The Predestinated Thief. A DIALOGUE BETWIXT A Rigid Calvinian Preacher AND A Condemned Malefactor. In which is not only represented how the Calvinistical Opinion occasions the perpetration of Wickedness and Impieties; but moreover how it doth impede and hinder, nay almost impossibilitate the reducing of a Sinner to Emendation and Repentance. What doth Christ his Spirit (or the Word preached) profit us, if the contrary be Predestinated by God? If Christ would profit us by his Spirit, and reform us by his Word, of necessity God hath not decreed any thing to the contrary. LONDON: Printed by R. Trott for Daniel Jones, and are to be sold at the three Hearts in S. Paul's Churchyard. 1658. TO The Christian Reader. WE question not but this Discourse or DIALOGUE may stick on the stomaches of some, and seem strange and insolent to others, who are not at all (or else but very little) acquainted with Discourses or Opinions of this nature. Nevertheless, those things which we hear by the Thief both defended & maintained, are not so to be judged of, as if every word of it were immediately deduced from Scripture. Yet whatsoever is alleged is consonant, nay the very express words of those Doctors which are accounted the most Eminent and Orthodox among the Calvinists: which opinion we assert to be most abominable, maintaining such things as utterly overthrow Evangelical Piety, and opening a wide gap to all manner of sin and iniquity. Men of less piercing Intellects do not perceive how pernicious and absurd this opinion of precise and rigid Predestination is, which was the very reason this Dialogue came to light, that hence it might appear as evidently as the Sun at Noonday, that such Doctors and their Doctrines are to be aavoided as much as Hell. Though the Inscription may seem strange or hard to thee, gentle Reader, let not that offend thee; for 'tis certain, that many being carried away with a fancy to these Opinions, have given themselves over to Rapines, Robberies, Murders, and to other more detestable wickednesses; so that if we might have our wish, we could wish, that the sad Experience (the more is the pity) of many Examples did not prove it too true: which considered, it does evidently appear, that the Title does aptly agree with the matter of this following Discourse. Farewell. The Names of those Doctors whose Opinions of Precise Predestination are most esteemed, and quoted in this Treatise. A B RUardus Acronius late Preacher at Schiedam. Theodore Beza Doctor of Geneva. George Buchanan of Bern, Professor at Lausan. Martin Bucer Professor at Cambridge. John Bogard late Preacher at Harlem. John Becius Preacher at Dort. Bern. Buschop Preacher at Utrecht. C John Calvin Doctor of Geneva. These six that follow were the Collocutors against the Remonstrants. Peter Plantius Preacher at Amsterdam. John Bogard Preacher at Harlem. Libertus Fraxinus Preacher at the Brill. Rvardus Acronius Preacher at Schiedam. Festus Homnius Preacher at Leyden. John Becius Preacher at Dort. D Dunganus Preacher at Arnehem. Reyneirus Donteclock late Preacher at Delft and the Brill. Synod of Dort. Darnman Preacher at Zutphan. F H Libertus Fraxinus late Preacher at the Brill. Festus Homnius Preacher at the Brill. G Cornelius Geselius late Preacher at Edam. D. Fran. Gomarus' Professor at Groaning. M Marloratus Preacher at Rouen. Musculus. P. Martyr Professor of Oxford and Tigurin. N Nicasius de Schure Preacher at Gaunt. Pet. Neinwenrode Preacher at Rotterdam. P G. Perkins an English Doctor. Amandus' Polanus Professor at Basil. Pareus Professor at Heidelberg. John Piscator Professor of Nassan in the County of Herbon. R Renucherus Professor of the Hebrew Tongue at Leyden, a Preacher. Hen. Sturmius a Professor of Leyden. Adrian. Smactius, heretofore Preacher at the Rhyne. Rippertus Sextus Preacher at Hornan. T Jab. Triglandius Preacher at Amsterdam. Anthon. Thisius Professor at Harderwick. Dan. Tossanus Professor and Preacher at Heidelberg. U John Urbanus Preacher at Hattem. Z Zuinglius Tiguri Professor and Preacher at Helvetia. H. Zanchius Professor at the new City of Spire. A DIALOGUE Had betwixt A Calvinist Preacher AND A Condemned Malefactor. Preacher. A Good evening to you Sir: How have you led your life all along? Thief. Even as the Omnipotent God, who works all things according to the counsel of his own will, pleased to decree from all Eternity, and effect in time concerning me. Pr. You say well, but I do not like this; but I like you worse in that you are thus fettered, nor can expect nothing but a certain, sudden and detestable death. Th. 'Tis true; but I don't know whether it becomes you or me thus to grieve, when neither you nor I are certain whether God from Eternity by some immutable Decree have predestinated me either to life or death eternal. Pr. We will speak of that by and by: and in the mean while, because ye are condemned to die to morrow, I am appointed here to be ready with you; and am come to know whether thou desirest to be translated with the Thief into Paradise: Tell me what sins you have committed, that I may the better order my Instructions and Exhortations to you, and teach you better for your Soul's health. Th. I shall willingly, if you will but be pleased to hear. My Parents had a care that I should be bred up in learning from a child: At last intending to send me to the Unisersity, thought what they should do; Leyden was full of Heresies, Franeker of Deboistness and Duelling. Nevertheless, the Parson of our Parish would have me go to Franeker, forasmuch as it is better to be Bacchus or Mars his Scholar, than an Heretic; because the first destroy but the Body, the last murder the Soul. After this, away went I for Franeker, where the Ale was so good, the Wine so cheap, the Company so ingenious, that I spent all my money in jolletting. As soon as my friends heard of this, that I was more in the Alehouse than my Study, and drunk more than I read, they called me home, and sent me into France, where they live sparingly, and count Drunkenness both a shame and a sin. But I went to Paris, where is a general concourse of all Travellers: There the best Wine is worth little or nothing, and I believed drinking strifly would do my business for me, I spent my whole time in drinking and wenching. Living so egregiously and openly wicked, my friends had notice of it; who as soon as they heard it, sent Letters to some in Geneva, and to me, that I should presently go live there, if I expected their blessing: For our Parson had possessed my friends, that it was a most sanctified City, in which they would neither suffer Rioting or Drunkenness, Levity or Wantonness, or any other unlawful or sinful action. Hence the credulity of my Parents presently persuaded them, that I should live there no otherwise than another Samuel with a good old Eli in the Temple of God. Well, there is no avoiding of it, I must for Geneva, or else they will neither own me or maintain me. Being come thither, I happened to lodge where the woman of the house was exceeding handsome, and the Maid exceeding affable; yet both of them so adorning their professions by their walking, and their beauty with such a majesty, that you would take them to be beauty and goodness itself, going to Lectures every day, receiving the Sacrament often, so that at the first I durst scarce open my eyes to look upon them. But Time, that brings all things to pass, at length answered my expectations in all things. But first of all, that I might get the good word of all the Preachers and Consistory, I never neglected any opportunity of going to private Meetings, and hearing of Sermons: Then going to Church with a great Bible under my arm, I would never take up my standing but under or near the Pulpit, where I would inquire again all the Proofs quoted by the Minister, and then with a sigh as from the bottom of my heart, and eyes lift up to heaven, I would look on the place and turn it down. So by this means I became famous for a Lecture-monger and a Christian. In the mean while, being diligent to be counted a Gentleman, I got me a Sword by my side, a Footboy at my heels, and a Madam by the hand, who when her stockings were off would prove herself a woman. And when I was got into this equipage, I must needs travel, and with Glycerio I walked through the craggy Mountains, and grass-bearing Plains, not denying myself Wine, Gaming, strange Beasts or Birds, or any thing that might move or make delight. I had the Fiddlers daily; and lest their noise should be too much taken notice of, I had the trick to make them play their easier strains: and on high days in eminent places, the Curtains drawn, the Torch's light, we in our Pumps did dance & tear the ground. Pr. I, but if it had been known what you did, they would have ordered you: for in Geneva, that holy City, it is counted a great offence to dance. Th. I would that were all: for once the business being made common, I and all my Companions were warned to appear before the Bishop. I thought that we should have been so sore punished, that we should scarce have had enough of Bread and Water; but our Companions came to us daily, and we eat and drunk of the best, and danced till the house shook again, all the while we were there. As soon as our Penance was terminated, we were brought before the Consistory, where with many grievous words they aggravated to us the foulness of the fact. After this, we were forced in a full Congregation to creep before the Pulpit on our hands and our feet, to ask God and the Church forgiveness of the scandal we had committed. But this disgrace lasted not long, for the multitude of examples swallowed it up, whilst not only the greatest part of the best sort of Citizens, but Consuls and Preachers too equally suffered it: Yet nevertheless, I timely foreseeing, that if once this rumour should become children's talk amongst the Battavi, I should quite lose my credit, I thought it high time, since my credit lay thus at stake, to provide for my fame, considering more seriously with myself what I should do before this was spread through Battavia, I prepared myself, and went before the Consistory, where I did counterfeit to fetch from the bottom of my heart, heart-killing sighs, and throbbing words, but no hum and hawking: I told them I was a stranger, who neither knew the Laws of their Nation, nor the genius of their people: I cried out I was seduced, and in the narration of it expostulated with myself, how ever such an one as I should be thus deluded into wickedness, whose conversation hitherto had been so holy and unblameable. Wherefore I greatly entreated them to inform me which was the best and nighest way to avoid and abandon such ways and Company. I howled like any Dog in the Church, and roaring, and twisted my hands into as many postures and folds as a Suake can; and did so maintain it by my actions and expressions, that no one but was affected with my misery, and thought me to be a fit object of their commiseration. After this, I went to a Minister by myself, told him with weeping eyes my sad condition, and complained that I had sinned so far, that I was almost, if not quite past remedy; but much sad that I was to departed thence for home, like to a wand'ring sheep, who durst not so much as dare to look his Parents in the face, or come into their fight. The Minister hearing this, comforted me with the example of David, Solomon, Manasses, Mary Magdalen, and many others, who had all egregiously and notoriously sinned. But, in short, I so smoothed the Parson up with these fine words, that he writ to my Father, and commended my ingenuity, diligence, behaviour, after an extraordinary manner, and bids my friends they should not fear, but that whatsoever cost they bestowed on me, would redound both to their great delight, and my profit. I presently took a special care these Letters should be sent away, with some more Manuscripts of mine, Of Absolute and , which I had subtly disputed, decked above with Hebrew, Greek, Latin and French Vowels, I commended the sanctity of the City, extolled the Learning and the Piety of its Pastors, giving thanks to my Parents, that they had reduced me into the ways of health and of truth. This Messenger did so rejoice my aged Parents hearts, that I was presently the richer by two Crowns: but this will do no good, he that has already o'errun his bounds, has outrun all shame too: So that I grew worse every day than other, and was grown so intolerably exorbitant, that I was commanded home; but I was afraid of Amsterdam Prison, and long looked for came at last, but I made shift to break Prison and escape, and resolved for Rome: I made a Gown of my Cloak, as all those do who travel for Religion's sake; to my Cap I fastened a Canna, as all those do who go a Pilgrimage to see the Relics of St. Jacob, that I might have the safer egress and regress into Ostiaries and Monasteries. But this kind of life spoke low, therefore I resolved for Attalia, where I played the Thief both in Woods and Roads, in the Towns a Cutpurse and House-breaker. After this rate and life passed I through all Germany into Holland, where, with all the art and strength I had, I both rob City and Country, stole Goods and . After this rate in the company of Whores andRogues have I merrily spent this six years, and now it seems that one sad half hour must end all this sweet pleasure. Pr. I understand you are a precious Rogue, a grand Sinner, who deserve to be hanged twice for all your Roguery; nay Hell fire itself for your sins: so that I wonder you tell such stories and laugh, as if there were no grief or punishment more to be feared to your Soul: Therefore tell me now you are a going out of this world, whether do you think you shall go. Th. To heaven as well as you, who art not much better than I Pr. Do you think then you are as good and as honest as I am? Th. Yes that I do, and that I will prove out of your own proper Confession a Calv. Com. on Isa. ch. 64. v. 7. of his Institut. l. 3. c. 12. dist. 9, 13, 14. Ibid. c. 14. dist. 9 one for all; Your best works in themselves are filthy, deformed, detestable, nay mere abominations and sins, and like an unclean woman, always infected with filth and spots, so that you are not accepted or esteemed of God for any of your works, because that they b Belg. Confess. art. 24. deserve nothing but eternal punishment; and that c Catech. Heidel. quest. 60. you altogether grievously sinned against all the Commandments of God, neither have observed any one of them; nay, that you are altogether prone to all manner of malice and hatred both against God and your Neighbour. In those printed Prayers at the end of your Psalter, you confess (worthy Sir!) your worchiness not only to be blind in your understanding, but unapt to all good; that it strays from God, follows its own vain imaginations; that it daily sins, and that most heinously; and that it is by our Original Sin sometimes so corrupted and instigated, that by reason of it there rise many and sinful thoughts, which fight against God and your Neighbour: so that many times you transgress the commands of God without intermission. In brief, you are a miserable sinner, conceived and born in all sin and corruption, prone to all evil, unapt and averse to all good, so that you have uncessantly, by your sins throughout your whole life, excited the anger of the Lord against you, and according to his righteous judgement, has deserved on thyself his eternal (the more the pity) Condemnation. Your Conscience accuses you of this, d Confess. Belg. Art. 7. nay your very sins witness against you; so that being convinced you often groan under the sense of your corruption, and desire to be freed from the body. I will speak in short: Since your being of little or no profit; for e Teelings Dial. of Christian man's state, p. 8, 9 from your nativity you have been a child of wrath, and heir of Divine vengeance, hadst communion with damned Devils when thou wast in thy Mother's womb; full of all natural poison, whence all evil actions proceed; that you can do nothing more than sin; yea, when thou wast an Infant, hadst thou but been tempted by the least occasion: for you are naturally as propense to sin, as the Serpent is to by't or sting: and as is the Serpent odious to men, not for the mischief it has done, but the poison it carries about with it; so even you are counted odious by God, by reason of that poison of Original Sin, in which you were born and conceived. All this, and much more of the same kind, you say of yourselves, and have subscribed it with your own hand: Nay, you brand all those which deny to affirm these things with you, by the name of Heretics, as Arminians, Pelagians, and such like Names; and how would you take it if some one, Shimei like, should make it his business to reproach and assault you with dishonesty and maledictions, and vomit out, if there be any things worse than these, upon you? Pr. For the honour of God, and the exalting of the superabundant riches of his grace, I willingly confess myself guilty of all this; nay, God will that his chosen and faithful should be such sinners, that they should not boast of themselves, but f Calv. Instit. l. 3. c. 14. dist. 9 be humble; which humility confists in this, that we empty ourselves of all goodness whatsoever. Th. And of late I have believed this to be true too, Sir; and I did further judge, if I may speak my mind in this case, that I was forthwith to do no good myself, for the further I was off from doing any good, the truer I could confess myself to be void of all righteousness and goodness. Pr. I would not have you so understand me, as if God would have us to be sinners, and not endeavour to do good works; but that 'tis only by his grace, lest we should seek to be justified by our works. Th. I believe the same yet; and because I well know how deadly a sin it is to lean to good works for justification, and see with what subtleties the devil does hunt men, how with heresies he entraps men, I have even lain aside doing good, if I could, only leaning to the free grace of God. Pr. Must you have your will and your judgement afore all others, and interpret our doctrine no otherwise then if it were the cause of your perverse life? Fie, Fy. God intends this, that men should not seek to be justified by works, but faith. Th. By faith, what faith? Pr. As our Catechism has it in the 60 question; I believe only in Jesus Christ, through whom by faith I shall be justified before God. My conscience accuses me of all these things, that I have sinned most heinously against all the commandments of God, that I have observed none of them, and am now liable to all evil; yet the good God, without any merit of mine, out of his own mere grace, both giveth and imputes to me the perfect satisfaction, justice, and sanctification of Christ, as fully as if I had committed no sin; yea, as if I had performed all that righteousness and obedience which Christ either did or suffered in my own person, as I apply this by belief to my heart. Th. You say well Sir, this pure and sound faith has been always my faith, and so that I am more persuaded I have always stuck close to that Doctrine of the reformed Churches; so that I have almost wearied God, if it were possible, with my prayers, in which faith, without any good works I persist. Furthermore, this was always in my mind, often in my mouth, g Luther's preface to Galat. That it was the chiefest art of a Christian to know no law, no good works, no not a tittle as to justification: h Luth. lib. of Christian liberty. for a Christian neither wants works or the law, after by faith he is freed from all laws. i Luth. on 2. chap. to Gal. Id. de lib. Christian. Faith is only necessary to salvation, other things we are freed from whether commanded or forbid. Goodworks make not men good, nor bad ones bad, and as to unbelievers no good work profiteth to their salvation, so on the contrary, no bad action makes a man bad or condemns him, but only unbelief: For where faith is, no sin can hurt. Pr. What then? have you such an esteem of good works indeed; we teach indeed, that faith in Christ does alone justify, yet notwithstanding we are bound to observe the precepts of God, as it is written, if you will enter into life eternal, keep the commandments. Th. Gently good brother; l Luth. in Serm. on Joh. 16.4. for thus you deny Christ, and destroy faith, attributing that to Divine commands, or the law, which is only due and proper to God. Furthermore, I am almost induced to believe, that you are an heretic, whilst you attribute something to good works in our justification before God. m Luther N. T. I say further, Sir, because the way is narrow, you ought to be lowly and humble if you intent to pass: for those that are loaded with good works, are like those we see go pilgrimage to the relics of S. James, so encompassed with reeds, that they cannot pass thither; n Id. therefore if you come to heaven with a great bag full of good works, you will be forced to lay them down, for you cannot get in with them. Pr. I confess that good works are not looked upon as the impulsive cause of our justification, and salvation; yet for all that we are to take heed that we commit no bad ones. Th. Very right Sir; we do beware of sins, o Catech. Heidel. qu. 114. but much more of the law and good works, only heeding divine promises and our end. Good God What good can such miserable sinners as we do? when as the most holy men who ever lived, whilst they were in this life, have had so small beginnings of obedience, that you could not out of all their actions pick out one which did not deserve the just punishment; yea, the eternal punishment rather of God's wrath, then worthy of the reward of eternal life. Go to therefore you Pedlars and Sectaries in religion with your good works, and follow me, who only build my faith and help in the free grace and mercy of God. p Luther of Capt. Babyl. ch. of Baptism. For a baptised Christian is so rich, that no sins whatsoever they be, can rob him of his inheritance, or impoverish him, unless he fall away of himself from the faith. All these are the very express words of Luther and Calvin: and are these of your reformed Divines? Pr. Yes; but I perceive friend, that you confiding in these and such like expressions, have taken too much liberty to commit heinous sins; therefore 'tis necessary that you be instructed of that will of God, by which he will be obeyed. Th. You speak well Sir; but don't you think that I have often thought of it? truly I have, and have often and much considered with myself about it; for y Sturm. of Predest. Thes. 18. pag. 117. I knew the will of God was twofold, either Secret or Revealed: So that God wills many things, which he will not reveal, z Id. Thes. p. 31. as is clear by this instance, a Perk. of Freegrace, p. 45. God promulgated this edict by Moses to Pharaoh, saying, Let my people go, when as the secret will of God, and purpose, was, that he should not let the people go. Neither b Calv. ad calumn. Nebulon. ought this to seem a wonder to you, because God has by his secret will decreed some to sin, who by his revealed will he has commanded to do no evil. Pr. Why so? do you believe you perform the will of God when you commit iniquity? Th. If c Sturm. of Predest. Thes. 18. p. 17. you look after the hidden will of God, whereby he has ordered all things to work for his glory, wicked men do do the will of God: but ●f you look to the revealed will of God, wicked men do it not. Pr. You say right; therefore you are always to be intent on the external revealed will of God, because his hidden will you do not, cannot know. Th. Truly Sir, these same two wills in or of God, have always made a great noise in my head, and sounded very strangely in my ears: d Pisc. against Schafm. for seeing God does not always will what he e Dungan. Pacif. fol. 56. does reveal to us to have willed, and his revealed will to be called so, but improperly, his hidden properly: furthermore, f Calv. ad calumn. Neb. pag. 161 to Art. 7. that God should by his ineffable counsel will a thing to this end, and make it for another, and forbidden that to be done which he wills to have done, I was not very inquisitive about this revealed will. Pr. How dare you belch forth such Blasphemies? Th. I speak the very truth itself; for when-as g Sturm. of Predest. Thes. 1. fol. 3. the secret will of God is wholly, only, and always done, and nothing happens in the world, but God did before decree it, nay when this hidden Decree of God is the necessary cause of all things; so that God himself wills sin by the will of his bene placet; I have always counted it safe to follow the efficacious will of God, lest otherwise I should take labour in vain. Pr. h Ripert. in Colloq. p. 250. It is manifest that the Omnipotent God, according to his secret Decree and bene placet, would not have done what he has commanded to men in his revealed word; and that i Id. pag. 252. all things, as it appears, according to God and his Decree, infallibly and necessarily come to pass. I go not about to deny, nay I expressly hold this opinion in my judgement: yet nevertheless you ought to be the more solicitous and careful over yourself. Th. I have read in Scripture, Sir, that Christ forbids all manner of vain solicitousness of mind, as to add one cubit to ones height, to make one hair black or white, and others of these sorts: Thence I judge, I should do a great deal foolisher, as well as more irreligious, if I should presume to endeavour and strive against the decree and efficacious will of God. Therefore you ought to confess with me, that all operations, humane commotions, internal and external, as well the bad as good, whether of understanding, heart or will, have both their rise and efficacy from the force and impulse of Divine Providence, so that they cannot but choose whatsoever God shall will: So that in Adam's fall God had destinated his heart both to that end and action: And hence it is l Calv. of Predest. p. 842. that men can never will or do any thing, but what God prompts them too, whether it be good or evil; so that he sometimes guides their hands, sometimes holds them, now turns them this way, than that way, and what way soever he pleases, that they may effect whatever he has decreed, which is only not to be understood of actions which are, but of bad and evil likewise: for m Calv. de locis praecipuis. men sometimes, like unto savage beasts, run into all manner of viciousness; yet for all this it often happens, that they are so held in and kerbed by an invisible and secret bit, that they are not able so much as to move their finger amiss of themselves, but rather effect the will of God than their own; n Beza against castle Aphor. 22. for God so works by instruments, that he does not only permit that they should do such an action, and it should fall out to such an end, but he himself also excites, impels, moves, governs, (and what is more than this) creates alone and above, that what he has decreed should come to pass by these very means; and without question 'tis for this very cause, that God has given o Calv. ad calumn. Neb. 11. a will and inclination to the worst of men, that for this very reason he might be said to be the sole and genuine Cause of all things whatsoever, willing and effecting q Trig def. fol. 172. that wicked men should live in their lusts, and this same necessity of sinning is imposed by God: Therefore you Mr. Parson, all that you have said of this same special care and watchfulness, is mere nonsense, and the absolute issue of your imprudence; for r Gesel. probls. c. 14. fol. 62. s Ren. in cat. aur. fol. 32. wicked men are by the secret hand and power of God, as by a hidden string, not knowing themselves directed and twitched to an end and design of which they are altogether ignorant, as a man is that shoots at a mark, and missing that, hits some neighbouring thing, which he neither intended or knew of. Pr. You prate to me, as if you should not brush to affirm God to be the author of your sins. Th. If by Author t Pezel. treat. of Pred●…st. you mean one who persuades, impels, or any other way administers an occasion of doing any thing, you may very safely call God the Author of sin; as for example, when u Joh. Urba in sua Tapeinophrosyna resol. p. 7. Adam is the cause of sin, and God the cause of Adam, why may you not call God the cause of sin? Nay, God is the very prime first Cause of sin; x Ruard. Acron. expos. in Catechis. quest. 9 but this you must take with a grain of salt, as thus? The same act, y Zuingl. d● provide. c. 6. as Adultery or Homicide, as God is the Author and impulsive cause, is no sin, but as it is the work of man is a shameful and Soulkilling wickedness: For, for just causes, z Calv. de Predest. fol. 844 although unknown to us, wickedness comes forth from God, which are unjustly committed by men; a Pisc. against Schafm. pref. p. 3. and God does secretly stir up men to those villainies he has openly forbid: Nay, b Sturm. of Predest. Thes. 15, 16. God himself works all things in all men, yea their very sins, and whatsoever is done, is irresistibly done; which is thus evidenced; c Triglan. def. fol. 164. God by an effectual Decree and Providence compels Thiefs to Homicide, as a King compels his Subjects to pay their Tribute; or as one on horseback makes the horse to go what pace and what way he will. Pr. Therefore you do not believe that 'tis you have done all this wickedness and roguery? Th. Yes, but I do, to wit, against the external will of God, but against his internal will and providence not a jot, for this will d Rippert. in Colloq. of the Divine bene placet of God, is then also done, when a man sins against the Precepts of God. Pr. Then you did not so much as think of the internal and secret will of God? Th. Why Sir, can you think I could think so? was I able (the Divine Providence and will of God premised) to think any otherwise than I did? for if it were the hidden will and providence of God that I should think so, who was I, or what could I do to resist it? but because it was not his internal Decree, according to our Doctrine, I could not so much as think it; nay, as soon as ever I perceived any motions or suggestions in myself, to any thing which God had forbidden by his Law, it presently run in my mind, whether God or no had not by his secret will preordained that I should do it; and whether or no he did not excite and impel me to it, that he might bring to pass by me, what he had from all Eternity inevitably decreed of or for me: reasoning thus with myself; If I resist, I shall be counted, with Lucifer, to be an enemy to God, and a fighter against him; and on this, Whithersoever the dictates of my will (though depraved) carried me, I acted it, and hurried that way with all violence, so that I know now as sure as God's in heaven, that whatsoever wickedness I committed, was the internal will bene placet and Decree of God. For had it not been agreeable to his internal will, it would never have come to pass so long as the world had stood. But to say a little more: If at any time I went but about to consider more accurately and exactly with myself, I was all on a fire till I had multiplied faults, and sinned to some tune, seeing it highly acceptable to God for me to do such things: e Piscat. as above. Thes. 35. p. 32. for God has as it were a necessity of our sinning, that he may the more manifest his glory, because he cannot exalt his mercy, or bestow it but on those that are miserable sinners, and have need of it; neither justly damn men, unless they were sinners: f Id. Thes. 27. Beza Predest. against castle. in ref. call. secundae. So that unless this be granted, God could not, if he would, bring about his principal end, which are the showing of his Mercy and Justice towards some, to manifest his Mercy for their deliverance, and in their salvation; towards other, to manifest the exactness and rigour of his vengeance in their destruction and damnation. g Smout. Concord. fol. 107. Therefore it was necessary that man should fall from grace, that God might have an occasion and reason of declaring both his Mercy and Justice. Furthermore, h Martyr in C. L. class. 3. c. 2. didst 48. sins make as well to Reprobation as Predestination, for who are reprobated, are by them brought to destruction; who predestinated or saved (for here it is all one thing meant) by their sins do so much the more illustrate the goodness and glory of God, whilst they are redeemed out of them, for all them. And again, seeing God so allow of sin, that he let it exist, I thought myself his creature, and have often ingeminated this saying, Behold thy Servant, Lord, always ready and willing to sin. Pr. But do you hear friend, were you always wont to live free of all anxiety and terrors of conscience? Th. No: I was always merry since I was born, thinking thus with myself, If I am elected, the Spirit of Christ will work conversion and faith in me with that force and power, which is to the elect irresistible: for Renovation is a second Creation, which does not depend upon the will of man, but sole power of God. i Donteclock in respons. ad ignoti scriptum litera, L. 4. M. 1. k Martyr L.C. de lib. arbit. p. 978. For as those which are dead cannot raise themselves again; so I can by no means raise myself from the death of sin, how much soever the word of God sound against, threatening to reward this Spiritual death with an eternal, unless God himself be pleased to give a new Spirit unto me: wherefore I did wisely even to tarry l Bucer in Rom. 9 till God should come in upon me, and by his word and instructions turn my heart; for when I should be compelled I could not choose but follow. On the other side, I concluded with myself thus: If I am reprobated, all that lies in me either to do or suffer will be vain; my do can do me no good, may be they may do me harm; m Donteclock against castle, p. 171. nay though I should perform all the good deeds n Marl. on joh. 15. v. 2. that all the Saints ever did or shall do, I could not be saved, the decree of God stands so firm and sure. Pr. You should have observed the outward and inward call of God both by his word and spirit. Th. Can I have behaved myself any otherwise then I have done? o Gesel. in probat. fol. 38. for who are not outwardly by the Gospel and inwardly by the Spirit, called according to the good purpose of God, cannot obey this call, neither can they believe, or p Id. 38. convert themselves; and God q Smout. in pref. Concopd. fol. 9 draws those that believe so that they will not, cannot, neither can will to resist his will. Whom God enlightens, and whose hearts he moves, are compelled, and cannot but follow when 'tis God that calls. To illustrate this by an example: r Anthon. This. in doct. & ord. reform. Eccles. s Contra-Remonst. in Colloq. Hag. as none can hinder his own production, or resurrection, so none can hinder the Freegrace of God working in Jesus Christ for our regeneration and resurrection to a spiritual life: from these you abundantly see, if I had been thus handled and called of God, I could have done no other then followed and obeyed his will. Pr. Did you then never hear God thus calling, nor find yourself ever moved? Th. Yes, I have often heard; yet you very well know, that as God has an internal and external will, so there is an internal and external call: t Pareus in Rom. 9 but if this external call shall be joined with the internal, 'tis to be an effect and an ineffable signe of his predestination; and this is what the Synod of Dort have not of late so clearly demonstrated. u Synod of Dort cap. 1. Art. 6. Some have faith bestowed on them by God, and others have not, proceeds from the eternal decree of God; according to which decree, he softens the hard hearts, and bends their wills to believe: but the non-elect (the elect by his just judgement) he leaves to the hardness and malice of their own hearts. Therefore, Sir, you seem to be easilier baffled than one of your Coat should be, bawling at me so often, that I did not hearken to the call and invitation of God; and fishing out of me, whether I had not heard this call or no, and was moved at it. x Synod of Dort, cap. 3, 4. Art. 10. For that some are called and converted by the Ministry of the Gospel, is not to be ascribed to man, as if by his own free will from others instructions, he could discern and follow sufficient grace and works for his conversion, (which that proud Heresy of Pelagius affirms) but to God, who as he hath from all eternity chosen his in Christ, so in time he doth effectually call them, bestows on them Faith and Repentance, and translates them out of darkness into the Kingdom of his dear Son; nay, y Ibid. Art. 12. God creates this new creation in us, without us, by such a virtue which is not inferior to that of the great Creation or Resurrection: So that all those in whose hearts God has thus strangely and wonderfully wrought, are infallibly regenerated, and do actually believe. Why do you accuse me that I am not converted? when to speak the truth, I do not see how 'tis possible, that one who is always tottering and doubting whether he be elected or not, can conform himself to the eternal Call, this being left too over and above, that this internal Call doth not concur. Pr. Have you then all this while judged yourself to be a reprobate? O sad to relate! Th. That I have; and that not without a cause too: because God of his own good pleasure has reprobated the greatest part z Smout. Concord. fol. 109. of Mankind, and reprobates a Trigl. Def. fol. 83. are not damned for their sins, neither are fore-seen sins the cause why any should be reprobated; so that 'tis necessary we confess, b Gesel. probat. f. 216, 217. evil works and incredulity not to be the cause of reprobation: So that God out of his will and counsel hath ordained, That some should be born as infallibly heirs of Hell as of their Parents, that by their destruction his Name might be glorified. Pondering these things in my mind, I have oftentimes silently thought, O good God hast thou also reprobated me with the greatest part of Mankind? I did easily believe it, because thou hast so ordered our reprobation, that though it be our misery, it turns to thy glory. Pr. This is very true, that God c Anthon. This. ad Summam Baron. p. 20. from eternity, without any respect to sin, by his pure & absolute Decree, which no man can understand, has rejected the greatest part of Mankind, and created them to destruction, or bequeathed them to destruction in Adam's fall, from an immutable and inevitable Decree, which he decreed with and in himself: nay, if any one d Id. pag. shall dare to say, God hath not decreed to hate man, as man, his creature, but as a sinner, he contradicts the Apostle, and so consequently won't take the Authority of God himself: yet for all this you are not by and by without any more ado to conclude yourself a Reprobate. Th. You say well; but how is it possible, that a man whose faith is oppugned with so many various and strong temptations, who is given to so many lusts, should easily persuade himself not to be reprobated? as for example, if a man knows and weighs with himself, that not only aged people, but also Infants are of this number, e Perk. Cat. pag. 393. so that among Infants that die, f This. in expl. doct. de Praedest. p. 245. some are saved, some damned, and that before they have done either good or evil, for that decree g Perk. ut supra. concerning reprobated Infants is so; born, and died, and damned, as it were all in an instant, for the guilt of original and innate sin which they brought into the world with them; and for this cause h Calv. ad calumn. Neb. ad Art. 13, 14. many children are taken out of this world, and God, as it were, snatches the tender Infant from its mother's breast, and throws it headlong into eternal death: but, what is more, God does not only deal so with the children of Jews, Turks, Infidels, but i Donteclock in pacif. lit. L. also with the baptised children of Christians and believers, that some of them dying in their Infancy are damned. Whether all the children of Believing parents dying such shall certainly and undonbtedly be saved, the word of God is silent; but I dare say a little more with Infants l Rippert. in Colloq. p. 802. which die in Christ before they are able to do good or evil, 'tis thus, they must either be saved by grace, or damned by nature as children of wrath as well as others. Truly Mr. Parson, this is harsh Doctrine for him who is bound to observe your Creed, so that I scarce understand what to make of it. Pr. But hear, friend; m Pareus Rom. c. 2. quest. 9 if it be in the power and liberty of man to kill an Ox or a Sheep for his use, to hunt an Hare or Partridge to death for his pleasure; much more does it lie in the will and freedom of the Creator, without any injustice, to reject or desert his creature, for his own glory: nay, 'tis a thousand times equaller, that all the creatures both in heaven and earth should by their general and eternal destruction demonstrate the divine glory and majesty, then that the death of one single Fly or Gnat should go, for the demonstrating of the glory of all the men in the world. And this in God is not to be spoken against, but prayed against; and the elect cannot but give God thanks that he has condemned the wicked, although he did decree them to it, because he reprobated them for their good, and to testify how great his love was towards them: nay, the very damned have not whereof to complain, but rather to give thanks; for though they be fitted to destruction, God fitted them not to it in vain, but for many special ends, and principally his own glory. Th. And for this very cause n Gomar. disp. de Praedest. pag. 105, 106. I have often thought, we reprobates ought to be so much the quieter: for if private and peculiar good were only to be looked after, it were better not to live at all, than to live a little, or be a while a dying, till we plunge into eternal death; yet for a public and universal good in this world, the contrary (to wit, Damnation) is better, that the particular may serve for the good of the whole, and the Creature make way for the glory of its Creator. Therefore although in the middle of Summer my nostrils should be frozen up close, yet nevertheless I might be in a possibility of smelling that it would be, though we be cast into hell by God, & tormented, yet we shall be forced to thank him, that he has honoured us his Creatures with so divine a service, because the o Gomar. disp. de Praedest. pag. 105, & 106. dignity of the chief glory of God, and of the elect, is so great an advantage, that the Elect by an absolute inward propensity, actuated by the Spirit of God, would wish (if it were possible) though by their own proper damnation and destruction, the salvation of reprobated Jews, though unbelieving and obstinate: So that this same ran often in my mind, how exceedingly happy shall even we the reprobated be. Pr. You seem to me to have used all the industry, and weighed all the Arguments that are or can be said or done about this Argument of Reprobation; yet it behoved you only to have led your life by that Word and Doctrine by which he called you. Th. I do not deny, truly, but that this same Reprobation hath a long time had deep impression in me, and being often troubled with it, satisfied myself thus: The reprobated cannot at all obey God, nor believe, nor convert, nor justify, nor save p Musc. L C. de elect. c. 10. themselves, though God himself should call them, and therefore are not converted, because God will not have it so: q Trig. D●f. fol. 156. Calv. in Ezek. 18. 23. nay God does offer his grace both in his Word and Sacraments to some Reprobates within the pale of the Church, not to that end, r Anthon This. in Doct. & Ord. Eccles. Reform. p. 21. f. 216, 217. that they should be saved by those means, but on the contrary, that they might have less excuse than others, and might be more severely punished in the end. Pr. All this is as true as truth itself: s Calv. Instit. lib. 3. c. 24. dist. 12. for, whom God has called to the ignominy of life, and certainty of eternal death, that they should be the instruments of his wrath, and examples of his Justice, he deprives of the faculty of hearing his Word, and afterwards more and more blinds and hardens them, that they may be brought to those ends to which he has appointed them. Oftentimes also t Id. lib. 3. c. 2. dist. 11. there is such a faith found in Reprobates, which has a great affinity and similitude with the faith of the very Elect; and experience teaches us, that oftentimes they are carried with the same motion and sense that the elect are; so that oftentimes they judge themselves to be such in truth and in deed: and sometimes it happens, u Beza in brev. explic. c. 7. Aphor. 6, & 7. that some are so lift up by the help of grace itself, that they think they taste of the joys to come, and are really engrafted into the true Church; so that they mayshew others the way of life, and believe & judge of themselves no otherwise then that they are elected. O how miserable are these men, who ascend but to fall the lower, and that God might cast them many stories lower into Hell! Th. And truly I knew this very well, and therefore so much the more avoided all Exhortations, Sermons, and reading of the Word, and abandoned all good works, lest my blindness should be greater, and my damnation heavier: Nay, and did affirm, x Donteclock adv. Pacif. lit. L. 1. as it is not the purpose and mind of God, to save those hereafter which he does not call here; so neither those Reprobates which he does call here, because it does not please him to give them faith and repentance, without which they cannot be saved. God y Trigland. Apol. fol. 135. requires worship and obedience from all men, but has not decreed to give all men the power of obeying in this fallen corrupted condition; God requires faith of all to whom the Word is preached, but will not give faith to all to whom it is revealed. Pr. You seem to me to have been always of this opinion. Th. I was not so wedded to this opinion, till such thoughts as these ran always in my mind, that I was really of the number of the Elect. Pr. Do not presume rashly, you too confidently pronounce yourself Elect, when from your Childhood you have been such a rakehell, and have not to this day mended your course, these are but small fruits or signs of your Election. Th. O good Sir! you must know, that all z Calv. in Instit. lib. 3. c. 24. dist. 10. the Elect are not called so soon as born, nor all at one and the same time: nay, before they are congregated to the Supreme Pastor, they wander in the common desert of this world in sin, and are neither known to others or themselves to be elected to life, till the peculiar mercy of God keep and guide them. a Musc. loc. come. de Fide, c. 7. Neither is God bound to any time when, or persons which to call, so that 'tis for no one to doubt when he shall be called; for no sin is so great as to ●inder when heaven calls. Whence it appears, clear as Noonday, I am not presently to despair, if I have not lived so unblamably as you would have me. Pr. Yet it was your duty, as the Apostle says, by good works to make your salvation sure. Th. How came you to speak so unadvisedly, Sir? does our Election depend on good works? I'll prove it does not: and further, I am persuaded that the Elect may fall b Zanch. in M●scel. p. 329. into great and heinous sins, as Adultery, Murder; nay sometimes into such errors, by which sometimes partly, sometimes wholly, the very foundation of Salvation is turned topfie-turvy; or otherwise against their Conscience to sin foully and grievously c Ruard. Acron. Explic. Catech. qu. 53. fol. 137. against any of the Commandments of God: but all these things hinder little or nothing. For, d Wilhel. Teeling in dial. de statu hom. Christi, pag. 44. God will not damn any of the elect though they sin, because the foundation of their safety lies in his eternal act of their election; neither can a thousand, nay the sins of the whole world, nor all the Devils in Hell destroy one of the Elect: Our sins may harden our hearts, weaken our faith, but cannot quite destroy it, nor extinguish the Spirit of God utterly: So that God damns none for their sins, whom he has adopted in Christ. Pr. What, than you did not fear to be damned? Th. No, not I, a jot: for who are e Toss. de Praedest. cap. 3. Zanch. de nat. Dei, l. 7. q. 1. predestinated, cannot be cast off for ever, because once elected by the immutable Decree of God; and again, because whom Christ loves, he loves unto the end. Pr. But you ought to have turned and conformed yourself according to the will of God, that you might have obtained the remission of your sins. Th. For any thing I understand, you have even the same conception of f Smout. in Script. consent. fol. 12. the New Covenant, as of the Old, which was placed in the condition of Works; as if we would constantly believe, and do this and thus, God would again do for us so and so, etc. which rule is diametrically opposite to the New Covenant conditions. g Id. fol. 31. God makes a New Covenant with us, and promises us, not only when we are without any, but have strayed a long way from the condition, whilst we wallow in the midst of sin; h Id. fol. 46. Behold, God forgiveth sin, before he renews the heart, and does both these before we have done any good; nay, whilst we are in our sins, and do profane his Name. Hence 'tis abundantly evident, i Gesel. probat. fol. 33. that God does prosecute all his Elect with a singular, eternal, gracious, and saving love, before they believe or repent: For truly, as the Synod of Dort k Acta Synodi cap. 1. Art. 9 says, Election is made not from any foreseen faith, obedience, fanctity, or any other good quality or disposition, as a pre-requisite cause or condition in us, that we should be thus elected; but are chosen to faith and obedience: so that Election is the cause from whence all good works flow, and from hence faith, holiness, all spiritual gifts flow, and at last life itself, as the fruit and effect merely of it. Pr. Whither do you intent to protract this Dispute? hold your tongue, and leave this disputing; think with yourself how far the night is spent, and how nigh your life is to its period, and be more solicitous how you may be saved when you shall departed this life. Consider those words of St. Paul, 1 Cor. 6.10. Nor thiefs nor drunkards shall inherit the Kingdom of God; yet you must possess it, if you be saved. Th. Do you think you can show yourself a Physician to my sinful sick Soul? Pr. Believe in Jesus Christ, mourn for your sins, beg a blessed change from God, an happy hour, wherein he may give you the remission of your sins, and life everlasting. Th. What must I believe, that I may believe in Christ aright? Pr. You must believe that Jesus Christ, by his Death and Passion, merited the remission of sins, and life eternal, and that for you particularly. This is commanded you in the Gospel. Th. Whatsoever the Gospel says, is it true or false? Pr. 'Tis truth itself. Th. Has Christ by his Death and Passion purchased these things for all? Pr. l Pisc. con. Schafm. disp. de Praedest. pag. 12. Although humane Reason, and in good men, has thence taken scandal, and some of the Evangelical Doctors much rage & rail, when they hear any teach, that God would not have all men to be saved, but only such and such, and Christ is not dead for all, but we firmly believe on either side, and that from Scripture itself; so that I may assert in plain words, m Perk. de Spir. desert. p. 3. God has constituted no Mediator for the reprobated; for Christ is the Redeemer of the Elect only, and not of others. Th. Is not Christ then dead, and made n Polan. Explic. quar. in Relig. diff. p. 154. q. 4. an offering for Reprobates? Pr. I pray, Sir, if you be one of Christ's elect Sheep, why do you thus patronise the Reprobate and Damned? Read the judgement of the Synod of o Synod of Dort, c. 2. art. 8. Dort, that will teach you, that this was the free counsel & gracious intention of God the Father, & of the precious death of his only Son, to effect grace and Salvation in all the Elect, giving them alone justifying faith, and by it infallibly bringing them to heaven; that is, God would that Christ by the blood of his Cross (by which he ratified the new Covenant) should effectually redeem out of every Tribe, People, Language and Nation, those, and those only which were elected to Salvation from eternity, and were given to him of his Father, giving them likewise faith and spiritual gifts, which he acquired by his sufferings. Th. Are all men elected? Pr. No: p Pisc. contra Schafm. Thes. 115. p. 119. Buc. L. C. de Praedest. q. 46. for God merely out of his own will, without any respect to future impieties, ordained the greatest part of mankind to utter destruction. Th. Now at length, tell me seriously from your heart what you think of me, am I of the Elect or no? Why do not you answer? Speak out, and speak plain, hid not truth under the ambiguity of words, neither let your tongue dissent from your heart, for they ought not to be divorced, but speak candidly; for 'tis necessary that I know this: If I am a Reprobate, I should believe a lie, for Christ has purchased nothing for Reprobates; if I am Elect, I follow the truth, and not a lie. Now to follow the truth, is a work of the Gospel; therefore before I do any thing else, I will know whether I am elected or not. Pr. q Perk. de Praedest. p. 89. Gomar. de Praedest. Thes. 4. Dungan. Pacif. p. 68 Whosoever is within the pale of the Church, is bound to believe that he is redeemed by Christ, the Reprobate as well as the Elect, yet each after a peculiar manner; the Elect is bound, that believing he may possess the benefit of his Election; the Reprobate is bound to believe from the intention of God, he may have the less to plead for himself: and therefore r Gomar. de Predest. Thes. 21. Christ is offered to Reprobates, not that they should be saved, but that being convicted from the incredulity and refractoriness of their hearts, they may want all manner of excuse. Th. Will you say, God would have Reprobates to believe that which is a lie, and damn them eternally too if they will not believe it? and what hinders but it is so? for s Nic. de Schure in Instit. after he has once resolved to damn them, he may do it which way he pleases. Pr. Pray Sir leave off these niceties, we have more need to pray to God, that he would save your Soul. Th. If you will be praying, pray for yourself; for my part, I will not spend time and labour so idly. If I am reprobated, 'tis impossible to acquire Salvation, though I should spend a thousand years in praying: for the Decree stands so sure, t Polan. in Doct. de Praedest. pag. 139. that as the Elect cannot be reprobated, so the Reprobated cannot become Elect; for Reprobation is as immutable in respect of God reprobating, as man reprobated. What good can prayers do then? On the contrary, if I am elect, God has destinated me to salvation from Eternity; u Donteclock Instruct. de Predest. p. 93. and all whom God has ordained to salvation from the foundation of the world, are brought to it by the Almighty Power of God (that the purpose of Election might stand sure) that it is impossible for them any way to perish. This has been always my belief, according to which I have lived, and the Synod of Dort have so confirmed me in it, that I would sooner be burnt than depart an hair from it. And as God x Cap. 1. Art. 11. himself is most wise, immutable, omniscient, omnipotent; so that Election by him made, can neither be changed, revoked or broken, nor the Elect perish, or their number admit of addition or subtraction. 'Tis granted y It. cap. 5. Art. 4. moreover, that the Elect sometimes, by the permission of God, fall into grievous sins, as David, Peter, and other Saints; and they do offend z Art. 5. God by such sins, and incur the guilt of death, grieve the holy Spirit, destroy the exercise of their faith, wound their consciences, and many times lose the sense of grace for a while: God nevertheless, for the immutable Decree of his Election, does not in sad failings quite take his Spirit from them, neither does he suffer them to fall a Art. 6. so low, as to fall from the state of Adoption or Justification, or to sin unto death, or against the holy Ghost, so that he should utterly desert them, and leave them to perish infallibly for ever. So that they obtain not any thing by their own worth and strength, but of the mere bounty of God, b Art. 8. that they neither fall totally from grace, nor avoidable into Hell. But, what is more than all this, when as both internal and eternal Reprobation is the operation of God, which does not really differ from the essence of God himself, why may not we discourse and descant of Election? c Polan. in Doct. de Predest. 'Tis granted on all hands, that Reprobation, as well as Election, does not really differ from the Essence of God, and therefore it is God himself, who in himself is altogether immutable; and far be it from me to ask, how God can be mutable. Pr. Good God what a sad hearing is this? Can a man proceed so far, as to be burdened with sin and misery as you are, and yet will not call upon his God? Th. I would sooner, Sir, sing that excellent Hymn made by Bernard Biscop, heretofore Preacher at Oyen in Gelderland, now Preacher at Vtricht, till my Chamber rung again. Pr. If that man has made a Hymn, 'tis necessary it be good, for he is one teaches all Orthodox Doctrine: Let me hear it. Th. Harken diligently: the melody of it shall answer to the 103 Psalms: You shall briefly perceive in it the universal Rule of my Belief, according to which I intent to live and die. I. PRaised be God, who before I was born, nay ere the World was, predestinated me to Salvation; not according to the Faith or Works which I should have or do in this life, but according to his own infinite mercy. II. Blessed be God, who by the immutable counsel of his own Will, has called me inwardly by his Spirit, and outwardly by his Word; who has inwardly enlightened my mind and corrupt senses by his Spirit, and will more and more enlighten them. III. Who has freed my base erring will, the servant and store-house of sin, so that I desire only to walk in the ways of the Lord, only to be able is wanting. iv Blessed be God, who by his Omnipotent Spirit, and Divine Word cooperating, has implanted a firm faith in my heart; such a strong faith, which though by crosses, and whatever is worse, may be bended and yield, yet cannot break. V Who shall seduce the Elect of God? Who shall separate me from his love in Christ? Who shall pull me out of his Omnipotent Hand? Neither the Devil, or Death, or deadly sins shall be able by all their strength to force away my Crown. VI That good God, who has begun a good work in me for his mercy sake, will carry it on, and perfect it even unto the end, even to the end of this miserable life. 'Tis the Lord my God who will do this, that I may persevere, being always guarded as it were a Prince by his Spirit. Jailor. Pray make an end, will you? I have enough of these Disputes and Rhyming: Is this one of your godly Hymns? This is a Song indeed befits a Rogue, and deserves singing by none but a Club of Whores and Rogues met at a Bawdy-house. Your faith and your manners are even much alike. Th. Even jeer on, goodman Rogue, as much as you will: yet I esteem it for an excellent Hymn; and were I to die, I would sing it on the top of the highest Round of the Ladder, before that of Ex profundis Domine, etc. Out of the deep, O Lord, etc. The Composer of it was one of the Orthodox Contra-Remonstrants: Not long ago he being called out of a little Village into the City of Vtricht, he there so abundantly well argued for, and defended this Hymn, that there it was received into the Orthodox Church, as really consentaneous to Scripture. Jailor. Is this that same Orthodox Doctrine, about which these Provinces are so devilishly troubled and pestered: Which that it may be had in holy reverence with the Church, Synods and Soldiers, use all their Authorities? Truly it is a very pretty thing. Pr. Sirrah, you ought to hold your tongue of such things, concerning which you know no more than a Dog. Look to it what you say, and leave to calumniate the Church and her Doctrine, or it shall go worse with you, for ere long you shall be so far from being head Jailor, that you shall scarce be admitted to run of a Rogue's errand. Jailor. If these be your best Arguments, Mr. Parson, yours is not so certain and good a Religion as you talk for. For all your hot words, I'll tell you but thus much, that you may very well know that I understand you have done little or nothing (for all your many words) to the turning this poor Soul from sin, and translating him from death to life: nay, which is worse, he is now much more hardened than before. Indeed I have heard much of your opinions before, but never believed it till now, where I have been an eye and earwitness of all is come out of your mouth. Is this your Reformed Religion in good sooth? If you had called it the Deformed Religion, you had hit it, as that which is not able to effect any thing of itself, unless to stir up security in men, and give them an occasion, nay spur them to go on in sin. Therefore, Mr. Parson, because you cannot profit this sick sinful Soul any thing by your Doctrine, you may walk, for I'll light my Candle, and go fetch another, who shall contradict your Institutions, and be of another-guess Opinion, who I suppose will far sooner and surer bring a man to sorrow for his sin, and a better life. Pr. Do what you please; so that you take it for granted, you shall not thus scape unpunished. Jailor. Do what you can, I esteem this man's Soul more than your favour. In the mean while, though you show your envy and bitterness too much. But however, God give you good night. FINIS.