THE DOCTRINE OF THE PRESBYTERIANS Reduced into Practice.  
Whereby it is demonstratively proved, that it can neither convert an Infidel, amend a profane Person, nor comfort an Afflicted.  
That it over-turneth the profitable Preaching of the Word, the use of the Sacraments, and exercise of Prayers.  
LONDON▪ Printed in the Year, 1647.   

THE DOCTRINE of the Presbyterians reduced into Practice.  
SEeing the Doctrine of the Gospel tieth not its Disciples unto bare speculation and mere knowledge of the History; but also bindeth them to the practice, and edification of their neighbours; every man will say, that the use thereof consisteth principally in 3 things, which every Christian, but more especially each faithful Pastor ought to procuce so far fourth as lieth in him: whereof the first is, 

1. The conversion of a stranger to the faith.  
2. The amendment of a bad living Christian.  
3. The consolation of the sick, and otherwise afflicted.    
If therefore the Doctrine of the Presbyterian party cannot serve to any of these 3. ends, nay if it be directly contrary thereunto, no Christian can doubt but that it is quits different from the Doctrine of the holy Scripture, which is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 2 Tim. 3.16.  
The principal points & Doctrines of whom are contained in these 5. Articles.  
1. That God by an absolute decree hath elected and chosen to life a very small number of persons, without the least regard either of their faith or obedience: and excluded the rest of mankind from all saving grace, destined by the same decree unto eternal damnation, without any consideration either of the incredulity or impenitency.  
2. That Jesus Christ died for no other than only the elect; not having the least intention of his own, or commandment of his Father, to make a propitiation for the sins of the whole world.  
3. That by the sin of Adam his whole posterity hath lost their freewill, being subject by an inevitable necessity to do, or leave undone that which every man acteth or omitteth, be it good or evil, being thereunto predestinated by the eternal and efficacious decree of God.  
4. That God to draw his elect out of the corrupt mass predi●eth a faith in them, by a power equal to that whereby he created the world, and raiseth up the dead. So that they to whom he giveth his grace are not able to reject it; and that the reprobates cannot obtain it, although it be offered them in the preaching of the Gospel.  
5. That they who have once received this grace by faith can never fall totally or finally, notwithstanding the most enormous sins that they can commit.  
Let us now see what profit ariseth from this Doctrine, and how it serveth to the 3 ends and uses here above proposed.  
First then if he that is of that opinion will go about to convert an Infidel, the Infidel will tell him, that he knoweth not how to love, nor yet believe that God to be true and just, which only for his own pleasure hath destined the greatest part of mankind to everlasting torments without the least consideration of any sin, or at least only for the sin of one man; who notwithstanding obtained pardon for himself after he had wilfully committed it. That herein he seethe not the least tract either of goodness, or wisdom, or justice to use them so cruelly that are destitute of certain graces and benefits which this God hath never willed to have given them, and which these miserable wretches could obtain no other way, and to whom by an irrevocable decree he hath imposed a necessity, as well of sinning without having any power to repeat, as of perishing eternally: which are the words of one of their own Doctors. That it cannot be that God which in his Word doth make himself the lover of mankind, who would that all men should be saved, and that none should perish, who sweareth by himself that he will not the death of a sinner, but that he repent and live, should keep them from repenting, and being saved.  
Yea, he will the more abhor that Doctrine, when it persuadeth that God useth double dealing, and hath a double will; the one exterior, whereby he inviteth the sinner unto grace, making as though he were desirous of his salvation; the other interior, and bidden, which is always accomplished, whereby he jeadeth him by inevitable means as well into sin, as to damnation.  
The Infidel will say to his convertor, that Homer were sooner to be believed than he, when he saith, that he who speaketh contrary to what he thinketh aught to be held as an enemy▪ and hated as the gates of hell: and that in the judgement of these men, the most wicked hypocrite and traitor in the world doth most lively represent the Image of that God which he speaks of.  
Now if this new Evangelist do tell him, that the passages of Scripture which say, that God would have all men to be saved, aught to be understood only of some of every Nation and condition; the Infidel will reply, that then the Scripture ought with much more reason to say, that God would have all men to be damned, because that in every Nation and condition there are far more of these ●han of them; and that in all reason the denomination should be taken from the greatest number.  
But then this Catechist will bring another distinction, and say, how that God indeed willeth the conversion and salvation of all men; yet only so as he approveth of those things in themselves, and not that he giveth all men the means necessary to obtain them. Our Catechumenist will be the more astonished, and demand of him further, how it is possible that God by an absolute and irrevocable decree should have ordained that those things which he naturally detesteth and hateth, should come to pass; and yet that those things which he loveth and liketh, should not. And if it were possible, his Cathecist will make him turn Manichee, and think that this evil beginning, or evil God that is the author of all evil, hath continued war with that God who loveth righteousness, and hateth wickedness; and that an honest man should have just reason to be angry with him that did interpret his words in that manner, that the Cathecist doth those of holy Scripture, whereby it followeth that God is the author of all wickedness that hath been, is, or shall be in the world.  
But then again the other will reply, that he confoundeth the sin with the act; and that God causeth the second, but not the first. Whereas the other perceiving the mystery, will again tell him, that the greatest Doctors have written that God hath predestinated men as well to the means, as to the end: and that the act is not the cause of damnation, in that it is the act but only in that it is the sin: and that the miserable men which are under the decree of reprobation, are no more able to abstain from sin, than to shun their damnation.  
The Catechumenist will further add, that if the Gospel according to this Doctrine be preached unto the most, not to any other end but only for their greater damnation, that he will no longer hearken to it: seeing it is most likely that he is of the greatest number, and not of the small; that he remembers he hath read in some Authors, that God directs his Word to them, that thereby he might make them more deaf; and showeth them the light of the Gospel to blind their eyes; and that therefore they who never heard the Word, are less miserable, or shall far better than they who could not therefore believe, because God would not give them grace sufficient to believe.  
Finally, our Catechumenist will tell him, that if the decree of God be so, as the Catechist proposeth, it must needs follow, that they both labour in vain, seeing that every man before he is come into the world is already enrolled in one of the two Registers, either life or death; and that it is no more possible to be blotted out of the one or the other, than it is for God to deny himself.  
The Catechist then fearing that this Proselyte will fall from him, doth tell him further, that it is not for us to search into these secrets, that there is no visible mark whereby to discern the elect from the reprobate; and that the elect themselves know not the election before their calling, which is deferred sometimes unto the last hour of their lives, that every man ought to be ready to answer and obey God when he calleth. That there are none but profane and reprobates who say, that men labour in vain, seeing that they whom God hath elected to salvation are likewise elected to ●aith and good works.  
But these things will the more provoke our Catechumenist, for he will say, or at least think, that it is no matter to be able to distinguish in particular the elect from the reprobates; and that it sufficeth to know in general that every one is necessarily either of the one, or other. And seeing that no man is able to so any thing before his vocation and conversion which may avail him, that therefore we should defer all things till then; and seeing that our saving vocation worketh with such a force that it is impossible to disobey, it would be extreme folly to hasten the execution of Gods will by humane industry and study; yea and that our prayers too were likewise hereto vain, in as much as we cannot make any thing pleasing to God without faith, which is never to be had before our calling. That the question is not of the quality of him who so speaketh, whether he be profane, or no; but of the quality of the doctrine which necessarily makes him to be so.  
Let us now see whether this doctrine have more power over a debauched Christian to bring him to repentance and amendment of life. To him therefore he will show the filthiness of his sin, the scandal to his neighbour, the ingratitude to his Creator and Redeemer, the menaces of the Law, and the vengeance of God prepared for all Impenitents, etc. Whereupon this man having more knowledge of the doctrine of the Presbyterians, than a good conscience will send his censurer to the maxims and principles of them; and will much muse how the other should be ignorant that every thing which is done by men on earth, be it good or bad, cometh not to pass but by the efficacious decree or ordinance of God, who doth all in all. That the first cause doth in such manner move and direct all the second causes (among which is the will of man) that they cannot otherwise stir, than as they are stirred. That he is very sorry that he is given to such and such a vice; but his comfort is, that he knows that God would have it so by his secret will, that God hath predestinated him hereunto, having as much willed and procured the treason of Judas, as the salvation of St. Paul. That he hath no power to retain grace, when he that gave it will take it away: that the Spirit bloweth where it listeth, inspireth whom it will, withdraweth when it pleaseth, and when it pleaseth returneth again. And if it return with intention of his amendment, it shall be as impossible for him to withstand or else delay, as it is now to work or hasten it. That it is not for him to prescribe the time and hour of his conversion, wherein a wicked man doth no more than doth a dead man in his resurrection. That God is able to quicken him, and endue him with his Spirit, though he were already dead four days, and stinking in the grave as Lazarus: yea if that perhaps shall not be until the last hour of the day, yet God giveth not the grace to cry, Abba, Father. That he so abhorreth the Doctrine of those who are styled Independents, that he dareth not use the least endeavour to do well, for fear of obscuring that grace which worketh irresistably, and attributing any thing to the will of man.  
Yet he remembers that he had sometimes good motions proceeding doubtless from the Spirit of God, which hath given him the truth, faith that can never fail; and that for the present he is like unto the trees in Winter, which seem dead though they are alive, being of the number of the elect. And his sin itself how enormous so ever worketh together to his salvation, yea and that he hath already obtained pardon for it. That his Censurer cannot deny it, seeing that he exhorteth him to repentance, which is nothing worth without faith; no more than faith if it believe not the remission of all sins both done, and to be done, although he were of the number of the reprobates: a thing which he will not affirm for fear of being so held indeed. Yet notwithstanding his Censurer could again nothing by it, who by his exhortation and threaten could not any way alter the decree of heaven, but only molest him with the torments of hell, and to stir up a worm in his conscience to gnaw him to no purpose. If hereupon the Censurer proceed and tell him, that although the Spirit alone doth immediately produce repentance in the heart of a sinner, yet notwithstanding that exhortations and threaten are the means and instruments which it useth in the work. The other will demand further of him the explication of his saying therein, observing a manifest contradiction, in that on the one side repentance is immediately attributed to the holy Ghost; and on the other side, these Scriptures and threaten are held as means, and instruments of this work. The operation being not there immediate where the means are used. That if these means of exhortation be necessary, or at least if it be ordinarily required in this operations, how can it be that they who reject it, and resist the Instrument, do not likewise (nay cannot) resist the principal cause which is the holy Ghost? He that will not suffer the razor the necessary instrument of his cure, doth not he therein also reject the Chirurgeon?  
The Censurer will say, that the elect reject neither the one nor the other. The holy Ghost piercing the ear to make it hear, and opening the heart to make it receive those admonitions which are altogether vain and unprofitable, until the holy Ghost doth so work with them. Thereupon the other will make him to confess, that the Word preached for the most part is destitute of that operation of the Holy Ghost, as it appeareth by the misprixion that the most part make of it, which cannot be when the efficacy of the Spirit doth accompany it. It followeth then, that the whole Ministry is but a fancy or dance, no more cooperating to man's conversion, than the clay which our Saviour applied to the eyes of the blind did unto his ●ight; or the sole voice calling upon Lizarus made him to rise out of the grave. He will also demand of him, why it is (seeing Nature doth nothing in vain) that the Author of Nature and of Grace did appoint the Ministry of the Word; and why those things which the Censures attributeth only to the Spirit are yet notwithstanding in the Scriptures attributed to the Word preached? And how it is, that thereby we are said to be begotten, renewed, nourished, edified, purified, etc. Whereas the new Doctrine of the Presbyterians leaveth it in no other function than to serve as an object, and represent that without, which the Spirit hath already wrought within, as well in the will, as understanding, without any co-operation of the Word, not only unprofitable without the Spirit, but also dangerous, and aggravating the damnation of its contemners, although it were impossible to receive and cherish it, even as it is impossible for them to add the efficacy of the Spirit which is not in their power.  
There now remains no other instance for our Censurer, than to exhort this profane fellow to pray unto God, that he would be pleased to give the grace to leave his lewdness, promising that if he pray as he ought to do, he shall be heard, and receive what he deamandeth▪  
But hereupon this profane man, being well instructed in the Doctrine of the Presbyterians, will demand of him, how it is possible to pray as we ought to do if God giveth not grace beforehand; and that also so effectually, that it should be impossible for him not to pray. And therefore seeing that he faileth so to do, the Censurer must needs say, that God will be no more invoked on by him than he hath given him grace whereby to do it. And that it is no less easy to perceive that God sent not this Corrector to him with an intention to better him by his Ministry, when he finds more confusion in the doctrine of the speaker, than amendment in the hearer; to whom he bringeth either the pillow of Epicurus to lull him asleep in his security; else the halter of despair, wherewith he may hang himself as Judas.  
But above all, this Profaner will find yet one more singular help to the flattering of his flesh, by the Answer which the Presbyterians do usually make unto those who ask in what case David would have been had he died in his adultery: Whereunto they say, that it was impossible for David to have died before he repent; because that after this he was to get a son from whom the Messiah was to descend.  
But hereunto our Profaner will reply, that the impossibility of dying before repentance, according to the Doctrine of the Presbyterians, is founded upon the general promise made to all the elect; and not upon any particular promise to David touching the Messiah, whom God had sent into the world by other means, had he foreseen the impenitency of David, as he foresaw his repentance.  
That, if the Presbyterians be not deceived, he is as sure not to die without repentance, as was David. So that according to that doctrine, the true means to avoid death, is to commit, and ever continue in some mortal sin. It being impossible for him to be killed in adultery, or perish in any other sin, before having first made his reconciliation with God, who is not angry for ever (to speak in the language of the Presbyterians) but only with the reprobates.  
See then the invention of immortality found out to satisfy the Parace●sians, and such like fools, who search for this remedy against death in dangerous and natural causes. Our Presbyterians showeth an Antidote in a mortal cause of so facile and agreeable execution to the facile auditors, that the Poet's Ambrosia, and Mede's charms are fabulous unto it.  
Now than our Corrector will either desise his enterprise in reforming this man's deboistness, or else forsake his own principles, and correct his Doctrine.  
But perhaps he will acquit himself far better, in undergoing the office of a Comforter to one that is afflicted, than he did of playing the Convertor of the Infidel, or the corrector of the profane Christian.  
The ground of all comfort and consolation to each afflicted soul hath been eve● thought and found in the death and passion of our Lord and Saviour Jesus Christ; whereby having satisfied the justice of God his Father, he obtained reconciliation for all mankind, actually appliable to all those, who acknowledging the infiniteness of the benefit do thereupon embrace the author of it with a true and lively faith. Neither can our Comforter find any other foundation whereby to consolate and assure his Patient against the terrors of God's justice, the condemnation of the Law, and accusation of his own conscience. But the sick, otherwise afflicted, can never make the true foundation of God's Word agree with the false foundation of the Presbyterians, viz. That Christ died not but for a very small number of persons already elected unto salvation by his heavenly grace; who in his decree did no more consider the death of his Son, than the faith of the elect.  
How shall I truly know, will the Patient then say, that I am rather of the small number than of the great? seing that you my Pastor and Comforter, will not that the promises of salvation are made universally to all; and those places of Scripture which seem general according to your opinion, are to be restrained only to the universality of the elect; and that in all the rest of the holy Scripture there is no more special promise, nor mention of myself than of any other, and who besides the holy Scripture have no revelation whether of Angel or Prophet to assure me thereof.  
When our Saviour said to his Apostles, O e of you shall etray me, although this concerned but one of them, yet were they all exceedingly troubled therewith. So the were there but a very small number of reprobates for whom, as you say, Christ died not, it should I have no just reason but to fear, and think that I were one of them much rather, seeing their number is so great.  
Whereupon our Consolate will allege unto him the judgement of carity, which presumeth well of every one, seeing that God doth as little reveal the decree of reprobation, as that of election. But his Patient will not there find the least assurance; and that for many Reasons.  
1. Because this judgement of charity, if a man apply it generally to all, will necessarily prove false. The Comforter not daring to maintain these Propositions together, that Christ died for all men, and that he died but for a very small number.  
2. The judgement of charity hath never any place, when he must have the certitude of faith to believe, or do any thing with a good conscience.  
3. The judgement of charity extends itself no farther than to the suppressing of finister opinions, and suspicions lightly conceived against our neighbours, whose infirmities it commanden us to conceal, without preaching any falhood to him.  
When I see my one present himself at the Table of our lord, in the judgement of charity I think hi● to be prepared as he ought, seeing nothin to the contrary. But that they who are thus well prepared, do there participate to their souls health, this they believe with the judement of faith, which meddleth with nothing that is or may be false. So likewise when I see a sick-man as he is giving up the ghost, calling upon Jesus Christ, I believe in charity that he dyeth like a Christian; But that God maketh them happy who depart in the true faith of our Lord and Saviour, this I believe with the certitude of faith, and in such a manner as it is impossible to be deceived. Which yet notwithstanding both may, and also doth happen in the judgement of charity.  
In a word, the judgement of charity hath no place but in those things only which are between man and man. But when there is question of the divine promise that hath foundation in divine truth, there is then required a certitude of faith, wherein there is nothing to be found that is either false or doubtful.  
If any man say, that we should presume every one to be of the number of the elect, until he appear to be the contrary. The Patient will answer, that by outward appearance we can know nothing either of election or reprobation. And that therefore it is not sufficient to presume, but that also we must have a full and perfect assurance that Chrit died for him whom we go about to comfort: which assurance is not to be found in the Presbyterian doctrine, seeing it denyeth that Christ died for all men.  
The Minister or Comforter will then ask the Patient, if he never felt the witness of his adoption which the Spirit of God beareth to the spirit of the elect; and if he be assured that he had faith once, he may be certain that he hath it still, notwithstanding the small fruit that it produceth.  
Whereunto the Patient will well reply, that Calvin himself doth much trouble and obsence this certitude in his Initi●●tions: l. 3. c. 2. ss ●0. The heart of man (saith he) hath so many secret corners of vanity, is full of so many hiding holes of lying, is covered with so guileful hypocrisy, that it oft deceiveth himself, persuadeth him that he hath true faith, when he hath not.  
If the Patient acknowledge that he never felt this testimony in his heart, his Comforter will answer him in the same manner as he formerly did the Profane, when he took upon him the office of a Censurer and Corrector, viz. how that all are not called the same hour.  
But if the Patient do then ask him some assurance that he shall be thus efficaciously called before his death; the Comforter will find none for him. Only he will tell him, that assuredly Christ died for him if so he believe in him. Wherein he will show himself either a prevaricator of his own side, and an overthrower of the Presbyterian Doctrine, or else that he is deprived of common sense.  
For if he give the self same consolation to all that are sick, to all that are afflicted, yea even to those who for the greatest offences are led to execution; and if this consolation be founded on the truth, doth it not then follow, that in truth Christ died for all, and every one?  
And if he so understandeth it, that this becometh true by the faith, which the Patient addeth to the discourse of the Minister, he hath lost his sense in affirming, That the object of faith, or thing proposed to be believed, receiveth its truth, and dependeth on the consent and belief of man; who by this approbation and faith hath no more power to make that true which is false in itself; than to make that false by his incredulity which in itself is true. The incredulity of man may deprive him of the benefit of this death; yet cannot it make that Christ suffered not this death, to testify his love unto all mankind universally, even of all that are bound to believe in him; and yet no man bound to believe that which is false.  
The Apostle saith, that God will send the spirit of error upon them that have not received the love of the truth. And yet according to the Presbyterian Doctrine, he would have a man first believe that which is false, and then afterwards for having believed this falsehood, he shall be punished with the spirit of error for believing of a lie.  
See then if this be not a labyrinth of prodigious D vinitie, which turneth obedience into punishment. For if these men speak true, and that Christ not dead for those that believe not on him; how can they deserve to be punished for not having believed that which is false? and they that have obeyed his Commandment in believing of his death, how should they suffer the punishment due unto disobedient and incredulous, which is to believe lying?  
In a word, to deny the universality of the merit of Christ's death, is outrageously to dishonour God; as though the author of truth commanded all men to believe a falsehood.  
And the better to discern the giddiness of this spirit, it is to be noted, how that as on the one side this doctrine doth forbid to believe that which the Scripture doth affirm as most true: so on the other side doth it command every one to believe that he is elected unto life, although he be a reprobate in effect; and that he cannot lose his faith, being once had, for any sin whatsoever he doth commit; which the Scripture doth deny as a thing most false in like terms.  
If then that this Doctrine which denyeth that Christ died for all, bereaveth the afflicted of all consolation; the other point which denyeth that a man may fall away from grace and faith, doth clean overthrow the Ministry of preaching, which consisteth in exhortations by promises and threaten; which can no longer be a means to do any good work, only by the immediate operation of the holy Ghost, as it hath been above said.  
So neither is there to be found in all the Scripture any one promise of such perseverance in faith as these men intimate: Seeing that all exhortations, whereof the Scriptures are full, do directly oppugn this pretended promise. They admonish the faithful that they take heed they do not fall, of hardening their hearts, of receiving the grace of God in vain, of falling from their steadfastness. And yet the imaginary promise of the Presbyterians doth declare, that they cannot fall, that they cannot harden their hearts, that they cannot have received the grace in vain, and that they cannot fall from their steadfastness. By which means the admonitions that de●●●nce the danger, and beget fear, do overthrow the promise which saith, there is no fear of danger, nor cause of fear. If it be not, t●● Presbyterians will make us believe, that the faithful who fear a danger that can no more happen, than that God should lie, are more foolish than certain melancholy persons who fear that the heavens would fall, which notwithstanding shall one day pass away.  
For ●●mme of all, it will come unto that pass, to observe that it were better to address our admonitions unto God; for him to finish his will in men, to convert, correct, and comfort them by his omnipotency, which no person is able to resist. And then it is his fault so many men continue faithless, profane, and desperate; because it is he that refuseth to give or taketh away the grace necessary as well to their conversion, as to their repentance, and perseverance in the faith.  
If any of these Presbyterians were sick of the Palsy, and presented himself to some Physician; who by the means of an exquisite potion promiseth him to leave his bed ere long, and go whither he pleaseth. The other having recovered his health, and the use of his arms and legs, would he further bind the Physician to carry him upon his shoulders from place to place, for the sparing of his legs, and the nourishing of his sloth? while in the mean time he lies lazy in his bed, and continueth the excess which brought him to his sickness. And yet notwithstanding these men are not content, that God should furnish them with necessary and sufficient grace, to preserve and keep them from all temptations of the world, and the flesh, and to continue in that faith, and thereby to conserve this grace in watching and praying; but they will also have God immediately, and irresistably to produce all these things in them.  
What remains then but to say, that God himself doth believe, doth repent, and persevere in well-doing in man. Even as Servetus said, that the fire doth not burn, that the Sun shineth not, bread nourisheth not, but only that God doth all these things immediately in his creatures, having given them these properties.  
The preaching of the Word being thus made of none effect by the Presbyterian doctrine, there will remain no less use and profit in the Sacrament of Baptism, and the Lords Supper, unless it be that the Ministers themselves in administering thereof do destroy this unhappy doctrine: for to every person to whom they baptise, they apply the promises of the Covenant of grace, that they nothing belong unto the reprobates of the world. The Eucharist is given to all, with assurance that Christ died for all those who do receive it; although their doctrine affirm, that he died not for those who receive him unworthily unto their own condemnation, the number of whom is very great in the reformed Church.  
What then remains? Even their prayers themselves, the exercise whereof is common both to Pastor and the flock; cannot be of any profit either to the one, or to the other, seeing that all are either elect or reprobate. They for their part obtain nothing for the means, if that God have written their names in the book of life from all eternity, without having any more regard to their prayers, than unto their faith, and that it is impossible for them to be razed out. And as for these, they are no more able to get themselves registered in by their prayers, than to undo the immutable and unchangeable decree of God.  
So that by this trial of the practice, each one may see what esteem we ought to have of that opinion, which resisteth the conversion of Infidels, the amendment of the scandalous, and consolation of the afflicted. Which makes the preaching of the Word to be of none effect, and quite overthroweth the use of the Sacraments, and exercise of prayers. And in a word, over-turneth the foundation of the Ministry, that consisteth in sound Doctrine, and good Discipline.  
FINIS.