A WHIP FOR THE LECTURERS OF LEWIS, And for all those PRESBYTERIANS, and others of the CLERGY which maintain that damnable opinion of absolute Reprobation, according to the sense of the within written paper. With an exact Copy of two several Letters sent unto the said Lecturers, wherein the Author desires satisfaction concerning the said opinion, with an Answer to one of the said Letters, being a true Copy also. By EDWARD CHOUNE of Kingston-Bowsey, in the County of SUSSEX.  
LONDON, Printed for the Author, and are to be sold at Mr Richard Dodsons shop, a Goldsmith at Lewis, near the Market-house, in Sussex. 1657.   

To all Christian people, but especially unto all those that live under the Ministry of a parcel of Juggling Priests, being many of them LECTURERS of LEWIS in the County of SUSSEX; Mr Pickering of Lewis, and Mr Newton of Kingston-Bowsey, being two of them.  
Good Christian,  
ALthough I am no scholar to brangle in a sophistical way, with some Ministers which maintain that blasphemous opinion of absolute reprobation, but blessed be God, there are very many Ministers which are very well able to encounter them, and well known to be better scholars than themselves; yet by the mercies of God, and education of my Parents, I have been trained up in such a measure of learning, as hath enabled me to understand plain English. I was 39 years of age before I did think there could be such a horrid opinion, as absolute reprobation harboured amongst Christians; and do believe, for aught I know, I might have lived 39 years longer, before I should have needed to have troubled my thoughts with such a whimsy, had not Mr Newton the Minister of my Parish, about two years and a half since, played the fool in making of it a pulpit story in these very words following:  
I would have you inquire of God Almighty, whether he had passed his decree of reprobation against you, or no; in case he had, he was just, no hope of recovery.  
Which bloody inquisition did so set me in a fire, that I have many times laboured with the said Mr Newton, and many other Divines whose judgements were for it, and against it, to be well satisfied; since which time, I thank my God, I have studied the Scriptures more than formerly; I have also enquired into men's works on both sides, and at this present I do find myself in such a happy condition, that the wit of man by Scripture and reason is not able to quench that fire which was first kindled in me, as aforesaid; and I do new think it is not possible for me to do God greater service, then by reviling this sort of people in all places, and upon all occasions, with the highest expressions that is possible for the wit of man to invent.  
This written paper, thou mayest call it what thou pleasest, it being a business of high concernment, in respect of men's salvation; my desire is that thou wouldst read it twice over before thou pass thy censure; if thou dost approve of it, I have my desire: and thou mayest do well to acquaint thy neighbours and relations in what manner we are led by the nose with such a juggling Ministry; and if thou dost not approve of it, but dost think I have offended the Laws of God and man, thou mayest do well to acquaint Authority with these my actions, for I desire no favour; for the Ministers about Lewis are such dunces that they dare not come upon the stage; I have often dared them unto it, and not one of them dares to engage, therefore let the world judge if their cause doth not stink in the nostrils of God and man, upon several considerations more, both in respect of the glory of God, and men's eternal welfare, I can give when I am thereunto called. I am now resolved to make them ashamed of their private damnable erroneous opinion, or else they shall make me ashamed of my rashness, if there hath been any in me: Thus leaving all unto your Christian consideration, I remain,  
Yours in Christ Jesus, EDWARD CHOUNES. Kingston-Bowsey, April 15. 1657.   

A Copy of the LETTER sent unto the LECTURERS of LEWIS.  
Gentlemen,  
NOtwithstanding what I have formerly writ unto Mr Pickering and Mr Newton, and to some others of the Lecturers of Brighthelmeston concerning an opinion they maintain, I will also make bold to give you a particular of it; doubtless it is a subject of high concernment in respect of men's salvation, but yet being questioned by such a man as myself, who am no scholar, I know it disrelisheth with many; but considering the censure of men cannot be greater against me for writing the opinion of others, than it is against many Ministers who preach other men's works verbatim; and against all Ministers who preach nothing but was taught before they were borne; and doubtless those which own this opinion, for the most part of their preaching is nothing but a parcel of nonsense, therefore I care less for their censures.  
Now I will state the business in difference betwixt us, in as brief a way as I can, hoping I may receive some satisfaction, which is more than ever I could do from them in the least degree.  
About one year and an half since, Mr Newton the Minister of my Parish delivered in his pulpit, How that all of us should inquire of God whether he had passed his decree of Reprobation against us or no, in case he had, he was just, and no hopes of recovery.  
This confounded doctrine did so puzzle me, that I could not be at quiet, but addressing myself unto God's word, I found much comfort, and did begin to be satisfied that God intended no such matter: And then I challenged him for his doctrine, which he ingeniously confessed he did deliver, saying, He knew no better way to make our callings and elections sure, then by such an inquisition.  
Afterwards I did repair to many Divines, who did satisfy me it was thundering doctrine, and did wish me to read several books which I have now lying by me, which do make appear their damnable opinion of absolute reprobation, to be most horrid blasphemy, being against the whole Scripture, all the Attributes of God, and our own reason; for the books say they have no colour of Scripture to maintain it, and there is the whole current of the Scripture against them, that Reprobation is a conditional thing, and that men shall not be damned for not doing impossibilities, as they most wickedly affirm they shall, which I now shall make appear by their opinion.  
Since discoursing with Mr Pickering and Mr Newton, they say and will maintain as a truth of God, that there is never a soul which now lieth damned in bell, nor never a soul which shall hereafter be damned in hell, could have, or can have whilst they live here on the earth any possible means by Christ Jesus his death, or by the preaching and praying of Ministers, though the Scriptures say, the prayers of the faithful availeth much with God for sinners; nor yet by all the endeavours that is possible the creature can use, will any thing avail with God to free themselves from that place of to meant.  
And also maintain that as God hath ordained the end of the reprobate, which is damnation; so hath he ordained the means tending unto their damnation.  
These opinions appearing so dreadful unto me, I have often solicited them how I might hear them preach and pray with any comfort; for answering me in writing, they are so ashamed of their opinion, that they would never set pen to paper for to give the least satisfaction; and all the sum of their discourse is nothing but this, if a man be not reprobated he shall be sure to have comfort by their preaching; which for my part I think if there be no more satisfaction to be given for this simple opinion, all you Ministers may go into your pulpits and tell us stories of Tom an Oaks and John a Styles, and as much good it will do in respect of our salvations.  
I have heard one of them should say I were so wilful I would not be satisfied, whereupon I writ unto them, if they did but give Mr Smith and Mr Montague, both Ministers who are not unknown unto you, satisfaction, I would then acknowledge my rashness; but instead of giving them satisfaction, upon a Sunday, Mr Newton having not the fear of God before his eyes, told me a most damnable lie of Mr Smith, saying, he disavowed my opinion, much wondering at me; I admiring at this change in Mr Smith, meeting with him that week, did charge him with it; he professed to me that he did not deny it in the least tittle; but told me, Mr Pickering desired to speak with him; they did meet, and Mr Pickering had framed a writing about the opinion, and was very importunate for Mr Smith to set his hand unto it, which he refused to do, telling Mr Pickering they were not to preach unto stocks and stones, but unto rational creatures; as for Mr Montague he denied his setting his hand unto Mr Pickerings writing also, and I suppose is unmoveable in respect of this opinion; now let the world judge if Mr Newton did not tell a most wilful lie of Mr Smith.  
A man would much wonder to see men quote St Augustine, Bishop Overal, the Church of England, and many others to maintain both sides opinions, being as much difference as there is betwixt light and darkness. I will instance in some of their say, as they are quoted unto me; Bish. Davenant quotes Austin in these words, Whether ye run, or sleep, or whether ye receive the word into your hearts, or reject it, yet in the conclusion ye shall be such as God who is invincible decreed you should be. This saith Davenant, is a most true doctrine, but because in the manner of propounding it seemeth to separate the end from the means, and invite men unto slothfulness; therefore as it is most true, so it is most wicked to teach. The other side quotes Austin in these words; We abominate the blasphemy of those who teach that any thing is commanded of God which is impossible for man to do; and also saith, that Austin shall speak so plainly and as strongly to maintain reprobation to be a conditional thing, as any man that can be bribed to be an advocate or a witness. Bishop Davenant quotes the Church of England, and Bishop Overall calling him the judicious Bishop, to maintain that God by his eternal decree, did give his infallible grace unto some for bringing them to glory, which he resolved not to bestow unto others which must perish. The other side quotes the Church of England, saying, it is precisely the judgement of the Church; and quotes Bishop Overol for the interpreting the mind of her articles in this particular, that reprobation is a conditional thing; and saying, he was as well able to do it as any man that ever lived; also quoting the 2.7. and 31. Articles to make it good. I will write down the 31 Article; The oblation of Christ once made, is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world, as well original as actual. Either those men which I have read on both sides are mistaken in their interpretations, or else St Austin, Bishop Overall, and the framers of the Articles of the Church of England, and others, were fools and knaves, to write such things for the showing themselves to be Jack on both sides; yet I confess this wonder may quickly cease, considering a Proverb now used, that men are not ashamed in making God's word a Nose of Wax for the framing of it unto any fashion: doubtless a man may quote thousands of places of Scripture, which do evidently make it appear that reprobation is a conditional thing. I will instance in but a few, and them I will forbear writing down, knowing who I writ unto, as Deut. 5.29. Psal. 7.13. the whole 15 Psalm. and Psal. 81.14, 15. Psal. 145.9. Ezek. 18.21. and 33.11. Hosea 13.9. Micah 7.18. Matth. 25.41. Mark 16.15. Luke 13.34. and 19.42. John 1.9. and 3.19. Acts 17.30. Rom. 14.15. 1 Cor 8.11. 1 John 2.2. 1 Tim. 4.6 2 Pet. 3 9 now if all these places cited do not sufficiently prove reprobation to be a conditional thing, and that every son of Adam, especially all those that live under the sound of the Gospel are in a capacity of salvation, notwithstanding any decree of God. For my part I do verily believe 'tis not a three penny matter whether Christ had ever shed any blood, or whether there were any Scripture or no; and also no matter whether ever any Minister preach or pray more. This is my belief, if I am in an error, the Lord help and instruct me; for if God hath decreed from all eternity, infallibly to save the smallest part, and infallibly to damn the greatest part of mankind; I would fain see any rational cause given, why all men should be invited to look heaven-ward, when this cursed opinion saith, all the Devils in hell cannot keep one of the elect from glory, and all the saintlike actions in the world that is posble for the creature to do, cannot keep one of the reprobates from damnation.  
But I thank my God, being of a contrary judgement I do think Christ shedding his blood, the Scriptures, and the praying and preaching of Ministers to be all very necessary unto salvation.  
I hearing Mr Newton preach about a month since, did like his Sermon and Prayer very well, because it did not clash with the Scripture, but very much with his opinion. I sent him a Letter, with some of the heads of his Sermon and Prayer, advising him if he could make it appear that the doctrine of his Sermon and Prayer did not contradict his private judgement, before any rational man, that then I would very willingly shake hands with him concerning his opinion: and telling him whereas I had not heard him preach above three or four times for above a twelve month; I should hope to be a constant hearer of him, and also be very sorry for what I have writ and said against him and others formerly; and for the time to come, I should think myself an accursed of God, if I should continue in that reviling and railing way against them; and also that I could not go to Church upon any other account, until I were satisfied, than Christ bid his Disciples and the multitude go to hear the Scribes and Pharisees; and doubtless I may say of these men as heretics and dissemblers, Matth. 23.1, 2, 3, 4, 5. vers. what they bid you observe, that observe and do; for they say and do not; so we may say of these men being rotten Calvinists in this opinion, and Arminians in their Pulpits; for they believe one thing, and say clean contrary; several other reasons I did give, as my wife being unsatisfied, which was no small trouble unto me; and also for the disciplining of my family in the ways of God; and how that many of my friends and acquaintance do think me a very factions and dissenting man, though I could never hear any give any other than a popish reason, because I will not believe as my Priest believes; which belief as yet is nonsense unto me, but all would not prevail with him, neither now nor before, to set pen to paper to give me the least satisfaction. Now Gentlemen, if you think their opinion to be a truth of God, which for my part as yet I say God for bid it should, than my earnest suit unto you is, that all or some one of you would do that Christianlike favour as to give me a plain and distinct answer unto Three Questions which I shall propose: The first question is, that God having ordained that the greatest part of mankind shall certainly perish for their sins, not having any means given from above tending unto their salvation:  
That whether all those souls that shall so perish are not damned for not doing impossibilities.  
The second question is, they say as God hath ordained the end of the reprobates, which is damnation, so hath he ordained the means tending unto their damnation:  
For this I desire to know how God can be excused from not being called the absolute Author of sin, which is blasphemy of the highest degree.  
The third question is to give a reason why should all sorts of Ministers, in very many of their Sermons, be very commonly bawling and crying upon every man, telling us it is our own faults, and for our own wickedness God will damn us, and that they have discharged their duties in telling us of our sins, and of the dangerous consequence that will follow, which is Hell-fire, and so persuading us to repentance and amendment of life, that we may attain everlasting glory; and so we may thank ourselves for our own damnation, because we would not believe and repent, when their cursed opinion stairs them in the face, with a lie, that we could not believe and repent, because of God's decree; so that now if you please to make a satisfactory answer unto these three Questions here propounded, I am confident both myself and many thousands more, will have very high thoughts both of yourselves and also of that opinion.  
In regard I did make bold with Mr Smith and Mr Montague's names formerly for to receive satisfaction of Mr Pickering and Mr Newton, it being a business of so high a nature in respect of men's salvations; I will once more presume upon their goodness, as not to take exceptions that I will nominate them again; and in case they do receive satisfaction from you in writing within a month, I hope that then I shall not be so refractory, but to acknowledge my rashness.  
I do believe I am much envied by many men of your coats, for the writing such harsh language, concerning Mr Pickering and Mr Newton, in saying if they would not give a satisfactory answer unto my Letter about this opinion, men would not only think them a parcel of dunstical fellows, but also judge them a parcel of mercenary Priests, more fitting for to keep Hogs then to continue in the Ministry, for to befool the people any longer. I confess for Mr Pickerings part, I could wish I had been a little more sparing; but assure yourselves, I can show cause for it; but for Mr Newtons' part, if it had been five times worse, he had but his deserts; but I hope my writing in that language unto them, your charities will be such that you will not refuse the answering of this; in case you should, my desire is, for you to do me the favour in presenting my service by a Letter unto Dr channel, who in the esteem of the world is a very eminent knowing man; I do not doubt but he will endeavour to clear this point of conscience; which I profess before Almighty God, there is nothing I aim at more, then to have my mind and conscience well settled, which hath broken more hours of sleep with me, than every one can imagine; but in case none of you will answer it, let me desire this one favour of you, that you will speedily acquaint Colonel Morley with this writing or some other knowing Justice of the Peace, that if it do appear I have offended the laws of God, or man, I shall desire no favour; and if I have not offended, I hope they may be as instruments for the stopping of the mouths of all such juggling Teachers: So concludeth he whose mite of prayer I hope shall never be wanting to be cast into the treasury of the Almighty for the peace of Jerusalem.  
Kingston-Bowsey, Jan. 26. 1655. EDWARD CHOUNES.   

A Copy of the Answer unto this fore written Letter, I received from the Lecturers of Lewis and Brighthelmeston.  
Sir,  
WE judge it needless to answer your paper in writing, you have a full answer in those who have answered your Authors, who strengthen you in your opinions, as in Bishop Carleton, Dr Featly, Bishop Davenant, Dr Kendal, Dr Twisse, Dr Prideaux, Dr Ames; read some of these with a single eye, pray for understanding, if any scruple remain, we shall at all opportunities by conserring either jointly or severally, and when you please clear the truth unto you, provided that you come in the spirit of meekness; take notice that the truths which you decry as horrid and cursed, are held forth in the public confessions of the Protestant Church beyond the Seas, in the Articles of Religion and Confessions of Faith of the Church of England, whereof you profess yourself a member; what you utter or write, let it be against those, and in their own words, not as you report opinions to render them odious; we pass over your unchristian language, praying the Lord to give you pardon and repentance, and to grant you the spirit of truth, who is also the spirit of meekness, that he may lead you into all truth; casting down your reasonings, and bringing into captivity every thought to the obedience of Christ, to whose grace you are commended by your well wishing friends,  
The Lecturers of Lewis and Brighthelmston. I received this the 12 of March, 1655. they sending it without dating.   

A Copy of the Answer unto this Letter before written.  
Sirs,  
I Received a thing like a Letter, with no man's hand unto it, wherein you judge my Paper sent unto you concerning absolute reprobation, needless to be answered, in regard some learned Bishops and Doctors have answered my Authors fully as you say; wishing me to read their works with a single eye, and then if any scruple arise, if I come unto you with the spirit of meekness, you would by conference clear the truth; for what I have read, and heard, of Bishop Davenant, Doctor Twisse, and Doctor Prideaux, it hath more confirmed and strengthened me in my opinion then otherwise; it is above a year since that I did first speak and write unto many of you upon several Christian considerations, to give me some satisfaction; and now at the last you have sent me a piece of Paper, which is little better worth then to wipe one's breech, for any satisfaction I can see in it. Now if this be all the advice you can give me, let me desire you, all that writ unto me, for to accept of the same advice from me: In the first place, with an honest and conscientious heart read the word of God: Austin and Tertullian being quoted unto me, I will also put you in mind of their say: Austin saith you must not contradict plain places of Scripture, because your shallow brains cannot comprehend the obscure: Tertullian saith, A few testimonies must receive an exposition answerable unto the current of the Scriptures, not contrary: And as Mr. Pierce saith, Is there no other way to understand those Texts in Rom. 9 then to make those Texts which sound severely, to clash with those that sound compassionately? let us not do so, having a thousand compassionate plain places of Scripture, unto one harsh and obscure: read also Bishop Montague, and he will tell you that you swerve from the Church of England, in maintaining your erroneous point of absolute reprobation; one of my Authors quoted Bishop Overal in his interpretation of the 39 Articles, who saith the maintenance of absolute reprobation is precisely against the judgement of the Church of England, pray read also Bishop Harsnets' Sermon on Ezek 33. v. 11. which will tell you your blasphemous opinion is grown high & monstrous, that it is like unto Goliath that men tremble and shake at it, and no man reacheth his hand to David's sling to cast it down, but in the name of the Lord of hosts we will encounter it, for it hath not reviled the host of the living God, but the God of hosts: read also Doctor jackson's Treatise on God's attributes: Doctor Hammonds Fundamentals, who will tell you, that your opinion is against the judgement of the Church of England; read Doctor Potter's Apology, Mr. Goodwin his agreement and distance of the brethren, read also Haggars Stoics, and Moalamb on Rom. 9 and many other books, but beyond all compare let me commend unto you Mr. Hoord and Mr. Piercy's books, for I believe they have so sufficiently maintained that doctrine against your blasphemous opinion, as they call it, of absolute reprobation, both by Scripture, by Antiquity, and by Reason, that the wit of man is not able to give any considerable answer by Scripture, by Antiquity, by Reason to gainsay it; doubtless these men will give you satisfaction if any scruple do arise. My desire is that any two of you Lecturers will give me a meeting, five, ten, or twenty miles from home, and I will meet you, and by God's help will give you better satisfaction for the maintenance of my opinion, than ever I received from any of you against it, provided you will come with an humble spirit, keeping close unto the Scriptures, and cast away all carnal inventions; but to meet a multitude, I will not be baited at, or for fear I may be juggled out of my wits by such a company: you would have me also utter and write against the Protestants beyond the Seas, and the Framers of the Articles of the Church of England. And in their words, for the greatest part of the Protestants beyond the Sea, holds against your wretched opinion, as I have been well satisfied, and will sooner close with the Papists in respect of their religion then with yourselves; as for the Church of England, the framers of the Articles, have left them in such a dubious way, that some Bishops, and Doctors, and other inferior Ministers do interpret the Articles absolutely against that horrid point of absolute reprobation, and some Bishops, Doctors, and other inferior Ministers do interpret the same articles, making absolute reprobation a truth of God, just as they do the Scripture, framing it unto any fashion or shape. Now if this be a truth, as you maintain, that God by his eternal and unalterable decree, hath elected the smallest part of mankind infallibly unto glory, and reprobated the greatest part of mankind unto damnation; I would fain hear any rational man give a reason, why it should be an error in me for saying, I would not give three pence a dozen for all the Bishops, Doctors, and other inferior Ministers in Christendom, unless I had a commission to sell them to the great Turk; and also for my wondering that our forefathers should so unadvisedly suffer these drones to suck so much of the good of the land, as allowing in all places the Tenth of the Revenues, and in many places to my knowledge at this day they enjoy the sixth part of the Revenues of the land; and beyond sea amongst the Papists, as I have read, all sorts of their dronish Clergy enjoy almost half of the revenues of their lands; now if this be a truth of God, what is the Priest's work, both here and beyond sea, but only to enslave men's consciences whilst they live here on earth? and I would fain see any judicious man who renounceth his believing, because his Priest believes it, to give a satisfactory answer, why so many bagpipe players as there are Priests, which may be competently maintained with an hundredth part of the Priests charge, may not do God and man as good service in respect of men's salvation, to keep one merry day in a week, let it be Sunday or any other day, either in this Nation or in any other part of the world; provided that that judicious man shall grant that which all you maintain, that is, that all the Devils in Hell cannot keep one of the Elect from glory; neither Christ Jesus, nor all the Saintlike actions in the world that is possible for the creature to do, can keep one of the reprobates from damnation; this being granted, if I am in an error, I have a longing desire to be convinced by Scripture and reason. I have already written to you under my hand, which opinion I suppose you maintain, because I never heard from you, that I had belied you in the least degree: as for rendering your opinion odious, and for giving the maintainers of it, that true character of jugglers; I am very confident I cannot do God greater service than by so doing, as long as you maintain one thing privately, and preach publicly clean contrary; you writ that you will pass by my unchristian language, and will pray unto the Lord for my pardon and repentance: For my unchristian language, I know of none I used towards you, unless you will acknowledge it is unchristian language, to call blasphemers, Jesuits Jews, or Turks, by the names of dissemblers, or jugglers; if you do, than I must confess I have touched your copy-holds. For your prayers, I am not sensible I have sinned against the most high in that particular; therefore my advice is unto you, as Christ said unto the daughters of Jerusalem, weep for yourselves; I know the Apostle tells us, the prayer of the faithful availeth much with God for sinners; but I believing yourselves not to be of that number, as long as you continue in that cursed opinion, I will as soon sue unto the Pope, or to the great Turk for their prayers, as for yours. Thus desiring the Almighty to open the eyes of our understandings, both of yourselves and myself, and all other people of what Religion soever, that we may clearly see those things that belong unto our peace, before that peace be taken from us, or we taken from it, and be no more seen. So resteth him that is no well-willer unto your opinion, and not ashamed to set my hand for the maintenance of my own.  
EDWARD CHOUNES. Kingston-Bowsey, March 24. 1655.  
I am assured you will not find two lines more than in the original Letters.   

IT is above a twelve month since I did write both these Letters, I have several times solicited for Mr Pickering and one Minister more, with two or three Laics, to give me a meeting, and I to have one Minister, with two or three men answerable more, they refuse, saying, if I come only, what good they can they will do, but will have nothing to do with others.  
About four or five months since, Mr Newton the Minister of my parish did recant his blasphemous opinion before my Brother Bray Choune, and my Brother John Choune and myself; they being both at my house, we all went to hear him preach; after the Sermon they were much troubled there should be such a difference betwixt the Minister and myself in our judgement, supposing it to be, for want of a right understanding, there having been some distance in affection betwixt my Brother Bray and myself about this judgement, in opposing the Ministers. I was very importunate with him to send for Mr Newton over, living but cross the way, and so to endeavour a reconciliation; he did come over, and after some discourse, in conclusion did own these following words.  I believe all Christians may be saved, quitting the corruption of their own nature, which is not impossile to do; provided they follow those means which God hath appointed; which means are attainable, in case it be not man's own fault, there being no decree of God to the contrary. 
To this his recantation I have both my Brother's hands.  
At the writing of this opinion, he did say he did own it, and also promised that he would presently set his hand unto it; I answered, if he would, I would presently burn before their faces all manner of writing, concerning our difference; and that if he would not swerve from these particulars in his preaching, nor after by his opinion, I would cut off a piece of my tongue rather than revile him for keeping unto this opinion; he considering of it, did say for the present he would not set his hand unto it, but said he did own every word of it, but would take some farther time for the setting his hand unto it, and so we parted, he taking this his opinion along with him in writing to consider of: Since which time he came over unto my house, but refused to set his hand to the abovesaid opinion, which he formerly owned, before my brothers and myself as aforesaid, and discoursing with him did find him like the dog unto the vomit, or the washed sow into the wallowing in the mire, return again unto the maintaining of his old blasphemous opinion of absolute reprobation as formerly, how that Christ died for none but the Elect, and how that the greatest part of Mankind shall most certainly perish, having no means left them for their salvation; that their preaching and praying only concerns the Elect. I have asked them, Wherefore all those souls which are in hell, and shall go to hell, are damned? Their mouths are so stopped, that they can say, For nothing but Adam's sin; for which they have no colourable Scripture to maintain, as ever I heard of; only they pretend Rom. 5. will maintain them, but so poorly, that it cannot hold water; and men of an ordinary capacity must easily conclude it a piece of nonsense; for in the 18. and 19 verses of the same Chapter, the same all that were condemned in Adam, the same all were justified in Christ, and the same many as were made sinners through the disobedience of Adam, the same many shall be made righteous by the obedience of Christ. And he also wretchedly maintains according unto a blasphemous Marginal note on Deut. 2.30. that as God hath appointed the end of the reprobate, which is damnation; so hath he appointed the means tending to their damnation; notwithstanding a man cannot hear one Sermon of ten but the whole drift of their Sermons runs clean contrary against this their odious opinion.  
A man would admire that those Ministers that hold this cursed opinion of absolute reprobation, should not blush, tremble, and quake, for fear of some present judgement from the all-knowing God, for telling of so many palpable lies in most of their Sermons they preach, as saying, God would have all to be saved; and how God swers by his life he doth not desire the death of a sinner; how mournfully he wisheth it, O that my people would have harkened, that it might go well with them and their children for ever: And Christ came to save the greatest of sinners, and how he wept over Jerusalem bemoaning them, saying, O Jerusalem, Jerusalem, how oft would I have gathered you together, as a hen doth her chickens, and ye would not? How the greatest of sinners have found mercy, as David, Manasseh, Peter, and many others, and how Christ was a general Saviour, as Paul saith, who was not a reconciliation for our sins only, but for the sins of the whole world. I say let any man deny this if he can; if this be not the ordinary way of preaching, in stuffing their Sermons with the free and universal mercies of God unto the sons of men, and how that always in the method of Gods dealing with the greatest of sinners, he is so unwilling that any soul should perish; that he will still have his instruction go before his destruction; so that if the creature would but seek and knock, God is so gracious that he upbraids no man; they might both find and have the gate of heaven opened unto them, for they are sent as Ambassadors from Christ to this purpose, for to proclaim these rich mercies unto the world, and to entreat us to be born again, for the preventing of our souls damnation, and are not only sent to proclaim these rich mercies, but are also sent to assure us, we may have all our souls saved, if we will not now reject these present offers of grace; but if we will not believe and repent, the Lord will require our blood at our own hands, for they have discharged their duties, in telling us of our sins, and of the dangerous consequence which will follow. Now this is one, I say, of the great things, which doth daily trouble my thoughts, to see these Ministers which are sent, as they say, Ambassadors from Christ, to proclaim these precious Gospel truths, as before written; which without doubt they are so; and yet privately to maintain such a diametrically opposite, and contradictory opinion, which is such a gallimafry, that no rational man can tell what to make of it, for to my knowledge, notwithstanding those rich mercies above written, which they are sent to proclaim, yet they privately maintain, that there is never a soul in hell, nor any hereafter that shall go to hell, but that God from all eternity did bar them from all his mercies; that Christ shed not one drop of blood for them; that Ministers prayers and preaching doth not concern them; that all the Saintlike actions that is possible for them to do, all will not avail with God to free them, or any one of them, from that place of torment.  
Surely if men were not altogether bewitched unto their Priests, right or wrong, they might easily discern with half an eye most sordid contradictions, and also confess that there cannot be greater impostors, jugglers, call them what you will, in any religion amongst the Papists, Jews, or Turks, than these men are, which would be accounted the only Zelots of the Nation. For my part I do much wonder that all men which stand in the presence of God to hear them, do not stand amazed to see this their abominable wickedness, in their offering all men salvation conditionally, when their damnation is determined absolutely, as appears by their cursed opinion.  
Which damned opinion cuts asunder the very sinews of religion, encourageth profaneness, draws away the strongest enducements unto a holy life; roots up virtue, plants vice, leaves no place for reward or punishment; for by this cursed opinion all our actions and ends are fastened at the foot of God's chair, leaving us nothing to do, but only to obey our own fates, to follow the dust of the Stars, or necessity of those Iron thaines we are born under, our end is pitched, therefore we may sit down and take our ease, and wait what the Lord will do unto us, for we have our supersedeas.  
I will set down the judgement of four or five Authors in their own words, for the maintenance of universal redemption, which being against their abominable doctrine of Christ's dying only for the elect; the first Author is Bishop Latimer, I hope he is authentic, because he was burned for his Religion in Queen Mary's days; he says in a Sermon of his preached in Lincolnshire, it is no more but to believe, and hath not Christ shed as much blood for Judas as he did for Peter? Peter believed and was saved, Judas would not believe and was condemned: and in another Sermon of his saith, The preaching of the Gospel is universal, it appertaineth to all mankind through the whole earth, their found is heard, and that there is no man so wicked, but he may have a remedy for his salvation.  
The second Author is Bishop Hooper, who died also a holy Martyr in queen Mary's days, being against them; some part of his sayings being also for the maintenance of Universal Redemption, as God accounted in Adam's sin, all mankind being in his loins, worthy death, so accounted in Christ, or to be saved from death; all those promises that appertained unto the salvation of Adam and his posterity were made in Christ, and for Christ only, and appertained to our Fathers and us, as we appertained to Christ, He is the door, the way, and the life, he is the only Mediator between God and man, without whom no man can come to the father Celestial, John 1.3, 6. The virtue and strength of God's promise extendeth as far to save man, as the rigour and justice of the Law for sin to damn man. Rom. 5.17.18. For by the offence and sin of one man death was extended and made common to all men unto condemnation, as Paul saith; so by the justice of the one is derived life unto all men to justification: as we were in Adam, and partakers of his ill, so we were in him when God made him a promise of grace, and partakers of the same grace. Not, as the children of Adam, but as the children of the Promise; & the as sins of Adam without privilege or exception, extended and appertained unto all adam's, and every of Adam's posterity; so did his promise of Grace generally appertain, as well to every and singular of Adam's posterity, as to Adam, as it is more plainly expressed, Gen. 15.4, 5. and 17.1. where God promiseth to bless in the seed of Abraham all the people of the world. Saint Paul maketh no diversity in Christ, of Jew nor Gentile, as Galat. 3.28. Col. 3.11. Further Saint Paul doth by collation of Adam and Christ, Sin and Grace, thus interpret God's promise, and maketh not Christ inferior to Adam, nor Grace unto Sin: and likewise Christ saith, That the gate is straight that leadeth to life, and few enter. Thus the Scripture answereth, That the promise of Grace appertaineth to every sort of men in the world, and comprehendeth them all. Howbeit within certain limits and bounds, the which if mwn neglect or pass over, they exclude themselves from the promise in Christ, as Cain was no more excluded, till he excluded himself, than Abel; Saul then David; Judas then Peter; Esau then Jacob: by the Scripture it seemeth that the Sentence of God was given to save the one, and damn the other, before the one loved God, or the other hated God; howbeit these threaten of God against Esau, if he had not of his wilful malice excluded himself from the promise of Grace, should no more hinder his salvation, than Gods threaten against Ninive, Ionas 1.2. which notwithstanding that God said should be destroyed within forty days, stood a great time after, and did penance; Esau was circumcised and presented unto the Church of God by his Father in all external ceremonies as well as Jacob; the Sentence of God unto Rebeccah was not in the fault, that Esau his life and conversation was not agreeable unto justice and equity as jacob's, but his own malice, for there is mentioned nothing at all in that place that Esau was disinherited of eternal life, but that he should be inferior to his Brother Jacob in this world, as the Prophet Malac. chap. 1. makes it appear, who saith S. Paul useth this example of Jacob and Esau in Rom. 9 for none other purpose, but to take away from the Jews the thing that they most put their trust in, to lay the vain hope they had in their carnal lineage and natural descent from the family and household of Abraham, and likewise the false confidence they had in the keeping of the Law of Moses: Paul's whole purpose is in this Epistle, to bring Man unto the knowledge of his sin, and to show him how he may be remitted. He also speaking of several impediments which hinder us from keeping of God's Law, men will not return from their evil and licentious ways by repentance, but mount strait ways into God's Providence; searching the privities and secrets of God, which were never made known unto Man, or Angel: and in another place the Bishop saith, our Gospelers are better learned than the holy Ghost, for they wickedly attribute the cause of punishment and adversity to God's providence, which is the cause of no ill, as he himself can do no ill: and of every mischief that is done, they say, it was Gods will. The Holy Ghost putteth another cause, that is to say, sin in man, and contempt of his holy word; further, the pain is not inflicted by predestination to lose man, but both predestination and the affliction extend to call man from damnation. The blind Sooth sayers that writ of things to come, are more to be esteemed then these curious and high-climbing wits; for they attribute the cause of ill to the ill aspects and sinister conjunctions of the Planets. Also he saith, the commands of God are easy to be observed, we need not sail to the Indies with danger of our lives for it; he saith no man is so cruel but he may wax meek if he give a willing ear to discipline; all men are bound to know upon pain of damnation the Articles of their faith, to know God in Christ, the ten Commandments, for to know what works to do, and what to leave undone; and also the Pater noster, Christ's prayer, which is an Abridgement, Epitome, or a compendious Collection of all the Psalms and Prayers written in the whole Scripture, in which thou prayest for the remission of sins, as well for thyself as for all others, desirest the grace of the holy Ghost to preserve thee in virtue, givest thanks for the goodness of God towards thee and all others: he that knoweth less than this, cannot be saved; and he that knoweth no more than this, if he follow his knowledge cannot be damned.  
The third Author is Dr. Hammond in his Fundamentals, who p. 130. saith, That Christ dying for none but the Elect, it is asserted without any pretence or colour of Scripture-proof, nay, in opposition to as plain distinct affirmations as can be produced for any Article of the 'Greed, and saith that Christ's dying for all is the express doctrine of the Scripture; concludes that ch. 14. p. 144. as necessary as hope is to labour, encouragement to quickening of action, so necessary is the belief of universal redemption to the superstructing of Christian life.  
The fourth Author is Mr. Pierce in his vindication of some; notes concerning Gods decrees, written this very year p. 85. saith treating of the error of Christ's dying only for the Elect, that it is a pernicious heresy, being contrary to Scripture, and the clearest Scriptures that can be named; for universal redemption is exhibited to us in Scripture, by all expressions of universal which the tongue of Men and Angels is possibly able to express, he concludes his 23. Sect. of his third Chapter: the adversary disclaiming this error of Christ's dying only for the elect, all the rest will tumble of their own accord. The fifth Author is Mr Sanders in his book, Gods love manifested unto all men, p. 161. saith, they that teach Christ died only for a few, take away the true Gospel and ground of faith, and do introduce a false Gospel which affords men no grounds to believe. I have read several Authors which maintain we shall not be damned for original fin; and they say themselves that Adam the great offender was certainly saved. I have heard Mr Hugh Peter himself preach, Let men talk what they will, said he, that in his judgement the pain of loss in respect of hell fire, which loss was the being deprived of the presence of God and his Angels, would be greater than the pain of sense. Now Sanders saith, pag. 60. and p. 79. no man shall ever perish for Adam's sin; I speak of this in answer to Mr Peter's judgement; for saith Sanders, if those that perish, had not sufficient of means afforded them to life and happiness there can be no pain of loss, but rather comfort themselves, that their misery was unavoidable, and so saith he the case would be still alike, for they were lost before they were borne, and therefore no more to blame themselves, than an heir hath reason to blame himself, because his father spent his inheritance before he was borne: it would rejoice my heart to see these Authors well answered by Scripture and Reason; I could instance in many Authors more, but I will forbear, only commend the Reader to Mr Hoards book called God's love to Mankind, who will tell thee their wretched opinion is contrary unto God's nature, the Scripture, and sound reason: who will tell thee it overthroweth all Religion, and how it makes God a mere deluder, and his Ministers false witnesses, for they offer unto men salvation conditionally, whose damnation is determined absolutely, and how it maketh the whole circle of a man's life nothing but a mere destiny.  
In a word, read but his book twice over, and then if thou art not too much biased, in believing as the Priest believes, right or wrong, Pope-like, I am very confident thou wilt do as I myself am resolved, never to reverence these Reprobatarians more, until such time they will better satisfy me by Scripture and reason for the maintenance of their most impious opinion.  
Besides what I have read, I do believe I have discoursed with thousands of people, some of them Doctors of Divinity, and many of them Ministers, and very many of them, in the esteem of the world, have been a precise, religious, knowing sort of people for the most part, have concluded with me that their opinion of absolute reprobation, they holding of it as aforesaid, is a most damnable, erroneous, blasphemous opinion: saying, if a truth of God, no matter for Ministers, nor the Scriptures, nor for Christ Jesus his coming. Notwithstanding it doth appear, both by Scripture and the learned, that the whole body of Divinity turns on this hinge, and no matter for any religion, if that be a truth of God; yet I have been deeply censured by many of my friends for being so singular in the opposing and reviling those Ministers which maintain it.  
Now in regard I see very few Ministers will stand in the gap to oppose them, for fear of losing their Bacon, or their noble Tithes; and other men, they do not care for troubling themselves, desiring to live quietly: my answer shall be Luther's own words, as he is quoted in the Book of Martyrs; when he alone appeared against the Papists, many of his friends persuaded him to be silent for fear some temporal persecution should be inflicted on him, his answer was, saying, If there were as many Devils in the town of Worms in Germany, as there were tiles on the houses, yet he would appear in that cause.  
This cause having much more need for another Luther to appear then ever the other had, and yet there be but very few dare show themselves in this great work; therefore by God's help, I will with my very small abilities, appear to the utmost of my power in this cause, until such time as I am convinced by Scripture and Reason, and then I shall most willingly lie down at their feet.  
I confess some have seemingly reproved me for using passionate expressions in the forewritten letters, as they say, in calling the Ministers juggling Priests, and saying they are more sitting to keep hogs then to continue in the Ministry, and such like words: but doubtless no Christian upon due consideration, can think there is any passion used; in regard they are such blasphemers, in making God the Author of sin; for they say, As God hath ordained the end of the Reprobate, which is damnation; so hath he ordained the means tending thereunto: by which plain words, let the world judge if they do not make God the Author of all sins.  
But many of these men that I have to deal withal, are mere shuttlecocks, saying one thing to day, and denying it to morrow, especially Priest Newton to my knowledge; therefore look on the Marginal notes on Deut. 2. and v. 30. there you shall find those very blasphemous words above written, of Gods appointing the means unto the end; which I suppose was done by their Geneva brethren, and unto this purpose if you will but look into those cursed Authors, Zanchius, Crowley, and Knox, they will tell you, all those who are, or shall be damned, are necessarily damned, and that by God's predestination we are compelled to do those things for which we shall be damned. Reverend Calvin himself, as some call him, but for my part I think if all his works were answerable unto this most abominable and blasphemous expression, his title only deserves Calvin Sir Reverence, where he faith, lib. 1. c. 27. §. 11. That the wicked are not only bound in fetters, but are guided by God's bridle to do all manner of their wicked actions. Many such damnable expressions of such wicked Authors I have lying by me, but I will forbear.  
Some men have imagined that I was set on by some Jesuit, or some other wicked men, or else distracted, or else I would not so violently oppose those cursed Reprobatarians; doubtless it had been no sin against God or man, if thousands had joined with me in this nature for the opposing sucha dwellish heresies. I suppose the very style of this writing will so clear the business, that no Scholar head any hand in it; but I profess in the presence of that God before whom I writ this, that never any man did dictate one line unto me what I should write, either now, or whatever I did write before, or ever gare me any enconragement to oppose them in this nature. If ever I do suffer any temporal punishment for these my own actions, I will give you four unanswerable reasons which moved me unto it: The first reason is God's word, which will be an unquestionable evidence for the clearing of me at the last day. The second reason, my reading of many eminent men's works upon that subject which concur with the Scriptures: The third reason, several conferences I have had with many Godly well disposed Christians, which have agreed with me in this judgement: The fourth and last reason is, my own conscience, which I make no doubt of but will prove a continual feast unto me.  
As for my being distracted, I never did know my temporal judgement in a better condition, blessed be that God who is the only continuer of it, and I suppose I have not give any of my acquaintance cause to think the contrary.  
As for my comfortable assurance of my eternal welfare, I can boldly speak it, if I were now at this instant to give an account for all my wicked actions, I do verily believe that my gracious God is not in the least degree angry with me for any thing I have said or written against those Ministers which maintain that blasphemous opinion of absolute reprobation; but I have great cause to think rather that my gracious God doth very much own these my undertake; and I do also verily believe in respect of my souls salvation, I am at this present writing, and have been ever since the fortunate difference betwixt the Parson and myself broke out, in a more blessed condition than I was before for a long time.  
I will draw towards a conclusion, with a learned man's character of the Clergy in general; his book is called The Modern Policy, to be sold at the George in Fleetstreet, a little book about eight pence price.  
I confess I shall rove from the subject in hand, only I will make some use of it by way of application; I have not read in this book very lately, yet I will not add one line more than his own words; he saith, it much pierceth his heart to see the Clergy in such a high degree accessary to the civil distempers, how they have every where shaken the foundations both of Church and state; and how it hath been observed that there hath been no flood of misery, but did spring from, or at least, was much swelled by their holy water: saith he, I have searched the Evangelical records, and there was nothing but mild and soft doctrines; I enquired into the breathe of the Spirit, and they were pacificatory; I wondered from what precedents and Scripture-encouragements these men deduced their practices; and at last was forced to conclude that they were only pretended chaplains unto the Prince of peace; it is hard to find in any place any tragical scene or bloody Theatre, but a Jesuit or some stone-Priest hath had a part in it. He also, saith the Politician, must nourish some mercenary Jesuit or other Divines to cry up their aims in their Churches, that so the poison may insinuate more generally into all; for the sharpest sword in his Army cannot vie services with his subtle quill: and so we may see those torches that should have been for saving light, were degenerated into firebrands; those trumpets that should have sounded retreats to popular furies, knew no other music but martial alarms. I confess I have both read and discoursed with many of the same judgement, but until within these two or three years, I was very unwilling to entertain such vile thoughts of them; but now I confess if this plain English be a truth of God, which those I writ against maintain it to be; that is to say, all the Devils in hell could not keep any of those which are in heaven from that place, nor shall be any hindrance to any of those that shall be heaeafter received into that place of glory; nor Christ Jesus, Ministers praying and preaching, nor all the Saintlike actions that are possble for the Creature to do, could keep any of those which are in hell, nor can keep any of those which shall hereafter go into hell from that place of torment, (if this be a truth) then Iverily believe the character the learned man gives as aforesaid of the Clergy, may be as true as the Gospel, they having nothing to do for to employ their wits on but on such devilish designs; but for my part believing their opinion to be one of the Devils truths; for indeed it is impossible for the Devil to be a deceiver, if their opinion be a truth of God; therefore I hope to have more honourable thoughts of those Clergy which discovered that hellish opnion. Though I confess to my knowledge many of them ought to have a slash provided for them, because they will not show themselves in this great work for the opposing of such a devilish heresy; and very many Ministers have abominated this opinion unto me in such like terms, and yet all the reason they can give to excuse their silence, is only, as I said before, for fear they should lose their Bacon. O sad, sad, sad are these miserable times we live in! but I hope yet in God's good time we shall have a through reformation; for doubtless as in the 106. Psalms, were there not some Moses, that did stand in the breach to stop the fury of the Lord, many may expect the same judgement which was inflicted on Dathan and Abiram, for this their most damnable opinion. There have many eminent men for learning and piety, both formerly and lately showed themselves in print for the opposing of this heresy; and I doubt not but many more will appear in this great work, not only to reprove the Reprobatarian Ministry; but also other Ministers which are of the contrary judgement, and yet think themselves to be God's labourers, though they will not appear in God's vineyard to do the work of the Lord, which doubtless is to inveigh in their pulpits against those wicked Reprobatarians in the bitterest language which can be invented, which may prove under God to be the only means for the suppressing this most damnable and most blasphemous heresy. Although I am myself but a Farmer, and was never since I was 14 years of age capable of any better preferment; yet I would most willingly ride 500 miles, and spend or give 100 l. upon some charitable use, that this Nation were well satisfied concerning this heretical opinion, which is so stiffly maintained by Mr Newton the Presbyterian Priest of my parish, and other men of that stamp; and so farewell.  
FINIS.