A Discovery, and Confutation OF THE OPINIONS, AND PRACTICES Of some false Brethren, betwixt Bridge, and Lincoln: Showing how they agree in their Opinions, with Pelagians; Papists; Arminians; in their Practices, with Anabaptists.  
Wherein Universal Redemption is confuted; and Gods Absolute Decree confirmed.  
Now as Jannes and Jambres withstood Moses: so do these also resist the Truth: Men of corrupt Minds; reprobate concerning the Faith: But they shall proceed no further; for their Folly shall be manifest unto all men; as theirs also was. 2. Tim. 3. 8. 9  
BY JOHN WETHERALL, Minister of Spridlington, near Lincoln.  
March 22. 1651. Imprimatur. John Downame.  
LONDON, Printed by Thomas Harper, for William Wells, at the Prince's Arms in Little Britain. 1652.   

To the Christian Reader.  
I Did not think to have come forth in public; My hearts desire was, to hid myself in our little Hamlet: But God hath reserved us to live; till all the Errors, that other Ages did but imagine, are Preached; yea and Printed in ours. Sectaries are waxen insolent, like unto Serpents in Summer, that take courage to step forth, and by't even the heels of Horses, that their Riders may fall; They spare not, both in word and writing, to reproach our Religion, as a thing not countenanced by Antiquity; and our Ministry, as altogether void of Authority. Who will not now step forth, as Aphraates, who lived in the Wilderness all his life: yet once he was found in the streets of Antioch, in the days of the Emperor Valens, when Arrianisme, a spark at first, but being not timely quenched had kindled a fire, that burned almost over all the World? He excused the change of his former course, by the similitude of a modest Virgin, who lurked in the secret corners of her Father's House, till it was set on fire; but then necessity compelled her to run into the open Streets, to cry out for help to quench the Fire.  
We see, by sad experience, how fast they faint, and fall from the truth; even stars fall from Heaven; the Sun, as if ashamed, is even now about to be turned into darkness; and the Moon into blood, (both in one Month) as if there were sorrow in Heaven, for these sadder Eclipses of the Truth on Earth; or, as if the last times, that Christ foretold, had overtaken us.  
The Christian Church, (supposed to be of two thousand year's continuance) may be compared to two Days; the first Day began at the first rising of the Son of Righteousness; and had for its Morning, the three first Centuries, till Constantine: the Noontide, the next; & it continued the three following Centuries; and there never shined more glorious Lights in the House of God; the Sun of Learning and Religion, being then in the Zenith: but this lasted not long till it declined to an Evening; to which are allotted the 2. next Centuries; The Beams grew low, the Light obscure, and at last the World was benighted. This first Days night had a more than Cymmerian darkness of Ignorance and Superstition: even Bellarmine calls it, Saeculum infoelix; in quo Scriptores illustres nulli; nulla Concilia; it continued till the Year 1050. The Writers from 850. to 1050. shining as a few smaller Stars: but this Night once past; the second Day began to dawn; and after a struggling twixt light and darkness (which continued two, or three hundred years) the Light of Learning got the better; and then the second Day had its Noon: soon after the Year 1500. as fair a Sunshine of the Gospel, as ever the Earth saw, since Christ: how long that Noon continued, I cannot tell: but sure I am, this second Day is declining towards an Evening; the shadow of Mount Athos reacheth to the Isle, Lemnos; a sure forerunning token of the going down of the Sun: Woe be to us; For the Day goeth away; for the shadows of the Evening are stretched out, Jer. 6. 4. and hundreds of deeds of Darkness, Errors, Schisms, Heresies, swarm together, to usher in the World's last Night: and saving that God, of his goodness, hath promised to cut short this second Day, I think this second Deluge of Sin, & Schisms, would save as few from drowning, as the first Deluge did.  
Courteous Reader; If thou canst not tell this is truth by thy Experience: then I give God thanks; that there are some Parts of the Land, not yet infected with this Plague. My Parish also was a Virgin, not invaded, till about a twelvemonth since; we had such happiness as we desired; and, it seems, more than we deserved; when the Grounds about us were wet with showers of Schisms: yet we were dry, with gideon's Fleece; But because we gave not God thanks, he suffered Satan to seduce two Brethren, by nature, and in iniquity, who began first to loath the Manna, that reigned down from Heaven, every Sabaoth day, & lusted after Quails; strange Doctrines, that were taught in the Towns about us: At length they brought Mr. Thomson, now my Antagonist (Father of those Children, that he brings up to pick out their spiritual Parents Eyes) who Preached privately to such of my Parish, as they could persuade to come and hear him: Which being without my Consent, and against my Conscience, I shown some dislike; rather by not approving, then openly disproving any of their Opinions; or their Practices: I durst not be too bold; their Multitudes were such; and many of them so audacious, in affronting Ministers: yet such offence they took (for I gave none) that one of the Brethren (the younger, but elder in wickedness) went from house to house, to persuade my Neighbours not to pay me Tithes: but first he used all means to get into my debt; hoping to deceive me: and when he had, so far, that he had no further hopes, than (to get a Bond, which, God knows, was none of mine, though taken in my name, and he knew it too) he swore, and offered to swear so fearfully, as would have affrighted any, whose conscience was not cauterised: for he thought I would give, or forgive any thing, rather than oppose, or be opposed by Mr. Thomson. All the Week he laboured to draw others from hearing me on the Sabaoth: they threatened to pull me out of the Pulpit; the loss of my Living; my Estate; nay, little less than my Life was threatened; so that I durst scarce go out of my own doors; they slandered all the Sermons I Preached; and when I writ almost every word, that I might be sure nothing slipped from me, they did no less detract, and defame me, than before: If I used the name of a Schismatic, or Sectary; it was them I meant; nay, I durst scarce speak against the Devil; if I did; my words were wrested oftentimes, or always, to that I never thought. I said once, that Christ gave the Devils leave to enter into a heard of Swine; and they applied that to themselves: If I spoke of any, that were like to go to the Devil; it was reported, that I meant it of them: as if none, but our Universalists, were like to go to the Devil: Thus every day they wrested my words; all their thoughts were against me for evil, Psal. 56. 5.  
They set their Children, and Servants to disturb me in praying, and Preaching, and to trouble the Assembly; that either they might not hear, or I might not speak: One of these two Brethren stayed to hear me in the Morning; and gave information to the other Brethren in the Afternoon: Sometimes he came to my house, and called me Master, as if he meant to kiss me; when the Judas had an intent to betray me; and to be the utter ruin of me, and mine.  
When they waxed worse, and wickeder still: I moved a Discourse with Mr. T. in private; publicly I durst not meet: But that being denied, I sent a Letter to a Worthy Gentleman, Justice of Peace, entreating him to tell Mr. T. I desired a friendly Discourse with him in writing: but for this boldness they gave out such fearful words against me, as have been seldom heard: The Brethren met about it, & after some sober constultation, (I judge charitably) they drew up a Charge of high Treason, committed by Mr. Wetherall, against the Crown, Royalty, Love, Goodness, and Sovereignty of the Son of God; for that I denied Universal Redemption, Free Will, and other false Opinions; which they called Truth: To prove this Charge, they empanel a Jury of 12. Places in Scripture; but the Verdict is ungiven up; for they applied not one Place, to prove any thing; but desiring simply to believe, left it to the consideration of Rational men: And after many shameless slanders, (as their manner is) and threaten, what they meant to do against me, this Charge was signed by Mr. Thomson, and sent abroad among the Brethren; walking without a pass, till it was weary, fainted, and could travel no further; for it began to be torn all in pieces, even covered with grease and dirt: and then 4 unruly Fellows came with it into our Church, Decemb. 28. a Smith, a Miller, a Thatcher, a Thrasher; For their Country, they came from the 4 Winds; 4 several Towns, far asunder; But for their Manners, sure more barbarous, than He that sent them: Four Beasts would have been more civil, than they, in Sermon time; immediately after Sermon they brought forth their Charge; the Smith discharged it; and they all charged me, with preaching false Doctrine that Day; they forgot what I had said, and remembered only what they were sent to say.  
I thought it not fit to tempt God in trusting myself among such: so I left them, without answering either to their Words, or their beastly Behaviour; but my Neighbours were amazed: They spoke, and did on such a manner, that Children will remember, when they are old; and Old men would never have forgot, had they seen the like, since they were Children.  
But when they saw my Neighbours were not pleased; nay, hearty displeased at their Behaviours; They went instantly and informed the other Brethren, who came together, about, or above 30. before Night; and concluded a general Meeting at our Town, on Thursday after; they menaced, as if they meant a War against me, and my Neighbours; gave out Mr. T. should teach at my Door; Their Words were so high, that I might well fear the pulling down of my House, or the pulling out of my House: but it came only to a Chair, or a Chimney Business; and so the Town Clerke dismissed the Assembly, Acts 19 41.  
Therefore, when I saw the danger I lived in every day; and how they went from evil, to worse; I resolved upon a Discourse against some of their Opinions, and their Practices, for better satisfaction of my own People, over whom God had given me the Charge: If peradventure I might show it to some few of my Friends, was the top of my intent. I began Jan. 1. and ended before Jan. the last: but when I shown it to my Neighbours, next Sabaoth after I had made an end, never furious Lions were more fierce, than the Brethren, and Sisters, because I durst be so bold beyond their expectation: their words were intolerable; their writings incredible, but that I have them by me, sent to my house to incense me; and shown to any that would see them, to shame me, by John Hatfield, one of the two Brothers I spoke of before; a man whom malice hath made to ride, and go many miles, to do me mischiefs: They cried not out against Paul at Ephesus, Acts 19 more, than these men did against me; as if I were unworthy to live, for writing that which (Christian Reader) I here present to public view; being compelled to take this course, partly out of pity towards the poor seduced people: and in part to recover my own Credit: their Words may leave a scar, if the wound be cured: Silence in such Accusations is a crying sin: Every man, but most of all Ministers, are bound to discharge themselves from all imputations; especially of false Doctrine, and Heresy; wherewith I have been charged openly: a Crime which Water cannot wash away; it hath been usually burnt out with Fire: It leaveth such a spot in the Conscience, that Cyprian conceiveth the blood of Martyrdom can not fetch it out: I hope I have made it appear plainly, whether our Protestant Profession, or their Pelagianism be false Doctrine, and Heresy: Here is a Salve to cure the biting of these Serpents.  
Solinus writeth that in Sardinia, where there is a venomous Serpent, called Solifuga, whose bitting is present death; yet there is also at hand a Fountain, in which they who wash themselves are instantly cured: and so if any of my Neighbours be now bitten by these Solifugas, these Serpents, here is a remedy at hand; the Antidote may be there ready, where the Infection first breaks out.  
We run to the Physician to cure the Diseases of our bodies: but the Diseases of our souls are far more dangerous, we ought to have a greater care to cure them: even the bruit Beasts, that have no understanding, will teach us so much providence. The Hearts of Crete, or Candy, as we now call it, being wounded with an arrow, will run to seek some Dictamnie, which (they say) doth pull the arrow out, and heal the wound. The Swallows, to cure the blindness of their young ones Eyes, fly to fetch Celandine, which restores their sight: The Dog, when he is sick, hasts to his Grass, to give himself a Vomit: The Toad, fight with the Spider, as soon as she feels herself begin to swell, crawleth to her Plantain, and so is recovered: even the Stork in the Heaven knoweth her time; the Turtle, and the Crane, Jer. 8. 7. and they make use of their time: but we poor miserable men; more unreasonable than bruit Beasts, are wounded spiritually every day, many times deadly; and yet seldom seek for medicines to cure the maladies of our souls. I know, the Means I offer unto thee, gentle Reader, is very simple; so they must be, myself being even a Child in understanding; but being in the dark, a Child with a Lantern and Candle lighted, is better than a Man that hath a Torch, if it be unlighted: now in all these 4. or 5. years, that they have roved in our corner of the Country, I heard of none that made day resistance, or did, or durst say, Sir, Why do you so? The fear of Captain T. and his Troops did shake some Ministers, and many other men besides, like a Fever, or as the Trees of the Forest are shaken with the Wind: Therefore rather than God's Cause should sustain such damage, as I saw it did, by a general silence, I stepped forth, like the Lacedaemonian Soldier, impotent of his legs, and neither meet to fight, nor to fly; yet had he this hope, that he might blunt the edge of his Enemy's swords; and set on, or make others ashamed, that were more able to fight: Silver and Gold have I none, but Goat's hair, or Rams skins, or such as I have, I give, to cover the Tabernacle of my God: It pitied me, to see the Sheep of Christ, like Wolves, swallow down whole whatsoever was put into their mouths by such Carvers: and if I gain, or beget but one Soul, it will be some comfort to me; That one, in time, may beget another; and that other, another; and so I may be a means to beget many Souls to God. I shall pray (as it is my part) that my poor pains may profit thee, Reader, and prevail to the beating down of Sins, and Schisms; which God grant, for Christ Jesus his sake, our only Lord and Saviour; It shall be in the daily devotions of  
Thy Brother in Christ, JOHN WETHERALL   

In pag. 4. line 17. for Earth, read Church.   

A Discovery, and Confutation of the Opinions, and Practices of some false Brethren, etc.  
SUch as are Adversaries to the Truth, slander our Doctrine touching Predestination and Free Will; as if thereby we led men to be careless in their lives; because (as they urge it) God having Predestinated all things, man's Free Will is lost thereby; so that he can not do otherwise then he doth, but God himself (by our Doctrine) must be the Author of sin: Wherein they show their unsatiable desire of contention, & that besides the Grave, the barren Womb, the Earth, & the Fire, which are never satisfied, Pro. 30. 15. There is yet a fifth thing, as unsatiable as they; that is, the Contentious Spirit of an Adversary, never satisfied with lying and contradiction. For, let them say directly what they mislike, Is it our Doctrine of Predestination? Yea, (besides that, it is the Profession of all the Protestant Churches) you shall see it presently proved by one, who is able to say the least of ten thousand. Is it because we deny Free Will? Yea, they belly their own knowledge, they know we deny it but in part; In statu integro, it was Free, in statu laeso, it is Free from constraint. Is it because we teach God is the Author of sin? Even the Jesuits excuse us; the Protestants know well (saith Suarez) that God intendeth not that 
Opuse lib. 2. cap. 2.  which is formal in sin, nor inclineth the Will of man, that he should intent it. Or is it finally, because we hold some fatal necessity, constraining the Will of man, that he cannot do otherwise then he doth? That so all care and consultation should be to no purpose: Indeed some of the old Philosophers, and new Mahumetans tell such Tales, but we teach the contrary.  
These, and the like, being malicious and base imputations, devised by men in their fury, and desperate adventures against us, to seduce the ignorant, and make our Cause odious, which even their own people would embrace, if they knew it. And myself being threatened (by many ignorant men of mean condition) set on by others, not only with the loss of my Living, but (I may almost say) of my life; besides the slanders cast upon me by such as can do nothing else: I am forced therefore to this Defence, for myself, the Church of England, and other Reformed Protestant Churches; against Pelagians, Papists, Arminians, Universalists.  
I have read of a studious Father, who meditating very much upon the Mystery of the Trinity, there appeared unto him a Child, that with a Shell, was lading the Sea into a little hole; he demanded of the Child what he was about to do, I intent (said the Child) to empty all the Ocean into this Pit; it is impossible for thee (said the Father) as possible (the Child replied) as for thee to comprehend this profound Mystery in thy shallow capacity: De me nunc narratur fabula, and this is the Case of the most able men in these deep Divine Mysteries.  
Simonides being asked by Hiero King of Sicily, what God was? he desired a day to deliberate, & then being asked again, he desired two days, and being asked again, he desired four days; and ever as he was asked, he gave no other answer, but desired to have the days doubled: but double and triple days and years, yet that time is no time for such an undertaking.  
For the men of this World to undertake to tell what God did, even before there was one man or a world, is but a desperate adventure, even beyond the Giants of old: but it is able to make any man's heart ache, and his hair stand upright, to hear how our ignorant people prate as boldly, as if they had been by, and say— what they say, concerning the secret, unsearchable Decree of our Great God Almighty, if any man list to hear, he may, for they will speak that which I may not write. For my own part, in this mysterious point of Predestination, I could have chosen rather to ascend by Repentance, New Obedience, Good Works, etc. Then descend, diving into, or determining God's Decree: For I know that in the true Doctrine of Predestination, we should reason rather ascendendo, then descendendo: thus I live in obedience to God, in love with my Neighbour; I follow my Vocation honestly, and therefore I trust that God hath Elected and Predestinated me to salvation; not thus (which is the usual course of Argument) God hath Predestinated and chosen me to life, therefore though I sin never so grievously, yet I shall not be damned: For whom he once loveeths, he loveth to the end. I say that this is the right manner of reasoning, in the point of Predestination: But unless we will suffer our people to be led (I verily believe they will be loath to let me tell the manner how they are led) I must declare my conscience, to clear myself, that it is none of my fault, if any persevere, and perish in this rent, now new made in the Earth, through which they may as easily fall into Hell, as Korah, and his Company, did through that rent in the Earth: therefore with as great a care as I can to avoid Presumption, I proceed.  
First, touching Predestination, we hold, according 
Rom. 9 Eph. 1. 4 5. 1. Thes 5. Acts 2. 23. 2. Tim. 2. 20.  to the Scriptures, that God from all Eternity, before the world was made, hath not only foreseen all things, that could be, or should be by his appointment or permission; but also by an unchangeable Decree, hath fore-ordained all things and persons, to certain determinate ends, for his own Glory; and that neither the Saints were elected in Christ to infallible and persevering Grace, and eternal Glory for their foreseen righteousness; nor the Reprobates refused, or non-elected for their foreseen wickedness; but both the one and the other were Predestinated to those their several Estates, according to the Council of Gods own Will, which was not moved by any thing he foresaw in the parties, but he most freely Decreed according to his own pleasure, & absolute dominion that he hath over the Creature. And this Decree of God's Will is the first mover of all other wills, and things in the creatures; whereupon the smallest, and most contingent, or casual things that fall out, depend as upon their Universal Cause; whose influence into the second causes, directeth, produceth, inclineth, and ordinateth them to their effects; not by enforcing them by any constraint, but by inclining them to work according to their own condition, so as the said effects proceed out of them, according to their own natures, a contingent effect of a contingent cause, and a free effect out of a voluntary and free cause.  
This is the sum of that Doctrine, which the Reformed Protestant Churches hold, touching Predestination: They place the Decree of God to order all things, for his own glory, as it is, Pro. 16. 4. which is the end, before the means, that is, before Creation, the Fall, Redemption, etc. but the Pelagians, Papists, Arminians, Universalists, place the means before the end; as for example; these say, Mediatio Christi est Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or extern movens, respectu volitionis divinae in Electionis actu; that is, the mediation of Christ is the external cause moving the will of God in the act of Election; whereas the Reformed Churches say, that the will of God is the sole cause of the mediation of Christ: Christ is not subordinate to the very Decree itself of Election, he is to the Execution thereof, as it appears, 1 Pet. 1. 20.  
Thus in the distribution of the causes of Salvation and Damnation, our Adversaries turn them upside down; for they feigue a general decree in God,  

1. To create man.  
2. To give a Law to his Creature, with condition of life and death.  
3. To permit the fall.  
4. To redeem all mankind in Christ, hence Universal Election.  
5. To call all mankind so redeemed, hence Universal Vocation.  
6. Upon their Faith or Infidelity he fixeth his Decree.   
First, say they, God propounded equally to himself Jacob and Esau, and loved the one no more than the other; secondly, he purposed to save him of the two that should do well, and damn him of the two that should do ill; thirdly, he Decreed to give them both sufficient means of salvation, whereby Esau may as well be saved as Jacob: fourthly, he Decreed to leave them both to the liberty of their own , to use, or not to use the means: fifthly, he foresaw Jacob would, Esau would not use the means: sixthly, hereupon he pronounced the Decree of Election to Jacob, and of Reprobation to Esau: thus Pelagians, Papists, Arminians, Universalists.  
These two last, Remonstrants (so the Germans call them, and the name offends them not) for this Sect pestered them parts first, and gave occasion to the States of the United Provinces to assemble that Synod at Dort; whither (at their instance) came religious and learned men from other Reformed Churches; as out of England, Bishop Carleton, Doctor Davenant, Doctor Ward, Doctor Goad, Doctor Belcanquell, etc. I say, these Remonstrants that oppose our Doctrine of Predestination (being of the same mind with them that defend Universal Redemption:) they say thus: I'll use their own words: Deum 
Amesius de Elect. pag. 11.  aeterno & immutabili decreto, in Jesus Christo filio suo, ante jactum mundi fundamentum, statuisse, ex lapso & peccatis obnoxio humano genere; ill●s in Christo, propter Christum, & per Christum servare, qui Spiritus Sancti gratia, in eundem Filium ejus credunt; & in ea fide, fideique obedientia, per eandem gratiam, usque ad finem perseverant: that is, God in his eternal, and immutable Decree, in Jesus Christ his Son, before the foundation of the world, did determine, out of lapsed mankind, to save those in Christ, for Christ, and by Christ, who by the spirit did believe in that his Son, and persevere in that faith, and obedience of faith, by grace, unto their lives end.  
Now in this Thesis of theirs, are these five things. 1. The Act, or Decree itself: 2. the Object: 3. the End: 4. the Condition: 5. the Foundation. First, the Act or Decree itself, and that, they say, is two fold: 1. General, by which God Decreed to save all that would believe and persevere: the 2. Particular, by which he did Decree to save certain persons, whom he foresaw would certainly believe, and persevere unto the end: some of them call these two, God's Antecedent, & Consequent Will; or generale & particular pronuntiatum: Thus they make, you may see, two Wills in God, against the Spirit of God, which saith, God is in one mind, Job. 23. 23. The second thing considerable in their Thesis, is the Object of this Decree, which (they are forced to confess) all the members of Christ are not; they cannot tell how to include Infants, because they want faith, and perseverance; nay, they include in the Object of this Decree, only such as have lived, and persevered, all other are excluded that are yet alive, until they persevere to the end; so that by this Opinion, they must first have Faith and Perseverance, before God can fix his Decree; which is a fearful thing to affirm, for so they are not Pre-destinated, but Postdestinated, they are forced therefore to a further absurdity; that is, to distinguish betwixt an incomplete, which (they say) is common to all the faithful, and a complete Election, which is proper only to such as persevere. The third thing to be considered in their Thesis, is the End of this Decree, and that (they say) is salvation and glory; contrary to the express words of Scripture, which saith not we are Predestinated to Glory only, but also to Holiness, or a godly life, and to the Grace of Adoption, before we can attain to Glory; as it is plain, Eph. 1. 4. 5. He hath chosen us in him before the Foundation of the World, that we should be Holy, etc. In the Decree of Predestination, there is first What, 2. by What, 3. to What: the first, Man, the 2. Grace, the 3. a Godly Life, and after it is ended, Eternal Glory. The 4. thing is the Condition required in this Decree of theirs; we say it is the Good Pleasure, or the Will of God, without any Condition; we are Predestinated according to the Good Pleasure of his Will, Eph. 1. 5. But the Condition in their Predestination is fore-seen Faith and Works: Tenendum ex Scripturis veram Conversionem, praestationemque bonorum operum esse conditiones praerequisitas ante Justificationem: That is, we hold true Conversion, and Good Works, to be Conditions required before Justification: so saith Arminius in that Epistle before his Discourse on Rom. 7. And Nic. Grevincho. is of the same mind; he seeks to prove it out of the words of S. Paul, I have fought a good fight, etc. But if Good works be Conditions required before Justification, than it follows, they are required before Election; there is one and the same Cause of both: Thus they even out God Almighty from having any hand in his own Decree, and put all into the power of foreseen Faith and Works, whereas the Scriptures say, that we are not Predestinated for Faith, but to Faith, and Good Works, as I shall prove afterward. The fifth thing in this Decree of theirs, is the Foundation, that, they say, is Christ, and so do we; but in this we differ: they call Christ the external Cause moving God to make this Decree of Election; whereas we say, the Will of God only, was the Cause why Christ became our Mediator, and Redeemer; the Mediation or Redemption of Christ was not the Cause of the Will of God. Thus the Controtroversie betwixt the Remonstrants, or Universallists, and the Reformed Protestant Churches about Election, was stated at the Synod of Dort.  
The second Thesis of the Remonstrants, or such as hold Universal Redemption, at the same time (which they would have defended against the Reformed) was this: Proinde Jesus Christus pro omnibus & singulis mort●us est, atque id ita quidem, ut omnibus per mortem crucis, reconciliationem, & peccatorum remissionem impetravit, ea tamen conditione, ut nemo illa peccatorum remissione fruatur, praeter hominem fidelem. Ames. de Redemp. pag. 116. That is, the Remonstrants or Universalists furthermore affirm, that Jesus Christ died for all, and every one, and that so as he obtained Reconciliation, and Remission of Sins for all, but on this Condition, that none obtain this Remission, or Reconciliation, but the Faithful.  
I might open this Thesis of Redemption, as I did that other of Election, but it is so plain I need not: the Sum of the Controversy betwixt the Protestant Churches, and Remonstrants, or (as we call them) Universalists, came to this, or to these three Heads: 1. whether by the Death of Christ there was an Impetration, which had no Application: 2. whether this Impetration did equally belong to All: 3. that none had this Impetration of Christ certainly applied, or to be applied to them in the Eternal Counsel of God; but God had Destinated his Son to death, before he had Destinated any to be saved by his Death: and this Grace of Christ's Redemption, was (as it were) spread abroad in the air, indetermined to any, every man might catch it that could by Faith. These men seem to feign to themselves a Grace, as it were some garment hanging in the air, which every man may put on that will; but these be the devices of man's wisdom: the holy Scriptures speak otherwise, Pet. Mart. part. 3. pag. 51. as translated by Ant. Marten. These things the Remonstrants or Universalists affirmed; and all these the Reformed Protestant party denied.  
Now from these Opinions, that Predestination was not the Decree of God, to Elect some, and pass by others; that God had certainly Elected none, but upon Condition; That Christ died for all, and every one, etc. I say from these Absurdities it follows:  
Absurd. 1. First, that God would have All men, that is, every particular man to be saved, contrary to the Scriptures; for if God will have all to be saved, wherefore are they not saved? Will God have all to be saved, and can he not have his Will? This Opinion is against the Omnipotency of God; by it, Gods absolute Will, the Will of his good Pleasure may be defeated, and not accomplished, which is a desperate shift, contrary to the truth, flat opposite to the word of God, which saith, our God hath done whatsoever pleased him in Heaven and Earth, Psal. 135. 6. who hath resisted his Will? Rom. 9 19 God is in one mind, who can turn him? and what his soul desireth, that he doth, Job 23. 13. Indeed the Declarative or Revealed Will of God is not always fulfilled, but his Absolute Will and Good Pleasure is always fulfiled; a Christian, Catechised in the Principles of Religion, cannot make the Impotency of man's will to prevail against the Omnipotency of God, or conceive his purpose may be disappointed, or his Absolute Will frustrated by any thing in us.  
Absurd. 2. Secondly, it follows from these Opinions, that there is an Universal Election, of all, and every man; a witless conceit: for if all men Universally be appointed to Grace, than there is no Election, or Choosing of some; he cannot be said to Elect, that Chooseth all: and if only some be appointed to Grace, (as it must needs be in Election,) then is not Grace Universal: it is flat against the word of God; for Christ avoucheth plainly, that fewer are chosen then called, Mat. 22. 14. He saith moreover, that all which are given him shall be one with him, and have life everlasting, John 17. 2. 11. But all men shall not be one with him, and have life everlasting; therefore all are not given to Christ of God the Father: all men's names are not written in the Book of life, Apoc. 20. 15. the Kingdom of Heaven is not prepared for all, Mat. 25. 35. Christ never knew some, Mat. 7. 23. And whereas they build Universal Election upon the largeness of the Promise, if they believe; upon the like ground they may as well make an Universal Decree of Reprobation, whereby God Decrees all men to be damned indefinitely, if they do not believe.  
Absurd. 3. Thirdly, it follows, that there is an Universal Vocation; for Universal Grace hath these three parts, Universal Election, Universal Redemption, and Universal Vocation, which is quite opposite to the word of God; for from the Creation till Christ, one part of the world was a People, and received into the Covenant; the other (and that the greatest part of the world) was no People, and out of the Covenant. The Church at first was shut up in the Families of the Patriarches, and in the Family of Abraham, it was entailde on Isaac: the world afterward was divided into the Jew, a Church; and the Gentile, no Church, till the coming of Christ: therefore it is, that the Prophet Isaiah called the Gentiles Prisoners, Isa. 49. 9 Hosea calls the Gentiles a People, that had obtained no mercy at all, Hos. 2. 23. Peter saith, that in times past the Gentiles were not esteemed a People, 1 Pet. 2. 10. Christ denied the woman of Canaan the Request for her Daughter, upon this distinction; it is not meet to take the children's bread and cast it to Dogs, Mat. 15. 26. If any object, that the Gentiles fell away from the Covenant; I answer, grant that of the Fathers, yet their Children never heard of the Covenant; therefore it is that the Prophet Isaiah saith of the Gentiles, that neither God knew them, nor did they know God, Isay. 55. 5. Universalist, I pray thee speak in earnest, how could the Americans, Cannibals, and other Savadges have any Call? No, Pelagian, it is not Nature: No, Semi-Pelagian, it is not Grace and Nature; we cannot so much as think a good thought, 2. Cor. 3. 5. I conclude hence no Universal Call.  
Absurd. 4. Fourthly, it follows from this Opinion of Universal Redemption, etc. that God is all Mercy, and nothing else; whereas the sovereign end of all God's Actions is answerable to his Nature, which is not Mercy and Love alone, but Justice also; and therefore the right End of man's Creation is the manifestation of God's Glory, both in Justice and Mercy; search the Scriptures, and see if Justice also be not an Attribute of our God.  
Absurd. 5. Fiftly, hence it follows that Predestination is for foreseen Faith and Works; unless God's Prescience discover something, his Predestination Decrees nothing, but after the foresight of Faith and Perseverance; and the former Gift of Predestination to Glory, must depend upon a later Gift of Faith, quite contrary to the Word of God; for either it is Gods will the Elect shall have Grace, and the Reprobates no Grace given them; or else they believe, or not believe of their own Free Will; this later is gross Pelagianism, making Nature the beginning of Grace, and if the former be granted, that God foresee no Grace, but what himself Predestinates to give; nor no sin, but what upon the withholding of his Grace, the Reprobate will freely work, than it follows that God will and doth give Grace, because first he hath elected; and will give no Grace, because he hath reprobated, and there is no cause of either, but Gods own Will; no fore-seen Faith or Works. Again I reason thus, the End is always in intention, before the Means, primus intention, ultimus executione, but Gods Will to elect men to Glory, is the End; therefore Gods Will to elect men to Glory goes before his Will to give them Faith and Grace; therefore he Elects not after, or upon the foresight of Faith and Grace; therefore before he see Faith or Grace in Jacob, which he will give him, he purposes to give him Life Eternal: But these men will give God their Faith and Good Works in lieu of their Redemption by Christ, against Isay. 52. 3. & Rom. 11. 35. I know they distinguish 'twixt the Antecedent, and Consequent Will of God, God's Antecedent Will to save every man, although considering the sins of men, he hath a Consequent Will to condemn some: But this distinction makes the matter more absurd, and salves it not; for God is immutable, his Will is one as he is one; whatsoever he fore saw in any that himself purposed to work; if he foresaw Grace, and the good use of Free Will in Jacob, he purposed to work it by infusing it; what have we, that we have not received? 1 Cor. 4. 7. Every good and every perfect gift is from above, James 1. 17. If he foresaw Sin, and the ill use of Free Will in Esau, he purposed to work it also, Rom. 9 13. 18. by withholding Grace and hardening; and he not only purposed to Work that which he foresaw, but to Work and Effect it, as the Means, and as a subordinate Second Cause, to bring man to the End appointed: from hence it follows that Faith, Works, etc. are only Means ordained by God to bring us to the End, not Causes of our Election. I cannot tell how they can avoid the Papists Meritum è congruo, and plain Pelagianism, that maintain foreseen Faith and Works; for thus saith Pelagius: Licet non secundum merita bonorum Operum, tamensecundum merita bonae voluntatis datur gratia, & ratio Pelagii est; alioqui Deus esset Acceptor personarum, si sine ullis praecedentibus meritis cujus vult miseretur: That is, though Grace be not given according to the Merit of our Good Works, yet it is given according to the Merit of our Good Will; & the Reason Pelagius renders, is this, else God should be a Respecter of Persons, if he have mercy on whom he will, without regard of foregoing Merits; so that they are Cousins not far off, if they be not near Cousins to Papists and Pelagians, that defend foreseen Faith, and Works; all of them answer one another, even as the Echo doth the Voice, and they will wash away these blots, when the Blackmore changeth his skin. Pelagius Redivivus is now no news.  
Absurd. 6. Sixtly, hence follows Free Will; I know they say that God's Grace must go along with our Will; but this excuse is only a Veil or Vizard, which hides their Pelagian faces, that the ignorant People might not see them; so that (as Augustine said of the like words used by the Pelagians) we would receive them without scruple, but that they speak them, whose meaning is well enough known unto us: Initium Fidei, & Conversionis desiderium est ex nobis, incrementum a Gratia: the beginning of Faith, and the desire of Conversion, is of ourselves; the increase, of Grace: A●bitrium est ad hoc liberum, ut velit, vel nolit admittere medicinam: the Will is free to will, or nill the admission of the Medicine, so say the Pelagians; and the Arminians and our Universalists say, God's Grace must go along with our Free Will: he hath a good wit that can distinguish betwixt these two. I have read of one Melitides a natural fool, who could not tell whether his Mother or his Father brought him forth; so these men cannot tell, whether God begets them to himself, or their own Free Will begets them unto God. I say therefore, that God determines man's Will, and yet it is Free still; Gods Will is above ours, flows into it, and moves it, and yet the Will follows the dictate of its own Intellect; is freed only from Constraint, not from Necessity, from which the Will of Angels is not free, for they can do no evil, they can do nothing but that which is good. And as a man, by a device, should let Birds fly, and yet cause them all to go to such a place, as himself would, so doth God rule the Will: The Spirit of God, at first, finds nothing in the Will, to help his Grace, in the Conversion of a Sinner: First, Grace gives life to the dead Will, and then the Will being revived, becomes an Instrument of God, both to apprehend his Grace offered, and to work forward with it; but this by the Seed of Grace, and New Life, that God hath put into it, not by the Nature of man's Will: and as my Paper, whereon I am writing, retains the Ink passively, and brings nothing of its own to the writing, but being written on, it becometh an Instrument with me of the writing; so is it in the Will of man at his Conversion. It is God only that doth justify, Rom. 8. 33. For it is he only that forgiveth sins, Esa. 43. 25. It is he only, that can by making us righteous in Christ, gives us right and title to the Kingdom of Heaven: It is no action therefore of our own, or of any Creature, neither is it wrought by our own Preparations and Dispositions. For although every man is bound to use all Means, to attain to Justification: Yet it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9 16. For if God be the Agent in justifying us, then are We the Patients: and for that cause we are never in the Scriptures exhorted to justification, or to the parts thereof (which are not our officia, or duties, but God's beneficia, or blessings) as we are to the duties of sanctification, whereunto we being already justified, and regenerated, do cooperate with the Spirit of Grace; If the Son have made us free, we shall be free indeed, Rom. 8. 36. We are made free, for of ourselves we are the servants of sin, Rom. 6. 18. 20. Better is it to ascribe too little, then too much to Free Will. if I offend, be it rather in giving more to God's Grace.  
Absur. 7. Seventhly, hence it follows, that Predestination is mutable, all things being forelaid, which are necessary & sufficient for perseverance, it remaineth still in the power of man, to persevere, or not to persevere, saith Bertius in his Book of the Apostasy of Saints, and he endeavoureth to prove this bold (I had almost said blasphemous) Assertion by divers Texts of Scripture: Non esse hominum alios ad vitam, alios ad mortem, aut perditionem deputatos; sed de salute ad perditionem, & de perditione ad salutem transire posse, there are not any particulars apppointed to life or death, but they may pass from either state to the other, said Pelagius; and numerus Electorum potest augeri, ac minui, the number of the Elect may be less, or more, said G●evincho. Thes. exhibit. pag. 137. Then Paul may, or may not be saved, and whosoever is Predestinated, is but contingently Predestinated, if he persevere; then the Author to the Hebrews is out, where he saith, the Counsel of God is immutable. Heb. 6. 17. Then the Papists may say, there is no Predestination of the Reprobate, they are only foreknown, which is true in sano sensu, but not in their sense.  
Absurd. 8. Eightly, hence it follows, all men are disposed and ordained of God, so as they may obtain Eternal Life, if they will; their Predestination being like unto an hypothetical Proposition.  
Absurd. 9 Ninthly, hence follows falling from Grace, that the Seal of God's Election is not sure; that some, who were given to Christ, may be lost: Or as if after our Regeneration, there were, as at our Creation, a posse mori, we might die from God; woe to man, if his condition were the same in the second Adam, that it was in the first: Indeed sides, quae creditur, may be forsaken, but from, or a side, qua creditur, we cannot fall away. It is contrary to the sixteenth Article, which is against a total, and final falling from Grace; for the Article speaks of falling into sin after Baptism, and rising again, by the same Grace: Now he that falleth finally, cannot rise again, and he that falleth totally from Grace, cannot rise again by the Grace he had received, because he is supposed to have lost all the Grace he received. The Reformed Churches, all of them united, disclaim the Doctrine of falling from Grace: Indeed the Righteousness required by the Law may be lost, and it is of that, the Prophet speaks, Ezek. 18. But the Righteousness promised by the Gospel cannot be lost. Card. Bellarm. himself speaks truth sometimes in this particular, touching the Apostasy of Saints; it is true (saith he) that the Predestinated, or Elected are in no danger of losing Eternal Life; and that the terrifying threats used by the Holy Ghost in the Scriptures are to this end, to stir up the Elect to watchfulness and diligence, Lib. 3. the Justif. cap. 12. so that Motives they are to, and Means of Perseverance, no Arguments at all, to prove the Saints Apostasy.;;  
Absurd. 10. Tenthly, hence Justification by God only is utterly overthrown, even in the Nature of it, which signifies justum facere, to make just, not invenire, to find us just: for Justification is the Action of God without us. To the Faithful there belongeth a two fold Righteousness; the one of Justification, the other of Sanctification; the former is the Righteousness of Christ, and therefore the Righteousness of God, because it is the Righteousness of him that is God, and is imputed only to the Believer: The latter is ours, because inherent in us, though received from God, as all our good things are; of this second there is no question, and the first being ab extra cannot be from our foreseen Faith or Works.;;  
Absurd. 11. Eleventhly, hence it follows, that God cannot tell who are his, till they persevere to the end; and therefore Arminius was forced to make the Object of God's Decree, only qui vixerunt: quoties fideles statuimus objectum Electionis, toties nos fidem, & perseverantiam in fide conjungimus, saith Grevinchovius: Our Register Books must first be given in, such a man died such a day, before his name can be written in the Register Book of God; contrary to Act. 9 15. where Paul is called a chosen Vessel, even whilst he was a Persecutor, and was going to Damascus with that intent; and contrary to Act. 13. 48. where in the first instance of their Conversion, it is said, As many as were ordained to eternal life did believe.  
Absurd. 12. Lastly, Universal Grace, or Universal Redemption was the opinion of that wicked Heretic, Pelagius, condemned in a General Council, held at Malta, about the year 425. against the Pelagians and Donatists, at which Augustine was present, and 214. Bishop's: and at a Counsel in Africa, where all the Provinces came together, in the time of Boniface and Celestine Bishops of Rome, to condemn Pelagius.  
Prosper in an Epistle which he writ to Augustine de Reliquiis Pelagianae Haereseos, hath these words: Have Pelagianorum definitionem, & professionemesse; Universis hominibus propitiationem, quae est in sacramento sanguinis Chriti, sine exceptione esse propositam; pro Universo humano genere mortuum esse Dominum nostrum Jesum Christum, & neminem prorsus a Redemptione sanguin●s ejus exceptum, etiamsi omnem hanc vitam alienissimam ab eo ment pertranseat: that is, the Pelagians profess that the propitiation into, or by the blood of Christ, without exception, is common to all: that Christ died for all mankind, and none is excepted, although he be all his life time ignorant of Christ: Ad salutis donum omnes homines Universaliter vocari, sive per Naturalem, sive per Legem scriptam, sive per Evangelicam praedicationem: All men Universally are called to salvation either by Nature, by the Law written, or by the preaching of the Gospel, so Pelagius, Prospers Epist: to August. Com. 7. And August. contra Julian. Pelag. lib. 3. Cap. 3. saith thus: Deus totumne mundum Redemit? Ecce videmus homines in peccatis suis vivere, quomodo putabimus Redemptos, quos permanere videmus Captivos? redimuntur, sed non liberantur; haec sunt Sententiarum portenta vestrarum, haec inopinata mysteria dogmatum novorum, haec Paradoxa Pelagianorum Haereticorum: That is, hath God Redeemed the whole world? Behold! we see men live still in their sins; how can we think them to be Redeemed, that continue still Captive? they are Redeemed out of Prison, and yet they are in Prison; these are your monstrous imaginations; these are your idle mysterious conceits; these are the Paradoxes of Pelagian Heretics.  
If any man list to see these Opinions proved Pelagianism, let him read Perkins, Tom. 1. against Universal Grace, and his whole Tractate of God's Free Grace, and Man's Free Will; Doctor Davenant, his whole Book set out after the Council of Dort; Doctor White, his Way, and Defence of the Way; Doctor Twisse, Doctor Wille●, Calvin, Beza, Pet. Martyr, and all the Divines of the Reformed Churches, that writ of this Subject: If any object, this, and that particular man among the Protestants were of a contrary Opinion, I answer, so they might, and yet I may plead the Protestant Churches: from this general Rule, there may be two or three Exceptions, or William Lily is out, and so is the whole Word. And that these Opinions are plain Papistry, see Perkins, Tom. 1. pa. 98. he reckons up sixteen Errors of the Papists about Predestination, and they, and our Universalists agree in almost all of them. In Doctor Whites Way, and Defence, the main Controversies betwixt him, and the Jesuits are concerning Universal Redemption; whether God will have all men to be saved: falling away from Grace: certainty of Grace and salvation: foreseen Faith and Works: ; whether God have determined all men, good and evil, to certain Ends; and the Jesuits, Arminians, and our Universalists agree in all these Opinions. Sure none is so ignorant, but if he know any thing, he knows Universal Redemption was the very top of the Arminian Tenets at the Council of Dort: it is an Article of the Arminians Faith, the cooperation of Man's Free will with Grace in the first Conversion; and the power it hath to hinder, and frustrate the work of Regenerating Grace; total and final falling away from the Grace of Justification: these and the like were the Doctrines of Pelagians and Arminians, and they are the subject of every Sermon among our Universalists: all the Churches of Lower Germany made a complaint to King James against the Armimans, and yet such Offenders find a Sanctuary among our Universalists; Therefore I conclude thus:  
If Universal Redemption was the old Heresy of the Pelagians; if it be reckoned up among the grossest Opinions of the Papists, and agrees in all things with the Arminians; than it ought not to be defended, or Preached by us Protestants: but Universal Redemption was the old Heresy of the P●lagians, is reputed among the gressest Opinions of the Papists, and agrees in all things with Arminians; therefore it ought not to be defended or Preached by us Protestants. The like Argument I may use against all those that defend Universal Election, Universal Vocation, Foreseen Faith, and Works, falling away from Grace, Free Will, etc. All these are 'mong the grossest Opinions of Pelagians, Papists, Arminians: Ergo,  
If these Opinions were truth, than no marvel, if men run so fast, as we see they do run; for what a brave thing is it, that God will have all men to be saved in their sense? what a comfortable Doctrine, that Grace shall be offered to every one effectually, whether he be of the Church or not, at one time or other, wheresoever, or howsoever he live? Christ died for all, and there will be an offerture of peace on God's part, which is in man's power to accept, when he pleases. No wonder if men live, as they list, and do as we see they do, this door being opened to all impieties; for yet there is a time (say they) when Grace shall be offered effectually to All. Let me urge a few Arguments in form, not so much against my Adversaries, that can say nothing, but because I know there are in other Places, that are able to say something: And first against Universal Redemption I reason thus.  
Arg. 1. To whom Christ was a Redeemer, for them he was an Intercessor; these two Offices of Christ ought not to be disjoined; but Christ was not an Intercessor for all and every one; I pray for them, I pray not for the World, John 17. 9 therefore it follows, he Redeemed not all, and every one: they cannot bring one place of Scripture to prove he prayed for all; and yet to pray for all was far short of pouring forth his Blood.  
Arg. 2, If Christ died for all, and every one, than he risen again, ascended, and sitteth at his Father's right hand, for all, and every one; but sure they are afraid to say the last, therefore they may be ashamed to say the first: disjoin these Offices in Christ, his Death, Resurrection, Ascension, sitting at the right hand of God; and they make Christ but half a Saviour; conjoin them, and by their Opinion, it is impossible but all men must be saved, if Christ as he died, so he risen again, ascended, and sitteth at his Father's right hand for all.  
Arg. 3. Christ was a Lamb slain from the beginning of the world: from thence I reason thus; if Christ died for all, and every one, than he died for Cain, Esau, Pharaoh, wicked Jeroboam, Antiochus Epiphanes, then railing Rabshakey had his part in Christ, Julian the Apostata, and also Judas, and all that were damned, yea, and Devils in Hell many thousand years before he suffered death: but sure Christians cannot say this: I wonder therefore any Christian can say that: did he actually shed his blood in the last Age of the World, for them that were damned in Hell in the first Age of the World? Whether is this more ridiculous, or impious?  
Arg. 4. If Christ died, obtained Remission of sins, and Reconciliation with God for all, than none are borne the sons of wrath by nature, or are obnoxious to death and condemnation for Original sin; all are borne in the state of Grace: but the Scripture saith, we are by nature the sons of wrath; and they dare not say, that we are borne in the state of Grace; then how can they say, that Christ obtained Remission of sins and Reconciliation with God for all?  
Arg. 5. If Christ redeemed all, and every particular man, than God wills the salvation of all, & of every particular man; it's true, they affirm both of these, and I prove them both false on this manner: for either God wills not, or he wills the salvation of every particular man; if God will not the salvation of every particular man, it is that which we say, the Scriptures, and the Reformed Churches with us: if he will and cannot, or will and doth not, (which is all one) as the Papists, Pelagians, Arminians, and Universalists say, then how is God Omnipotent, if he cannot do what he wills; or will he once save all, and will he not-afterward? Is God mutable as man? No sure; his name is, I am; he is the same yesterday and to day; he is in one mind, Job 23. 13. With God is no variableness, nor shadow of change, Ja. 1. 17. God wills a Change, but he changeth not; there may be mutatio facti, not deereti: Nineveh was changed, but there was no change in God. Incomplete, and complete, antecedent, and consequent wills are fictions of our Adversaries, and are the Attributes of some other God: our God is one, & so is the will of our God; He but willed, and it was so, Gen. 1. 6. 9 Dixit & factum est, willing, and Doing are all one with God: in him, for him, by him, and through him alone are all things, Rom. 12. 36. That Idea Divina is both the Being, and the well Being of every thing in Heaven, or Earth: he worketh all things, upon no Condition, after no Example; but after the counsel of his own will, Ephes. 1. 5. He wills not therefore (it is not so, because he will not have it so) that every particular man should be saved.  
Arg. 6. If Christ laid down his life for his sheep; was delivered to Death for his Church and Children; gathered together Pilios Dei dispersos, the Sons of God dispersed in what place soever; died, and gave himself to Redeem a peculiar People, prayed not for all, etc. Then he did not Redeem everyone, Fideles, and Infideles; all are not Sheep, his Church, his Children, his People, nay, his peculiar People, as it appears, John 10. 27. 28. John 17. 9 and almost the whole Chapter, Tit. 2. 14. Acts 20. 28. Ephes. 5. 25. John 1. 12. Psal. 33. 12. sed verum prius, ergo posterius, the first is true, therefore the last. I know they distinguish 'twixt Impetration, which, they say, was for all, and real fruition, which, they say, is but for a few; Christ's prayers, they feign, are meant of the first, not of the last; but it is false; for these prayers were fulfilled, eo ipso momento, quo Christus ponebat animam, at that instant when Christ laid down his life, though the actual fruition followed after: the prayers of Christ had been to small purpose, had they not appertained both to the first, and last; there is not one place of Scripture, where Impetration is named without respect to Application; it must needs follow therefore, that Christ died not for all.  
Arg. 7. For whom Christ died, he so died, that he took their death and the punishment they deserved upon himself: so the Phrase of dying for any is to be understood, as it is plain, 2. Sam. 18. 33. Rom. 9 3. but they dare not say, that Christ took the Death and Punishment, which all deserved upon himself, it is against John 3. 36. Mat, 7. 23. therefore he died not for All. How to answer this Argument (which they are never able) they make themselves Socinians, as in many things they make themselves Massilians, they will hardly put me to prove.  
Arg. 8. All those, for whom Christ died, may say, who can condemn us? Christ died for us; who shall separate us from the love of Christ? Rom. 8. 34. 35. but all cannot say so, for there are infinites condemned, and therefore Christ died not for All.  
Arg. 9 Are all those, whom Universalists say have received this Grace of Redemption, Regenerate? or are they not Regenerate? if they be Regenerate, than all men are Regenerate; if not, then have all men power to believe, and to attain salvation, if they will, whilst they remain unregenerate: they will not say the first, and Pelagius could say no more than the last.  
I might double this number of Arguments against Universal Redemption, but that may be done when my Adversaries undertake to answer these; which they (that is the Thomsonists) will never attempt. Yet let me allege the words of Mr. Perkins, Tom. 1. pag. 302. where he saith thus; Universal Grace appertaining to all, and every man, may fitly be termed the School of Universal Atheism, for it pulls down the Pale of the Church, and lays it waste, like to a common Field; it breeds a carelessness, in the use of the means of Grace, the Word, and Sacraments, when as men shall be persuaded, that Grace shall be offered to every one effectually, whether he be of the Church or not, at one time or other, wheresoever, or howsoever he live, etc. Now whether were the Smith, the Miller, the Thatcher, the Thrasher, or he that sent and set them on, more ignorant, or impudent, to charge me, and all the Reformed Churches with me, of high Treason against the Crown Royalty, Love, Goodness, Sovereignty of the Son of God, for the words, which, the truth is, I took out of Mr. Perkins in the place aforesaid; they might have had more reverence to that worthy Man's memory, though they regarded not me. It may be at that grand meeting, to devise, and do me some mischief (they know where, and when,) they all laid their little wits together to devise and draw the Charge; but the Smith that read it, writ it sure, it was so like him, Children challenge their Parents, like Lips, like Lettuce, the Matter and the Letter stunk much what alike. Thus fearfully they fall, whom God forsakes; they run out of one Extreme over the Medium into another Extreme, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle calls it, 2. Thes. 2. 2. quite out of their wits; High Treason against the Doctrine of Jesus Christ (so they call their Universal Redemption, Free will, etc.) charged upon, or against all the Reformed Churches at once by such men of ignorance: Father forgive them, they knew not what they did.  
Now let me use a few Arguments against their fictitious Election.  
Arg. 1. If perseverance be a condition required in the Object of Election, as they say, then there are none Elect till the End of this life: but Paul is called an Elect Vessel, even whilst he was a Persecutor, Act. 9 15. And S. John wrote his second Epistle, to the elect Lady, (yet alive) and her children, 1. John 2. 1. Therefore Perseverance can be no Condition required in the Objection of Election; the Antecedent is confessed, for perseverance is a part of their Thesis, as I shown out of Amesius de Electione, pa. 1. neither do they deny it; then the Consequence cannot be denied; how can it be known who will persevere to the end, whilst they are yet alive? The Minor is true, for they are the words of S. Luke, and S. John, ut suprà; and I could prove it out of a hundred places; therefore the Conclusion cannot be false, Perseverance can be no condition in the Object of Election. They, even all of them, Universalists, Papists, Arminians, defend falling away from Grace, and they prove it, de facto, by a fearful Argument; for they themselves have fallen from the Faith, and the Reformed Churches.  
Arg. 2. They who were given to Christ, antecedenter ad Fidem, that they might be Faithful, they were Elect antecedenter ad Fidem, that they might have Faith and Perseveranee, not because they were such; but some are given to Christ that they might have Faith and Perseverance; therefore they were elect, that they might be Faithful, not for their Faith: the Major none can deny, and the Minor may be proved out of Ephes. 1. 4. He hath chosen us before the foundation of the world, that we should be holy, and without blame before him, not because we were holy: the Apostle saith the same, Ephes. 2. 10. Faith is the fruit, not the tree; the Effect, not the Cause of Election: we are elected to faith, not for faith; antecedenter ad fidem, as I said, not propter fidem; there is no other Cause of our Election, but only the Will of God. Nay more, the mediation of Christ is not the Cause of God's Decree, but God's Decree, è contra, is the Cause of Christ's mediation; he Predestinated us unto the Adoption of Children, by Jesus Christ, according to the good pleasure of his own will, Ephes. 1. 5. The Jews were rejected for their unbelief; the Gentiles were not elected for their Faith, but they stood by Faith, Rom. 11. 20. We never read, that any People, or particular Nation was elected for their Faith; the contrary we often read, as Deut. 7. 7. 8. & Ezek. 16. First, the Lord saith, this is my People, before the People can say, the Lord is our God, Zach. 13. 9 Vera Electio non invenit, sed facit fideles, true Election finds us not, but makes us faithful; Qui enim de mundo mundum eligi fecit, quod eligeret, non invenit, saith Augustin in Joh. 15. God chose a World out of the World, for nothing that was in the World. Indeed Arminius stands to it stoutly, that Faith in God's Decree of Election doth, in order, go before, not follow Election: But yet that old Axiom is, and will be truth, when Heresies and Heretics are dead, & with the Devil, their Father; Deus in negotio Predestinationis non egreditur extràse, God in Predestination goes not out of himself.  
Arg. 3. The Scriptures teach us, that on some God will show Mercy, on others his Justice, Exod. 33. 19 Rom. 9 22. 23. of his own Free Will, or good pleasure; which proves that Election is neither for Faith, nor of all: Of the same Clay the Potter maketh both the Vessels that serve for clean uses; and likewise also such as serve to the contrary; but what is the use of either sort, the Potter himself is the Judge, Wisdom 15. 7. O house of Israel, can not I do with you, as the Potter, saith the Lord? Behold as the clay is in the Potter's hand, so are ye in mine, O house of Israel, Jer. 18. 6. And if any man will strive against God, for doing with us as he pleaseth, the Prophet Isaiah pronounceth a woe against such an one; Woe unto him that striveth with his Maker: Let the potsherds strive with the potsherds of the earth: shall the Clay say to him that fashioneth it, what makest thou? Woe unto him that saith to his Father, what begettest thou? etc. Isa. 45. 9 10. God hath got the upper ground, do not contend against him.  
Arg. 4. Christ saith he had sheep among the Gentiles; Other sheep I have that are not of this fold, John 10. 16 Therefore God had much people among them, that had not heard of him: now this cannot be by Election, or in the Decree, and Eternal Counsel of God; therefore there is a singular Election, even of such as never had Faith.  
Arg. 5. Our Adversaries might remember, Christ saith, But many are called, and fewer chosen, Matt. 20. 16. & 22. 14. From which words it follows, there is neither an universal Vocation, nor an universal Election: but I touched these things before, and shall hereafter, when I come to prove Gods absolute Decree.  
Their Universal Vocation is of the same stamp with their Universal Election, as counterfeit coin, I proved it before, and I may add further. This Opinion necessarily implies, that God gives grace and means sufficient for salvation to all men; and supposes that there is no mortal man, old, or young, Christian, or Pagan, from the beginning of the World, unto the end thereof, but God reveals to him the means of salvation; and, at least, in some instant of his life, he sets him in such a state, that he may enjoy the means if he will, and be saved: the Consequence is thus proved, because, if God will only save such as use the means of salvation well, and damn such as use them ill, and that consequently, because they use them well or ill; then he must in justice reveal and exhibit these means unto them, because no man by himself can recover them; and he must reveal and exhibit them to man, when he is in such a state, that he hath the use of his Free Will; as a King that wills the safety of his Subjects, on condition that they keep his Laws, is bound to publish and make his Laws known unto them; else if he execute any of them, it must be upon a new point, and not upon their not keeping his Laws; so also it is impossible that God should reprobate any, for the ill use of his grace, and contempt of the means of salvation, that never had those means, nor ever heard of his grace; as many millions of people in all Ages have been, and now are. The first sort whereof are Infants, that either die in the womb, or unbaptised, or reach not to years of discretion, and the use of reason, and Free Will: now Predestination, is of no other reason in Infants, then in Old folk, but upon the same grounds, and in the same manner, that God wills the salvation of the one, he wills the salvation of the other: then let the Universalist tell me, how the means of salvation is applied to Infants, or how they can make use of the means?  
The second sort, that never had, or heard of the means of salvation, are Idiots, such as are born Naturals, without the use of Reason; of whom the same may be said, that is of Infants, that for want of Reason, and the use of Free Will, they cannot be said to have sufficient means: for to the sufficiency of the means must concur not only the perfection of the help revealed, but also the ability of the Subject, to whom the said help is offered; if God have left his Word to lead a man, and yet withholds Reason and faculty from him, that he cannot hear, nor use it, it cannot be conceived, how he may be said to have left sufficient means to that man.  
The third sort, that never had the means of salvation, are Barbarians and Pagans, that never heard of God, or Christ, or the Gospel, these also cannot be said to have sufficient means of salvation; because the revelation of Christ and his Gospel is the means, and they never had it: if it be objected, that the Heathen may have certain inspirations, which may guide them first to Grace, and then to Glory; then I demand, first touching these inspirations, that are said to be thus offered, and stirred up in the Gentiles, are they supernatural, or natural? if supernatural, by what means are they wrought? for the Word of God they have not, and God's Spirit doth never sufficiently inspire, when it doth not sufficiently reveal itself to be his Spirit; are they natural, arising only from a natural knowledge? then I demand again, whether they be able to bring him, that hath them to Justifying Grace? if they be not able, they are insufficient; if they say they be able, than this is Pelagianisme, that a man by natural strength may obtain the Grace of God.  
Two prodigious Opinions have I read touching this point; [In Whites Way, pag. 280.] one of the Papists, or some of them, who say, that the very Gentiles knew God, and did many things wherein was no sin, and this was sufficient to save them.  
The other of that man of ignorance, who wrote the Charge of high Treason against all, that deny Universal Redemption; there he saith, (but God help him, he knows not what he saith) that man hath yet liberty and power to escape Condemnation, and can do that which God Commands. These Opinions are fit for Pelagians, who say, Gratia significat naturam ratione, & voluntate praeditam, that Grace is Nature endued with Reason and Free Will; and that per Opera Naturae homo promeretur auxilium gratiae, a man may open the window to let Grace come in, as (besides Pelagians) most of the Papists say, but they become not us, who profess ourselves Protestant's.  
Yet further, to prove that Infants, Idiots, Infidels never had the means of Grace, I may say thus; that the word of Reconciliation was not preached to all; Reconciliation is by faith, and faith by the word, Ro. 10. 14. Which Word was not, nay is not yet preached to all: was there not a Partition wall till it was broken down? Did not Christ charge his Disciples, not to go into the way of the Gentiles? nor into the Cities of the Samaritans? Mat. 10. 5. 6. Look into that Parable of the Woman of Canaan, if the Word of God was not the children's bread, Mat. 15. 24. 26. All the blind Americans, many of the barbarous Africans, the savage Cannibals, besides the Chinoys, so quicksighted in other things, yet had not heard of a Saviour, till some few hundred years since: nay more, our Brethren, if they please to prove Universal Vocation, may be yet, almost the first to Preach the word of God to a great part of Finmark, the Scricfinians, Lappians, and some Northern Isles within the Arctic Circle, among us Europeans; then how can they dream of Universal Vocation? Now our Question is not, If grace be free, but whether this Free grace be effectually and freely offered to all? Yea, but the Blacksmith, in that ugly thing he brought, as black as himself, tells us of the Spirit; but it was writ by a foul spirit: well, yet there were 12. Places of Scripture, to prove Universal Redemption, I think set down by some simple Brother, sure not by Mr. T. for he applied not one place, but said, they were plain Places, and so left it simply to believe: now to these I need not answer, for they were barely named, and nothing concluded, neither Syllogism nor sense, but left simply as the Letter said: yet in answer to them, and the like places, I say thus:  
There are several interpretations of such places as say, God will have all to be saved; the chief whereof are these four, that follow: 1. God would have all men to be saved, and come to the knowledge of the Truth, in that he makes us to wish, and desire this ourselves, by stirring us up to seek and pray for salvation, because the Will that God works in us is said to be God's Will: 2. Where the Scriptures say, God will have all to be saved; by the word, all, such only are meant who are saved, by restraining the Universal sign to the Elect alone; that is, all who are saved, are all saved only by virtue of the Will of God; as a Schoolmaster may be said to teach all the children in a Town, when he only teaches all that are taught:;; 3. God by the signification of his Will revealed in his Word, would all men to be saved, in as much, as he offers to all men, either the Doctrine of the Gospel, or some other sign, whereby he invites them to salvation; and this Exposition denies, that there is any Will of good pleasure, or absolute Will in God, referred and determined to the salvation of all, but only to the Means propounded, which of themselves are sufficient, and able to lead men to salvation; thereby he carries himself as one that hath a purpose to save all: They call this Will of God, Voluntas Signi; not Beneplaciti; the Will of the Sign, but not his absolute Will, which first may not be fulfilled, and yet the last; his absolute Will is always fulfilled:;;;;; 4. God would have all to be saved, that is, he saveth some in all Estates, and Degrees of men; not singula generum, but genera singulorum, of all sorts some, not every singular person of all sorts, whether they be rich or poor, old or young, Jews, Greeks', Barbarians, God saves some of every Condition: so Christ is said to have Redeemed some out of every Kindred, and Tongue, and People, and Nation, Rev. 5. 9 to have healed every Disease, that is, every kind of Disease Mat. 4. 23.  
This, and the second distinction I think the best to be applied to such places of Scripture, where it is said, God will have all to be saved.  
Again, I say, that by the word, all, we must understand all that believe; by him all that believe are justified, Acts 13. 39 all that are weary and heavy laden, Mat. 11. 28. He gave his only begotten Son, that whosoever believeth in him should not perish, John. 3. 16. the Scripture hath concluded all under sin, that the Promise by the Faith of Christ, should be given to them that believe, Gal. 3. 22. I might infer, but all, and every one believes not; therefore Christ died not for All, and every one. It is apparent, that the word, All, is oftentimes used for Many; as Rom. 5. 18. 19 Augustin in his Manuel to Laur: cap: 103. saith thus: God would have all to be saved; not because there was no man which he would have damned; who therefore would not do miracles among them, which would (so he saith) have repent, if he had done miracles; but by all men, we must understand, all sorts of men, howsoever distinguished, whether Kings, private persons, etc. These two, to be willing to save a man; and that he should come to the saving knowledge of the Truth, are inseparably united together, 1. Tim. 2. 4. but the second, we see, doth not agree to all, and every singular person; therefore the first cannot.  
But here a question may be asked; did God then appoint all to be saved, upon this Condition, if they believe? I answer, that it is absurd to affirm this; for first, by that means the Decree of God should depend upon the Will of man, whereas, on the contrary, God's Decree doth limit and order all inferior Causes: secondly, it quite taketh away the certainty of God's Decree, because a Conditional Proposition doth set down nothing as being, or it doth not certainly affirm any thing; and we are elected to Faith; not for Faith, I told you before.  
They object again, (it is their usual Argument) If Adam's sin destroyed all, and Christ's merit doth not save all; then is Adam's sin more forcible to condemn, than Christ's mercy is to save: To this I answer, we must value the mercy of Christ by the efficacy, and dignity of it; for it was a more easy thing to destroy all by sin, then by Grace to save but one: man, being but mere man, could destroy all; but to save even one, none could do it, but such an one, as was both God and Man; one man damned all, or brought them into the state of damnation; but all men cannot save one.;  
But they object, that God is cruel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Mr. T. I wonder, how he did to write the word; he goes further, God is an Abaddon, (for he useth as ill language against God Almighty, as against me) if he ordain any, or the most of men to damnation. To this I answer, that he chargeth me, and the Reformed Churches falsely; We say, sin damns; God damns not, but for sin: and yet I know our Thomsonists are not able to answer that of Paul, Rom. 9 21. where he saith, the Potter makes of, the same clay some vessels to dishonour: nor to that, Prov. 16. 4. The Lord made even the wicked for the day of evil: nor to that of Judas 4. Tbere are certain men crept in unawares, who were before of old Ordained unto this Condemnation: Let them look into Exo. 33. 19 Jer. 18. 6. Isa. 45. 9 10. if God may not take leave to do what he list.  
This indeed we do say, that God in his eternal Decree did pass by some, with a purpose not to show mercy on such, which purpose causeth no necessity of damnation, but by the sin of man coming between. Secondly, We say, God could have Decreed, that even All men should have been utterly rejected, and yet he should have been neither cruel nor unjust: he adjudged all and every one of those foul and wicked spirits which fell from him to eternal torments, was he cruel in that? he Decreed that men should live by the slaughter of Beasts, is he cruel in that? God is no more bounden unto man, then unto bruit Beasts.  
But they object, that Christ took upon him the nature of man, therefore he redeemed the nature of man, and so by consequence every man that partakes of humane nature: To this I answer, that it followeth not, except we say, that Christ Redeemed himself, he also did partake of humane nature; but they dare not say, that Christ redeemed himself: every woman doth partake the nature of every man, yet is not every man each woman's husband, but hers alone, to whom he is joined in Matrimony; and Christ also took upon him man's nature, common to all Adam's Posterity, yet is he the husband of his Church alone, be gave himself for it, Ephes. 5. 25. that he might sanctify and cleanse it, v. 26. that he might present it a glorious Church, v. 27. and so the Church became flesh of his flesh, and bone of his bone, v. 30. Therefore the Church alone can justly challenge a title in, and to the death of Christ.  
But they object again, that in many Places Christ is said to redeem the World, as 1. John. 2. 2. Mr. T. chargeth with this Argument almost as violently, as the Duke of Byron did his Enemies, of whom they report, that the blood burst out of his lips, at every Charge. For Defence of ourselves therefore, we say thus; This word, World, signifies, 1. The frame of Heaven and Earth. 2. All, both good and bad together. 3. The company of Unbelievers and haters of Christ. 4. The congregation of the Elect dispersed over the face of the whole World, and to be gathered out of the World: In this fourth signification we must understand that Place of John, and the like places: thus the Church is oft called by the name of the World, as 2. Cor. 5. 19 God was in Christ reconciling the World; that World, it follows, to whom their sins are not imputed. In John 6. 3. Christ is called the bread of life, that came down from heaven, and gave life to the World: there is both Impetration, and Application; he gave spiritual life, which can be meant of none, but the Elect alone, who are there called the World: the same St. John expounds himself, what he meant by the World, John 10. 27. 28. My Sheep hear my voice, and I give them eternal life; they only therefore are that enlivened World.  
I know, they object against us that of Paul; God is the Saviour of all men, especially, of them that believe, 1. Tim. 4. 10. But the proper meaning of that place is, God preserves, provides for, and is good to all, especially to them that believe; he makes his Sun to shine upon all, and sends them Rain and Showers: Therefore they compare God to a Master of a Family, who is good to all his servants, yea, to his Cattle; the very Hogs, and Dogs he keeps, but to his Wife and Children he is very good. Beza translates the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that place, not Salvator, but Conservator; and Aretius in his Comment upon the same Verse saith, Deus omnium, maximè Fidelium, Benefactor; God is a Benefactor of, to all, but especially to the Elect:;; The most and best Interpreters make this the meaning of the words: Earthly blessings he pours out to every one; but we no where read, that God, Voluntate beneplaciti, by his absolute Will, would have every particular man to be saved.  
That place, 2. Pet. 2 1. Where Reprobates are said to be redeemed by Christ, is meant of such as live in the Visible Church, who are said to be redeemed, both in their own Judgements, and in the Church's Judgement of Charity; and thus the Ministers may, and do apply Christ's death and Redemption to All.  
There are many Objections of lesser Consequence, but why should I teach my Adversaries, who are as wilful, as they would be wicked? the greatest comfort I have, is, that if I cannot convert them (which I hope) yet a vessel can hold no more, than it is able to contain. I conclude this Point therefore with that of Aquinas: Christ's merit, according to the sufficiency thereof, carrieth itself indifferently to all, but not according to the Efficacy; which comes to pass, partly by God's Election, through which the effect of Christ's merits is mercifully bestowed on some, and partly by the just Judgements of Gods, withholding his Grace from other some.  
Now to fortify, & rivet all this Building by yet more impregnable Reasons; I will prove it no cruelty in God, to do with his Creature what he pleaseth; that God may elect, or reject whom he list; and that there is no other cause of God's Decree of Election, but his own Will: The fancies of our Universalists I will confute by these Theses following.  
I assert therefore; That Predestination is an eternal Decree of God, in time causing effectual Grace, in all those whom he hath chosen, and by this effectual Grace bringing them infallibly to Glory: Now this Election, or Dilection of some, supposeth a passing by of others, and a leaving them to their own selves; the cause of both is nothing else, but the Will of God: The Parts of this Decree are two, Election, and Reprobation; the first, God's absolute Decree of preparing that Grace for some, which will preserve them; the second, God's absolute Decree of not preparing for others that Grace, which would preserve them. Now these Decrees are not founded upon any different foreseen Acts of men, but upon the alone Will of God, which is the most absolute, supreme, and sovereign Cause of all things that are; having nothing either above itself, or out of itself, to be any impulsive Cause, to move, or incline it: Indeed, men's Wills are moved, and disposed by external Causes out of themselves, because they are to be ruled by Equity, and Reason; and a man's bare Will, without a Reason, is nothing; but Gods Will is not ruled by another Will, or Rule of Reason or Justice; but itself is an absolute Rule both of Justice, and Reason. A thing is not first of all reasonable and just, and afterward willed by God; but it is first of all willed by God, and thereupon it becomes reasonable and just; Volitiones purè conditionales sunt alienae a sapientia divina, Decrees merely Conditional agree not with the perfection of the Divine Nature; such Volitions, or Decrees are for us, who have neither Knowledge, whether the condition will be performed, nor power to work the condition, upon which the future Act of our Will was suspended: But in God who knoweth what every man will, or will not do, and hath power to make men do the good he will, these Conditional Decrees are not purely, but mixedly Conditional: that is, grounded on some absolute revealed Decree of God, to the performance whereof he hath tied himself.  
And we ought to observe, that Reprobation, and Damnation differ exceedingly much; Reprobation is a bare passing by; Damnation, a punishment: Ineptè faciunt, qui Reprobationis decretum, cum Damnatione confundunt; cum hujus causa manifestà sit, nempe peccatum; illius vero sola Dei Voluntas; [Beza.] They are very simple that seen ot the difference twixt Reprobation, and Damnation; Gods Will is Cause of the first; sin of the last: Peccatum non est Causa Rejectionis, sed est Causa Damnationis, [Zanchy.] sin is not the Cause of Reprobation, but of Damnation.  
Reprobation is not a denial of sufficient Grace, but a denial of such special Grace, as God knoweth would infallibly bring men to Glory: and this Decree doth not shut up any man under a necessity of sinning, or of being damned, but it permitteth men voluntarily and freely, to run into damnable sins, and through their voluntary impenitency, to incur eternal damnation; for the Sentence of Damnation lays not hold on men, quà non electi; sed quà impii, not as non-elect, but as wicked.  
It is contrary to God's nature, causelessly, and cruelly to destroy his creatures; but it is not contrary to his nature, to decree out of his mercy, to bestow Grace and Mercy on some; and to Decree, out of the liberty of his Will, to permit others, through their own voluntary default, by abusing the means of Grace that is given them, to fall into eternal misery; he hath mercy on whom he will, Exo. 33. 19 If man had been created Wicked, or Evil, than God had not had just occasion to punish the wickedness, whereof he himself was the Author, and Maker; but being created good, and having given him power to stand, he may justly punish him if he fall.  
From this Decree of Preterition, or Reprobation it well followeth; Judas is reprobated; therefore he will not use the means, that God offereth for his salvation; but it is not a good Consequence to say; therefore God hath not given him sufficient means, or remedies to escape damnation, were not his own wicked Will the only hindrance. These two Propositions may stand together; I will, that if Judas repent, and believe, he shall have remission and salvation; I will not give unto Judas the gift of Repentance, or Faith, that he may attain salvation: As it is senseless to say, God's Decree of giving Faith to Peter, was suspended till Peter's Faith, and Repentance; so it is as senseless, to say Gods permitting Judas to die in Unbelief, and Impenitency was grounded upon his Unbelief and Impenitency.  
It's true the Fathers were sparing in this Point, till that Monster, Pelagianisme was Midwifed into the World; and yet, Deus in negotio Predestinationis non egreditur extra se; and the Cause of Predestination is, sola Dei Voluntas; so said all the Fathers, and so say the best Reformed Churches; (for I say the Lutherans are yet defective in their Omnipresence, and foreseen Faith) then how can there be any consideration of foreseen Faith and Works? God goes out of himself, if he have regard to Faith, Perseverance, or any thing that is not intrà se: is it not nonsense to say, the Decree of Predestination is intrà se, if God have respect to any thing extra se? And if any object, that God doth nothing, therefore not Reprobate without a Reason; I say, his Will is Reason sufficient; do we say, and pray, thy Will be done in Earth, as it is in Heaven, and yet deny it in Predestination? the Psalmist doth prove it true in despite of proud man, Our God hath done whatsoever pleased him in Heaven and Earth, Psal. 135. 6. He did work, and he doth work all things after the Council of his own Will, Ephes. 1. 5. Rom. 9 19 Suppose that I, with others, come for entertainment to such a Gentleman's house, may he not take them in, and refuse to afford me that favour, and for no other Reason, but because he will not? If I should say, Sir, show me a Reason wherefore you reject me: may he not answer; it is, because he will not accept me? must there needs be a quarrel, or he may not? So here, must there needs be infidelity, evil Works, Original sin, or some other ill condition in me, or else God may not do with his own as he lift? sure none will say so against themselves; then how can they suppose it so of God? The Master, whose Scholars we may, nay we must be, Mat. 20. 15. said, it was lawful for him to do with his own as he lifted; and may not God have the same leave? as that Parable seems to prove; Stat pro ratione voluntas, is most proper to Almighty God.  
Reprobation, by itself considered, is no punishment, therefore it supposeth no fault; the name signifieth no more but not to allow of; sola voluntas, decretum, beneplacitum, propositum Dei; all, or any of these cannot stand with the foresight of Faith, or Infidelity; good or evil Works. Indeed God foresees all sins, Original, and Actual; it were Atheism to deny it; but that any sin, Original, or Actual aught to go before the first Act of God, called Reprobation, I utterly deny; let them call Faith, Infidelity, good and evil Works, but Objects, Motives, Reasons, Circumstances considerable in God's Decree; yet if they look into their Logic, it will let them see, that the least of Causes, Causa sine quâ non, is yet a Cause; and God, if he regard any thing, but his own Will in Election, or Reprobation, must go extrase: to say (as they say, to salve the Justice of God) that he could not Elect without looking on man in massa Corrupta, and yet that he did not consider it as any Reason of his Decree, is without Reason.  
I know my wise Adversaries, the Blacksmith, or whosoever sent abroad that babble, Object against these things, (and so do the Papists, because they will not seem to play the Fools without Reason) that by this it follows the Freedom of man's Will must perish: God's Glory is obscured, saith Mr. T. if he punish necessitated wickednesses: The Papists, and Pelagians are of this Opinion; then a Murderer, saith Pighius, when he killeth a man, may be excused, because he hath executed the Decree of God; then all care, diligence, and endeavour is taken away, if our Thoughts, Words, Deeds be determined of God; to such I may answer, or ask this Question; Can they do any thing that God hath not decreed? They are almost Atheists, that say they can; than it follows, they can do nothing but it is decreed; Let Pet. Mart. answer for me, part. 3. pa. 6. I wonder, saith he, speaking of these and other Objections of Pighius, that any Divine could let such an old Wives Talecome out of his mouth; Can Judas be excused of his wicked treason against our Saviour, because he heard the Lord foretell his mischievous design? John 13. 21. So then, it is a simple, nay it is a sinful thing to excuse any sin, by the eternal or absolute Decree of God: it is his own Will, not the Will of God, that the mischiefe-munger, or the murderer regards; he cannot do otherwise; nay but ask himself, and he'll say he will not.  
Such, as maintain Gods absolute Decree, hold necessity infallibilitatis, not coactionis; they say that God determines man's Will; and yet it is Free, as I shown before, and follows the dictate of its own Intellect: to reason thus, God hath eternally foreseen Judas his impenitency, therefore decreed him to eternal damnation; therefore Judas shall infallibly continue impenitent, and at length be damned, is a true inference; but this, God hath eternally foreseen Judas his impenitency, therefore Judas shall by coaction, or compulsion of his Will, be made unalterably impenitent, and so be damned, is a false Conclusion; The Agent is yet as free, as if God had not foreseen; the absolute will of God to work faith, repentance, etc. in Peter, maketh not these actions compulsory, but maketh the agent most free; for it giveth him that spirit, of which the Apostle saith, ubi spiritus, ibi libertas: true and perfect liberty, and God's Spirit go both together; and e contra; nonelection denieth men that Grace, which would effectually and infallibly make them produce good Actions; but it depriveth them not of their own natural freedom, neither doth it compel them to evil actions; Divina Voluntas non tollit potentiam ad oppositum; God hath determined to permit men to fail in attaining eternal life; but he is not Author of their sins, whereby they incur eternal death.  
In good Actions the Freedom of men Elected is not vain, though the End be determined; because God hath determined together with the End, that by their free Actions they shall attain it; and in bad their Freedom is not vain; because thereby their Consciences are convinced of their guilt; and God's Justice cleared in their damnation.  
Reprobation, and the permission thereto annexed, importeth not a withholding of Grace, necessary for the avoiding of sin so permitted, much less a necessitation of Sinners to their several sins; but a withholding of all Grace, which would the facto be effectual to the avoiding of sin: so that sin flows not from this 〈◊〉, and Permission, as an Effect, from the Cause; but 〈◊〉 Consequence, from the Antecedent, necessitate infallibilitatis; as the Sun, withholding his Beams, causeth not darkness; yet darkness is a Consequent: Neither doth this Preterition or Reprobation imply a substraction of any Graces, or helps obtained: but a nondonation of such Graces, without which God foresaw, that Reprobates, out of their own , would infallibly perish in their sins: Deo Reprobante non irrogatur aliquid, quo homo fit deterior: sed tantùm non irrogatur quo fiat melior: man is not made worse: but he is not made better by this Act of Preterition or Reprobation.  
Nay, there is not only a bare permissive, but there is also an energetical, and operative Will in God, conjoined with the permissive Will; and this operative, or energetical Will of God is apparent in these six Circumstances: 1. God eternally decreeth, and accordingly when sinful Actions are committed giveth the sinner power and use of Understanding, and Free Will, without which he could not sin: 2. God thereby eternally decreed to concur, and doth concur ad materialem actum peccati, to the sin as it is an Action: 3. God decreed the Circumstances, or Occasions, good as from God, whereupon he saw the sinner would make evil use and sin: 4. God decreed to deny the Means, that he knew, would have prevented such sins: and offered only such as he knew the sinner would abuse to the committing of sin: 5. God limiteth, and ordereth their sins, so that they break forth in no other measure, at no other time, upon no other persons, than himself hath foreappoynted: 6. God ordereth all these sins to his own Glory, and the good of his Elect.  
For the most sinful Actions of man tend to the manifestation of God's Glory, either as Acts of mercy to the godly (in whom sin produceth punishment; punishment Repentance; Repentance Faith; Faith the Favour of God; and the Favour of God Life, and Salvation) or as Acts of Justice to the Wicked, in whom sin produceth punishment; punishment, hardness of heart; hardness of heart, incredulity; incredulity, hatred of God; and hatred of God, death and destruction: All which is manifest in the different effects which sin produced in godly David, and in ungodly Pharaoh; as for example, David's Murder, and Adultery occasioned Reproofs, and Corrections from God, 2. Sam. 12. Psal. 6. Psal. 22. These corrections and punishments wrought sorrow and Repentance in David's heart, Psal. 5. that Repentance, Faith, and trust in God, Psal. 30. Psal. 31. Psal. 52. Psal. 23. That Faith and Trust obtained Love and Favour from God, Psal. 27. and that Love and Favour, an assured hope of Life and Salvation, Psal. 12. But Pharaohs oppressions provoaked God to send his judgements, and plagues upon him; these plagues they hardened Pharoahs' heart; that hardness of heart caused incredulity; that incredulity the hatred of God; and that hatred occasioned Pharaohs ruin and destruction in the red Sea, as it is Exod. 14. Yea the goodness of God made the very drunkenness, and incest of Lot; the incest of Judah; the malice of the Jews; the treason of Judas; and the injustice of Pilate, Means of man's salvation; yea even adam's Fall, the fountain of sin, and misery in man, was by the wisdom of God made a means of greater happiness to the Godly, than his perseverance and continuance in Innocency could have been: For if life had been given, as a reward of our just Works, (so the wittiest of the Schoolmen, Scotus) than our Work being finite could not have merited an infinite reward, the enjoyment whereof but one minute had passed our merit; whereas life eternal being now conferred upon the faithful, not by way of Debt, but by the Free Grace and Mercy of God, this infinite Gift is proportioned, not according to the mean merits of the Receiver, but according to the goodness of God the Giver. So that even Sin itself, on this manner, that I have showed may be said to be of God. Let a man spur forward a lame Horse, in that he moveth forward, the Rider is Cause; but that he halteth he himself is the cause: When we see the Sun Beams shining through a Glass, the Light is from the Sun; the Colour not from the Sun; but from the Glass: For, talis Actio cum tali defectu, is not of God; as sinful Actions have in them formalem rationem peccati, and are opposite to the Rule of God's Law, so God neither is, nor can be the Causer of them; yet is he the Cause of that inward or outward natural Action, wherein this defect of man's Will is found: Entitas pravae actionis cadit in Voluntatem Divinam; yet man hath not only potentiam in se liberam, but liberum usum potentiae, not only free power, but also free use of his power, as it appears in Thiefs, Adulterers, and the like, who, when there is danger, do not, yet after do commit such sins.  
God is no Enforcer in sinful Actions, yet may he be a Decreer, or Permitter, suffering persons not elected to fall voluntarily into sins; to continue voluntarily in them, to their lives end; & for them to undergo endless misery in another life. God decreed the permission, & disposing of sin, which he foresaw upon his permission would be, but he did not decree the effecting, or Existence of it, that it should be; it more appertained to God's Omnipotent Goodness to draw good out of evil; than not to suffer evil to be.  
And as in bad, so also in good Actions, God not only foresee, that a man will use his  well: but wills and preordaines, that he shall use it well. It is true, that men justified by God's Predestination, by their endeavour and deliberation, may be said to determine themselves to good Works; I say after Justification: but it is God, that moves, and makes them thus to determine themselves, and do all these things with a Free Will. This is a sure Rule; a man doth not that good thing, which by Grace he is able to do, unless God make him to do it, as he hath made him able to do it, if he will: Ad perseverantiam in Fide & Gratia, non opus est nova, & speciali Gratia, sufficit ad hoc vel quod Naturà habemus, vel quod semel per Spiritum adepti sumus; to perseverance in Faith and Grace, there needs no special Grace, Nature, or Grace once received is sufficient for this: None have been so bold to say thus, but the old Pelagians, and later Semi-Pelagians.  
It is true, that Christ saith of sinful Jerusalem; How often would I have gathered thy Children together, as an Hen gathereth her Chickens, and ye would not? Mat. 23. 37. But he willed together them, not Voluntate beneplaciti, which cannot be resisted, but by his revealed Will, using the means which might (had man not fall'n) have been effectual; that impotency in our Wills comes not from the Creator; but from man that fell from his Creator; and the Will is now stark dead (as to good Actions) until it be enlivened by God: This damnable Doctrine, that all men were redeemed by Christ, but not made free, because God distributeth his gifts according to the carelessness of such as came to receive them, was an old rotten Heresy, buried many hundred years since, and raised up again by the Devil, to disturb the peace of the Church in our days.  
To drive this nail any further, were needless, had I Men to deal with; but my Adversaries, many of them, are such Beasts, as fought with Paul at Ephesus; therefore, yet once over again, all this I have said shall be poved both by evident Reasons; and out of the Word of God.  
For 1. I say, God foresees all Contingent Effects to come, in his own determination of the Causes thereof; and therefore seeing the Contingent Operation of our Will, he determines it to the Effect. 2. Else there should be two several beginnings of one, and the same Effect, in as much as Man's Will should begin to work, as soon as God; and concur to the Effect willed, as principally as God. 3. The Will of Man is but God's Instrument; the Hatchet, the Hammer, whereby God hews out his own work; but every one that useth any Instrument moves, applieth, and determines it to his own will. 4. The Will of Man is but a secondary, subordinate Cause, under the first Cause, which is God, and exceeds not the measure of second Causes; but if it were not determined by the first Cause, it should be all one with the first Cause itself: Second Causes are always moved to their Effects by the First; and in their operations reduced to the motion of one universal prime Cause, that is God. Therefore it is, the Scriptures say, that the way of man is not in himself, neither is it in man to direct his own steps, Jer. 10. 28. It is God that gives a new heart, and puts a new spirit in man, Jer. 31. 33. God placed the members in man's body, and orders them as it pleaseth him, 1. Cor. 12. 18. It is God that worketh in us, both to will, and to do of his good pleasure, Phil. 2. 13. The heart of the King is in the hand of the Lord, and he turneth it, as it pleaseth him, Prov. 21. 1. He hardened Pharaohs heart, Exod. 7. 3. as hard as a stone; and he takes away our stony hearts, and gives us hearts of flesh; he hath done, he doth, and he will do what he will. The will of God was but fulfilled, when Judas did betray Jesus, Act. 1. 16. Herod, Pontius Pilate, and the whole Synagogue of the Jews, did no more than what God had determined to be done, Act. 2. 23. and Act. 4. 28. The whole World united can do nothing but what God will; and God is not moved consequently, by any thing which he as a superior Cause moves and determines to the Effect; but God himself, antecedently, as a superior Cause, moves and determines the Will of man to the Effect, or that which it wils, be it good or ill.  
Therefore it follows, God is not consequently moved by the good or ill use of the Free Will of man: therefore the good use of man's Will foreseen moved not God to Elect him, and the evil use of man's Will foreseen was not the Cause that God Reprobated him: Therefore God had no Antecedent Will to save the Reprobate, if they would, by their Free Will, receive and use his Grace aright: therefore Gods Decree touching the Salvation, and Reprobation of men, is lastly, and finally, resolved into his own pure Will.  
Universalist; thou tellest me of the love of God to Man; and in that thou tellest me true; for if all the World were full of Books; if all the men in the world were Writers; and if all the water in the Sea were Ink: yet the Books would be written, the Writers weary, the Ink spent, and yet the Love of God to us poorly expressed: but then let me tell thee, that this Love of God to man should make a reflection towards this Sun, and move man to love God again, and nothing but God; and himself for this God, that loved him when he was nothing, submitting himself wholly and solely to the Will of God.  
There are four degrees of Love: First, a man loves himself for his own sake, for he is flesh, and so naturally can love nothing but himself; but when he sees, that he cannot subsist without God, than necessity compels him, but for his own sake still, to fly to God; and when he has begun to love God, though but for his own sake, and gins withal to taste and see how sweet God is, than he loves God no more for his own sake; but for God's sake; and when he has attained to this third step, to love God for God's sake, he stays there, and strives (if it be possible for any man to obtain this heavenly happiness here on Earth) to love himself only for God's sake: Thus the true love of God should both begin, and end only in God: like a Circle, which gins, and ends in itself: Now let Mr. T. take heed, how he preach against this absolute Will, and Power in God; and plead his own Faith and Works, lest God at length be avenged on him; God hath leaden heels, but iron hands; he seems to wink with his eyes, but it is as Gunners use, that they may hit surer, when they shoot.  
Origen in his second Book against Celsus saith thus: A certain man gave counsel to his friend that was sick, not to send for the Physician, because (said he) it is already apppointed by Destiny, either that thou shalt recover of this Disease; or that thou shalt not; if it be apppointed by God, or by thy Destiny, that thou shalt recover, thou shalt then not need the Physician; if it be not apppointed by God; if it be not thy Destiny to recover, the Physician, though he come, cannot help thee; wherefore whether God have decreed thou shalt recover, or not, the Physician will be called in vain. Another, by the like Argument dissuaded his Friend from Marriage: Thou wilt marry a Wife (said he) to beget Children; but if it be thy Destiny to have Children, thou shalt have them without a Wife; if it be not thy Destiny, it will nothing further thee to marry a Wife; for whatsoever Destiny hath decreed in this kind will come to pass; it is in vain therefore to marry a Wife.  
Thus wicked men deride, and would rather that blind-man-buffle in the World, then that God determine every Action and Event; or fix his Decree. But the first did send for the Physician; and the second did marry a Wife: He used a wiser Argument, who told them, that God having Predestinated Men to such Ends, Predestinated also, that they should use the Means: The sick man might safely answer; nay rather if God have Decreed I shall recover; therefore I will send for the Physician, that by his means I may attain to that which God hath Decreed. Thus Hezekiah had fifteen years added to his life, by using the means; and yet he's a Devil that denies, God did, from all eternity, determine the certain number of his days: And that other might answer; if God have apppointed I shall have children, seeing it can, or aught to come to pass by no other means, I will marry a Wife.  
In this absolute Predestination, we are far enough from the Stoics Fate; they subjected God himself to Fate; we subject Fate, that is the necessity of things to Gods most ; they, under the name of Fate, understood a necessary connexion of natural Causes and Effects; we teach that God can, and often doth suspend these Effects, and works besides, nay, against Nature: The Stoics took away all contingency; We admit contingency in respect of second Causes, but we say there is a certain prescience in the first Cause; all things are ordered by the providence of God. Indeed the Turks, out of their obstinate belief of Predestination, brutishly contemn all kinds of dangers; for they say, that as soon as man comes out of his mother's Womb to enjoy the light of the world, God writes in his forehead all the good or evil that shall happen unto him; and particularly of what death he shall die; the necessity whereof (they say) no humane power can avoid: and hence it came to pass, that Anno 1611. there died of the Plague in Constantinople 200000. in five months, every day 12 or 15 hundred, for they will not turn away from a body dead of this disease; nor forbear to visit their Friends being infected; no, they conclude it contrary to all reason, that any good, or evil can be prevented, seeing every thing is preordained of God. But we Christians are taught better things; that we should not so foolishly examine the secret Counsels of God, as to make them altogether agreeable to our blockish Reason.  
I might enlarge myself on this Subject; I want not matter to stop the widest mouth among my neighbours: but I will draw towards a Conclusion.  
Reader, I pray thee seriously consider, if both the Supra-lapsarian, and the Sub-lapsarian, may not meet, and sweetly set forth the Mercy, and Justice of God: the Supralapsarians say, that in the first Act of Reprobation, God doth all for himself only; in the second, that is Damnation, he does all for sin: in this last the Supra-lapsarian, and the Sub-lapsarian say, that God doth the second for Sin; I see not why he may not say, he doth the first for Himself, and so be in that a Supra-lapsarian: but foreseen Faith, and Works in the first Act of God, clashes ex Diametro, against the Word of God. I know in God there is no first, or last; prius or posterius; but yet for our better understanding, we may conceive the Decrees of Election, and Preterition, in order of priority, antecedent to the permission of sin, and therefore much more to the prevision.  
I conceive, the Question is not, whether God foresaw what Good, and Bad would do; who dares doubt of that; but whether the Different Actions of Men, foreseen, caused the Different Decrees, of their Election, and Preterition: indeed it is impossible, but that God should see all things at once; therefore he could not Predestinate, or Reprobate, without prevision, and permission of sin; but even Original sin alone, though foreseen, could not be Cause, why Peter was Predestinated, and Judas not, seeing it was foreseen in both, and made both ex aequo Reprobabiles; therefore it was Gods will, that made a difference, and not any Original sin. God determined to permit the Apostasy of Men, and Angels; to damn some of Men; all the Apostate Angels: yet God might have Elected Cain, or Judas, unto Glory without injustice; and passed by Peter; God forbidden, we should say, the Divine Will was determined, and could not do otherwise: yet Cain, Judas, and Peter, were equally guilty of Original sin.  
We grant not; that by this absolute Reprobation, God Decreeth, that Men not Predestinated, should avoidable sinne, that so they may certainly be damned; but we grant, that God foreknoweth, persons not elected will voluntarily commit those sins, for which he intends to damn them: but Negative Reprobation neither procureth, nor supposeth any sin; as damnation doth: The Decrees of excluding men out of Heaven, and tormenting them in Hell, are different. I say then, that even Judas, notwithstanding his Reprobation, might have been saved, had he not continued voluntarily impenitent; if any say, he could not, yea but I say he would not; there was by God's Act of Reprobation, no necessity of coaction imposed on his will.  
And now if any object; that the salvation of all were more for God's glory; To this I answer, God is not to learn of us what makes most for his Glory; he could have upheld the Angels, Adam; saved all, and every particular; but he did not, he doth not: therefore this absolute Decree to bring but some to salvation, and permit others infallibly to fall, doth make most for his glory. Indeed Alphonsus K. of Castille said, God might have made his Works, and done many things much better than he did; but it was Blasphemy; take you heed, Mr. T.  
I must not omit, how that the 39 Articles agreed upon by the whole Clergy of England, anno 1562. for establishing of Consent touching true Religion, are flat opposite to these Opinions of our Universalists: they are against the 10. Article, which saith; That man, since the fall of Adam, hath no Free Will, or Power, to do any thing pleasant and acceptable unto God: they are against the 11. Article, which saith, Justification is not for any of our own works, or deservings: they are against the 12. Article, which saith, Good works are only fruits of Faith, and follow after Justification; and by Consequence, Election: they are against the 17. Article, which calls Predestination to life, the everlasting Purpose of God, wherely, before the Foundations of the World were laid, he hath constantly Decreed, by his Counsel secret to us, to deliver from curse and damnation those, whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour, etc. So then the Foundation of Predestination to life, is the purpose of God, and his Counsel; not foreseen Faith, whereby he hath constantly Decreed (Predestination is immutable) to deliver from Curse those only, whom he had chosen in Christ; he had no purpose to save all; and they are called Vessels made to honour, which implies other Vessels made to dishonour. If Mr. T. be a Minister, than he might remember, that he once consented to the truth of these Articles.  
Indeed, Arminius in his Declaration to the States of Holland, and West-Frisland, endeavoureth to prove, by 20. Arg. That God hath not Decreed absolutely to save certain particulars; And Bertius, his Scholar, saith; This absolute Decree openeth a gate on this side to a dissolute life; on that side to desperation. They say further, That the Opinion of precise Election, without respect of foreseen Faith in the Elect, overthroneth all Religion. But, Reader, thou mayst remember, that these two are much like those Artists, that found out the Trade they professed; they are not the Children of our Mother: both Arminians, and our Universalists, make a desperate use of this Doctrine: but the Doctrine itself is no desperate Doctrine, or Doctrine of desperation, but of Heavenly consolation; as we read in our 17. Article; the words are these. The godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things; as well because it doth greatly establish and confirm the Faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God, etc. They that draw desperate Conclusions, because of God's Decree, are condemned in that Article; and I am sure our Doctrine of Predestination is a savour of life unto life; if it prove a savour of death unto death, it is only to such as pervert the Doctrine of Holy Scriptures to their own destruction, 2. Pet. 3. 16. But the Doctrine of the Arminians, and our universalists, which makes God's Election depend upon the Will of man, which may totally, and finally fall from Grace, is a most desperate Doctrine, and deprives a Christian of all comfort, both in life, and death; a weak and woeful foundation, to build the salvation of man (be it but in part, or in point of Perseverance) upon himself.  
To reconcile Gods secret, and revealed Will, because we shall be judged by the evidence of his revealed Will, yet according to his secret Will; and though formal is ratio peccati, without all question, is not from God; yet how far he suffers, or sets on Sinners (seeing he must not be outed in any humane Actions, and Events, which are all sinful, or accompanied with such Circumstances) I say these two stumble me most; and though (I thank God) he hath given me some satisfaction; yet I believe he is out, that expects a plain Reason; or to prove all things in Scriptures by evident Demonstrations: Faith must believe what Sense cannot conceive; it is a Christian man's honour, that he over-reacheth Reason.  
Now for a Colophon, or Period to this point of Predestination; I will set down three, or four Examples, which if they do not probare, yet they may serve a little illustrare; therefore I say thus: Suppose a Lord set 20. men on work, upon condition that if they do his will, they shall be all Lords, even Coheirs with his own Son; if they do it not, they shall suffer until they give satisfaction: On ten of these twenty he set his affections so far, that if they did miscarry, he would take a course to deliver them from the danger; they all do quite contrary to their Lords Command; therefore he sent his only Son, who both did his Father's Will, which they should have done; suffered for that they did not, or did amiss; and gave sufficient satisfaction, which the Father accepts, as it was intended by the Son, for them ten, on whom he set his first Love; but as for the other, he suffers them to perish in Prison, or to lie there until they pay that which can never be paid. Can these last accuse their Lord of Injustice? Or can the first ten conclude, because their Lord hath set his love upon them, therefore they may be careless? Nay rather, they will be careful, and fearful to offend so kind, and loving a Lord. I know, similitudo non currit quatuor pedibus: yet this I take to be not far from the Case 'twixt God and Man: but this Example is to be understood of Man in that condition, God Created him; for if considered in that condition, into which he cast himself, than he is justly condemned, for not doing that, which now he cannot do: For suppose, the Parliament command me to come to London, and I can ride further, but because I will not do the Parliaments Commands, I cut one of my legs off, or lame myself, and then plead, I cannot come; may not the Parliament yet justly command me to come, though then I cannot come, because when they commanded me I might have comed? Mr. T. dare not speak against the Parliament in such a case; but I can show how desperately He did speak against God, if he dare offer to condemn any man for not doing that which, in this condition, he cannot do; as if God were bounden to cure us, when we have wounded, or killed ourselves: Indeed the Father ran to meet his son afar off, but he was not bound to go one foot from home. Suppose; two Travellers come to my house; I may receive one; or both; or neither of both: that comparison of two poor people, is not so proper, for we were Created in a Rich Condition.  
Suppose; Two Houses built upon the same Ground; Foundations, Timber, Stone, Workmanship, and all alike, able to stand twenty years, if no Storms or Tempests touch them: But the Rain fell, the Floods came, the Winds blew, and beat upon the Houses; yet the Builder having resolved to repair, and prop one of them, it fell not; the other he left to itself, and it soon tumbled down: was the Master bound to uphold them both, because he built them both?  
Suppose; Two Candles burning by the same light; a blast of wind blows out both of them; I come instantly, and light the one, and it burns again; the other I will not light, so it never burns again; was I bound to light both of them? Let us give God that same liberty which we take: Audax Japheti genus; see the boldness of the sons of Adam, that would feign enter an Action against God Almighty, if they could tell in what Court; for that this Potter useth his Clay, as he pleaseth; and hath not made all, Vessels of Honour, as they would have him: yea, and which is worst of all, they are so addicted, or rather wedded to their own conceits, that they can hardly with patience endure, to hear the reasonable Opinion of others, contrary to their own: Every Sentence in the Scriptures makes for them, like the Fool in Athens that thought, every ship in the Haven was his own: they will hold the Conclusion, what Arguments soever are alleged to prove the contrary: Thus zeal misled is like mettle in a blind horse, which is his own; or his Rider's ruin.  
They love the Children of their Brains, better than the Children of their Bodies; so that when they have conceived mischief, and brought forth an Idol, or an idle conceit of their own fancying, it groweth up with them, it delighteth them, and they rejoice in their own inventions, persuading themselves; that now the Lord will be good unto them, seeing they have found out a Truth; as Micha supposed, when he had got a graven Image, an Ephod, a Teraphim, and a Wand'ring Levite, Judg. 17. 5. 11. for this their Device, especially if it be painted with some colour of holy Scripture, they esteem as an Image, come down from Jupiter, Acts 19 35. as a Doctrine from Heaven itself; and hence forward all the blessings that they enjoy, flow from this Opinion, that they hold: thus they burn incense to the Queen of Heaven, Jer. 44. 17. the Idol that they have made after their own hearts: therefore they will lose their life rather, than their Religion, which they will defend with tooth and nail; They will Preach for it, as Hannaniah did for his falsehoods, Jer. 28. 11. They will dispute for their Opinions, as the Epicureans, and Stoics did, Acts 17. 18. and write Books in defence of them, as Shemaiah did, Jer. 29. 25. and persecute, if it be in their power, all that contradict them, as Jeroboam did in defence of his Idolatry, 1. Kings 13. 4. whatsoever is spoken out of the Word of God against them, they will not hear, no more than the Jews would the Word of the Lord by the Prophet Jeremy, Jer. 44. 16. being as hardly induced to think it no truth, that their own wit hath discovered, as the Ephesians to think them no Gods, that were made with hands, Acts 19 26. Aseduced spirit hath deceived them, as that did Ahab, when he fell at Ramoth, in Gilead, 1 Kings 22. 21. so that they cannot deliver their own souls, nor say, is there not a lie in my right hand? Isa. 44. 20. They are blind, and, which is worse, they will not see; foolish Prophets, that follow their own spirit, Ezek. 13. 3.  
What pity is it, that this Viper should creep continually upon the body of our Church; and yet the hand of Authority (I hope for want of information) hath not shaken it into the fire? Usque quò, Domine? Usque quò? how long Lord? how long? all those things are come upon us, and yet there is none that knows how long, Psal. 74. 9 10. It is our parts, to pray; thy will be done in Earth, as it is in Heaven; but even the Lord for Christ's sake, when it is his blessed Will, deliver this Church from the effects of blind zeal, and overbold devotion.  
And thus I have set down some of the Opinions of the Brethren in the Gospel, about us; all their Opinions it is impossible to relate; they cannot tell their own Tenets; they hold any thing, but the Truth. A certain Mathematician, in reading a Lecture to his Scholars, was quite out; so he asked them if they understood him; no, replied they; Indeed I wonder not, said he, nam Ego meipsum non intelligo, for I understand not myself: the Brethren are as much out, as this Mathematitian, and may say on the same manner. A Neighbour, not a fortnight since, discoursing with Mr. T. told him; he ought not to take the Scriptures always in a literal sense: for Christ said; he was a Door; a Vine; yet he was neither of both, in a literal sense: he called the Bread, his Body; yet it was not literally his Body: Mr. T. made answer, that our Saviour Christ, when he said so, clapped his hand on his Body, and said; Hoc est corpus meum, This is my Body; but he meant it not of the Bread.  
They say; Africa semper aliquid apportat novi; and Anglia abounds as much with Monstrous Opinions; as Africa with Monsters: and the Fruits of these evil Trees are as bad, as those, that grow upon the banks of the Dead Sea.  
A Stranger can scarce ride twixt Bridge, and Lincoln, but he may hear, or see the Country all set on fire: our parts of Lynsey vomit out flames as fast, as Vesuvius; the Father against the Son; and the Son against the Father; the Husband against his Wife; and the Wife against her Husband; the Brother would betray the Brother to death; Friends and Neighbours are even ready to eat one another; Wars, and Warlike Opinions, as if the Times, that Christ foretold, had overtaken us.  
At first; The Netherlands received the infection of this pestilent Doctrine from Britain, by Pelagius; and now at last Britain hath received the same infection from the Netherlands by Arminius. The Peach-tree brought out of Asia, and planted in Italy, of rank poison, became pleasant fruit: but the Papists, and Arminian Opinions, brought out of Italy, and Germany, and planted upon our Heaths, among us, mad Hylanders, have a quite contrary effect: for the practices of the Brethren pass, and repass Papists, and Arminians; all but Anabaptists, in a supersuperlative degree.  
Nero set Rome on fire, that he might sing the Destruction of Troy, in suo genere; in kind, or in its proper colours; he that hath a mind to sing Lachrymae, in a sympathising tune, may see a sad example with us. Let a man but look into the Towns all about Mr. T. and he may see, or hear them brawl and brangle; so soon as they arise, and so they continue till they go to bed; such Divisions, and Sub-divisions, as cannot but make our Enemies to laugh, and ous Friends to weep.  
The Church of God is now in two Extremes, a flood and a fire, in a flood of tears,; and yet on fire in her different affections; alas, that neither this flood can quench that fire; nor any fire, can dry this flood. The Divisions of Simeon; the Divisions of Levi; the Divisions of Simeon against Levi; and the divisions of Levi among themselves, who is able to behold with dry? a man cannot think of, as he ought without without wet eyes. The Divisions of Reuben do pierce the very soul of the Mother that bore him; and there is none of all the Children, that she hath brought forth, able to comfort their Mother, that is even sick at heart, and sits by the high way side, begging help of every one that passeth by. Come hither, Heraclitus; stay Traveller, and weep with us. If any man would tell wonders in his own, let him come first into our Country, and there he may see that, which no good Christian can desire, or delight to see.  
I have read of one, who being borne blind, he had his sight given him by his Prayers to God; but then he saw so many wickednesses, that he desired of God to be blind again; and if the story tell truth, it was granted. Was it then such an Age, as God hath reserved us to live in? Our Mother is sore sick of a Convulsion; pulled all to pieces, on a pitiful manner; like an Oak, that is cleft in sunder with Wedges made out of its own body. Plutarch reports of a beautiful Damsel, whom a company of young men contended for to be their Bride; they would all of them have had her, but they could not agree, that any one of the should enjoy her; therefore they cut her all to pieces, and took each one a part; so than they all of them had her, and yet they none of them had her: Religion is that beautiful Damsel, whom Papists, Antinomians, Anabaptists, Arminians, Universalists, and other schismatics say they strive for; but the truth is, they cut poor Religion all to pieces; and each one of them have a part, but none of them have pure Religion.  
If any man had lost his Religion, he might once have found it in Poland; afterward in Amsterdam; but now in England, or else it is vanished out of the world.  
Medea cut her child in pieces; a cruel Mother; but that Children should cut their Mother in pieces, Ah cursed Children! Woe is me that ever I bore you, may may our Mother the Church say to such churlish Children; as the Prophet Jer. of his Mother, Jer. 15. 10. Surely bloody Children have you been unto me, may the Church say unto such; as Zipporah to her Husband, when she threw the Child's foreskin at his feet, Exod. 4. 23. Call me not NAOMI, that is a beautiful Church, but call me MARAH, may our Mother say, for the Lord hath dealt bitterly with me, Ruth 1. 20. Richard the first K. of England, being in his Father's life time a disobedient Child, coming to meet his Father's dead body, Royally adorned for the Burial, according to the Majesty of his State, the very Corpse (as it were abhorring, and accusing him for his unnatural cruelties) gushed forth blood; whereat Richard pierced with remorse melted into a flood of tears, on a most penitent manner: But we may see the wounds of our Mother, the Church, as wide as in the Wars, if not as bloody, yet as deadly, and yet her hard hearted Children have no remorse or pity on their poor Mother, the Church. Go to the Isles of Chi●tim, and see; and send unto Kedar, inquire of all the Nations round about us, if any Children use their Mother on such a manner, Jer. 2. 10. Eyes, distil tears; Heart, drop down blood, if thou hast any sense or feeling of the sad sufferings of thy sorrowful Mother, that is not eaten up, but worried of her Children, saevientes inter se, raging among themselves, by such cursed cruel means to kill their Mother; as if some of the old Danes; nay rather some old rotten Heretics were raised from death to life, to ruin England. For a house to be on fire in one part, is pitiful; but to be on fire in every part, it is a fearful thing. There were never such things seen in England, since it was a Nation, as the Israelites said, when they saw the scattered limbs, and pieces of the Levites Wife, Judges 19 30. The Red, and White Roses of Lancaster, and York, never had the like; nor the two Lions of either Nation, Gold, and Gules.  
Is he not rightly named Jacob, said Esau of his brother? for he hath supplanted me etc. Gen. 27. 36. And are they not rightly called Universalists? for, (besides that they seek to supplant us) like the Pharisees, they compass sea and land, to make their Proselytes as universal, as their Opinions; and they make them (if it were possible) worse than themselves.  
Some of their practices in spreading their Opinions, I touched in my Preface; but yet (that the Subject may be suitable to the Title, I gave it at the beginning) let me a little further show the Reader their ordinary courses, to catch such as are willing to be deceived, and to confront Ministers: therefore thus.  
If there be any that loves not, or likes not, or list to fall out, or can by any means be drawn to quarrel with his Minister, there's hopes of him: some of the Brethren set upon him to hear Mr. T. whom they extol to the heavens; whither being come, he is welcomed, taken to his house, where they club; and he is entertained to a cup of Ale, and such news as they have, or would have: how much Ale hath been usually sent for on a Sabaoth, in one afternoon, I have been told, and could hardly believe: all are Fellows alike; and this Familiarity is a sound Argument to prove the truth of their Doctrine.  
Then they appoint a meeting at some Town there abouts; the Brethren give notice of it far and near; and there is a general Assembly of Men, Women, Boys, and Wenches; Mr. T. speaks, (so they call it) either in the Church, or in a private House, Chair, or Chimney, or without Doors, the same things, over, and over again; as if the Brethren had besought him, as the Gentiles did Paul, to preach the same words next Sabaoth day, Act. 13. 42. For be the Text whatsoever it will, he shakes hands with it immediately; they but meet, and part. And the truth is, these meetings are so strong an Argument, to prove their Opinions, that no one man; nay, no one Town is able to Answer.  
Up go the Ministers Lives, and Doctrine, among the Brethren, and Sisters; they cannot edify by such a Minister; another Preaches not Christ; a third, false Doctrine; and then they consider, what affronts are fittest to be offered to any of them. Aladine, Prince of Drangiana in Persia, built a beautiful Palace, in a pleasant Valley; which having furnished, and fitted with all things, that might ravish the eye, or care; he promised this Paradise (so they called it) to his Partisans, if they would do this, or that mischief, against some Prince, or Lord, that lived about him: so also my backe-friend, by his fool's Paradise of Universal Grace, offered to all effectually, sets wicked men on work to commit many mischiefs against the Ministers that live about him; I say, he sets on such, as in their fortunes can hardly be worse; or in their manners wickeder And yet they crack continually, that they are set on, and sent by Authority, and abuse their Names, whom they are unworthy to name; they say, such sent them, who are Gentlemen of Honour, and as much Honesty; whom, I am sure, will not own them.  
Scarce one of all the Brethren, and Sisters, but are utter Enemies to their own, and all the Ministers they know, or know not; they are Egyptians, and shepherds are an abomination unto them, Gen. 46. 34. But Mr. T. drives a dainty trade; we fetch our Tithes, and well are we, if we can have them for fetching; they carry to Mr. T. etc. and if this Devil be cast out, the hopes of his gain is gone.  
I might show their uncivil behaviours in hearing the Word of God; I have Preached to men 25 years; now to Monsters, that make strange faces; laughing, jeering, and chatting in the Church. I have read of a woman that being left poor at the death of her Husband, the Devil appeared unto her, and promised to make her rich, upon condition, that she should perform these 3. things. 1. Entice Church men to be nought with her: 2. Take poor people in o'th' day, as if she meant to give them lodging; and turn them out at night: 3. That she would do, as these do themselves, and set their children and servants to do, disturb the Minister in praying and preaching in the Church. Thus are they like the Dog, that will neither eat Hay himself, nor suffer the Horse to eat. I cannot tell how more fitly to compare them, then to the Heretics, Bor●ori●ae, whom they called thus for their beastly behaviour.  
And if any Minister dare be so bold, as to speak against their proceed, then Mr. T. engages all his Hearers against him; as he did engage them against me: they are the words of that black Bill, sent abroad under his hand: He preaches false Doctrine; and they must undertake to prove it true, by Arguments, a fustibus, drawn from their fists: Indeed so did John Becold, the Tailor of Leyden, after King, and Captain of the Anabaptists at Munster; and so did David George of Delfe, that damned Heretic: I wonder how he can tread so right in the steps of the Anabaptists, reading so few Books, besides the Bible; for, by relation, he takes as much pains in the Pulpit, as any man living; as little out of it; but this it is, to be inspired by the same spirit.  
But above all their other practices, their public Meetings are most offensive; and may in time prove as pernicious to the Commonwealth, as they are at present, to the Church: the Lord God grant that Authority may look to it in time, that we may sleep quietly in our beds by night, and not be affrighted by such Fellows, de faece plebis, if we walk abroad by day. For multitudes to meet, on this manner, at a little Town, without consent of the Minister, and other Inhabitants, is such a course, as was used at Mulhus, in Turingia, and at Munster, in Westphalia, among the Anabaptists; it never was among good Christians. Indeed Robert le Bruce K. of Scotland, admitted of women and boys, to supply the rooms of trained Soldiers in his necessities; and though he thereby got the day: yet I hope, that we who fight the battles of the Lord of Hosts, shall never be defeated by such a simple policy; a rout of silly Women, ignorant Men, and a rabble of Girls, and Boys.  
For my own, and my good Neighbour's sake, I must signify, that there are in our Town but 2. constant Hearers of Mr. T. that go to him: when he comes to them, than he may have 4. or 5. more, but not many; not one Husbandman (that I know of) will go out of doors to hear him; I think desires not he should come into their doors, except one, who is almost deaf and blind, and came scarce this half year to hear me; but the woman was first in the transgression, how can it be but there must needs follow a fearful falling away? when men, or women, love the company, the discourse, the writings of the grossest Sectaries of all sorts, and loath the truth? And for these 2. that are his constant Hearers, there is no mischief would be thought on with us, were it not for them; their excuse, when they say, or do, what they may suffer for, is, that they were drunk. One of them would have hired a Neighbour to fall out with me; he offered him money at several times; but the honest man hated such an horrible wickedness; and told me how he tempted him. They have sworn both of them, even to the taking away of life; I say not, forsworn. Like Salamanders, they delight to live in the fire; if any Brangle be with us, or about us, O brave! They are like those fishes, that love troubled waters; like Flies; they sit either on sore places, or are paddling in dung; and Baalzebub is the God of these Flies. They say, Hippocrates left a Rule to all his Fellow Physicians, which he commanded them to observe, on pain of his Curse; it was this; That they should Cure others with Medicines, Simple and Compound; themselves, with Sack, and Claret: But these Men (if I may call them Men) use the same Physic themselves, that they prescribe to others: yet if they do go to Hell, as Roboald K. of West-Frysons, said, they may find some of their friends, if the Devil dare let them come thither; there's the doubt, left they trouble him, as much as they do us. I, and mine, are bound to bless God, that the elder Brother could not tell how to be so wicked, as the younger would have had him; for he is plenus rimarum, full of holes, as a Riddle, and can hold nothing; any body, or a cup of Ale, may set open the Stable door, and let out the Ass within. And which is strange, yet true, Lions and Bears are won with kindnesses; but these men are worse than Beasts; Do them a courtesy (and you dare not but do it) then, who dare meddle with them? as if they could set the Devil, as they do their Dogs, on any thing.  
They say, Amphion's Music made the stones to dance, and drew them after him; savage men they meant, sure, that were before senseless as stones: they tell us, that the Dolphins saved Arion's life, because he played and sung so sweetly: the Pythagoreans undertook to cure the Melancholy; nay, the Mad man's fury by Music. When the evil Spirit from God was upon Saul, David took a Harp, and played with his hands; so Saul was refreshed, and was well, and the evil Spirit departed from him, 1. Sam. 16. 23. I have often heard out of many a Ministers mouth such sweet Melody, as past Arion's and Amphion's skill, beyond compare; put down the Pythagoreans Pipes; it must be short of that sweet Singers tongue, 'tis true; not of his Harp and Hand, though they warbled never so well; and yet the Devil doth not departed from Saul, he is as ill as ever: We pipe but they will not dance: I had rather undertake to charm a hungry Lion's mouth, to win a Tiger, or to meet a wild she Bear, and make her tame, then to mollify or make a change in these men's manners: never men took more pains to be virtuous, than they do to be vicious; no Aesculapius can cure their ill Conditions.  
But suppose they do that which (I trust in God) the Devil by their means shall never be able to do; yet as Epaminondas said of his two Daughters, the Battles of Mantinaea, and Leuctra; so may I say too, this Daughter of mine is like to outlive their cruelties, and vindicate her Father's credit against the Opinions, and the Practices of such shameless Sectaries: Having obtained help of God, I continue to this day, as Paul said in such a Case, Acts 26. 22. though they are and have been very Jews unto me: and come what can come, it shall be welcome; if I cannot be secured from the troubles of men on Earth; yet I know nothing can hurt me that comes from God in Heaven. Now let Mr. T. tell me truly, if such Phaeton's, as set the world on fire, be fit Companions for Ministers; if yet he be a Minister, which who believes? Birds of one feather will fly together; but I cannot hear that ever he used the Company of any Minister: nay, hath he not, doth he not abdicare se ab Officio, put off the Office (as they do that renounce their Baptism) by joining in the right hand of fellowship, and admitting equally men of any Trade or Occupation, to Preach, or Teach with him in public, though they be no Ministers? Besides, Bishops, and Presbyters are an abomination to him; and as for the People, they cannot make a Minister; ●il dat, quod non habet; no 'Cause can give to the Effect, that which it hath not first in itself: and he ought not to take that Office to himself; it is against Heb. 5. 4. Therefore I do not deny, but I doubt he is no Minister. Let him remember, that may be lawful in Ecclesia constituenda, which is not lawful in Ecclesia constituta; that may be lawful in the planting, or gathering of a Church, which is unlawful afterward.  
However it be, his practice is against the 23. Article; the words of that Article are these: It is not lawful for any man to take upon him the Office of public Preaching, or Ministering the Sacraments, in the Congregation, before he be lawfully called, and sent to execute the same. And these we ought to judge lawfully called and sent, which be chosen, and called to this work, by men, who have public Authority given un-unto them in the Congregation, to call and send Ministers into the Lord's Vineyard. I do not instance in this Article, otherwise then as it agrees with the practice of all Protestant Churches in Europe; and it may be proved out of the word of God, by such Arguments, as it is impossible to answer.  
For the Apostles were all sent by our Saviour; first he furnished them with gifts, Mat. 10. 1. and then he gave them their Commission: verse 5. As my Father sent me, so send I you, John 20. 21. If the people chose the Deacons, yet the Apostles laid their hands upon their heads, etc. before they sent them forth, Acts 6. 6. Paul and Barnabas ordained Elders in every Church, Acts 14. 23. Take heed to the Flocks,, over which the Holy Ghost hath made you Overseers, Acts 20. 28. And yet they were all made Ministers by Men, that were thus made by the Holy Ghost; Timothy was made a Minister, by the imposition of the hands of the Presbytery, 1. Tim. 4. 14. and Timothy made others Ministers by the imposition of hands, 1. Tim. 5. 22. and so did Titus, Tit. 1. 5. No man taketh (that is, aught to take) this honour unto himself, but he that is called of God, as Aaron, Heb. 5. 4. who had as an inward, so an outward Call: Nay, Christ himself gloried not himself to be an High Priest, he had a Call, Heb. 5. 5. Neither the Heavens could abide to see, nor the Earth to bear the shameless burden of such as came unsent: but the one melting consumed with fire; and the other opening swallowed them up alive, Numb. 16. 32. 35. To say, that all the people are holy alike, hand over head, it was the sin of Corah, and his Company, Numb. 16. 3. Common waters cannot heal so well, as the waters of Jordan, that had the Promise. That Argument of theirs, Is not the Spirit of God as effectual in others, as in them they call Ministers? is much like that of Naaman the Syrian; are not Abana, and Pharphar, Rivers of Damascus, better than any River of Israel? 2. Reg. 5. 12. The power of the Keys is not in the People; the Promise was to the Apostles, and the Ministers, their Successors; and yet some of the People may have a greater measure of the Spirit, than many of the Priests.  
Because such a Captain may be as able as his General, may he therefore usurp the Office of his General? Because many private Soldiers may be as able as their Captain, may they therefore usurp the Office of their Captain? Because many Lawyers may be as able as the Judges may they therefore take upon them to be Judges? Because many Gentlemen may be as honest as a Justice of Peace may they therefore take upon them to be Justices of Peace? they allow it not among them that are the Ministers of our Parliament; than it may not be allowed among us who are the more immediate Ministers of our God. Any Butcher might have killed a Bullock in Sacrifice as well or better than the Priests; but yet a King durst not be so bold; there are other means for private men to employ their Gifts; they may not in Preaching publicly the Word of God. Who dare do any thing in the name of the Parliament without a Commission? Friend, how camest thou in hither, we may well say to such as take upon them the Office of the Ministry, without a Call? By what Authority dost thou thus, and who gave thee this Authority? The brazen Censers, wherewith they that were burnt, had offered, were made Bread-plates for a covering of the Altar, to be a memorial, that no stranger, who is not of the seed of Aaron, come near to offer incense before the Lord, that he be not, as Korah, Numb. 16. 39 40. All this I have said, is nothing unto that which may be said, both against the Opinions, and the Practices of the Brethren about us: and yet I have said enough, had I wise men to deal withal; but bray my Adversaries in a Mortar, and they will be the same. I know that God, that made the heart, can mollify their stony hearts; Christ can open their eyes, as he did the two Disciples, that saw him not, though they sat at meat with him, Luke 24. 30. 31. No more than Hagar, did the Well, that was so near, till God opened her eyes also, Gen. 21 19 Even the same God, for Christ's sake, pity this poor, simple, seduced People. And so I draw to a Conclusion.  
Now then consider what I have said, and the Lord give you understanding: and I beseech Mr. T. by the Death and Passion of our Saviour Jesus Christ, that he seek no more to tear Christ's seamelesse Coat; we are Brethren, travailling towards our heavenly Country; let us not fall out by the way: Preach the truth in love; send home wand'ring sheep to their own Folds; but infect them not; or so metamorphize them, that they turn Woolves, come home, and worry their own Shepherds. The Office of an Evangelist is now ceased; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy Bishops, or busy Presbyters, in other men's Parishes, are forbidden, 1. Pet. 4. 15. He reckons such among Murderers, and Thiefs: take heed to the Flocks, over which the Holy Ghost hath made you Overseers, Acts 20. 28. Where is any warrant to meddle with other men's Flocks? Paul thought it not good to take Mark, because he went not, at first, with them to the Work, Acts 15. 38. He is too bold, that builds upon another man's Foundation.  
The Lord grant me to discharge my own Charge, for who is sufficient? But let not Mr. T. meddle in every man's Charge; it may argue courage in him (so I call it) not discretion. I shut up all with the advice of St. Paul to his Ephesians, Ephes. 4. Since he hath given some Apostles, some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the Body of Christ: be not henceforth any more Children, tossed to, and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness of those that lie in wait to deceive; but speaking the truth in love, grow up to him in all things, which is our Head, even Christ; from whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body, to the edifying of itself in love.  
And therefore if there be any consolation in Christ; if any comfort of love; if any fellowship of the Spirit; if any bowels and mercies, fulfil my joy, that ye be like minded, having the same love, being of one accord, and of one Judgement; endeavouring to keep the unity of the Spirit in the bond of Peace: knowing that there is but one Body, one Spirit, one Hope of our Calling, one Faith, one Baptism, one God, and Father of all, who is above all, and through all, and in us all. Behold, how good and pleasant it is, for Brethren to dwell together in unity: it is like the precious ointment, that was poured upon Aaron's beard; as the dew of Hermon; and as the dew that descended upon the mountains of Zion, Psal. 133. If all the Graces of a Christian should make one Ring, Love would be the Diamond; there the Lord promised his Blessing, and Life for evermore, where there is Love. Now the very GOD, who is Love, sanctify us throughout; and I pray God that our whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ, the God of Peace and Love, 1. Thess. 5. 23. Unto the same God, that is able to keep you from falling, and to preserve you faultless before the presence of his glory, with exceeding joy; To the only wise God our Saviour be Glory, and Majesty, Dominion, and Power, now and ever. Amen.  
FINIS.