a false peace of conscience, and a true; but will be unavoidably exposed to the delusions of Satan.  
But it may be thought, that he takes his followers from their former stay, and prop, to help them to a better. What is that? It is to be of his judgement of Universal Redemption, and Universal Grace Well: suppose that a sinner were fully persuaded that God did wish him as well, from the foundation of the world, and as really intend the benefit of Christ's Death for him, as for any other Saint, now glorified in heaven; There cannot hence arise any strong consolation, whiles withal he is persuaded that God intended as much good from the beginning to Cain and Judas; and whiles withal he taketh notice of our authors Quest. and Answ. 95. Shall all men than be saved eternally? No, the greatest part go to destruction.] So small relief can be had for a distressed conscience, from the common love, or the generality of God's good will towards all men.  
His texts in the Margin, Tit. 3. 5. Not by works of rightcousness, but according to his mercy he saved us: and Rom. 3. and 4. treating of Justification, cannot be applied against the knowledge of God's love that may be obtained by means of Sanctification.  
His last reason, why we may not gather out of inherent graces, that there is mercy and remedy for us, is in these words:   

3. 
Luc. 18. 9, 10, 11.  This is the way to make men Pharisees, trusters in themselves that they are righteous, and despising others not qualified like themselves.  
Not every one that shall do what the Pharisees did, and did amiss, shall presently be a Pharisee, unless he doth it with the Pharisees mind. He that washeth his hands before meat, or when he cometh from market, and concourse of people; must not be called Pharisee, unless it be done with an opinion of cleansing himself from his sins; or from pollution contracted in company. Not the bare words of the Pharisee, Luke18. but the scope of our Saviour is to be attended; which is, to teach us when we pray to God, to come in humility, and to beware of justifying ourselves in his sight and presence, upon confidence of our own righteousness: and to teach us also, that when we approach to God the Judge, it lies not all upon this, Whether we be more or less sinful, but whether we be penitent or no. For one man may be guilty of many and great sins, and yet truly repenting of them, and craving pardon, and fleeing to God's mercy, shall be justified and saved. Another man whose sins are comparatively small, if he stands upon his own righteousness, and good deeds, shall be lost. The Pharisees words were unseasonably spoken, and to an ill intent, which nevertheless may be well spoken [God I thank thee, I am not as other men are]. It is rightly observed, Finis dat esse in moralibus: it is our intention that doth formalize our words, or our actions; towards God, or man. As the very same terms may serve (materially) for a Reproach, & a Reproof, according to the different manner and end of the speaker. Thou fool, is a reproach, yet Abigail called her husband so; and Paul called the Galatians so, out of their love and good will. So a Saint may say, just as the Pharisee said, and yet deserve no blame for pride nor contempt of others. Nehcmiah did call to mind what good he had done for his people, when he presented his prayer to God: and Hezekiah said, Remember, O Lord, I beseech thee, how I have walked before thee in truth: yet who will say that these were like the Pharisee. And the Prophet David, Psal. 119. doth often make complaint, how others did break the Law of God; and as often doth he make profession, how he kept the Law of God, and was zealous for it; and yet who will say, he was a despiser of others?  
I observe of our author, that though he think good to conform in his opinions to the Remonstrants, and militate under their Banner, for the most part either following them in their way, or else therein going beyond them; yet he often marcheth over into the Tents of the Antinomians, and closeth with them as their own: which two parties, nevertheless, and their Principles, are wholly inconsistent, and opposite in extremes. I instance now, in his opinion touching Good works done after grace received, in this place, and elsewhere touching works morally virtuous, done before Grace received: which by the one party are magnified near to the Merit of congruity, as if God did bestow Faith according to the good use of natural gifts, in whomsoever: And by the other part are so vilified as if they were no way to be thought upon, otherwise than as hindrances, and not steps, in the Church of God, towards true Conversion.  
essays p. 18. he maintaineth, an equal dispensation of Grace to all men, and answering that sophism, or captious question, why of two men, every way alike disposed, going to the same sermon, one should be converted, the other not; he rendereth this reason among many others: Because one may be more vicious outwardly, and having less conceit of his goodness, may sooner receive instruction, than another that is civilly and religiously inclined, as the Publicans and harlots entered into the kingdom sooner than the proud conceited Pharisees.] But first, These two sorts of men, are not every way alike disposed: and secondly, If he had said, That the civilly and religiously inclined, are more ready to receive instruction, than the vicious, he had said somewhat probable: But the quite contrary by him there delivered, is an error; and whether it be a vulgar one or no, it is a very weak one, and very scandalous to weak people. Not that I think there is any efficiency in natural or moral perfections toward the producing of the least degree of saving Grace; But because God Almighty doth for the most part, and in the ordinary way of bringing men home to him, make use of Civil virtues, and outward conformity to Christian duties, as previous and preparative to conversion and regeneration. Neither can I see any manner of solidity in his proof, because it can never be made good, That the Scribes and Pharisees were not vicious, or that they were religiously inclined, notwithstanding their ostentation and hypocrisy.  
Trusters in themselves] This appellation recoilleth forcibly, and therefore better had been spared. He did not well remember here those of his own belief, who had never taken such pains, and troubled the Churches of God in promoting their five articles with such eagerness; in hewing and repairing those broken cisterns with such diligence; but that they had a mind to trust themselves, rather than another. They who will have no decrees touching men's estates, but revocable; They who plead so much, and in such a manner, for freewill, and against free grace; They who like better of their general and sufficient grace, than of any special & efficacious grace; do give us leave to guess, whether they be trusters in themselves or no.  
If he be pleased to inquire, it may be, he may find, that they were of his own party, who thought that saying of our Saviour, that Salvation was not only difficult, but impossible with men, howbeit possible with God; to be too harsh and rigid; and therefore sought to make it more soft and pliable, by taking up an odd conceit, that turned the Camel into a Cable-rope, which might by their own hands be untwisted, and pass the needle's eye. Little reason was for this, but that they had a mind to keep the staff in their own hands, and trust themselves rather than any other. Yet I say not, that they are as the Pharisees were, trusters in themselves, that they are righteous: but trusters in themselves, that they can be so when they will. Thus wicked men are taught by them, to believe that God would never be so unreasonable, as to command any thing that is impossible; or bid them work if their hands were bound; or invite them to come to him, if their feet were not at liberty; and so long as God calls them, they have power to come. Such who are loath for the present to deny ungodliness and worldly lusts, are encouraged to defer their repentance, thinking that they can leave their sins, and be converted, and become new men at their own leisure, before their death, at furthest when they come to leave this life, that so they may be elected (for that is the only time of peremptory election) to life eternal. Their adversary's Doctrine should not be pressed with the inconvenience of breeding men in security, & sloth, and presumption. No Doctrine but may be abused: and their own is obnoxious, and liable to the abuse of security and confidence, and self-confidence, at least, as much as the other.   

Qu. 205. How doth God work Faith, preserve, and increase it by the Gospel?  
A. By the cooperation of the holy Ghost enlightening men's minds into, and persuading their hearts to embrace the truth and goodness of God, presented to them therein, in their hearing, reading, meditating, or conferring about it.  
In this Question and Answer, he instructeth his followers in the Doctrine of the Remonstrants, touching The work of God in man's Conversion. Posset disputari (said they at first, so soon as they were known by that name, Col. Hag. P. 311.) sítne hic nobilissimus agendi modus qui fit suadendo: it may be disputed, whether or no it be not the most noble way of dealing with man, by persuading of him: and whether it be convenient to use any other way, with safety to the properties of human nature: and whether it be not enough, if as much be done for man's conversion, as Satan useth to do, in drawing men to sin, though there may be some other actions beyond the power of Satan, as immediate illumination of the understanding, which in this business doth much help. So wrote they then. Without further doubt, resolved now, and thought fit to be put among Principles, these two, for Conversion of a sinner; Illumination, and persuasion: as if it were no more than to bring a light into a dungeon, and to tell the prisoner, it is better to be abroad at his liberty, then to lie there. Some of those who love not to hear of Pelagius, are loath to go much beyond him.  
As for Moral persuasion, he hath laid us in a text beforehand, by a new translation, Epist. to Open Door. for those words, Eph. 5. 6. [The children of disobedience,] he hath altered to [the children of unperswasibleness.] As if the worst that is in them, were this; that they will not be persuaded: and would they but be persuaded, the work were done. But I take his word, and argue thence; If wicked men be unperswasible, as I think they are; then persuasion will not do it; that will not do it alone. There must be that, and somewhat more done. There is no charming of deaf ears: the contumacious will not listen to fair words. No such hooks will draw Leviathan to the shore; no such darts enter his scales, while he sporteth in the deep.  
But if not by persuasion, how then? what? by compulsion? Neither. Never yet was any man compelled to either good, or evil. We must, and will think that to be the best and noblest way that God Almighty is pleased to use: and that is, to give a new spirit, and frame of heart; to incline and bend the will to good: yet not to break it, or deprive it of the native liberty, but to cure the depraved nature of it; to amend and rectify the chief spring or wheel of motion. And this is not to offer violence, or force, any more than was offered to that band of men that followed Saul, whose hearts God had touched; or to Saul himself, that was turned to another man, 1 Sam. 10.  
To draw a man to that which is against his nature, this indeed is rather violent, then kindly working. When a Physician hath cured the dropsy once, it is then an easy matter to persuade the patient to forbear immoderate drinking; but before that be done, it is either labour lost, or force offered. The strength of God's grace overcometh the reluctancy and rebellion of man's heart, yet not in a hostile way: for as it overcometh the heart strongly; so it inclineth it mildly, and changeth it gently, and healeth it, and raiseth it to a right temper, and better state; so here is more than persuasion and yet no prejudice to the liberty of will.  
And as for Illumination, he hath likewise provided a text; Open Door, p. 141. whereupon those words, 1 Joh. 1. 7. [If we walk in the light] he giveth his paraphrase: Whosoever receiveth the light that comes from God, and walks therein, as God is in it, affording power, and strength to him therethrough] as if all men within the Church were within the light there spoken of, and they walked in it that receive it, being presented to them, and met withal, as our author loves to speak.  
But by Light, the Apostle meaneth Goodness, and Truth, and Purity, as by Darkness, Ignorance, and Sin: verse next before, if we walk in darkness: and chap. 2. vers. 9 he that hateth his brother is in darkness; speaking of Christians, not Infidels. To walk in the light therefore, is not to entertain the means, that God affordeth to his Church, universally, as the light of the Sun is spread in the air: but it is to live in God's faith and fear, in holiness, truth and justice. I grant that God is a Sun, as the Psalmist calleth him, and as S. James meaneth, when he termeth him the Father of Lights: yea, a spiritual Sun: yet doth he not shed forth his spiritual beams any otherwise than by a voluntary dispensation, when, and how, and to whom he will; not presented to all alike, not by every one to be met withal, or to be walked in: so that hence cannot be made good that Universal Objective Grace, by some maintained.  
Now that saving Faith is not produced, in the heart of a sinner, by Illumination and persuasion only; may be proved by these two arguments. First, because they are far unable to do it; for corruption is so deeply fastened in man's nature, and such is his Death in sin, that though his understanding be enlightened, and his affections persuaded, yet if his heart and will be not renewed, and changed and quickened, the work will still be undone.  
To persuade, is but to present objects outwardly, and these are looked upon, according as the Subject is disposed; these are apprehended, ad modum recipientis, as the party stands affected. Never was there foul love, nor fair prison. Sin, and sinful lusts are more beautiful in the eyes of a wicked worldling, and are more suitable to him, than the Grace and Glory of heaven, though set forth by a potent orator. And the wild Ass, that hath long been wonted to the range of the hills, scorneth the populous and pompous city.  
Illumination likewise, is but an outward work; though it be wrought within man, yet it is external to the heart of man; it is from without, and as I may say, forinsecal, and therefore cannot much confer to the power of the soul. It is not Light, but eyesalve, that must help the faculty, and recover the sight. And this is to be noted further, that where the holy Ghost doth enlighten the mind, and not withal correct the innate pravity of the heart; may follow, and sometime doth follow, the sin against the holy Ghost: which sin, is so called, as we know, not because it is against the person, but against the office, or work of the holy Ghost, which is, to convince, and to illuminate. And the Devils are thought to be guilty of this kind of sin, because of the height of light in them joined with the height of malice.  
Secondly, suppose that these two, could produce true faith, yet this were not enough to make good, what we are often taught, namely, that Faith is not of ourselves, but it is the gift of God; yea such a gift as is wrought by the exceeding greatness of his power, even that power that raised Christ from the dead: for what is done should be chiefly by the efficacy of the object, thoroughly laid open. And as Satan on the one hand enticeth to the pleasures of sin, so should the Spirit of God on the other, proffer holiness, and heaven; and promise, and excite, and invite, and commend: but the will when it cometh to, must cast the scale, and like an impartial judge, no way bent, or made beforehand, give sentence and determine, what is to be done, and what must be followed: and thus shall faith be produced by man himself, and not be as it is called, God's gift.  
And whereas he saith, that God doth work Faith [by the cooperation of the holy Ghost] it is to be noted that the Spirit of God in working Faith (if it be meant of the first production of it) is not said in sound Divinity to cooperate with man, as if man did cowork with God. For what is done, is the sole work of God's grace and power. As Lazarus being dead, could do nothing, could not cooperate to raise himself to life: but being by divine power quickened, he could then eat, and walk and speak. So man being dead in sin, hath no free will to Good, to Faith or Conversion: but having received Grace, as a principle of spiritual life, he can then walk in the Spirit, and Serve God in a spiritual manner.   

Qu. 208. Can any man hear of himself?  
A. 
Prov. 20.12.  
Rom. 10.17.  No, as the ability to hear the Gospel outwardly is of God's gift: so the word outwardly heard, brings to men by the gift of God, power of more inward hearing and attention.  
This Question and Answer, what man can do, and what power he hath or hath not, in order to life eternal, doth of right appertain in Divinity to the place or Head of freewill. Yet whereas he saith here: No man can hear outwardly of himself, but it is God's gift: it may admit a twofold sense: The first is this: No man can come to hear the Gospel outwardly, unless God of his Grace be pleased to send it to him. And this should be his meaning by one of his texts which he quoteth, Rom. 10. Faith cometh by hearing and hearing by the word of God. Which words signify thus much, if at least the Apostle may explain himself. Men cannot believe in him, of whom they never heard: neither can they hear but by the word of God: that is, by mandate, or commission from God, to some or other, for to go and preach to them. But this is not his meaning: for he is giving the reason, why Faith is not wrought in all those, that have the Gospel; which is this: because they do not hear and learn, but stop their ears and refuse God's gift.  
The second sense therefore is this: That any man is able outwardly to hear the Gospel, is the gift of God by nature, in whom we live and move, and are. This, I think, he means. But First, this is not proved by his text out of the Proverbs, The hearing ear and the seeing eye, the Lord hath made even both of them. For as God did frame the earth, and yet the earth doth bring forth fruit of herself, the blade, the ear, and the corn; Mark 4.28. So may man hear the word of God, and see the Moon and Stars, of himself, though God did frame both the hearing ear, and the seeing eye.  
And secondly, the pretended Orthodox, who are thought by some, too much to deny freewill, did never yet deny that man hath freewill to natural, and moral actions, and religious too, though not in a spiritual manner until he be regenerate. Therefore to say, as here he doth, that man hath not ability of himself to hear outwardly, is a note beneath gamut, and a great deal more than needs, whatsoever the matter is, that he stoops so low. But seeing he goeth so far in denying freewill, I hope he will never be so fierce, as some have been before him; who, for the Semi-Pelagian objected to them, have returned roundly the Sesqui-Manichean; with somewhat more rage, than reason: The Manicheans did indeed deny freewill: but how, quoad naturam, sive radicem liberi arbitrii, according to the very nature of it, or free choice, which is essential to man. 2. to evil. 3. before the fall: this was the Manichean. Whereas the Pelagian affirmed, vires liberi arbitrii, the power or strength of man's will to good after the fall. And who they be that claim kindred more or less, to each of these is an easy matter to judge and determine. But thirdly, overmuch courtesy and condescension, do always give some cause of suspicion: yet I proceed no further, than to suspicion, or conjecture. He who can, upon quitting the point of freewill, gain in exchange the point of Universal Grace, may think himself no looser, having found out a way to corroborate the title of Universalist, which is thought now, well worth the owning and affecting. We know who it was of old time, who talked much of Grace, but when it came to be explained it was nothing but Nature. To hear outwardly, is by nature: to hear inwardly is by grace, both of these, are in this Answer, called, both alike, without any difference, God's gift: And as far as we may guess by his words, here, and in other places, both of them are of like extent, thus far, that look where God giveth the outward hearing, he giveth the inward hearing also. Now though it should be granted, that Grace may possibly be Universal, and bestowed upon all men, and yet be grace still, and that it doth not consist in being a privilege vouchsafed to some only; yet how universal soever it be, it cannot be universal Grace, unless it be superadded to Nature, and natural endowments. God's Grace is always beside, or, over and above human nature.  
Barely to hear, is not Grace but nature, so is it to live and move, with inward attention to hear, is not universal, but belongeth to internal vocation, which is the special Grace of God, opening the ears and inclining the heart to hear and obey. So that from the power of hearing, can no way be made good, Universal Grace.   

Qu. 256. Is it possible then for a man that hath believed, to fall from his Faith, and so from Grace?  
A. Yes surely, if it be not well rooted in his heart, & the heart thereby kept single for God, and fruitful in good: but where these things are, no danger of falling.  
He that would rightly answer this Question, of falling from Faith, as I think, should first distinguish true justifying faith, from false, unsound, and temporary faith: and not speak of these two, as if they were all one, as in this Answer is spoken.  
Such a faith as is feigned and unsound, may be lost: but true faith, that is of a right kind, is not lost. Our blessed Saviour hath learned us this difference, and taught us this Doctrine, Matth. 13, vers. 21, 23. True faith hath rooting, and is fruitful, and abideth. False faith hath no rooting, is unfruitful, and endureth not.  
This therefore, may well be added, and inserted into his Answer. Such faith from which any man doth fall, was never true faith, even while he did stand therein. The temporary believer had no root, before he withered: and the foolish virgins took no oil with them from the first, and the house that fell, had no good foundation, before it fell, and therefore did it fall.  
The Apostles speaking of Apostates, do usually put a difference presently after, betwixt them, even whiles they stood, and true believers; lest true believers should take offence, and be discouraged, and suspect themselves to be in no better condition, than those revolters were whiles they continued. This may appear by these places following.  
2. Thessaly. 2. Having spoken of the fearful judgements of God, upon such as should be seduced and perish, for want of love to the truth, he addeth vers. 13. But we are bound to give thanks always to God for you, because he hath from the beginning chosen you to salvation.  
2 Tim. 2. Hymeneus and Philetus fell into a heresy: drew others along with them. Neverthaless the foundation of God standeth sure; and, the Lord knoweth who are his, vers. 19.  
Hebr. 6. having largely described the cursed estate of those that totally and finally fall away in five verses, from the 4th to the 8th, he addeth v, 9 But beloved we are persuaded better things of you and things that accompany salvation. As if he had said thus: We do not only think that you are now in better state than they are, but that you will always abide so. Though it might be but persuasion of charity, that these were so qualified: yet is it matter of certainty, that true grace, wheresoever it be, doth accompany Salvation: not only cometh near, as neighbouring, or bordering upon it; nor yet as contiguous only, for so it may fall short: but it is so contiguous with salvation, that it is withal, coherent with it, dependent on it, not to be severed: yea continuous with it, in one uninterrupted piece, or progress. It is such kind of Grace, in which Salvation is wrapped, and folded up, and contained, as the bird in the egg: As the several ages of man, infancy, youth, manhood, do differ one from the other, and do follow one the other, yet withal they are the same life still continued, although in differing degrees. Joh. 5. 24. He that believeth hath everlasting life, if he that believeth hath life, and that life be everlasting, than a believer cannot fall away.  
Hebr. 10. two last verses. If any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul: to believe, and, to draw back; these two, are contrary, and inconsistent, as salvation and perdition are.  
2 Pet. 2. 22. When he had showed the dangerous estate of some, who had turned from the way of righteousness, and were again entangled in the pollutions of the world, after they had escaped them, he concludeth: But it is happened to them according to the true Proverb; The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire. His meaning is, though they were washed and reformed outwardly, yet they still remained what they were: they still retained their old unclean disposition: and their nature continuing, caused this return. A sheep differs from a swine newly washed: so differs a true convert from a false.  
Joh. 2. 19 They went out from us, but they were not of us, and chap. 5. 9 after that he had mentioned the sin unto Death, the worst kind of apostasy of all, he addeth: We know that whosoever is born of God sinneth not: still making a difference, betwixt true believers and Apostates before their falling away.   

Qu. 272. Thou saidst thou wert bound by thy baptism, to keep God's holy will and Commandments; and walk in the same all the days of thy life; Tell me what is the will and Commandment of God concerning thee?  
A. 
1 Tim. 2. 4.  God's will is, that I should be saved, and come to the acknowledgement of the truth.  
Will is sometime Command: thus the Princes will and command is, that the Rebels lay down their arms by such a day. Will, is sometime Intention and purpose: thus the Princes will and purpose is, to pardon and receive to favour those that do lay down their arms by such a day. In this case, to keep the Prince's command, is good sense: so is it not, to keep the Prince's intention or purpose.  
That God doth will, or intend and purpose to save all men, howsoever it be understood; is matter of belief, not of practice: therefore not of precept, and therefore not to be kept, or done. Whereas to keep, is to observe and do, as to keep the commandments, Matth. 19 17. to Keep the whole Law, Jam. 2. 10. I think it is no sense, and therefore can be no truth, to say, That we vowed in our baptism, to keep God's holy Intention, that all men, or each man respectively, should be saved.  
How much better a transition, than this, do we find in the Church catechism? You said, you did promise in your baptism to keep God's holy Commandments: Tell me how many there be? Ten, &c. So that the meanest capacity understood that question, far better without this answer, then with it  
As for the Text, 1 Tim. 2. 4. God will have all men to be saved, & to come to the knowledge of the truth: it may be thus explained: S. Paul showeth there the reason, why at that time kings and worldly powers were to be prayed for, more than in former times, because God now intended to enlarge the limits of his Church, and show mercy to all the world, excluding no nation or people. And as it was more suitable to God's nature, who is a Spirit, to be worshipped in spirit and truth, Joh. 4. and not as before Christ's coming, in outward rites, shadows, and ceremonies, which then bare a great part of God's service; So was it more agreeable and consonant: That whereas there is one God, creator of all mankind, there should be now access to him for all people, by one mediator, and not for one nation only as heretofore. And because this cannot be done so well, not quietly and peaceably, unless Kings and earthly Potentates embrace the Christian faith; Therefore especially must they be prayed for.  
So that God's will, in this place, is not his command; and to be saved, is matter of reward, not of work; a reward which he bestoweth on us, not a work which he commandeth us to do. And to come to the knowledge of the truth, is not to believe, but to be made partakers of the Gospel, by publication: The which was joined indeed with a command or charge to his Apostles, to preach the Gospel; but no command there was to the Nations to receive it, until it were brought them, and they did come to the knowledge of it.  
But may the universalists now say: If it be indeed the will of God, that all that hear the Gospel should be saved: Then is not salvation limited to some only, called the Elect.  
To this I answer, by putting them in mind, of what I suppose they have often heard. God's will is twofold: 1. Revealed, and Conditional; thus he willeth all men to be saved. 2. Secret and absolute; so he willeth only a few to be saved. If they cannot understand how he should will things thus contrary one to the other, let them help themselves with this similitude. A Nobleman, Landlord to many decayed tenants deeply indebted to him, willeth them to pay what they owe him, otherwise to be ejected. To some few of them, formerly his menial servants, he sendeth secretly supplies, and enableth them to discharge their arrears: against the rest the law passeth. The Landlords will now is, that all his tenants should pay their rents, enjoy their houses and lands as formerly, and that none of them should be dispossessed, or imprisoned. And it is his will also, that a few of his tenants should certainly hold possession, though most of them be cast out: of these two, the first will is conditional, upon their performance, and payment: the second is absolute, because accompanied with his power and purse, and grounded upon his own performance. If this be right, and reason, and plain to be understood; then let them not say, that we deny the Scripture-saying, God willeth all men to be saved: and let them give us leave to say withal, that he doth not absolutely will all men to be saved, because he doth not by his Almighty arm, rescue all men out of the bands of infidelity, in which by their own fault they are fast held.   

Qu. and Answ. 295, 296, 297, 298, 299, 300.  
It is observed of some men, that in disputation; and of many men, that in discourse, they will be sure soon to wind themselves into that point where their skill lies. Our author in his fix last Questions and Answers, returns thither where his zeal lies, and where he is never found long time nonresident. This zeal he showeth, not in giving his adversaries a parting blow, but, as I may say, in storming them, having before given them only some easier assaults. And, as in a fray is usual, he taketh up that which cometh next to hand, to strike, and to lay on withal; though no way fitted, though never intended for any such purpose. And rather than he will suspect his own confidence, he will censure well-nigh all Christians (the generality almost, so he saith Qu. 297.) as if they were false worshippers, unbelievers, and void of true religion, because they refuse what he tenders them, that may presently turn their dross to silver, and their shadows to solidity and substance. Among other things, he saith, they give God the lie] words with which it pleaseth the holy Ghost to aggravate the heinous and sacrilegious sin of wilful infidelity, of denying Christ made known, to whom God the Father gave so manifold testimony; but are not lightly to be taken up against every false opinion, much less in defence of any error. He saith, They make void God's grace, and Christ's death.] This is truly said of such as persist in their unbelief, rejecting the Gospel being offered, and refusing to be baptised. He needed not to have spoken more hardly of them, had they renounced their Saviour, and turned to Mahomet's belief.  
They are very zealous, (he saith) but their Religion and Devotion, are abominable in God's sight, and most horrible impieties.] He hath left nothing wherewithal to express the worst that is in them, when their best is thus bad.  
They multiply services without knowledge, and offer the sacrifice of fools, they miss of God's promises, and seek after him, but find him not, because they seek him by the works of the Law, endeavouring to establish their own righteousness.] As if it were all one to him, to speak what is true, and to speak what he knoweth to be false, when he is in hot pursuit of his adversaries.  
But I have now paid that small debt, which I might seem to owe, as well to them that desire to learn, and not to be abused; as to others, who love to be deceived rather than be taught. The words of Salvian, though touching another subject, shall serve me for my Caution, and for my Conclusion. De Gubern. Dei, lib. 1. Sed de his dicendum amplius non est: tanta quippe est majestatis sacrae & tam tremenda reverentia, ut non solùm eaquae ab illis contra religionem dicuntur horrere; sed etiam quae pro religione nos ipsi dicimus, cum grandi metu ac disciplina dicere debeamus: that is, It is best to say no more concerning these matters; because so great and so dreadful is the sacred majesty of God, that we must not only detest what others do utter against our religion; but when we speak in defence of our religion, we must be very wary that it be done with greatest awfulness and fear, with all the reverence and regard that may be.   

Postscript.  
Whatsoeur the exceptions be in particular, against what I have done, I foresee one in the general, that may be taken, and must now be satisfied; and it is this: There are two Editions of this catechism: One in the year 1654., the other in the year 1656. What I have written is upon the former: whereas it might have seemed more ingenuous to have dealt with the latter, containing second thoughts, & some alteration. This is the objection. My Answer now followeth. It was the first Edition only that was brought and put upon me, having not so much as heard of any second, until I had well-nigh gone thorough with the observations here tendered. Secondly, the first was published, and is extant, and in the hands of many, who will not be very ready, so long as they have one, to inquire after another of the second impression. Thirdly, how far this allegation may be pleaded by him, who told us that which hath been noted once before, There was nothing in the first Edition, but what might look his worst adversaries in the face, I leave to himself to be considered. And lastly, How little the alteration is, & how the difference is not very material, especially as to the chief points of Heterodoxy, and how the Retractation none at all, I leave to others to be considered. For as when we have once acknowledged the Truth, and never so much as once denied it, there lieth no obligation upon us, that we should at all times make confession of it: So an error or errors once divulged and spread abroad, are not sufficiently recalled by silence and omission, but remain the authors own, till something more be done, and it is well if then the danger ceaseth.   
FINIS.   

The Table.  

The Preface Pag, 1.  
Creators' p. 12.  
Sinful lusts P. 14.  
Tree of knowledge P. 16.  
The Prepared Sacrifice P. 19  
Head of the Church P. 26.  
The Law P. 33.  
Professors to break bread P. 48.  
Order of the Dead rising P. 59  
God had power enough P. 51.  
Jesus Christ died for all P. 53.  
All in Adam pardoned P. 61, &c.  
Election, what it is P. 69.  
Election in believing P. 79.  
Election in personal considerations P. 80.  
Jacob and Esau P. 86.  
Pharaoh P. 91.  
Vessels to honour and dishonour P. 93.  
Works speak Christ's Mediation P. 99  
Rahab and Cornelius P. 106.  
False Conceptions: four Instances P. 108.  
Remedy must be general P. 115.  
Reasons why it ought to be so P. 115.  
Signs of God's Love P. 127.  
How Faith is wrought P. 136.  
No man can hear of himself P. 142.  
Falling from Faith P. 146.  
God's will that all should be saved P. 150.  
Conclusion P. 154.   
FINIS.