The Examination of TILENUS before the Triers; In order to his intended settlement in the office of a public Preacher in the Commonwealth of UTOPIA.  
Whereunto are annexed The Tenants of the Remonstrants touching those five Articles Voted, Stated and imposed, but not disputed, at the Synod of DORT.  
Together with a short Essay (by way of Annotations) upon the Fundamental Theses of Mr. Thomas Parker.  
LONDON, Printed for R. Royston at the Angel in Ivy-lane, 1658.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE EXAMINATION OF TILENUS in UTOPIA.   

The Praefatory Epistle. Viro pari, & familiari meò M. S. P.  
MY dear and good friend, these Papers come now to your hands, to give you assurance, that my many late discourses upon the subjects here treated of, were in good earnest. What ever it was that occasioned the forming of my conceptions into this shape, there is nothing in the world hath had a greater hand (if so it may be said of motives) to give them birth, than your Passionate opposition. For I am weary of those debates by word of mouth, wherein men of much zeal and prejudice grow so hot and so far transported, that instead of solid arguments advancing orderly under the command of sober Reason, they can Levy no other forces but froth and choler to assist them. That I may no more break the peace (in this kind) with you, nor endanger making the least flaw in that dear friendship, that hath by so long a conversation grown up to so great a height betwixt us; I have resolved to take this calmer course, to give an account of some grounds of my present persuasions, wherein I differ from your judgement. Perhaps they may sometime or other find your affections so quiet, your understanding so well awakened, and your Will so Willing to stand neuter, till these truths have a fair and full hearing, that they may make a better impression than hitherto they have had opportunity to do, upon you. And because I remember (in some heat of dispute) you have thrown some things upon me, (which were not so much faults in me, as prejudices and scandals taken up by yourself) I shall briefly wipe them off, that such rubs being removed out of your way, you may have the less objection to fright you from a further inquiry into the Articles under question.  
And now, I beseech you, in the first place, to upbraid me no more with the errors of my education (for so I must now account them;) because the greater the prejudices were which were instilled into me against these doctrines, the greater you ought to conclude the light to be, which hath wrought this my present conviction of their truth, and induced me to embrace them, (against all the charms of interest, and secular advantages, wherewith the world tempts us, to the contrary.)  
Unconstancy (one of your other charges) I confess is sometimes Culpable: but may we not say so too of Constancy many times; which is therefore resembled (somewhere) to a sullen Porter, who keeps out better company oftentimes than he lets in? Our happiness that will be unchangeable commenceth in a change; and 'tis our duty to turn from darkness to light, though we be called inconstant for it. We were not born with our eyes open; neither shall we ever see far, if we look no further than that prospect, which some few admired writers have set before us; The new man, which we are to put on, is renewed in knowledge &. [Col. 3. 10.] If we receive our illumination regularly from heaven, that is given according to the capacity of the subject. We have a dawning first, but the progress of our light holds a proportion with the sedulity of our studies. We are never too old to learn in Christ's School. But the great scandal, you say, is, to profess myself a disciple to such Masters. What Masters do you mean? I call no man Master on Earth (in this sense) nor ever will give any so great a dominion over my faith, as to swear allegiance to his doctrines. (I would others were as free from this yoke of bondage.) But yet I know 'tis not only a thing commendable, but a duty to march after the standard of truth what hand soever carries it before us. And who do you think were the bearers of it? If you inquire into their learning, (even their adversaries being Judges) they were as lights shining in the midst of a crooked and perverse nation, [Phil. 2. 15.] and if you examine their lives, for piety and justice, they were blameless and harmless as becomes the sons of God, not more polite in their intellectuals than unreprovable in their morals, but very eminent in both. And they have declared their virtues as well in a way of Passive obedience as Active. What professors were ever more constant and cheerful in their sufferings for the word of God and for the testimony which they held (having been taught it (according to their full persuasion) as the truth is in Jesus. [Ephes. 4. 21.] They have been banished, imprisoned, etc. Insomuch that one of them bespeaks his fellow soldiers (in this Conflict) after this manner, Vos societatis 
Apolog. pro Confess. in Praefat. ad finem.  nostroe decora ac lumina, quorum vincula iam non in Belgio tantum, sed penè ubique per totum orbem Christianum celebria facta sunt, qui patientiâ vestrâ iam per tot annos invicta atque infracta, adversari is totique adeo mundo fidem fecistis, Conscientiam Remonstrantibus Pluris esse, quam quicquid uspiam carum est in mundo. It a Pergite etc. You the lights and glory of our society, whose bonds are famous throughout the whole Christian world, whose invincible patience hath given proof to your very adversaries and all the world besides, that the Remonstrants value their conscience, above all things whatsoever. March on with me, saith he, to the mark, By honour and dishonour, by evil report and good report, as deceivers and yet true: as unknown and yet well known: as dying and behold we live: as chastened and not killed: as sorrowful, yet always rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things. 2 Cor. 6. 8, 9, 10. Thus far he.  
But you will say, non poena sed causa, 'tis not the suffering but the cause that makes a man a Martyr; and those men run after the error of Pelagius, who was condemned by the Ancient Fathers as an enemy to the grace of God. To this I shall return Arminius his own solemn protestation. Inspiciantur capita omnia Pelagianoe doctrinoe, 
Examen Thesium Gomari pa. 156. & 157.  prout illa in Synodis Milevitana, Arausicana, & Hierosolymitana enarrantur & condemnantur, etiam ut à Pontifice Romano Innocentio referuntur; & adparebit posse quempiam Relagianam doctrinam improbare, & tamen doctrinoeisti (Gomari sc.) de Praedestinatione, non accedere: and a little after, Profiteor intereà me Pelagiana dogmata, quae ipsis imponuntur à Synodis supra nominatis, ex animo detestari, & si quis commonstrare possit, ex iis quae dico, quidpiam sequi, quod illis affine est, sententiam mutaturum & correcturum. If the protestation of this person be not sufficient to clear the innocence of these tenants, then take Vossius his Historia Pelagiana, and Grotius his Disquisitio on that very argument, for their Compurgators. Withal let us remember the Caveat, which Arminius gives (loco citato) Neque id solum studio habendum, ut à Pelagiano dogmate recedatur quam longissimè: Cavendum etiam ne in Manichaeismum, aut quod Manichaeismo est intolerabilius, ratione saltem consequentiae suae incidatur. But you object further, that these tenants are not agreeable to the doctrine of St. Augustine, the Maule of Heretics, as he is styled. St. Augustine must give us leave to departed from him, where he takes leave to departed from all that went before him, and from himself also; (and which of you will follow him in all he held?) For it is observed, that he changed his Batteries, as he changed his enemies, and employed other principles against the Pelagians, than those he used in combating the Manichees, and from the variety of his opinions in these points it proceeds, that his followers express themselves in such different terms, that though taught in the same Sclool, and of the same master, yet they seem (as he saith) not to have learned the same lesson. And yet we must not deny what Arminius observed (ubi supra) that St. Augustine might have confuted the Pelagians sufficiently, and yet have omitted that way of Predestination which he taught. And yet the doctrine of Predestination, as it is handled by Gomarus and the rest of his persuasion, differs much from that of St. Augustine, and lays down many things which Augustin would by no means grant, though the greatest Adversary the Pelagians had. And therefore your objection that these Tenants are against the doctrine of the Synod of Dort; is of value, for besides their dissent from all the Ancients and from St. Augustin himself, the manner of their proceed, in carrying on that business against the Remonstrants, were enough alone to beget an aversation to their doctrine. Take it in their words, who had most reason to be sensible of the injury. Scrip. Hist Rem. (mihi p. 211.) Where they refer us to their Historica Narratio, & Antidotum, in which they say, iniquitas (Dordrac. Synodi) imprimis autem frauds, imposturae, & aequivocationes in Canonibus Synodicis ad horrendam illam Absolutae Praedestinationis sententiam colore aliquo fucandam & incrustandam usurpatae, clarissime deteguntur. Tilenus, who was present there, an eye and an ear witness of those transactions, could discover something: but he spares you. And yet he cannot but tell you, that the many pitiful shifts, and thin distinctions and horrid expressions, which he observed to be frequently made use of, by persons of that persuasions have contributed very much to the rectifying of his judgement. Would it not startle a man, that were well in his wits, sadly to consider that opinion so stiffly maintained by Piscator, Maccovius, and divers others, viz. 
a Pisc. ad amic. dupl. Vorsti. p. 175. in summâse tueti fatetur Deum absolutè decrevisse ab aetérno & efficaciter. ne quispiam hominum plus boni faciat, quam reipsa facit, aut plus mali omittat, quàm reipsâ omittit. See the doctrine, of these Divines recited, Act. Synodal. par. 2. pa. 36, 37.  That God hath so predetermined the will of every man to every action, that he cannot possibly do any more good than he doth, nor omit more evil than he omitteth? What sad inferences may be drawn, and properly enough from this doctrine? will it not (in the consequence of it) take off the wheels of duty, and furnish the careless with an excuse, and lay all sin at the door of the most Holy God? Some of you indeed, to decline the odium of this assertion, do tell us the quite contrary, and affirm roundly that men may do more good, and commit less evil if they will? but (see the fallacy) they hold withal, that for them to will either, the decree of God hath made impossible. You may as well say, that a dog can fly, and a horse become an excellent Philosopher, if they will. You cannot but take notice when you are treating of these points, how your doctrines and uses do interfere, and when it hath cost you much noise and sweat to confute, what you account an error, in the doctrine how you are said to court the very same opinion to come in, to help you, at a dead lift, in your exhortation. You deliver it for sound DIVINITY, that Christ died only for a few, and yet you vehemently urge all men to believe in him, which they cannot rationally do unless they be persuaded of the contrary. Have you heard the Preacher inveigh against Apostasy, and yet almost in the same breath, tell his Audience the Elect can never fall away, and the rest never stood? What is this but to take away the very subject of that sin? What construction have I known some men put upon those particles, in those Texts, [Let him that thinketh he standeth 1 Cor. 10. 12.] and [What he seemeth to have Luk. 8. 18.] as if they signified nothing but a bare appearance or misconceit, when 'tis most evident, they are either a redundance in the phrase, or imply reality? Hebr. 4. 1. One while you cry O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! and declaim against prying into God's secrets; anon you are as definitive, as if you had been of God's Counsel, and seem to be angry that others should pretend to have as good a key to open that Cabinet, as yourselves. You ascribe much to God's Omniscience, and yet you will not allow him to see future events but by the perspectives and optics of such decrees as yourselves fancy him to have made to that purpose. 
* Vide infra ad lit. E. ideo praesciverit, quia decreto suo sic ordinaverat.  You set up his Sovereignty to confront his other attributes, viz. his Justice and Mercy, and think you do much honour him in assigning him a power 
b Fateor & ●pse, quod ad communem sentiendi consuetudinem crudum nimis hoc videri; Deum posse blasphemiam, perjurium, mendacium etc. imperare:- quodotamen verissimum est in se etc. vid. Szydlovium apud Steph. Curcellaeum, de jure Dei in Creaturas. p. 25, 26. This is bound up with Armin. Examen Thesium Gomari in octavo, of small price, and great profit.  to Command Perjury, Lying, Blasphemy, and a prerogative to cast poor innocent babes into Hell torments; a piece of doctrine which the great Patriarch certainly never dreamt of, when he expostulated with his Maker, and said, Shall not the Judge of all the world do right? [Gen. 18. 25.] What think you of that passage, which an honest earwitness told me from the mouth of one of your brethren, that God deals by Reprobates, as the Rat-Catcher does by those Vermin, who stops up all their avenues and Passages, and then hunts them with his dogs that he may provoke them to fly in his face? Do such expressions become the pulpit, or that reverence which should govern our thoughts, when we speak of the Divine Majesty? But this is one of your excellent artifices to salve the justice of God's decree of Reprobation, and because you dishonour him in the first act of it, [the Preterition of those forlorn wretches, without any respect to sin,] you think to make him amends in the later, by saying in effect, 
c Ant. Theseus' ad Summ. Baronis ex Piscatore, Reprobatio facta est nullâ habitâ peccati ratione: Idem ib. ex Wittak. Cygn. Cant. p. 57 Ibi demum infinitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & abyssus est divinae discretionis, quando sine peccati ratione quidam reprobantur.  that he does necessitate them to sin, that he may seem not, to condemn them without justice. 
d Zanc. de nat. Dei. l. 5. c. 2. de praed. part. 4. Resp. ad postrem. arg. pa. 743, 744. Quia reprobatio immutabilis est etc. damus reprobos necessitate peccandi eoque & pereundi ex hac Dei ordinatione constringi; atque ita constringi, ut neque aut non peccare & perire. Et Mox, Non dubitamus ergo confiteri etc. vide.  For thus, some of your party say, his wisdom hath contrived it, and his will decreed it, and his power brings it to pass insuperably. I know you will shift this off, by saying that the Reprobates sin voluntarily. But will this plea more alleviate, or aggravate the cruelty? That holy man could say, It is better to be in Hell without sin, than in Heaven with it. If a man be cast into the Goal without fault, he carries the comforts of a good Conscience to help to bear the burden of his durance; But when his Judge contrives to draw him in to be a partner in some crime, that the guilt and remordency of his own Conscience may make an accession to his misery, this leaves him nothing to reflect upon to mitigate his torments. I pray, by whose decree comes it to pass that the soul of the Reprobate is polluted at the first. 
e Calv. Instit. l. 3. c. 23. Sect. 7. Unde factum est, ut tot gentes, unà cum liberis eorum infantibus aeternae morti involveres lapsus Adae absque remedio, nisi quia Deo ita visum est? — Decretum quidem horribile, fateor: inficiare tamen nemo poterit quin praesciverit Deus quem exitum habiturus esset homo, antequam ipsum conderet, & ideo praesciverit, quia decreto suo sic ordinarat. Et in responsione ad Calumn. Nebul. add artic. 1. Interea hanc meamesse doctrinam agnosco, Non solo Dei pern issue, sed arcano etiam Consilio lapsum fuisse Adam, omnesque Posteros suo lapsu in aeternum interitum traxisse. Et paulò post: Quod si Deum naturae legibus subjicere tibi propositum est, injustitiae eum damnabis, quod ob unius hominis culpam omnes aeternae mortis reatu tenemur impliciti. Peccavit unus, omnes ad poenam trahuntur; neque id modo, sed ex unius vitio omnes Contagionem Contrahunt, ut Corrupti & mortiferâ labe infecti nascantur. Quid tu ad hoc bone Censor? An Deum crudelitatis damnabis, quia suos omnes faetus praecipitaverit in exitium, unius hominis lapsu? Et si enim se & su●s perdidit Adam, corruptionem tamen, & reatum arcano Dei judicio adscribere necesse est; quia nihil ad nos unius hominis Culpa, nisi nos coelestis judex aeterno exitio addiceret. He hath also these words: Liberi arbitrii fuisse dicunt [Adam] ut fortunam ipse sibi fingeret: Deum vero nihil destinasse nisi ut pro merito eum tractaret. Tam frigidum Commentum (So he calls it) Si recipitur, ubi eri● illa Dei omnipotentia, quà secundum arcanum consilium, quod aliunde non pendet, omnia Moderatur? Vide jocum. Instit, ubi suprà.  Their 1. sin comes to them only by imputation (as divers of your party do contend) and that draws all the rest after it by an unavoidable and invincible necessity, as they acknowledge likewise. Upon which account, God should have been less severe, if he had cast them into hell innocent, and without any sin at all, as, you say, he Cast them off, or past them by, at first, without any respect at all to it. But you have one reserve behind, by the strength whereof you are confident, after all these disputes and foils, to win the field at last. Upon the matter you say, God's decrees could be no other than they are; For Decreta & liberae Dei actiones sunt ipse Deus: The Decrees of God are God himself, and therefore to make a conditional decree, were to make a conditional God, and if Election or Reprobation should have respect to any qualifications in their objects, this would amount to a denial of God's Independency. And having resolved justification to be an immanent act of God, and consequently God himself: it follows, you say, from the same Topick or principle, that it must be from all eternity, and that men's sins are remitted before they be committed, and that it is as impossible for all the most horrid sins in the world, to cause any interruption of a man's justification, as for Almighty God to become immutable in his nature and being; that faith serves not as a condition to qualify us for our actual justification before God, but only for a mean to procure the sense and feeling thereof in ourselves. These opinions with many others of like import, you say, do unavoidably follow from that one position, which you think as certain, as if you found it (totidem verbis) in the Gospel. But that the very foundation, upon which you build so many gros errors, is itself unsound, you may learn from your own Gomarus, who was once of that opinion with you, but being afterwards awakened to a more clear sight and mature judgement in this point, he hath left arguments enough upon record in his own writings to confute you; to which purpose I shall subjoin his own words presently. 

Gomar Tom. 3. Disput. 9 Thes. 28. & seqq.  
XXVIII. Ex qua, efficientis decreti. explicatione, gravis illa & ad veri Dei notitiam ac cultum pertinens, controversia; An decretum Dei, sit Deus, nec ne? comomodissimè dirimi potest. Siquidem spectata, cum rei, tum Dei, natura, negationis veritas, perspicuè demonstratur.  
XXIX. Nam à natura rei haec demonstratio est; Nulla actio, à consilio & voluntate Dei liberè agente dependens, est Deus: Deus enim, à se, naturâ est: non veró, à consilio ac voluntate libere agente, dependet: Atqui decretum Dei, est actio, à consilio & voluntate Dei, liberè agente dependens: Ergo decretum Dei, non est Deus.  
XXX. A natura verò Dei (ut causae efficientis decreti) altera etiam invicta demonstratio promanat; Deus est ens, absolutè necessarium: Decretum Dei non est ens absolutè necessarium. Ergo decretum Dei, non est Deus.  
XXXI. Ex quibus etiam (ut alia omittamus) clarissimum, aeternitatis Dei & decreti discrimen, elucet. Nam ut Dei existentia sit aeternitas ejusdem, absolutè necessaria est. Contra verò, et decreti existentia, à causa, liberrimè agente, dependet, sic ejusdem aeternitas merè arbitraria est: ut quae sic est, ut non esse potuerit: quemadmodum ex superioribus constat. Ideoque decretum, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu eadem prorsus ratione, qua Deus; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aeternum appellatur. Ac propterea ex eo, decreti deitas, non firmatur; sed evertitur.  
XXXII. Neque tamen, essentiae divinae simplicitatem (qualem Sacrae literae ei attribuunt) ideo violari, si non omne quod in Deo est, sit Deus, ex actionibus personalibus (generatione Filii à solo Patre, & spiratione Spiritus sancti, ab utroque) evincitur.  
XXXIII. Eas enim, sic in Deo esse, ut tamen, illaesa illius simplicitate, non sint Deus, sole clarius apparet. Essentia enim Dei, absolute ac simpliciter, communis est tribus personis: contra verò actio personalis, ut generatio silii, non est absolutè & simpliciter communis tribus personis; sed propria certae: Engo actio personalis, non est essentia Dei. Deinde, Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedicatur, de singulis personis divinis: actio personalis Dei, non praedicatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de singulis personis divinis: Ergo ea non est Deus.  
XXXIV. Ideoque mirandum non est, si liberrima voluntatis Dei, in rebus futuris, pro arbitrio, determinandis, actio, in Deo sit, nec tamen sit Deus. Idque sanè non ignorasse, Clar. Ursinum, apparet ex Catechesis explicatione, ad quaest. 58. de vita aeterna quaest. 1. etsi minus accuratè exponere videatur.    
In the mean time, if there be in any one word of this address, more asperity, than I ought to use, or yourself can well digest, I desire you to pardon it, for God's honours sake, which I am zealous to vindicate from that foul impeachment, which something more than a mere jealousy prompts me to believe your opinions guilty of. Nevertheless, to conclude with the words of the great Apostle, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Endeavouring to keep the unity of the spirit in the bond of peace. [Phil. 3. 16. Eph. 4. 3.] I have two things, which I must yet beg of you upon the score of our old friendship, viz. the continuance of your affection and your prayers; which I'll assure you, how freely soever you lay them out, they shall not be cast away upon.  
Sir, Your true and faithful friend. N N.   

The Printer to the Reader.  
THE absence of the Author, and his inconvenient distance from London, hath occasioned some escapes in this first Discourse and the two Tracts annexed. The Printer therefore thinks it the best instance of pardon, if his Escapes be not laid upon the Author; And he hopes they are no greater than an ordinary understanding may amend, and a little charity may forgive.   

The Examination of Tilenus before the Triers in UTOPIA.  DR. Absolute. 
The great prudence an● piety of the Governors of this Commonwealth (considering how apt the people are to be influenced by the principles and examples of their constant Teachers) have been pleased (out of an ardent zeal to God's glory, and a tender care of men's precious souls) to think upon a course how their Dominions may be made happy in the settlement of an able and godly Ministry amongst them; for which purpose they have appointed Commissioners to examine the gifts of all such as shall be employed in the office of public preaching. And seeing you have addressed yourself to us for our approbation in order to your Establishment in that office, we hope you understand the nature and weight thereof. You are to be a Pastor not of beasts, but of reasonable Creatures, framed after God's own image, and purchased with his blood. Having undertaken this cbarge, 'tis incumbent upon you to watch for those souls under your inspection, as one that must give an account; and what shall perish through your default will be required at your hands. And that we may not be sound betrayers of the great trust reposed in us, we must receive some satisfaction, how you stand qualified for the carrying on so great a work as you pretend to be now cal●ed unto.  
And because it is to be suspected that he who hath been so regardless of his own soul, that he is not sensible of the work of grace in himself, will not be very zealous in his endeavours to procure it to be wrought in others; therefore let us be informed in the first place, what assurance you have that you are in the state of grace?  Tilenus. 
Sir, I trust, you shall find, that I am no Reprobate.  Dr. Confidence. 
Methinks you speak very doubtfully?  Tilenus. 
Sir, I humbly conceive it becomes not me to be too Confident, when the modesty of the great Apostle, was content (upon occasion) with the very same expression which I used. 2 Cor. 13. 6.  Mr. Efficax. 
But can you remember the time and place: when and where that work of grace was wrought in you? By what means, and upon what occasion?  Tilenus. 
I suppose they are violent and sudden changes only, (from one extreme to another,) that fall under such a punctual Observation. Had I with Mary Magdalen been so notoriously lewd, as to make the City ring of my crimes: or had I travelled with a design of blood, as Paul did, and procured a Commission to execute it upon the Church of Christ, my Conversion, if sincere, in that case, must needs have been very remarkable. Or had I committed Adultery, and then tempted the injured party with so much artifice to cloak it, and because I could not, with all the wicked charms of intemperance, prevail to induce him to it, deliberately contrived and commanded his murder: or had I (though upon a surprise) so passionately denied and forsworn my Lord and Master, (as you very well remember who did,) the solemnity requisite to attend repentance, for such offences would have made as deep an impression in my memory, as the frequent inundation of tears did in those transgressor's cheeks, and there would have been no need of red letters in my Calendar to render such a time Observable with me. But blessed be God by whose providence it was, that, being dedicated to the service of Christ in mine Infancy, the Piety of my Parents took an early care that I should not be alienated from him through the allurements of the world, for want of a religious education; and from a child having been acquainted (as Timothy was) with the holy Scriptures, which are able to make us wise unto salvation, through faith which is in Christ Jesus; herein I have exercised myself, through the assistance of his grace, to have always a conscience void of offence towards God and towards men.  Mr. Narrowgrace. 
You speak as if regeneration came by nature and education.  Tilenus. 
No, Sir; to say regeneration comes by nature were a Contradiction.  Mr. Takeo'trust. 
Do you not remember what the Apostle saith, Rom. 3. 23. We have all sinned, and come short of the glory of God. And Ephes. 2. 1, 2. We are dead in trespasses and sins, and are by nature children of wrath? Can there be so great a change wrought in a man, as is a change from death to life, and he have no apprehension or feeling when such a change is wrought in him?  Tilenus. 
When I reflect upon the exuberance of the Divine grace under the Gospel, I persuade myself, there is some difference betwixt Christians, born of faithful and godly parents, and from their childhood educated and instructed in the ways of faith and piety; I say we must make a difference betwixt these, and those Jews and Gentiles of whom the Apostle speaks, before they were made Christians. I know you will not allow Heathens to stand in Competition with the servants of Jesus, devoted to him from their very infancy: neither is the law and discipline of Moses an equal standard to measure the dispensations of the grace of Jesus Christ by; and yet, if you consider Zacharie and Elizabeth (who were trained up under the pedagogy of Moses) and date their practice of Piety from their youth 
* See 1 King. 18. 12  (as you ought to do, for why should we make an exception where God makes none?) You will find, that being righteous before God and walking in all the Commandments and ordinances of the Lord blameless, S. Luke 1. 6. they were not capable of answering your question, When and where and how the work of grace was wrought in them. Now if the ministration of Moses (which was, in comparison, a ministration of death) was thus glorious: how shall not the ministration of Christ, which is the ministration of the spirit, be rather glorious, 2 Cor. 3. Under the Gospel that Covenant is fully accomplished, wherein God bond himself to Abraham by the sacred tie of an oath, to grant us a power to serve him in holiness, and righteousness, all the days of our life. S. Luke 1. 74. And the conveyances of this powerful grace being all put so freely into our hands (this word and Sacraments) it is required of us as a duty, to have grace, whereby we may serve God acceptably with reverence and godly fear. Heb. 12. 28. and doubtless 'tis only our own inexcusable fault if we have not, for indeed (be it spoken with holy reverence) the administration of our sacred baptism, were not better than a piece of solemn Pageantry, if grace were not conferred upon us in receiving that Sacrament, for therein are begged, on our behalf, the blessings of Christ, grace and pardon, with the renewing and assistance of the holy spirit. These the Church by prayer seeks for, on our behalf, by virtue of that Covenant, wherein God hath promised and engaged himself to bestow them; which promise, be for his part, will most assuredly keep and perform. Then upon this, we engage our vow, to forsake the Devil, and all his works, and to keep Gods holy will and Commandments. Can we think, either that God, in goodness, or justice would require such an engagement at our hands (under peril of a greater condemnation) or that the Church of God in prudence could oblige us to undertake it, without good assurance of sufficient assistance and power from his gracious spirit to enable us to perform it according to the tenor of the Gospel?  Mr. Fribabe. 
It seems you are for universal grace, and you hold, that all the children of the faithful (dying in their infancy, and before they have the use of reason) are saved by virtue of that Covenant (made 
Isa. 49. 8. Heb. 13. 20.  with us in the blood of Christ) into which they are consigned at their baptism; as if all such were invested with some privilege to exempt them from the absolute decree of reprobation.  Tilenus. 
This, Sir, is the faith into which I have been baptised and catechised; for I am taught to profess, that in my baptism, I was made a member of Christ, a child of God, and an inheritor of the Kingdom of Heaven.  Mr. Knowlittle. 
But you know, that without holiness no man shall see the Lord. Heb. 12. 14.  Tilenus. 
That I very well remember: but withal I consider, that besides that federal holiness, which removes all obstacles in the children of the faithful, and renders them recipients duly qualified for the Sacrament, I am instructed, in my Creed to believe in God the Holy Ghost, who sanctifieth me, (that is, if I do not resist his work and quench his motions) and am further directed to beg by diligent prayer his special grace to enable me to discharge my duty to God and my neighbour; which grace (if I be not wanting to my du●y) I have reason to assure myself of, upon the strength of our Saviour's promise. S. Luke 11. 13.  
The short is, Baptism being styled, the laver of regeneration. Tit. 3. 5, 6. And the children of the faithful, being in no capacity of putting a bar against the efficacy of it, the learned Davenant (one of the Divines of the Synod of Dort) concludes, that, therein they are truly justified, regenerated and adopted, and, by this means, a state of salvation is conferred upon them suitable to the condition of their infancy; and arriving to the use of reason, if they walk in the strength of the Divine grace, under the command and conduct of the Holy Spirit, and fight under Christ's banner, as generous soldiers (engaged by solemn covenant, and armed with assistance from above to that purpose) should do, we are assured that sin shall not got the dominion over them. Rom. 6. 14. for he is greater that is [engaged] in them [for their assistance] then he that is in the world [against them] 1 John 4. 4. Whereupon the same Apostle is confident to conclude [c. 5. v. 18.] We know that whosoever is born of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not.  Mr. Knowlittle. 
You speak as if a man might live without sin, and so be saved without Christ.  Tilenus. 
Sir, I believe it is the duty of the children of God, (and therefore possible) to be blameless and harmless, without rebuke, shining as lights, in the midst of a crooked and perverse nation. Phil. 2, 15. that at Christ's coming, they may be found of him in peace, without spot and blameless; 2 Pet. 3. 14. but this is done (not without Christ, but) through the power of his grace, rescuing them from the pollutions, that are in the world through lust, and from all the carnal invitations, that do so earnestly solicit them. Yet this is not to live without sin; for there are sins of ignorance and inadvertency, which, many times, through the levity of the matter, insensibly steal from us: sins of infirmity, wherein we are surprised on a sudden, and sins wherein we are overtaken through the daily incursion and tiresome importunity of temptations: but these, upon a general humiliation and petition being put upon the accounts of Christ's Cross, and pardoned (as it were) of course to the regenerate, do not interrupt his estate, nor impeach his interest in God's favour, and hereupon such men are reckoned by our Saviour in the accounts of just persons which need no repentance. Luke 15. 7. nor no more washing, save of their feet. [john 13. 10.] which is ordinarily performed in the daily use of their prayers and other holy offices.  Mr. Takeo'trust. 
But we see, by daily experience, that the dearest of God's children, do frequently complain of their corruptions, & bitterly bewail them, and groan under the apprehension and burden of them: Oh wretched man that I am! etc.  Tilenus. 
No doubt, 'tis fit a Christian should entertain such a holy jealousy over himself, as may make him humble, and keep him upon his guard, vigilant and industrious. Blessed is the man that feareth always. Prov. 28. 14.  Mr. Narrowgrace. 
Yea but we find also that the most eminent of the saints of God have fallen foully.  Tilenus. 
We must walk by precept, not example; especially we should take heed we do not transcribe a foul copy, though written by the hand of the greatest saint in Heaven, who, we know, had never been admitted thither, had not that hand been washed in the streams of repentance and the blood of Christ. But the truth is, such is the frailty of our humane nature, and the lubricity, the flexible and wax-like temper of youth, so apt to receive the impressions of vice, and such the precipitancy of our passions, that if we be not bridled by the benefit of a more severe and holy institution, and taught to improve our talents of grace and nature for our own preservation, the deceitful paintrie of pleasures, and the snare of occasions, and the witchcraft of ill company and examples, with the sundry stratagems of that politic enemy, (who manageth all the rest to his best advantage) will surprise and foil, and most miserably wound us. But as to deny the possibility of preventing this mischief, were a huge disparagement to the power of the Divine grace; so having that grace so abundantly administered (as it is under the dispensation of the Gospel) to prevent, and assist and follow us, not to cooperate therewith, but to let lose the reins unto our lusts, and give way for sin to abound, that grace may much more abound to the working of a remarkable repentance, that having such a signal experience of sin and misery, we may be able to give a punctual account of the time and manner of our conversion; what were this but to grow desperate and tempt God; a ridiculous folly joined with a most execrable impiety, (like a man that sets his house on fire, that he may make light for others to read his evidence, by which he holds it) he turns God's grace into lasciviousness, and ventures upon a certain evil, for an uncertain good, whose damnation is just.  Dr. Confidence. 
If a man should do so wilfully and of set purpose I grant it: but if you cannot satisfy our question concerning your certainty of being in the state of grace, how will you be able to obey that of the Apostle, 1 Pet. 3. 15. Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asks you, a reason of the hope that is in you, with meakness and fear?  Tilenus. 
That you may not think I have a desire to wave your question, by telling you, that I perceive, you do, many times, allege Scriptures very impertinently; I shall shape my answer directly, to what I conceive to be your meaning: we must consider therefore what our Saviour Christ saith (very applicable to our purpose) S. Luke 17. 20. The Kingdom of God (in the work we speak of) cometh not (always) with observation: but (many times) 'tis as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring, and grow up, he knoweth not how. Mar. 4. 26, 27. And therefore I observe, our Saviour and Apostle do direct us to make our judgement à Fosteriori, from the effects. By their fruits ye shall know them. And let every man prove his own work, and then shall he have rejoicing in himself alone and not in another, Gal. 6. 4. The children of God are called Saints of light. Col. 1. and the wiseman saith, The path of the just is like the shining light that shineth more and more unto the perfect day. Prov. 4. 18. 'Tis only the conscience loaden with guilt, and fear, and horror, having fire put to it, that like a gun charged with powder and shot, makes a bounce when 'tis discharged. Experience teacheth, that the natural day breaks without a crack to report it to us, and so does the day of grace too in many souls. Though the sun riseth under a cloud, and so undiscernibly, and the clock of conscience do not strike to give us notice of the hour, yet we may be assured he is up by the effects, viz. if his influences have dried up the dirt and made the plants and herbs to spring out and flourish. Grace is more discoverable in the progress then in the dawning of it.  Mr. Impertinent. 
But the Apostle saith, He that hath not the Spirit of Christ is none of his.  Tilenus. 
And I say as the same Apostle to another purpose. 1 Cor. 7. 40. I think also, that I have the spirit of God.  Mr. Confidence. 
You said well even now from our Saviour, that the tree is known by the fruits; can you give us a good account of the fruits, that the spirit of Christ hath brought forth in you, so as we may be able to distinguish them from counterfeit, and discern that they proceed from the Holy spirit, not a lying one?  Tilenus. 
That I may not deceive myself nor you herein, I think the surest way is, not to go by the common Inventory of the world; whereby I find men pretending to godliness, to be generally very partial in their reckoning: if they abhor Idols, they think it tolerable enough to commit sacrilege and sedition: and if they be not drunk with wine, or strong drink, they think 'tis no matter though the spirit of pride and disobedience stagger them into any schism or heresy. I choose therefore to follow the Apostles Catalogue, (and if I can find that in myself, I hope I am safe) the fruit of the spirit (saith he) is love, joy, peace, long-Suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. Gal. 5. 22, 23. That is (as I conceive) the love of Christ in sincerity, as 'tis Ephes. 6. 24. which sincerity discovers and approves itself, in a constant and uniform observation of all his Commandments. john 14. 15.  Mr. Efficax. 
How did the spirit of God bring forth these fruits in you (if you find them?) Did you ever feel it offer a holy violence to your will and affections, so that you were not able to resist the power of it? You have read how Paul was surprised in the height of his rebellion, his spirit subdued and forced to yield, and he cast down to the earth in great astonishment.  Tilenus. 
Though I have intimated mine opinion in this particular already, yet I shall add, that the conversion of St. Paul, was not according to the common way and rule, but extraordinary, in regard whereof he may very well style himself an abortive. 1 Cor. 15. 8. for the ordinary course is not for the Kingdom of Heaven to offer violence to us, and take us by force; but for us to do so by it. St. Mat. 11. 12.  Mr. Efficax. 
You speak as if the grace of conversion were resistible; and so you would make man stronger than God: but the Apostle tells you, that God exerts and putteth forth a power for the conversion of a sinner equal to that, which he wrought in Christ, when he raised him from the dead. Ephes. 1. 20. And indeed there is a necessity of such a power for the accomplishment of this work; because the sinner is as a dead person; dead in trespasses and sins. Ephes. 2. 1.  Tilenus. 
'tis a rule we have learned in the schools, that Theologia Symbolica non est argumentativa. Metaphors never make solid and cogent arguments. Sinners are like dead men: but no like is the same. If they were absolutely dead, than it were impossible for them to make any opposition or resistance at all, to any the least dispensation of grace. Resistance implies reaction, but the dead have no power at all to act; and yet 'tis acknowledged; that the sinner hath a power to resist, and doth actually resist: but that which is maintained generally by that side is, that the power of grace is so prevalent and invincible, that at last it will subdue and take away the resistibility of man's will. And therefore man is not dead in every sense. We find him sometimes resembled to one half dead. Luke 10. 30. Sometimes to one asleep. Ephes. 5. 14. so that you cannot certainly infer the conclusion desired, from such figurative expressions. Besides, Ephes. 1. 20. speaketh of God's power towards those that were already believers, not of his power that works belief in them.  Mr. Impertinent. 
'Tis said of those that disputed with Stephen, Acts 6. 10. That they were not able to resist the wisdom and the spirit by which he spoke.  Tilenus. 
He speaks of that conviction, which the force of his arguments (dictated to him by the Holy spirit) made upon their understandings, so that they were not able to answer him in disputation: but he speaks not of any irresistible impression that the internal Divine grace made upon their wills; for there was no such effect wrought in them, as appears in the following verses: but rather the contrary, as you may conclude from St. Stephen's word, Acts 7. 51. Ye do always resist the Holy Ghost.  Mr. Efficax. 
By resisting the Holy Ghost there, Stephen's meaning is, that they opposed the outward Ministry which was authorized and sent out by the holy Ghost.  Tilenus. 
The words are plain in themselves, and so they are literally clear against you: but that this Evasion may not serve your turn, we find the word and spirit both together, Zach. 7. 12. Yet 'tis said, they hardened their hearts like an Adamant, and resisted both. Esa. 63. 10. But (2) men may, & do resist that power of Divine grace, which doth effectually and eventually convert others; yea, a greater power, than that which doth it. Luke 11: 32. The men of Nineveh shall rise up in judgement with this generation, and shall condemn it, for they repent at the preaching of jonah: and be hold a greater than jonah is here. And as much is implied in those other words of Christ. Mat. 11. 21. woe unto thee Chorazin, woe unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. Those Heathen cities would have been wrought upon by these gracious dispensations, but you to whom, they are so freely and earnestly administered, do resist them. And why should our Saviour work so many miracles to their senses, to induce them to believe and be converted? Ad quid perditio haec? Why so much pains lost? For (if that had been the way) that one Superlative miracle, the irresistible operation of internal grace, had superseded the necessity of all others, and made them utterly superfluous.  Mr. Impertinent, 
what say you to that text in Luke 14. 23. Compel them to come in: doth not that imply an irresistible power upon them?  Tilenus. 
This place in St. Luke speaks of a charge given to a Minister, whose office it is, to call, invite, and importune, (to say nothing, that it is part of a parable) and I remember even now, when you were urged with that in Acts 7. 51. [ye always resist the Holy Ghost] then you could allege, that, that was spoken concerning the outward ministry of the word, which you confessed, might be resisted: but now you produce a text yourselves, which though it doth most evidently belong to the outward ministry, yet because it hath the word [compel] in it, and will serve your interest, it must needs signify irresistible. So that in the Acts, the Holy Ghost must (according to your interpretation) signify the outward Ministry, and that must be the only thing resisted: but in St. Luke, the outward Ministry shall signify the inward working of the Holy Ghost, and that shall be irresistible.  Mr. Efficax. 
The Apostle saith, It is God which worketh in you, both to will and to do of his good pleasure. Phil. 2. 13.  Tilenus. 
The Apostle doth not say, that God doth this immediately and irresistibly; for if he did, that would evacuate the force of his exhortation, (which is both a mean and suasion) to the duty of working out our salvation, etc. for the enforcing whereof, that is rendered as the reason (which is the cord of a man.) He speaks not of the means, 
see 1 Pet. 1. 22. 1 Cor. 15. 10.  or manner of Gods working: and that he works the ability I grant: but not the very act itself of our duty, (which if he did, it would be his act, not ours, and so not obedience, for he hath no superior) much less doth he work it immediately and irresistibly.  Mr. Efficax. 
The Prophet acknowledgeth, that the Lord worketh all our works in us. Isa. 26. 12.  Tilenus. 
If the text were to be read [in us] there were some small colour for your pretention; but in the original, it is [for us;] and therefore (rejecting the sense, which you would put upon the words) some understand all the benefits, which God had bestowed upon them, answerable to the former part of the verse [Lord thou wilt ordain peace for us: for thou hast wrought, etc.] others understand it of their afflictions and distresses, in opposition to that former branch of the verse, and agreeable to the verse following, [other Lords have had dominion over us.] But if you would have the meaning of that (or any other place of Scripture) to be this, that God doth immediately and irresistibly produce all our spiritual works, (which are works, as well of duty, as of grace in us) and that he hath tied himself by Covenant and promise so to do (as is affirmed by some) than it will undeniably follow, that God himself, (being so engaged) ought to believe, and repent, and pray, and do all other necessary good in us; as Servetus said, the fire burns not, the sun shines not, bread nourishes not: but that God alone doth immediately all these things in his Creatures, without having given them such properties; and then, sure, it were fit for the preacher to direct his admonitions to God alone, that he would perform his undertaken work in men's hearts, by his omnipotency, unto which they may never find ability, to make resistance. But the truth is, it standeth not with God's wisdom, neither doth he ever use to work upon the will of man after this manner, and that for three reasons.  Mr. Dubius. 
I pray let us hear them clearly from you.  Tilenus. 
First then, though (speaking of his absolute power) God can compel and necessitate the will of man (and so we do not make him stronger than God, as is very weakly concluded by some) yet he will not; because he will not violate that order which he hath set in our Creation. He made man after his own image, invested him with a reasonable soul, having the use of understanding, and the freedom of will: he indow●d him with a power to consider and deliberate, to consult and choose, and so by conquence he gave him dominion over himself and his own actions; that having made him Lord of the whole world, he might not be a slave to himself, but imprimis animi sui possessione regnaret, might first exercise his sovereignty in the free possession of his own mind saith Tertullian. To force his will, were to destroy the nature of his Creature (which grace is not designed to do, but only to heal and assist it) and therefore God deals with manas a free Agent; by instructions and commands, by promises and threaten, by allurements and reproofs, by rewards and punishments. So true is the saying of that fathet, Nemo invitus fit bonus. With this accords the Son of Syrach. Ecclus. 15. 14. to 17. God made man from the beginning, and lief him in the hand of his Counsel. If thou wilt keep the Commandments, and perform acceptable faithfulness, He hath set fire and water before thee: stretch forth thy hand unto whether thou wilt. Before man is life and death, and whether him liketh shall be given him.  Mr. Knowlittle. 
That text is Apocryphal, and therefore will not serve your turn, if you produce it to confirm a point of faith.  Tilenus. 
My second reason shall confirm it out of the authentic Canon, and it shall be this, viz. because God will have our faith and our repentance, and his whole service (wherein we engage ourselves) to be a work of our own choice, as 'tis said of Mary, she had chosen the good part: and hereupon our Saviour propounds the quaere. John 5. 6. Wilt thou be made whole? And so the Prophet Jeremiah before him, Jer. 13. and the last. O Jerusalem, wilt thou not be made clean, when shall it once be? God doth not necessitate nor irresistibly determine his people's will: but only directs, and conjures and assists them to make the best choice. Deut. 11. 26. Behold I set before you this day a blessing and a curse, and more fully, Chap. 30. verse 15. See, I have set before thee this day, life and good, death and evil, and vers. 19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life. And this is rendered as the reason of man's rejection. Prov. 1. 29. Because ye did not choose the fear of the Lord.  Mr. Narrowgrace. 
By this reason you make man to have freewill.  Tilenus. 
Under favour Sir, 'tis not I, but it was God that made him to have it, and he that denies all freedom of will to man, deserves no other argument than a whip or a cudgel to confute him. Sure the smart would quickly make him find liberty enough to run from it. Our woeful experience tells us we have too much freewill to do evil; and Scripture teacheth us plainly, that we have liberty in moral things, Numb. 30. 13. 1 Cor. 7. 36, 37. and for the service of God and things spiritual, our Saviour Christ saith, john 8. 36. If the son shall make you free (and he doth so, by the ministry of his Gospel, Vers. 32.) ye shall be free indeed: and sin shall have no more dominion over you: (unless ye yield yourselves up to the power of it.) Rom. 6. 14. with the 16. joshuah was so well assured hereof, that he puts it to the people's choice, Ios. 24. 15. (which implies their liberty) to serve the Lord or other Gods. [Yet were not they under so great means as we are] yourself acknowledged even now (out of the Philippians) that God worketh in us to will and to do, (which signifies a liberty, else it could not signify an ability) whereupon St. Paul saith, Phil. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I am able to do, or suffer all things.  Mr. Narrowgrace. 
The Apostle addeth in that place [through Christ strengthening me; for without Christ we can do nothing. john 15.  Tilenus. 
Nothing spiritual; that puts us into possession of Heaven, or accompanies salvation: but observe, 'tis not through Christ's forcing, but through Christ strengthening me. The grace and the ability is from Christ, but 'tis our part and duty to actuate that ability, and cooperate with that grace; and therefore it will be worth your notice to observe, that what God promiseth to do himself in one place, He commands the very same things to be done by us in another; to intimate, that although the power of acting be derived from his assistance, yet the Act itself, as it is a duty, depends upon our cooperation. Thus, Circumcision of the heart, is promised (as from God) Deut. 30. 6. but commanded (as to be done by us) Deut. 10. 16. jer. 4. 4. A new heart and spirit, promised. Ezek. 36 26. but commanded, Ezez, 18. 31. 
* see Eph. 4. 23  I will be your God, promised, jerem. 32. 38. but commanded, Exod. 20. 3. and if ye forsake him, he will cast you off for ever, 1 Chron. 28. 9 One heart and one way; promised, jer. 32. 39 yet commanded, Ephes. 4. 3, 4. 1 Cor. 1. 10. So jer. 32. 40. 'tis promised, I will put my fear in their hearts. Yet, Prov. 1. 29. because they did not choose the fear of the Lord, and 1 Pet. 2. 17. So 'tis promised, I will write my laws in their inward parts, and they shall be all taught of God. Jer. 31. 33. Isa. 54. 13. Yet in other places it is commanded, Be swift to hear; take heed how you hear; as new born babes desire the sincere milk of the word, 1 Pet. 2. 1, 2. See Prov. 7. 1, 3. and Rom. 10 8. with the 17. verse. So 'tis promised, Isa. 1. 25. I will purge; yet 2 Tim. 2. 21. He that purgeth himself. So 'tis promised, jer. 33. 8. I will cleanse them from all their iniquity: yet jam. 4. 8. Isa. 1. 16, 18. 'tis commanded, wash ye, make ye clean. And 'tis evident that God many times fulfilleth his promise, and performeth his part, when m●n altogether neglecteth his part and duty. Ezek. 24. 13. I have purged thee and thou wast not purged. See Mat. 11. 21. Luke 7. 30.  Dr. Dubius. 
Enough of this; you promised us a third reason, why God doth not (as you pretend) work man's Conversion and his faith, by a power of grace irresistible. I pray let us hear that also.  Tilenus. 
Sir, you shall have it in a few words, and it is this; because he will not save as (I speak of the Adult, who have the use of their faculties) but in a way of duty. Gen. 4. 7. If thou do well, shalt thou not be accepted? Rom. 2. 6, 7. To them who by patiented continuance in well doing, seek for glory and honour and immortality, to them, and to them only, will he render eternal life; and therefore He is said to be the Author of Eternal salvation, only, to them, that obey him. Heb. 5. 9 Now observe; that which is not wrought, but by the omnipotent impulse and irresistible motion and operation of God, that cannot be the duty of a poor frail Creature: or thus, what is a work of Almightiness in God, cannot be a work of obedience in us (if it were, it would conclude us to be omnipotent; besides, the act could not be an act of duty, Christ could do nothing, that was duty for us, till he had submitted himself to the condition of our nature. Phil. 2. 7. because God, supposed to be the doer of it, is not under obedience) but repentance and amendment of life, etc. are required, as a duty, of us, and as part of our obedience, jer. 7. 3, 5. Amend your ways, and make you a new heart and a new spirit. Ezek. 18. 31.  Mr. Knowlittle. 
By this doctrine, you seem to make a man his own Saviour.  Tilenus. 
If I should, not only seem to do so, but do so in good earnest, so it be in a way of subordination to Christ, I see no harm in it. St. Paul saith, work out your salvation. Yea, St. Peter, exhorting to repentance, saith expressly, save yourselves. Acts 2. 40. To our safety, our own sedulity is required, according to that trite saying. He that made thee without thyself, will never save thee, without thyself.  Dr. Absolute. 
Me thinks, this doth hardly sound like that doctrine, which the Apostle labours so earnestly to establish, to shut the creature, for ever, out of all ground, and occasion of boasting. Rom. 3. 27.  Tilenus. 
For a man to boast himself in his riches is vanity; in his wickedness is impiety; in his works, performed in obedience to Moses law, or out of the strength of nature, as if they could justify and save him, is arrogancy: But to glory in the Lord, and rejoice in his salvation, is not only allowed, 
a Rom. 2. 7.  but also enjoined, 
b 1 Cor. 1. 31. Phil. 4. 4.  and practised, 2 Cor. 1. 12. our rejoicing (or glorying) is this, the testimony of our conscience, that in simplicity, and godly sincerity, not by fleshly wisdom, but by the grace of God we have had our Conversation in the world. See Rom. 15. 17. and Gal. 6. 4. Let every man prove his own works, performed in the faith of Christ, and through the power of his grace,) and then shall he have rejoicing, (glorying, boasting,) in himself. 'Tis the same word in these two places, with that in the Text objected. Rom. 3. 27.  Dr. Damman. 
Are these your tenants Consonant to the Articles of the Synod of Dort? What opinion have you of t●at, and the doctrine held forth by the Divines in that Assembly?  Tilenus. 
I have had as great a reverence for that Synod, as any man living, the principles therein delivered being instilled into me from my youth: but I thank God, studying the best method for the cure of souls, and the opportunity of reading better books, hath altered my judgement quite.  Dr. Damman. 
Do you think you have changed so much for the better, that you have reason to give God thanks for it?  Tilenus: 
Yes truly, and I persuade myself, you would be of that mind too, if you would patiently attend to my objections against their doctrine, and weigh them without prejudice or partiality. But before I propound those objections, it will be requisite, that we take a brief view of that doctrine, which I shall therefore concisely, yet truly and clearly sum up in these five Articles following.  
They hold. 1. That God by an absolute decree hath elected to salvation a very little number of men, without any regard to their faith or obedience whatsoever, and secluded from saving grace all the rest of mankind, and appointed them by the same decree to eternal damnation, without any regard to their infidelity or impenitency.  
2. That Christ jesus hath not suffered death for any other, but for those elect o●ly; having neither had any intent, nor commandment of his father to make satisfaction for the sins of the whole world.  
3. That by Adam's fall his posterity lost their freewill, being put to an unavoidable necessity to do, or not to do, whatever they do or do not, whether it be good or evil; being thereunto predestinate by the Eternal and effectual secret decree of God.  
4. That God to save his Elect from the corrupt Mass doth beget faith in them by a power equal to that whereby he created the world, and raised up the dead; insomuch that such unto whom he gives that grace cannot re●ect it; and the rest, being reprobate, cannot accept of it, though it be offered unto both, by the same preaching and ministry.  
5. That such as have once received that grace by faith can never fall from it finally nor totally, notwithstanding the most enormous sins they can commit.  Dr. Damman. 
I confess you have done the Divines of that Synod no wrong in setting down their tenants: but what objections have you against the doctrine?  Tilenus. 
I shall insist only upon this (and 'tis so comprehensive I need mention no more) it doth not only evacuate the force and virtue, but quite frustrateth the use of the ministry of the word, and all other holy ordinances instituted by our Saviour Christ, and commanded to be continued for the edification, and benefit of his Church to the world's end.  Dr. Dubius. 
How can you make that appear?  Tilenus. 
For the ministry of the word it is employed, either about the wicked or the godly; the wicked are of two sorts, either Infidels despising, or Carnal persons professing the holy Gospel: the Godly, they are of two sorts, or two tempers likewise; or we may consider them under a twofold estate, either as remiss and tepid, or else as disconsolate and tempted: so that the ministry of the word is designed to a  end, (in respect of man.)  
1. The Conviction and Conversion of an Infidel.  
2. The Correction and amendment of the Carnal.  
3. The quickening and provocation of the tepid and slothful.  
4. The comfort and consolation of the afflicted and tempted.  
But the former doctrine of the Synod of Dort, is so far from being serviceable to any of these four ends, that it is directly repugnant to them all, and therefore not consonant to that holy Scripture, given by inspiration of God, which is profitable (for all those ends as the Apostle saith, 2 Tim. 3. 15, 16.) for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God, (who is a helper of the people's joy, 2 Cor. 1. 24.) may be perfect, thoroughly furnished unto every good work. That this may the more evidently appear, I desire, you (with whom that doctrine is in so high esteem) to make a practical attempt of it, herein I desire you to be true to your own principles, (and not to shuffle, as usually in your popular sermons, wherein the Synodical and Calvinian principle in your Doctrine is always confuted by an Arminian exhortation in your Application,) in the mean while I am content to personate successively those four sorts of men; and for method sake, I pray address your discourse; first, for the Conversion of Tilenus Infidelis.  Dr. Absolute. 
Most gladly will we undertake this task, that we may convince you of the errors, in which we see you are immersed; provided you do not study to be obstinate, nor allege any other reasons to justify your recusancy and averseness to the Christian faith, than what you clearly deduce from the doctrine of the Synod, and the Divines thereof. To begin the work then, we will take it for granted that you acknowledge a Deity, and demand of you, what Attributes this Deity i●, according to your apprehension, invested and clothed with.  Tilenus' Infidelis. 
The School of nature hath determined that question by so many irrefragable arguments, that I am convinced long since, that there is a sovereign Power called God, and when I consider such beams and characters of wisdom and knowledge in the soul of man, such impressions of truth and justice upon his conscience, with so great a variety of goodness in all Creatures, I must conclude, that God, the maker of all these, is an Eternal being, infinitely wise, good, and just. I believe further, that this most wise God in communicating so much goodness unto man, intended hereby to oblige him to pay (according to his ability) such homage and service as is due to his sovereign excellency and bounty, and in performance hereof we may be confident to find protection and reward.  Mr. Simulans. 
The God whom we profess and worship, and he alone is such a God, as you have described; but more merciful and gracious, infinitely, than you have been acquainted with, to whose service, therefore ●e do most earnestly invite you.  Tilenus' Infidelis. 
I thank you for your pretended kindness; but if you can produce no fairer glass to represent the nature of your God; then the doctrine of that Synod, I must tell you, I shall have no temptation or inducement at all to believe in him; for that doctrine is so far from exalting the attributes of wisdom, goodness and justice in him, that it doth in a high measure impeach them all.  Mr. Fatqlitie. 
You will never be able to make that good.  Tilenus' Infidelis. 
I beseech you hear me patiently. For his wisdom first; I conceive that is extremely eclipsed, in that he hath made choice of no better means to advance his own honour, but hath stooped to such mean & unworthy designs (to compass that end) as all but tyrants & bankrupts would be ashamed of.  Dr. Dubius. 
How so?  Tilenus' Infidelis. 
Your doctrine (if it does not belie the majesty you profess to worship) supposeth him to have made a peremptory decree, whereby his subjects are necessitated to trade with Hell and Satan for sin and damnation, to the end he may take advantage out of that commerce to raise an inconsiderable impost to augment the revenues of his own glory.  Mr. Preterition. 
We have his own word for it, M●t. 20. 15. Is it not lawful for me to do what I will with mine own?  Tilenus' Infidelis. 
(1.) Your Scripture must not conclude me, while I personate the Infidel: but (2.) We are not now arguing what God may do by his absolute power and right of dominion, but what is agreeable to his infinite wisdom. And (3.) your text speaks of a free disbursement of his favours: but our discourse proceeds upon the account of appointing men to sin and punishment. Now I hope you will not call sin Gods own (though your doctrine concludes him fairly to be the Author of it) and for punishment, he is pleased to call that, opus alienum, not his own, but a strange work. But if your God, for his mere pleasure only, and to make demonstration of his absolute power, hath appointed to eternal torments, the greatest part of his noblest Creatures without any respect to sin, as some of your Synod do maintain (not regarding his own image) in them, what is this but to play the tyrant, and where then is that infinite goodness, which you profess to be in your, and I expect to be in that God whom I fear and honour. A righteous man regardeth the life of his beast, Prov. 12. 10. yet his mercy is to be but a copy transcribed from that original in God, Luke 6. 36 but if your God be of that temper, the righteous man may very well be a precedent of mercy unto him.  Mr. Preterition. 
Indeed some of the Synod do maintain that rigid way: but the Synod itself determined otherwise, viz. that Almighty God looking upon mankind as fallen in the loins of Adam, passed over the greatest part of them, leaving them in that lapsed estate, not affording them sufficient grace for their recovery, ordaining finally to condemn them.  Tilenus' Infidelis. 
If for the sin of another man (and that pardoned to him, that did wilfully commit it, but) imputed to his posterity, (who never were in a capacity to taste the pleasure of it, or consent unto it, or protest against it,) your pretended God deals thus cruelly with them, depriving them for ever of his grace, which should enable them to repent, and sealing them up by an irrevocable decree, under an irresistible necessity, continually to sin, and then to perish everlastingly for so sinning; where is that infinite justice, accompanied with that superabundant mercy and graciousness, you affirmed to be in him? I have heard that the God whom Christians do adore, is so infinitely merciful, that he will have all men to be saved, and none to perish; and not able to swear by a greater, swears by himself, that he will not the death of the sinner, but that he may repent and live. That he protesteth the sufficiency of his own applications, and be waileth their wilful obstinacy, and expostulateth most earnestly: What could have been done more that I have not done? O that there were such a heart in you! Why will ye die? Indeed there is so much grace and sweetness in these expressions, they would bring a poor wretch presently upon his knees to such a God.  Dr. Dubins. 
These are all the very expressions of that God whom we serve, into whose gracious arms and bosom we so earnestly desire to bring you.  Tilenus' Infidelis. 
If you could teach me how to reconcile these expressions to the doctrine of your Synod, I should say something: but I conclude that impossible.  Mr. Simulans. 
I shall willingly undertake that work, as hard as you make it, and a great deal more too, to gain your soul out of the state of infidelity. There is a threefold distinction used amongst our Divines, that will untie the knot presently. 1. Mr. Calvin (in Ezck. 18. 23.) hath very learnedly observed, that God hath two wills, one outward and revealed, whereby he doth most sweetly invite sinners to his grace, and most graciously calls them to repentance, seeming as though he were earnestly desirous of their salvation; the other will is inward and secret, which is irresistible and takes effect infallibly, and by this he brings, through ways unavoidable, to an estate and course of sin here, and then to eternal damnation and punishment hereafter. Now to apply this; you must understand those places of scripture forementioned, of God's outward and revealed will, which is uneffectual, not of his inward and secret will, which is unresistible.  Tilenus' Infidelis. 
A very useful distinction, and tending much to the honour of your God, as you have applied it. I see you have not your name for nought Mr. Simulans: but for my part, I think Homer was much more honest than you and your God, when he says, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who speaks contrary to what he means aught to be held as a common enemy, and hated as the very gates of Hell. But perhaps your second distinction may be more satisfactory. I pray let us have that.  Mr. Simulans. 
We must make use of distinctions to clear our doctrines from contradiction; and if that doth not like you, we have another which cannot be denied. When 'tis said, that God would have all men to be saved; the word [All] is to be understood, non de singulis generum, but de generibus singulorum: not for all of every kind, but for some few, only of every sort and nation.  Tilenus' Infidelis. 
Methinks Sir (if this be the meaning of the words) the Scripture might have said with far more reason, that God will have all men to be damned, since of every Nation and condition the number of the damned do far exceed the number of the saved (according to your doctrine,) and reason requires that the denomination should be made according to the major part. But perhaps your third distinction will help this out?  Mr. Simulans. 
The will of God, is either approbans tantum, or else approbans et efficiens simul. God (we say) will have all men to be converted and saved Approbatiuè, non effectiuè: he approves of it and likes it well in himself, that all men be converted and saved, but he wills it not effectively, that is, he hath decreed the contrary, not to give them means necessary to the attainment of it.  Tilenus' Infidelis. 
This distinction I conceive no less unreasonable and absurd than the former. That your God should appoint by a secret, absolute and irrevocable decree, that those things, which he doth naturally hate and abhor, should be most practised, and those which he naturally loves and likes, should be omitted; this is so inconsistent with that infinite wisdom and goodness, which you proclaim to be in him, that I cannot find myself, in any measure inclined to acknowledge him the Governor of the world. I suspect rather that you have a design to make me become a proselyte to the Manichoeans, who profess two principles, a wicked one as well as a good one; and having acknowledged my persuasion of a good God, who loveth righteousness and hateth iniquity, you tempt me to believe a wicked God also, which is the Author of all evil, and in perpetual hostility against the former. It were so great an impeachment of his sincerity, that no civil person would endure to have his words so interpreted as you interpret those of your Gospel; the unavoidable consequence whereof is, that your God is the true Author of all the sins and wickedness of this world, both past, present and to come.  Mr. Fatality. 
We say, Deus est causacur peccatum existat, sed non cur sit. God is the cause of the existence, but not of the essence (if I may so speak) of sin; as he that drives a lame horse is the cause of his halting, but not of his lameness.  Tilenus' Infidelis. 
This distinction will hardly help the lame dog over the stile. For he that drives a horse unavoidable into that motion, which necessarily causeth his first halting, is certainly the cause of his lament: and so did your God drive Adam (according to your own doctrine) into the first sin; which made him and his posterity halt ever since.  Mr. Fatality. 
You must distinguish the materiality of sin from the formality of it; or the Act from the deformity: God, we say, is cause of the act, or the materiality: but not of the formality, the defect or obliquity of it.  Tilenus' Infidelis. 
I reply. 1. That there are sins of omissien, which happen (according to your doctrine) by reason the offender is deprived of necessary and sufficient grace to perform the duty, and these sins are not capable of that distinction; and if the desicient cause in things necessary be the efficient, you know to whom such sins are to be imputed 2. There are sins of commission not capable of that distinction neither; as in blasphemy, murder, adultery, wherein the act is not to be distinguished from the exorbitancy; were such a distinction allowable before God, (and if it be not, sure 'tis not to be alleged on his behalf,) every transgressor might show a fair acquittance, and justly plead [not guilty.] The Adulterer might say, he went in to his Adulteress as a woman, not as she was married to another man; and that he humbled her for procreation, or for a remedy of his Concupiscence, not for injury to her husband; the blasphemer might say, what he spoke was, to make use of the faculty of speech, which God had given him, and to keep his tongue in ure, not to dishonour the Almighty: and so (might every offender have leave by virtue of this distinction to separate his sinful act from the enormity of it) every sin would become a miracle, that is, it would be an accident without a subject. If your God stands in need of this logic himself, there is all the reason in the world, that (when he sits in judgement) he should allow the benefit thereof to others. But 3. the greatest Doctors of your Syned have written, that God doth predestinate men as well to the means as to the end: but the natural Act (granting your distinction) is not the cause of man's damnation, as it is an Act, but only as it is sin; and therefore those unfortunate forlorn wretches, whom the absolute pleasure of your God hath invincibly chained to the fatal decree of Reprobation, can no more abstain from following sin [the means,] than avoid damnation, [the woeful end] to which they are so peremptorily designed.  Mr. Fatality. 
We do not desire, that you should launch out any further into that unfordable abyss of horror and astonishment [the decree of eternal Reprobation.] It is more for your comfort, to make your calling and election sure; to get an interest in Jesus Christ through faith; by whose means the eternal decree of mercy may be accomplished to you.  Tilenus' Infidelis. 
If the decree of God be really such as you propound it, my endeavours would be to as little purpose, as your instruction is like to be; for if every man be enrolled from all eternity (after such a sort as your Synod hath determined) in one of those two fatal books, of life or death, 'tis as impossible to be blotted out of either, as for God to deny himself; to what end then serves all your importunity?  Mr. Impertinent. 
It were too great an arrogance in us to pric into God's secrets. Till he gives us a Key (of his own making) to unlock that Cabinet, we must not undertake to read the mysteries, he hath locked up in it. There are visible marks by which we may discern the Elect from the Reprobate, and those we must reflect upon to the making out of our assurance; and because our vocation is the next saving benefit, that results from our Election, and 'tis altogether uncertain when God will vouchsafe it to us, whether at the third, or at the sixth, or at the ninth, or at the last hour of our lives, therefore every one ought to keep himself in readiness, to answer when God knocks, and to obey when he calls. What you utter in your ignorance and unbelief, is capable of so much alleviation; that it proceeded from you in such a state, otherwise I should tell you it savours much of a spirit of Reprobation, to say, that men work in vain, since such as God hath elected, are elected to the means, as well as to the end, to believe, and do the exercises of piety, as well as to be saved; and to perform these in order to their salvation.  Tilenus' Infidelis. 
If it be so great an arrogance to pry into these secrets; why do you so positively define in them, and so peremptorily obtrude your definitions upon others? But 2. If all men be infallibly inlisted under one of those two Regiments, of Election or Reprobation, and we be not able to distinguish to which we do belong till God be pleased to call us over and give us our special marks and cognizance; and that vocation be not in our own power to procure (all our works and endeavours, that are brought forth before it, being born in sin and children of wrath, (as your doctrine teacheth) and so not conducible to that purpose) sure it were a piece of improvidence at least, if not a huge presumption, to attempt thus to prevent the will of God, and anticipate the decrees of heaven; notwithstanding, 'tis a part of our faith (as you define it,) that we must needs stay till that saving call of God doth ring so loud in our ears, that 'tis impossible we should be deaf or disobedient to it.  Dr. Confidence. 
None but a Reprobate would argue after this manner.  Tilenus' Infidelis. 
If you be of that opinion, I'll hear no more of your instructions; for I understand, 'tis one of your tenants, that the Gospel is preached to the greatest part of the world, to no other end, but to aggravate their condemnation; as 'tis recorded by a chief professor of that doctrine, called Mr. Calvin, that God doth direct his word unto such, that they may become the more deaf, and that he doth set his light before them, of purpose, to make them the more blind; [Inst. 3. c. 24. §. 13.] And if this be the infinite wisdom, goodness, and justice of your God, those, at whose ears there never arrived any intelligence of him, are the more happy, or at least the less unfortunate and miserable, than those who are brought into some acquaintance with him, and yet cannot believe, because the notice they have of him, through his own unprovok'd restraint, is not attended with grace necessary to work belief in them.  Mr. Impertinent. 
We advise you to betake yourself to your prayers, that these thoughts of your heart may be forgiven you, and that God would put you into a better mind.  Tilenus' Infidelis. 
I am weary of these absurd contradictions: for if the best works of the unregenerate be not only unfruitful, but noxious and hurtful, (as they are accounted by the test and scale of your doctrine) and it be impossible to please God without faith in Christ, and that faith not to be ushered into the soul, but by the dead-awakening call of the Almighty; my papers in this state of Infidelity, will rather provoke and exasperate that God, you advise me to pray unto, then propitiate and appease him. That Philosopher therefore, gave those wicked passengers, whom the violence of a tempest had stormed into a fit of devotion, a great deal better counsel, when he said, Silete, ne dii vos nebulones hic naving are sentiant, he bid them hold their peace lest their cries should give the God's warning to take their advantage to shipwreck and destroy them.  
By this gentlemen, you see with what success you are able to manage your plea (according to your Synod's principles) in behalf of your God, against an Infidel; perhaps you may come off better in your attempt to correct a wicked Christian; I desire therefore, in the next place, that you would make proof of your discipline upon Tilenus Carnalis.  Mr. Fatality. 
Herein methinks, I should make no great difficulty to prevail, if the power of reason can but fasten upon your understanding, or the tie of religion upon your conscience, or the sense of gratitude upon your heart and affections. Do but reflect upon those obligations, which Almighty God hath laid upon you, in your Creation and Redemption. He hath a fair title to your best obedience by right of dominion, in regard of that excellent nature and being, he freely conferr'd upon you; but a stronger title (if stronger may be) by the right of a dear purchase, made by no lower price than his own blood. These obligations, as common equity hath drawn them up, so (with respect to the benefit that would accrue to you hereby) your own ingenuity hath drawn you on to subscribe and seal them. You have been solemnly devoted unto God and listed a sworn soldier under the Banner of your Redeemer. Are you under his pay, and fight against his interest? Do you wear his livery, and eat his provisions, and expect his reward, and yet spend your time and strength and talents in the service of his mortal enemy? How execrable is the sacrilege of this ingratitude and rebellion? Remember, it will not be long ere the justice of God send's the trumpet of the Law (which will be so much the shriller, if it be sounded by the hollow lungs of death) to give your now-secure Conscience a hot alarm; and when you are once awakened with the terror of those dreadful threaten, you will be amazed at the horror of that apprehension, when you shall behold all those shoals and swarms of sin (you are guilty of) mustered up in their several ranks and files, to charge and fight against you; for the momentary and trifling pleasures whereof, you have so improvidently forfeited all the comforts of a good Conscience, and refreshments of the Holy Ghost, with your portion in Heaven and your interest in God's favour; in exchange whereof, like a foolish Merchant, you have procured nothing but the coals of eternal vengeance, and the flames of Hell, which the crowds of your condensed sins have thrust wide open, ready to swallow up and devour you, unless you presently prevent it, by an unfeigned repentance, and universal reformation.  Tilenus' Carnalis. 
Sir, I beseech you suffer not your zeal of a holy life to transport you beyond the rule of sacred truth, lest while you pretend to honour God on earth, you cast reproach upon his Eternal designs in Heaven. I am jealous, Tilenus Infidelis hath so disturbed your passions, that you know not where you are; for you have quite forgotten your Synod and your principles, and (I think) your own name too, and seem to have lost your Creed in your Commandments. Recollect your senses, and recall your wand'ring fantasy, and awaken your judgement to consult the Oracle of your belief (your Synod) and speak accordingly (for whatsoever is not of faith will be sin in you:) And is it not one of the Articles of that Creed (which you profess) that all the good or evil whatsoever, that happens in the world, doth come to pass by the only immutable and ineluctable decree of God, and his most effectual ordinance? That the first cause doth so powerfully guide and impel all second causes, and the will of man amongst the rest, that they cannot possibly either act or suffer sooner than they do, nor in any other manner? I am sorry I am no more master of myself and mine own actions, that I am so divested of my liberty, and carry a nature about me so debauched, that I cannot choose but suffer myself to be carried captive under the power of those sins, that reign inme: but (my comfort is) I am assured by the judgement of such sound Divines as yourself, that the secret will of God (which procured Judas' treason no less than Paul's Conversion) hath so decreed it. And you know it is not in my power to procure a writ of Electment, to cast out that sin, which came in and keeps possession by the  order of the divine predestination. I cannot get grace when God will not give it me, nor keep it, when he is pleased to take it away from me. I have no Lure to throw out, that the Dove of Heaven will vouchsafe to stoop unto. the Spirit blows where he pleases, inspires whom he pleases, and retires when he pleases; returns where he pleases; And so if it comes with an intent to amend me, it will be as impossible then to put him back, as it is now to draw him on. It were an intolerable presumption in me, to make myself so much a taskmaster over the Holy Spirit, as to prescribe him the time and hour, when he shall effect that work for me, whereunto I am able to contribute no more than to mine own birth or resurrection. 
* Atque hec est illa tantopere in Scriptures predicata regeneratio, nov a Creatio, suscitatio & mortuis, & vivificatio, quam Deus SINENOBIS in nobis operatur. Can. 12. art. 3. & 40. Synodi Dordracene.  I can affirm with confidence, I never was so much an Atheist as to entertain the least distrustful thought of the divine power. When he hath been four days dead, and lies stinking in his grave Lazarus may be raised; and the more putried I am in my corruptions, the triumphs of the divine grace will be so much the more glorious in my restitution; but it may be the last hour of the Day with me, before the Dayspring doth thus visit me. In the mean while, to show my detestation of that arrogant doctrine of the Arminians, I will not strive to do the least endeavour towards piety, lest by attributing some liberty to myself, I should eclipse the glory of God's grace, which I acknowledge, as well most free in her approaches, as unresistible in her working. I confess for the present, my sins have brought such a damp upon my grieved spirit, that he doth not afford m: so much grace as to cry Abba Father. Nevertheless I can call to mind, I have sometimes heretofore, had such heavenly motions, and gracious inspirations in my heart, as could be breathed from no other than the spirit of the Almighty, & hereby there hath been begotten in me a faith in Christ's merits not only true (which can never be lost) but so firm also, that I am even now persuaded, nothing shall be able to separate me from the love of God towards me in Christ Jesus. This faith is rooted in a rock, which all the powers of darkness are not able to root up, though to your present apprehension (for want of the fruits and blossoms of piety and devotion) it be as trees and herbs in winter, which seem dry, dead and withered, but are not so. Besides, being one of God's Elect (as every one is bound to believe, according to the doctrine of the Synod of Dort, or declared foresworn by that of Alez.) it follows by the same doctrine, that my sin though never so abominable doth Cooperate to my salvation; yea, and that my pardon is sealed already; and this Mr. Fatality, you intimate yourself, in your exhorting me to repentance; for repentance (you know) is of no worth without saith, and faith itself is defective, except it believes the forgiveness of all sins, past, and to come. However, if I be a Reprobate (which no temptation shall induce me to believe, contrary to my duty, as I am instructed by the doctrine of the Synod) yet, unless you have a commission to disannul the decrees of Heaven, your threaten and exhortations cannot avail me: but may do me this disadvantage, that they may anticipate my hell terrors, and beget a worm in my bosom, to torment me before the time.  Mr. Takeo'trust. 
I like it well, you are so fully persuaded of the all-sufficiency of the Divine grace, and that you profess so much averseness to the proud conceits of the Arminians, (not daring to ascribe any thing to your own endeavours,) and that you are so careful to avoid the comfortless suspicion of your being under the state of Reprobation: but I much bewail your dangerous error in one thing, and must endeavour your correction in that, as the most likely foundation of all your practical miscarriages.  Tilenus' Carnalis. 
I beseech you what may that be? I should be glad to have it discovered to me.  Mr. Takeo'trust. 
Because (as you argued very well according to the mind of the Synod) the Holy spirit doth immediately produce repentance in the sinner's heart, therefore you seem to set light by the Ordinance of the word, and this is a very dangerous error in you; for the word (preached especially) with threaten and exhortations are the means and instruments by which the Holy Ghost worketh, to the conversion and correction of a sinner.  Tilenus' Carnalis. 
When we take our principles, without any examination, upon the credit of our admired Authors, we are apt to embrace their contradictions as points of faith, and their absurdities, as parts of our belief. And so it hath happened to yourself in this particular; for you must observe, that, that manner of working only is called immediate, wherein no means do concur: now if the repentance and conversion of a sinner be attributed to the immediate working of the Holy Ghost, it implies a manifest contradiction to say, that exhortations and threaten are the instruments and means thereof. Besides, the very essence and being of an instrument is placed in the aptitude and fitness, which it hath, for the use and office to which it is designed: so a knife is a knife in that respect only, that the quality and form of its matter gives it an aptitude to cut: an eye is therefore an eye, because 'tis apt to see. So every instrument hath a suitable fitness to that office, for the performance whereof 'tis designed to be an instrument, and therein lies its subserviency to the principal efficient.  Mr. Takeo'trust. 
By this very reason I conclude, the Ministry of the word to be the means and instrument of the sinner's conversion and repentance; for it is most apt, to inform his understanding of his duty, and to quicken his will and affections to pursue and follow the same.  Tilenus' Carnalis. 
Sir, you are much mistaken; indeed if a moral efficiency would serve the turn, there are most excellent arguments of persuasion to work upon a reasonable Creature: but this is the very thing, that the Arminians do plead for. Our Synod and the Divines thereof teach us otherwise, namely, that the conversion of a sinner cannot be wrought but by a physical or, or hyperphysical action, an impression of grace that is irresistible, to which effect the ministry of the word (as exhortations and commands, promises and threaten) can no more avail (having no more aptitude thereunto) then to the raising of the dead, or the creation of the world.  Mr. Impertinent. 
We do read, at the raising up of Lazarus, and the Creation of the world, that God spoke the word and it was done. Gen. 1. 3, 6. john 11. 43.  Tilenus' Carnalis. 
The word that produced those effects, was not the word of exhortation, such as we speak of; no, nor yet that outward word consisting of sound and syllables, (which did but signify what God was about to work by his irresistible omnipotency:) but it was the word of his power, Heb. 1. 3. which is said to be his son, verse 2. compared with Col. 1. 16, 17. And as there could be no resistance made against that power, exerted and put forth for that creation and resurrection; so your Synod teach us to believe, that that power, which is employed to effect the conversion of a sinner from the error of his ways, is equally irresistible; but that the ministry of the word hath no such power or energy appears too manifestly in the frequent, and almost general contempt and frustration of it. This therefore having no aptitude to such an use or office, (which nothing but an irresistible force can accomplish) it can with no propriety of speech, be said to be the means and instrument thereof.  Mr. Knowlittle. 
Then you will allow the ministry of the word to be of no use at all in the Church of God?  Tilenus' Carnalis. 
One function it hath and no more, according to the consequence of the Synods doctrine; it serves for a sign or object to represent outwardly, what the spirit works inwardly, as well in the will, as in the understanding: but because 'tis like the raising of the dead, and the creation of the world, it requires an omnipotent and irresistible operation; therefore the Scripture, though it represents and urgeth so many sundry ways (as by way of command, exhortation, promise and threatening) yet (to speak congruously to our principles) it can imply and signify it, but as a work of God's, not as a duty of ours; and then why should we trouble ourselves about it, any more than Adam troubled himself about the creation of Evah, or Lazarus about his own Resurrection; especially seeing, we must believe 'tis nothing in our power to help it forward, and that God in pursuance of his own Deorees, will infallibly perform it, though we be cast into as deep a sleep (of security) as Adam was, or lie stinking in the grave of our corruptions (though insensible of it) as did Lazarus.  Dr. Dubius. 
Do you then think the use of the Ministry a thing indifferent, and purpose to decline it?  Tilen. Carnalis. 
Seeing the most the word can do is, to make us Moral men, if yet it can do that, (which are of no great esteem in God's Kingdom, as our Divines generally have resolved) and the spirit is no more bound to wait upon the preaching thereof, than to be at our command; and seeing when he does come, he needs none of those auxiliary forces to achieve his irresistible conquest over our rebellions, and yet God hath been pleased (out of his unsearchable wisdom, and to show his own dominion and liberty) so to order the matter, that although the word cannot really promote our spiritual good (which is a work far above the sphere of its power and activity) yet, receiving it in vain (though it be not in our power (confessedly) to receive it otherwise) it will aggravate our condemnation; for this cause I think it prudent, to avoid the certain danger, with the no-probable-good that (according to those principles of the Synod) will accrue by it.  Mr. Narrowgrace. 
If you be of that mind, we must leave you to the mercy of God, and the use of your own prayers, which are the only reserve, we can commend to your assistance and benefit.  Tilenus' Carnalis. 
Alas Sir, you are as much out of the story now as ever, for the grace of prayer (without which the duty will be a vain oblation, if not abominable) must be derived from the same supernal fountain; and we cannot pump it up ourselves, it comes freely; and when it comes, it is so impetuous, and overflows the soul with such inundations of the spirit, that 'tis impossible to resist it. And since you see me altogether silent to this office, you may conclude that this silence gins in heaven, and that God will not have me pray, in that he denies me his grace to that effect. But Sir, you do well to take your leave of me; for it is evident, that God hath not employed you, as intending my amendment by your ministry; since I find the confusion of your doctrine, more apt to furnish a cushion for the secure and areless, or a halter for the doubtful and depairing, than any sacred Amulet against the charms and poison of impicty. And yet because, when the wheel is once in motion, a little strength will be sufficient to continue it, and the fire is easily blown up after 'tis once kindled; therefore you may please to make your third experiment upon Tilenus Tepidus. And I am afraid you can produce no argument to quicken his remissness, into a more thorough pace of devotion, which the dexterous use of that buckler (of the Synods doctrine) will not be able to put by. Let us hear therefore how you will urge him to a further progress in Piety.  Mr. Efficax. 
Do but reflect upon Peter's redoubled exhortation. 2 Pet. 1. 4. He supposeth that they had escaped the (foul) corruption that is in the world through lust. And besides this (saith he) giving all diligence, add to your faith virtue, etc. and vers. 10. give diligence to make your calling and election sure.  Tilenus' Tepidus. 
If S. Peter had understood our calling and election in the same sense the Synod understands them in, his exhortation had been to little purpose; For (in that sense) 'tis as sure already, as the wisdom, truth, and power of God, or the blood of Christ, or the seals of the divine decrees can make it. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. 2 Tim. 2. 19 It were arrogance to go about to lay any other foundation; and a folly to imagine we are able to fortify it by our endeavours.  Mr. Simulans. 
But Sir, we should make a Conscience of the duty, though there were no other necessity of it, but necessitas praecepti] because 'tis the will of Almighty God.  Tilenus' Tepidus. 
I perceive Sir, you have forgotten your own distinction, though 'tis so little while since you used it. You told us God hath a twofold will; an outward revealed will, and an inward secret will. His outward will is signified by his commands, but saith Piscator, they are not properly God's will, for sometimes he nills the fulfilling of them: As for example, Gen. 22. 2. with 12. He commanded Abraham to offer up Isaac, yet he nilled the execution of it: but his secret will is the will of his good pleasure, which he hath therefore decreed shall ever come to pass. Whereupon, one of your Divines, concludes there is a kind of holy Simulation in God. [Vnde percipitur esse simulationem quandam sanctam, etc.] Now whereas you urge me to give all diligence, that I may grow in grace, if this were the will of God's Beneplaci ure, he would move and impel me indeclinably to effect it: but if it be only his outward will, and improperly so called, He having by an irrevocable Decree predetermined my not doing of it, though it be outwardly commanded; then my not doing his outward will is the performance of his secret will; and this being his proper will, wherein consists his good pleasure, my compliance therewith must needs be the more acceptable; especially since to this he affords me his providential concurrence, which he denies me towards the accomplishment of the other.  Mr. Knowlittle. 
We are taught, that there are degrees of glory; One glory of the Sun, another of the Moon, and another of the stars; and so there shall be in heaven. 1 Cor. 15. Now grant that you are secure (as you presume) as to the estate of glory; yet you should be earnest in your endeavours to capacitate yourself for the highest degrees of it.  Tilenus' Tepidus. 
There are some have made a question of those different degrees of glory. In the parable, every one (at the end of the day) received his penny (as much they that wrought but one hour, as they that had born the heat and burden of the day.) And the righteous shall all shine as the Sun in the kingdom of the Father; and every one shall enter into the joy of the Lord, which is fullness of joy; But besides this, if a sparrow falleth not to the ground without God's Providence, and if the hairs of our heads be all numbered (as our Saviour saith they are;) shall we not think as well, that every degree of happiness, and every beam of glory, and spark of joy are likewise apportioned and predetermined for all the Elect.  Dr. Absolute. 
'Tis true, the state of eternal bliss, as to all the degrees of joy and glory in it, is firmly and irreversibly decreed to all the Elect; but yet through your remissness, and especially if that betrays you to any wasting sin, you may damp your hopes, and lose the sense and comfortable apprehension of the influences and effects thereof, which you know was David's case. Psal▪ 6. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me, O LORD, for I am weak: O Lord heal me, for my bones are vexed: My soul is also sore vexed: but thou, O Lord, how long? Return O Lord, deliver my soul: O save me for thy mercy's sake, and restore to me the joy of thy salvation. Psal. 51.] For in death there is no remembrance of thee. From hence you see there is ground enough for the Apostles exhortation. Hebr. 6. 11. We desire that every one of you do show the same diligence, to the full assurance of hope firm unto the end.  Tilenus' Tepidus. 
I know Mr. Diodati, in his Annotations upon the 5. verse of that 6. Psalms, saith: Hereby is shown the fear of God's children, anguished and pressed by the feeling of his wrath, lest they should die out of his grace, unreconciled; and by that means be excluded and debarred from their desired aim, to be everlastingly instruments of his glory. But 'tis probable David had no intelligence of that comfortable Doctrine (defined by the Synod in this last age) as appears by his fearful complaint and expostulation (if that Psalm were his) Psal. 77. I remembered God and was troubled: I complained, and my spirit was over whelmed: My soul refused to be comforted: will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? Hath be in anger sbut up his tender mercies? There could not have been this conslict of diffidence and anxiety in him, if he had been established in the principles of the Synod; for, annexing the Lords Public declarations (by the mouth of Samuel touching him. I Sam. 13, 14. &c c. 16. 6. 7.) to the conscience of his own integrity, he might have collected a certainty of his present regeneration (when he was anointed King) and from thence have concluded undeniably his election from all eternity, and consequently the impossibility of his rejection from God's favour. But there is some likelihood, He thought that, in the designation of his everlasting mercy towards them, God considered men, as faithful (according to the way of the Arminians) and as persevering in their faithfulness. For he saith, Psal. 4. 3. Know that the Lord hath set apart him that is godly for himself. If that text will not serve the turn, yet there is one unavoidable. Psal, 103. 17, 18. The mercy of the Lord is from everlasting to everlasting; Upon them that fear him: To such as keep his Covenant: and to those that remember his commandments to do them. And to him that ordereth his conversation aright, will I show the salvation of God. Psal. 50. the last. And governing his persuasions by these principles, there is no wonder he was so exceedingly transported with a fear of God's displeasure. And that such were his principles, may be collected also from hence, in that when the Paroxysm of the temptation was somewhat over, he doth not make his recourse to the immutable decree of God's Election, to cure the remanent palpitation of his spirits; but only to former experience of God's merciful despensations towards his people. Psal. 77. 11. 15. I will remember the works of the Lord: thou hast redeemed thy people, etc. But since the clearing up of this soul-setling doctrine, by the great judgement and piety of the Synod, He that hath once tasted, the graciousness of the Lord in his effectual vocation, and firmly believes, that the things concerning his everlasting happiness, are so established and carried on by the irresistible power of an irrespective Decree (as is there taught) he may cast away all anxiety and care, and repose himself with confidence under the wings of that security.  Dr. Absolute. 
But the Synod declares fidelibus perpetuò esse vigilandum & orandum, ne in tentationes inducantur. That the faithful must watch and pray lest they fall into temptations; and that when they grow remiss and torpid, quit their guard and neglect their duty (as you do) they are many times surprised of the flesh and the world, and carried captive into heinous and enormous sins; whereby they offend God, and grieve the Holy Spirit, and incur the guilt of death and the like.  Tilenus' Tepidus. 
'Twas well you stopped there Mr. Doctor. But I had thought your worship had been better versed in this point. For my part, such Mormo'es and bugg-beares never trouble me. I am taught by the Synod to believe, that all the sins in the world, shall never be able to separate an Elect person from the love of God: but rather make for his greater advantage.  Mr. Indefectible. 
But suppose by your sins, you should provoke God to anger so far forth, that he should cut you off, as our Saviour threatens the Jews; Ye shall die in your sins. And Ezek. 18. 24. When the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations, that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, & in his sin that he hath sinned, in them shall he die.  Tilenus' Tepidus. 
I did not expect such a supposition, or objection from you of all men living; for to speak properly, God is never angry but with the Reprobates, and I know 'tis your avowed opinion, that the Elect can neither fall finally, nor totally, and all the Synodists are of the same judgement. They distinguish therefore of righteousness, into that which is inherent, or the righteousness of works, and that which is imputed, or the righteousness of faith. And they confess the Elect may forsake his inherent righteousness, and fall into most foul and horrid sins, but yet he doth not fall from his imputed righteousness, the righteousness of Christ, which he hath by faith. They do also distinguish between death temporal, and death Eternal; affirming that the sins of the Elect, though never so many or heinous, do not incur the guilt of eternal death, but only temporal, which is never inflicted upon them neither, as a curse, nor before their restitution; for if you ask them what doom David had lain under, if death had surprised him in his murder and adultery, they will tell you roundly, it was impossible he should die without repentance.  Dr. Dubius. 
I suppose David's case was extraordinary; and a special reason is given by them of the Synod, why he could not die before repentance, viz. because after his sin he was to beget a son of whom the Messiah should descend.  Tilenus' Tepidus. 
I conceive, that ground is too lose to bear the superstructure, the men of that opinion, would raise upon it; for they are not all saints in our Saviour's Genealogy, neither did David's sin bereave him of the faculty of generation. The son of Jesse might have propagated a stem for the Messiah to branch out of, and yet have died in his sin afterwards; the impossibility therefore of his dying without repentance is grounded upon a more solid and impregnable foundation, viz. the eternal decree and love of God, which equally concerns all the Elect. That immutable love wherein God elected them, doth exert it self and prompt him infallibly to confer the grace of repentance upon them first or last, how great and how many sins soever they run into. And if men had the will to improve this most excellent comfortable doctrine, the advantage of it would be unspeakable. Men do beat their brains and exhaust their treasure in experiments to find out and extract Paracelsus his Elixir to preserve them in life and health to perpetuity. But here is the only insallible medicine, ten thousand times more sovereign than the Poets fabulous ambrosia, or Medea's charms, that are said to have restored Jason's father to his youth. Here is a moral Antidote against death, easy to be made and pleasant to be taken; a receipt to make us shot-free, sword and pistol-proofe; the ingredients are not many, nor chargeable, nor hard to be attained. Let a man get a firm persuasion, that he is elected (which the Synodists say, every one is bound to believe) then let him be sure to espouse some beloved lust, and keep it very warm in his bosom, being careful (as he hath freewill to evil) Mat. 17. 12. john. 19 11. Dan. 5. 19 not to cast it off by repentance; and he may venture himself securely in the midst of the greatest perils. Let such Elect persons take up Arms against their lawful Governors, in the pretended defence of their Religion, rights and liberties, and they shall hue down thousands of their enemies before them, and none of them shall fall in the attempt, (for they cannot die in sin) unless some few, whose pusillanimity and cowardice, doth melt their hearts into an unseasonable relenting and repentance of their Rebellion, while they are in pursuit of their design.  Mr. Impertinent. 
But Mr. Tepidus, to grant you that the Elect can never fall from grace (which is our avowed tenant,) yet certainly, we are bound to be rich in good works, out of gratitude, that God may have the more glory.  Tilenus' Tepidus. 
I need not tell you, it will be all our business to glorify God, in Heaven; and so we may adjourn that work till we come thither; for our Divines hold, that sin is as much a means for the setting forth of God's glory as virtue is, and that God decreed to bring it into the world to that purpose; and if it be the riches of his grace that we should glorify, how can we glorify that better, than by an absolute resignation of ourselves up to it, (in despite of raging sin) and a confident dependence upon the free pardon thereof. And doubtless, if God would really have me show my gratitude in any other way of service, he would irresistibly press me to it; for whatsoever the Lord pleases that he thus effecteth, Psal. 135. 6. (for to that purpose this text is alleged by our Divines.) And therefore 'tis the resolution of Maccovius, (he instanceth in David committing murder and adultery) that if we consider the power of the regenerate, in respect of the Divine decree, and in respect of the actual Divine providence, and in respect of the permission of sin, than (and in these respects which are not in our power) a man can never do more good than he doth, nor commit less evil than he committeth. His reason is, that otherwise the will of man might be said to act independently to the will of God. Now if it be thus impossible to add one cubit to the stature of the new man, it will (by our Saviour's argument, Mat. 6. 27.) be impertinent and ridiculous to take thought about it. See Luke 12. 26.  Mr. Knowlittle. 
Mr. Tepidus, Mr. Tepidus. What ever you say, the doctrine of the Synod doth not overthrow the practice of Piety, and the power of godliness, as you go about to infer from it; for we know, the Doctors of that Assembly were very worthy Godly men, and so are many (as you cannot deny) that embrace their tenants.  Tilenus' Tepidus. 
Though the persecution and banishment of their brethren (only for dissenting from them in these opinions) be no great sign of godliness, yet I speak not concerning the quality of the persons that hold such opinions, but of the nature and tendency of the doctrine, the conclusions which immediately and necessarily flow from it; They may be good men; but then they are ill Logicians at least; order not their works by their faith or principles, and their godliness is not the result of these principles, but flows from some other, with which these are inconsistent, if they were rationally improved and practised, as is now evident to you from this threefold experiment already made.  Mr. Impertinent. 
The power of grace will subdue such Carnal reasonings.  Tilenus' Tepiaus. 
That is, in those men, who suffer their reason to be debauched, and then arrested by such principles: But you have yet another part for me to act, I shall not be satisfied till that is over. Another main end of the office ministerial, is to comfort the afflicted, and doubtful; and I am persuaded, this is rendered ineffectual by the doctrine of the Synod, and its Adherents, as well as the other ; for proof whereof, I desire I may now have leave to exhibit my complaints and grievances under the person and title of Tilenus Tentatus.  Dr. Confidence. 
Let us hear what they are.  Tilenus' Tentatus. 
Time was when I did walk comfortably before God in my Christian profession, feeling such inundations of spiritual Consolation flowing into my soul from his gracious presence, as put me in mind of the hidden Manna, mentioned Rev. 2. 17. whose ravishing sweetness nothing but experience can make credible; and hath made me cry out in a holy ecstasy of admiration; It is good for me to be here! But now I feel the tide is turned, my wine is mixed with water, or rather my joys turned into extreme bitterness; for I being continually alarmed by the cries of an accusing Conscience, I apprehend the terrors of the Divine vengeance set in battle array against me, and the curses of the Law thundering out my sentence of condemnation, and the mouth of Hell gaping wide open to swallow me up and devour me. These frightful apprehensions are my constant attendants, they lie down and rise up with me, and pursue me so uncessantly that I am become a burden to myself.  Dr. Confidence. 
This is some sudden storm raised in your bosom through the power and subtlety of Satan: but there is refuge at hand, an immovable rock to anchor on, that will not suffer you to be overwhelmed. Remember that Jesus Christ is the propitiation for our sins, and hath purchased Eternal Redemption for us. By the sacrifice of himself he hath purged our sins, and delivered us from the curse of the Law, and from the wrath to come, and satisfied the divine justice, and obtained reconciliation with the Father for us. Every one that is sensible of his misery by reason of sin, and understands what need he hath of a Redeemer, and runs into the arms of Jesus Christ, and embraceth him for his Saviour, & depends upon his merits and mediation, and pays a dutiful subjection to his sceptre and authority, by a true and a lively faith, he hath an interest in all those benefits (as actually applied to him,) He receives the privilege of justification and adoption, and being justified by faith, he hath peace with God. Rom. 5. 1.  Tilenus' Tentatus. 
Sir, I know these are excellent Cordials to the soul that is persuaded she hath a real interest in them: but they are designed only for a very small number, as the doctrine of the Synod hath determined. For those Divines tell us, that Almighty God did by an absolute decree elect certain particular persons to salvation, (neither considering the death of his Son, nor the faith of those elect, in that decree, but) then decreed to give his Son to die for them, and irresistibly to work in them a saving faith to lay hold upon that his Son, and actually to apply all the said benefits to themselves; (for whose salvation only they were all prepared and designed.) Now all the promises of salvation in Christ, how universally soever propounded, being (by your Doctrine) restrained only to these Elect, (amongst whom that I should reckon myself, neither any particular mention of me in Scripture, nor any revelation by Angel or Prophet out of it, doth assure me) and the number of them (according to your computation) being so small in proportion to the Reprobates, there is so much odds against me, that I have reason to be afraid, that I am inlisted under the greater multitude. When Christ said to his Apostles, One of you shall betray me, though the odds were eleven to one on the Innocent parties side, yet it raised so much scruple and suspicion in all their bosoms, as made them very anxious and inquisitive. Matth. 26. 22. Master is it I? Were the number of the Reprobates, for whom you say Christ died not, far more disproportionable to the elect; yet the sad apprehension of those eternal torments fatally linked to the end of that horrible decree, would prompt me to entertain fears & jealousies more than enough, lest I should be filled upon that chain, having no assurance to the Contrary, How much more should fearfulness and trembing surprise me, when I consider how few the Elect are even amongst the vast multitudes of such as are called!  Mr. Simulans. 
Seeing it hath pleased the wisdom of Almighty God to keep his immutable Decrees, as well that of Reprobation, as that of Election, locked up in the secret Cabinet of his own unsearchable Counsel; we are to govern our judgement by the rule of Charity, which believeth all things, and hopeth all things. 1 Cor. 13,  Tilenus Tentatus. 
I confess the judgement of Charity is a tried and equal beam in many Cases, but if you extend it generally, and apply it unto all particulars, it must needs be very false; and I am confident, you dare not avouch the truth of it in such a latitude, or if you dare, you are no more able to maintain it, than I can believe these two contrary propositions at once, that Jesus Christ died for all, and yet, that he died for a very small number. 2. It is not the judgement of my Charity, but the certainty of my faith that must give me assurance and comfort in this particular. 3. Charitable judgement is a fair standard to measure the doubtful actions of our neighbour by, and commands us to cover his infirmities, and stifle the too light conception of suspicions, and sinister opinions touching him, but binds us not to preach falsehood to him, to induce him (against his own reason) to foster too good an opinion of himself. When I see a man present himself to the Holy Sacrament, the judgement of Charity persuades me, (knowing nothing to the contrary) that he addresses himself to it, with that preparation of heart, that becomes a good Christian. But that such as are rightly prepared and qualified, do partake thereof to their salvation; this I believe by the judgement of faith, which adm●tteth nothing that is or can be false. So when I see a sick man render his soul up with much devotion and resignation, into the hands of Christ, I believe charitably, that he dies as becomes a faithful Christian: But that God communicateth his salvation to such as die in the profession and obedience of the right faith; this I believe by the certainty of faith; wherein it is impossible I should be deceived, though the judgement of Charity deceives us very often. In a word, the judgement of charity is a good standing measure betwixt man and man: but it is not current betwixt man and his own Conscience, much less betwixt him and God. I know, I am not to be relieved, but by such succours as are levied upon the divine promises, and those promises having their foundation, and infallibility in the undeceivable truth of God, they require such a certainty of faith, as will admit no mixture of any thing false or doubtful. Besides, when I do inquire which act of faith hath the priority, viz. to believe in Christ, or to believe Christ to be my Saviour, (in particular) I am taught by some of your Divines (Maccovius by name,) that I must in the first place, believe that Christ is my Saviour, and that is the cause of the other act, or the reason why I place my faith in him. Now if Christ died only for a few particular persons, and all the promises made in him, belong to those few only, unless I could find some mention of my name amongst them, or receive some revelation from heaven to that effect, how can I with any certainty or assurance build my faith upon it, that I am one of them? Mr. Tako'trust. We are bound to think every one is of the number of the Elect, till it appears to the contrary.  Tilen. Tentatus. 
This is but singing the old note ever again. This is still your judgement of Charity; which though it suppresseth all suspicion in you towards me, yet can it not cure those fears and jealousies, which I have (but with too great reason) conceived of myself. As for your appearances to the contrary, I cannot understand them, much less set any value upon them; for by such outward things, the Synod is ready to tell us, we can never perceive any thing of what belongs to the state of Election or Reprobation. I am beholding to you, that waving the severity of your reason, you will make use of a charitable supposition to flatter me into an opinion, that I am one of that little Flock for which Christ died: But there is nothing can secure and comfort me, but a full and certain persuasion that I am one of them; which you will never be able to work in me (denying that Christ died for all) unless you can find some particular and undeniable evidence of my interest in him.  Mr. Indefectible. 
You should reflect upon your former experience of God's gracious work in you. That spirit of adoption sent out into the hearts of God's Elect, to bear witness to their spirits; though he may become silent, and not speak peace to them in such an audible language of comfort, as is always apprehended by them, yet he abides with them for ever. Spiritual enjoyments are different from these outward and carnal ones; we may lose their taste and relish, as to sensible refreshment: but not their real presence, as influencing to Salvation.  Tilenus' Tentatus. 
Some comfortable apprehensions might be awakened and kindled in those bosoms, that have been warmed with such sweet and heavenly experiences, if they were not all overcast and darkened again, by other black and dismal clouds, which the observation of some of your greatest Divines have spread over them. For Mr. Calvin himself (Instit. 1. 3. c. 2. §. 10, 11.) saith, The heart of man hath so many starting holes, and secret corners, of vanity and lying, and is clothed with so many colours of guileful hypocrisy, that it oftentimes deceiveth itself: and besides experience showeth, that the Reprobates are sometimes moved with the same feelings, that the Elect are, so that in their own judgement they nothing differ from the Elect. See Heb. 6. 4, 5. But the truth is, though I have lived a good moral life hitherto, and in a way of duty have had a comfortable dependence upon the mercy of God in Christ Jesus, yet I am now afraid, I have had none of those extraordinary snavities and refreshments of God's spirit, and consequently have no assurance of the presence of that comforter, who is promised shall abide with us for ever.  Mr. Knowlittle. 
You are to consider that all the Elect are not called at the same hour.  Tilenus' Tentatus. 
I should not stand upon the hour; I could be content that God may take his own time to call me, if you could, in order to my present comfort, insure me, that I shall be called, though it be but at the hour of death: but this is that, I am afraid you have no grounds for.  Mr. Take o'trust. 
You may be confident, that Christ is dead for you, and that you have an interest in him, so you can believe it.  Tilenus' Tentatus. 
I would desire to ask but these two questions. 1. Whether this comfort be applicable to all and every sick and afflicted persons, and 2. whether it be grounded upon the truth? For if it be not to be applied unto all, I may be amongst the excepted persons, and so am not concerned in it; or, if it be not grounded upon the truth, you offer me a delusion instead of comfort.  Mr. Take o'trust. 
It is applicable unto all; and every one, and grounded upon the unquestionable truth of the Holy Gospel.  Tilenus' Tentatus. 
If it be applicable to all and every one, as you affirm, and grounded upon the truth; that is, as I conceive a rruth antecedent, to their believing; than it follows undeniably that Christ died for all in general, and for every one in special, (else how can the comfort of this doctrine be so applied to them, as you would have it.) But if your meaning be, that, it will become true to me, or any other person [that Christ died for us,] by that Act of faith, which you would have me, or any such other person give unto your speeches; than you run into a manifest absurdity, maintaining, that the object of faith, or the thing proposed to be believed, doth receive its truth, from the act of the believer, and depend upon his consent; whose faith and approbation can no more make true, that which in itself is false, then make false by his unbelief, that which in itself is true. Well may the Infidel deprive himself of the fruit of Christ's death, but he cannot bring to pass, by his unbelief, that he hath not suffered it, as a proof of his love to mankind. On the other side, the believer may receive benefit from the death of Christ, but his act of faith doth not effect, but necessarily suppose that death as suffered for him, before it can be exercised about it or lay hold upon it. Nay, my believing is so far from procuring Christ's death for me, that on the contrary, our great Divines do maintain, quod nemo unquam fidem habeat, nisi morte & meritis Christi procuratam, that I cannot have faith unless it be procured for me by the merits and death of Christ. And because I cannot find this faith in me, I may conclude he hath not procured it for me, and consequently that he hath not died for me neither; and this you know is the ground of all my trouble.  Dr. Dubius. 
Sir, I wish you to take heed of that evil heart of unbelief, as the Apostle calls it, Heb. 3. and to that end remember the words of our Saviour, John 3. ult. He that believeth on the son hath everlasting life: & he that believeth not the Son shall not see life: but the wrath of God abideth on him.  Tilenus' Tentatus. 
Sir, instead of lending me a clew to guide me out of that Maze of difficulties, into which the prodigious Divinity of the Synod hath led me, you entangle me much more in it. For whereas the Apostle saith, that God sends strong delusions to such as will not receive the love of the truth, that they may be saved. (2 Thes. 2.) You (governing your discourse by those principles) would first persuade men to believe a false proposition (when you exhort every man to believe that Christ died for him, which is false according to that Doctrine) and then having believed this falsehood, they are punished by the spirit of error to believe a lie. I beseech you, which way would you have me turn myself, to get out of these perplexities? Having instructed me to believe a doctrine, that turns my obedience into punishment, and makes my following the truth (according to that Calculation) the sure way to aggravate my damnation. For if the Synod saith true, and Christ be not dead, for them that believe not in him, how do they deserve to be punished, for not believing that which is false? And those that do obey the Commandment and believe in his death (though but for a time,) why suffer they the punishment due only to the refractory and incredulous, which is to believe a lie?  Mr. Knowlittle. 
Sir, you must not think to beguile us with your vain Philosophy: we are too well established in these saving truths, to be perverted by such Sophistry.  Tilenus. 
If you have no better Cordials for afflicted Consciences; nor firmer props to support the necessity of your ministry, than what the doctrines of the Synod will afford you, I am afraid, the most vulgar capacities will find Logic enough to conclude, from the premises, that your office is altogether useless and impertinent. Laying aside therefore the person of the Infidel, Carnal, Tepid, and Afflicted, whose parts I have hitherto acted, to make a practical trial of the efficacy of your ministry upon them, according to the tenor and consequences of those doctrines, I beseech you sadly to reflect upon what hath already passed betwixt; and consider further what a vertiginous spirit presided in that Synod, that led those Divines (Maugre all the reason to the contrary) to deny some things which the Scripture expressly doth affirm; and to affirm other things, which the Scripture doth as expressly deny. They deny the universality of the merits of Christ's death, (which the Scripture abundantly proclaimeth) and yet they do exhort and enjoin all men upon peril of damnation to believe in him; as if the Author of all truth did not only allow, but also command some men to believe falsehood. They exhort and command every one to believe that he is elected to salvation, (though indeed he be a very Reprobate,) and that he cannot lose faith and grace once received, which the Scripture in express terms denieth. And as the denial of Christ's universal redemption, takes away all the solid ground of comfort: so the asserting the Saints indefectibilitie overthrows the necessity of exhortation, with the usefulness of promises and threaten to enforce it; for who will value such admonitions, [Harden not your hearts, take heed lest ye fall, receive not the grace of God in vain.] When he is instructed to believe, that he can never be so far wanting to the grace of God, nor harden his heart, nor fall from his standing so far as to endanger his salvation, and who will deny himself (upon the assault of a gallant temptation especially) the present satisfaction of his lusts and passions, for the reversion of a Kingdom, who is persuaded, there are several decrees passed in Heaven as well to necessitate, as secure him in the Succedaneous enjoyment of them both? And who will be frighted from the pleasures of sin with the threatened danger of damnation, (unless a fit of Melancholy transports him into that folly) which believes it is no more possible to happen to him, then for God to lie, or his immutable decrees to be rescinded? In brief, when we consider the consequences of that doctrine, that the absolute decrees of Heaven, do not only overrule, but also predetermine every individual action of mankind (so that 'tis impossible for the endeavours and wit of man, to make any one of them happen at any other time, or after any other manner than they do) may we not (as far as that doctrine can warrant us) conclude, that it is God's only fault, that so many men prove Infidels, and Profane, Lukewarm, and desperate; because it is he that doth withhold that grace, which is absolutely necessary to work an effectual alteration and change in them? And resolve, that it were therefore fit, that all preachers (forbearing to importune the weak creature to attempt any of those mere impossibilities to which he hath, at most, but a passive power) should direct their admonitions to God alone, that he would (perform what is his own work only, in the hearts of men, that is, to) Convert, Correct, provoke and comfort them, by such an invincible arm of efficiency as cannot be resisted?  
The benefit of the word preached being thus totally evacuated by these doctrines, we shall find no more use or comfort in the Sacraments, but so far forth as we can observe, the very same Ministers, in the very administration of them, to overthrow their own unhappy doctrine; for to every one they baptise, they apply the promises of the Covenant of grace, contrary to their own Tenet, which, that they belong nothing at all to the Reprobates. Likewise the Lord's Supper is given to all, with the assurance Christ died for all them that receive it, though their own Tenet is, that he no way died for them who receive it unworthily, and to their condemnation; whose number is not small among our Reformed Congregations, even by their own Confession. What more? The very exercises of prayer, wherein the Pastor and the flock are joint petitioners, shall be found of no use or comfort unto either, since they all either Elect or Reprobate; for the Elect obtain no new thing by this means, if God hath written them (as the synod says) from all Eternity in the Book of life, without any relation to, or consideration of, their faith and prayers; and that it is impossible they should be blotted out of it. And the Reprobates can never cause themselves to be enrolled therein by any exercises of faith or prayers, no more than they are able to disannul the immutable Decree of God.  Gentlemen, 
I beg your pardon, and shall trouble you no further, but only to desire you to ponder those many prejudices that lie against such a Religion, as is rather repugnant than operative to the Conversion of an Infidel, and the correction of the carnal, and the quickening of the careless, and the consolation of the afflicted; And if the doctrine maintained and delivered by the Divines of that Synod, and their Adherents, doth frustrate and nullify the preaching of the word, and the use of the Sacraments, and the exercise of prayer; it overthrows the sacred function of the Ministry (which consists in the faithful administration of wholesome Doctrine and good Discipline,) and gives such a total defeat, to the whole design, of the Divine Ordinances; I hope you will, out of your great Piety and Prudence, not think it reasonable, to make the profession of such faith or Doctrine, your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Shiboleth [Judg. 12. 6.] too discern your Examinats, and pass them in the account of the Godly Ministers.  Dr. Absolute. 
Withdraw, withdraw, withdraw.  Mr. Fatality. 
Withdraw, withdraw, withdraw.  Mr. Frie-babe. 
Withdraw, withdraw, withdraw.  Dr. Absolute. 
Brethren, what think you of this man, now you have heard him discover himself so fully?  Mr. Fatality. 
The man hath a competent measure of your ordinary unsanctified learning: But you may say he hath studied the Ancient Fathers, more than our Modern Divines, such as Mr. Calvin, and Mr. Perkins; and alas! they threw away their enjoyments, and their lives too, some of them, for, they knew not what; they understood little or nothing of the Divine Decrees, or the power of Grace and Godliness. This great light was reserved for the honour of after-ages, to be held forth and displayed in.  Mr. Efficax. 
He may be an honest Moral man; but I cannot perceive that he hath been much acquainted with sin, nor very sensible of the nature of Repentance. I confess for my own part, I was never much taken with these Obadiahs, that cry, I thy servant fear the Lord from my youth. [1 King. 18. 12.] give me your experimental Divines. The  child will dread the fire; and as Judas adviseth, will have compassion upon their brethren (having been tempted themselves) and will save them with fear, using a holy violence to pluck them out of the burning. I remember Mr. Calvin confesfeth in an Epistle to Bucer, that he had a great conflict with that wild beast of impatience that raged in him, and that it was not yet tamed. He would frequently, reproach his brethren (especially if they dissented from him in the matter of predestination, etc.) by the name of Knave and Dog, and Satan. And he so vexed the Spirit of Bucer, that he provoked the good mild man to write thus to him: Judicas prout amas, vel odisti: amas autem vel odisti, prout libet. That his judgement was governed by his passions of love and hatred, & these by his lust. And for his bitter Speeches, Bucer gave him. the title of a Fratricide. Reverend Mr. Beza confesseth also of himself, that per quindecim annorum Spacium, quo alios docuit justitiae viam, nec sobrium se factum, nec liberalem, nec veracem, sed haerere in luto. That for the space of fifteen years together, wherein he taught others the way of righteousness, himself trod neither in the way of truth, nor bounty, nor sobriety: but stuck fast in the mire [of sin.] Men that have had trial of the powerful workings of sin and grace, and been brought upon their knees (like the great Apostle) with a bitter complaint, O me miserum! O wretched man that I am. These are your None-such Divines, which, methinks, our Saviour gave an intimation of, in that passage to Peter, Luke 22. 32. & tu aliquando conversus confirma fratres tuos.  Mr. Narrowgrace 
He attributeth so much to the Ministry of the Gospel, that he seems to be superstitiously addicted to it, and turns it into an Idol. Whereas, we know of itself it is but a dead letter; and therefore Maccovius handling that question; Whether the word God may be savingly heard before regeneration; concludes negatively, and to avoid his Adversaries argument, he affirms, that that hearing of the word, which produceth faith, doth presuppoose regeneration. To this agrees the opinion of some Divines, who think that Regeneration is effected after another manner than faith is. To which purpose Johannes Rysius in his Confession, saith thus, Fides Dei gratiâ per verbum concipitur. Regeneratio [vero] a Deo per Christum sine ullius rei Creatae interventu proficiscitur. Faith is conceived by the grace of God through the word, but Regeneration pro-ceeds from God through Christ, without the intervention of any created thing whatsoever.  Mr. Take o' trust. 
I conceive Sir, when we see the ministry so much eclipsed and undervalved as it is, if there were nothing else in it, Christian Policy should teach us, not to vent such doctrines, as are apt to bring more contempt upon it. But the Holy Ghost hath set it at a higher rate, by clothing it with titles of a greater reputation. He calls it the word of grace, the word of faith, the word of life, the 
Joh. 6. 63. Heb. 4. 12. 1 Cor. 14. 24, 25.  word of reconciliation, the ministration of the Spirit, the word that is able to save the soul, the power of God unto Salvation, the word of God that effectually worketh in them that believe.  Mr. Know-little. 
I conceive, the Ministry of the word hath these excellent titles bestowed upon it, in regard it is the instrument, by and through which God doth infuse into the understanding and heart, his special grace, or rather that regenerating virtue, which alone doth powerfully effect the work of regeneration; so that the outward word, as an instrument, conferreth nothing at all, to that effect, but is only as the tunnel, whereby water is poured into a vessel; and yet that water receives no tincture at all from the nature or quality of the said tunnel.  Mr. Takeo'trust. 
I have seen this alleged: But they say, we should consider, that the nature and property of the word, is, to be intelligible (in expression) and to carry such a sense as is apt to move the party, to whom it is addressed, by working upon his understanding, and inciting his heart to love or hatred, hope or fear; and this is the true efficacy the word is endowed with. But if the word contributes no more to our conversion or regeneration, than the tunnel (that only conveys the liquor) to the filling of the vessel: than it matters not whether the word be intelligible yea or no; for that regenerating virtue being a distinct power infused besides it, the word doth not work as a verbal, id est, a rational instrument, but only concurr's as an instrument destitute of sense and reason. And therefore as it matters not what mettle the tunnel be made of, whether wood, or brass, or tinn; So (had the word no other kind of instrumentalitie than that hath) it were all one, whether the language were barbarous nonsense, (as is usual amongst some Sectaries) or significant. And to what end then did God confer the gift of tongues upon his Apostles, and they take such care to condescend and apply themselves to the capacity and apprehension of their hearers? Besides, if the word hath no more to do in this work, than is pretended, why should it consist of precepts, and those established with promises and threaten? For a precept, (so established especially) doth prescribe the thing (under command) as a duty, and concurr's unto that duty, as the reason moving and obliging a man to perform it; But if that special grace, or regenerating virtue, so infused, doth alone effect a man's regeneration (taking nothing at all from the word) how can that effect be said to be the performance of his duty, and an act of obedience to the command of the word?  Mr. Knowlittle. 
'Tis a question, whether there be any precepts properly so called, under the new Covenant, yea nor no? Some absolutely deny it. But we confess it; and they may be said to concur to our conversion and believing, per modum signi, as a sign, or object representing, what God by his free grace, is said to effect and work in us. Indeed they declare what man ought to do: but they serve rather to discover and convince his weakness, than promote his duty.  Mr. Takeo'trust. 
This doctrine doth cancel the very formal reason & force of all the Commands of Christ, and makes the word of God, intended for an instrument of man's conversion, to serve only for an object and mere doctrine for his faith and repentance to converse with; (for they are not to be wrought (it seems) by this means, but immediately effected and wrought of Almighty God, in the heart, by a special action and operation) and consequently, all the exhortations and precepts, as such, all the promises and threaten, complaints and obtestations, wherewith the word of God aboundeth, to be nothing else, but empty signs, and busy trifles (if not a ludicrous stage-play) conducing nothing to that effect, which they pretend to be designed for. But, that faith and regeneration (which flows from it,) are both wrought (in a rational way) by the outward ministry of the word, moving and inciting the understanding and heart of man, will evidently appear to be the doctrine of Christ and his Apostles. 1. For faith, take that expression in our Saviour's prayer, John 17. 17, 20. Sanctify them through thy truth: thy word is truth. Neither pray I for these (Apostles) alone: but for them also, which shall believe on me through their word. See Joh. 20. 31. 1 John 5. 13. And Rom. 10. 17. Therefore faith cometh by hearing, and hearing by the word of God. 1. That he understands faith working by love, which the Gospel determines to be the only means, by which we may, and aught to be saved, appears in the 9 and 10. verses; If thou shalt confess with thy mouth the Lord Jesus, and believe with thy heart, that God raised him up from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the tongue confession is made unto salvation. 2. That by the word which works this faith, he understands the outward word, appears by the whole contexture of the Chapter; for he saith, (1.) This is that word of faith, which we Preach, verse 8. (2.) That word, which cannot be heard, unless it be preached, not internally by God, but externally by men, sent out to that purpose, verse 14, 15. (3.) That word, which is heard with the ears of the body, and (4.) may be disobeyed, verse 16, 18.  
As the working of faith is attributed to the ministry of the word, so is the working of Regeneration too; Jam. 1. 18, 19 Of his own will begat he us with the word of truth; wherefore, let every man be swift to hear. To this add 1 Pet. 1. 23, 24, 25. Being born again not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever, and this is the word which by the Gospel is preached unto you. Hereupon St. Paul tell's the Corinthians, not only that he was a Minister of God, by whom they did believe: but tells them also, that He was their Father; for in Christ Jesus He had begotten them, through the Gospel, 1 Cor. 4. 14, 15.  Mr. Knowlittle. 
The Apostle saith, 1 Cor. 3. 6. I have planted and Apollo watered: but God gave the increase.  Mr. Take o'trust. 
So the Apostle saith, 1 Cor. 15. 38. God giveth to every seed his own body, as it hath pleased him: but still it is in the ordinary way of husbandry; and therefore the Sour goes out to sow his seed, and so the King himself is served by the field, Eccles. 5. 9 But the sluggard, who will not blow by reason of the cold, He shall beg in harvest and have nothing, Prov. 20. 4. In these natural things, we see, God doth not bring forth fruit, by any peculiar divine action distinct from that of planting and watering; but by preserving that force and vigour, once put into the earth and water, (wherein and whereby such plantation and watering is made) he concurs to make the labour of the husband man successful, and so gives the increase, Psal. 65. 9, 10, 11, 12. Thou visitest the earth, and waterest it: thou greatly inrichest it with the river of God, which is full of water: thou preparest them corn when thou hast so provided for it: Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers, thou blessest the springing thereof. Thou crownest the year with thy goodness, and thy paths drop fatness. So 'tis here in a spiritual sense: ye are God's husbandry, of God's tillage, 1 Cor. 3. 9 and he hath instituted a ministry to bring you unto fruitfulness. I have planted, laying the foundation, or first principles of Christian faith among you: (of Heathens making you believers;) Apollo watered, he baptised you, and promoted that faith to some further growth in you. But yet there is no great matter imputable to him or me, that you should make a schism, upon this account, as if either of us were the author of your faith; but it is God alone, who gave us our ability. [See 2 Cor. 4. 6. 1 Cor. 4. 7. 2 Cor. 3. 4, 5, 6.] and put all the force and efficacy, into those sacred Ordinances which we administer, and so gave the increase. Thus, I say, God gives the increase, not by any peculiar, special action distinct from that Plantation & watering of Paul and Apollo: but by continuing to prosper that vigour and efficacy, which he was pleased to put into that Ministry. Hence the Apostle saith. Verse 9 We are labourers together with God, and Verse 5. Ministers by whom ye believed. To this purpose, the Apostle is a Chosen Vessel to bear the Gospel to the Gentiles. Act. 9 15. and his Commission is, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God. Act. 26. 18. and he doth so well manage and execute this Commission, that he is confident to say, I have whereof I may glory, through jesus Christ, in those things, which pertain to God. Rom. 15. 17.  Mr. Know-little. 
There is a promise. Isai. 30. 21. Thine ears shall hear a word behind thee, saying, This is the way, etc.  Mr. Takeo'trust. 
1. That promise is made to such as are already converted, * and signifies no more, than what is more clearly expressed, 
'Tis observed, that the holy spirit (not in his miraculous gifts only) is most frequently said to be given to men after their conversion. Luke 11. 13. Acts 5. 32. c. 19 2. etc.  Isa. 59 21. (2.) If the word, there promised, be a thing distinct from the word of the ministry, than I ask, whether it be an intelligible word or not? If not, then 'tis no fit mean to work upon a reasonable soul, and bring it to perform to God, a reasonable service, as ours ought to be, Rom. 12. 2. If it be an intelligible word, then either it hath the same sense, with the word written and preached, or a different sense from it. If it be of the same sense with the word written & preached, then 'tis to no purpose [frustra fit per plura, quod fieri potest per pauciora, & entia non sunt multiplicanda sine necessitate] 'tis frivolous to multiply means without cause. If this word be of a different sense from the word written or preached, than this, to the dishonour of the word, will argue the insufficiency of it, to make us wise unto salvation, and the man of God perfect thoroughly furnished unto every good work; and this will lay an imputation, not only upon the veracity and truth of God, but also upon his wisdom and goodness, for commending and enjoining the use of his written word to us, for an end and purpose to which it is unsufficient. But that we may understand the Prophet's meaning; consider that we are commanded to walk before God, Gen. 17. 1. according to which expression, we are to think God always, at our heels (as we say,) observing our steps, and consonantly to that metaphorical expression, if we step aside, what means soever his providence useth to set us right, and direct our go in his paths, 'tis as if we heard a voice behind us. Not that God would exempt us from following the direction of the ministry: no, for the promise is thus expressed in the former verse. Thine eyes shall see thy Teachers; [see Deut. 17. 9, 11.] and that we may not think it lawful to run on in error, till the Enthusiastical charm recals us; remember, 'tis our duty to seek the law, at the priest's mouth, Mal. 2. 7. Hence, we have these Caveats, not only, take heed how you hear, and what you hear, but also, whom you hear; for many false Prophets are gone out into the world, 1 John 4. 1. and therefore try the spirits whether they are of God, ibid. What need all these caveats, and so much ado, if the ministry of the word hath no influence or energy into our faith, and regeneration, and the work of grace in us?  Mr. Knowlittle. 
But we see, the Scripture, every where ascribes the work of faith, conversion and regeneration in us, to the power and gift of God, to Christ, and to the Holy Ghost.  Mr. Takeo'trust. 
The Scriptures do attribute to Almighty God, that which he doth mediately by any of his creatures or Ministers: Joh. 4. 1. Jesus is said to have baptised more disciples than John, yet in the next verse, 'tis said that jesus baptised not but his Disciples. See john 6. 45, 46. with Luke 10. 16. [2 Cor. 5. 19] 1 Thess. 4. 8. Heb. 12. 25. Act. 5. 39 ch. 7. 51. Though the ministry of the word be instrumental in the work of grace in us, yet must we acknowledge the blessed Trinity the chief cause and author thereof, and are bound always to render them the honour of that efficacy, that is wrought by this instrument; because all the light force and efficacy, which appears therein, flows from God alone, and had not been in it at all, if He had not (as it were) implanted it therein. We have this treasure in earthen vessels (as the Apostle in a like case 2 Cor. 4. 6, 7.) [2 Cor. 3. 3, 4, 5.] Certainly there we have it, and God associates what other divine internal aids he pleaseth with it; [Mar. 16. 15, 20. Rom. 15. 16, 19] To Him therefore we must ascribe the glory, who hath annexed such an excellency of power, to such (otherwise) weak and feeble instruments. 2 Cor. 10. 4.  Dr. Absolute. 
Leave your wrangling (Gentlemen) that we may dispatch Mr. Tilenus one may or other; Have any of you any more objections against him?  Mr. Indefectible. 
He holds the possibility of the Saints Apostasy notwithstanding the decrees and promises of God to the contrary, and concludes David's Adultery and Murder, to be wilful wasting, deadly sins, and inconsistent with the state of Regeneration: so that should a godly man through the frailty of the flesh suffer the like infirmity, he would be ready to discourage and grieve his spirit, telling him he had forfeited his interest in God's favour, and lay under a damnable guilt, liable to the wrath of God and the torments of hell; and so in danger to bring him to desperation, if he does not forsak his sin, and mortify his lust, and bring forth fruits meet for repentance upon his admonition.  Mr. Narrowgrace. 
Which was worse than that to my mind; he flouted the Divines of the Synod, saying, if their doctrine were well improved, it would prove an Antidote against the power of Death, and teach a man how to become immortal, even in this life.  Mr. Impertinent. 
That slipped my Observation. I pray what was it, he said?  Mr. Narrowgrace. 
It was to this purpose; If the Elect cannot be cut off in the state of impenitency, notwithstanding they fall into most grievous sins; then (saith he) let them abandon themselves to some horrid lust, or course of impiety and they shall be sure to be immortal.  Mr. Indefectible. 
But we know the Elect cannot do so. They have a principle within them, and a guard without them to defend and secure them from such courses. They are kept by the power of God through faith unto salvation. 1 Pet. 1. 5. There is their guard, and their inward principle, that inclines and moves them, you have 1 Joh. 3. 9 Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin because he is born of God.  Dr. Dubius. 
Under Correction, Sir, I conceive man is never immutably good till he arrives in heaven. As long as he converseth here below he is like other sublunary things, subject to change 
Quod Angelis Casus hominibus mors.  The reason is (besides temptations from without to allure and draw him) He hath a twofold principle, a new or an old man within him: the flesh and the spirit in Con estation Gal. 5. 7. The flesh lusteth against the spirit, and the spirit against the flesh; This Conflict is in the regenerate; And that he hath liberty to side with either of these parties, and so to change, I think cannot be denied. He hath a liberty through God's grace to side with the spirit against the flesh; and hereupon he is exhorted to abstain from fleshly lusts, to mortify his earthly members, and to walk in the spirit; his liberty to side with the flesh is but too evident. And therefore the words [CANNOT SIN] must be taken, not Physicè but Ethicè, Not for a natural impotency but a moral one, he cannot do it Legally, or at averseness of mind, which notwithstanding is capable of being altered. 'Tis said of Christ sometimes, that 
Id possumus, quod jure possumus.  He could do no mighty work. Mark 6. 5. and so 'tis said that the brethren of Joseph could not answer him Gen. 45. 3. And the Angel could do nothing against Sodom till Lot were escaped into Zoar. Gen. 19 22. [See Ios. 24. 19, 21.] And 'tis usual in our common speech to say, we cannot do a thing; when the thing is not impossible to be done, but only it is unlawful or inconvenient for us to do it. If we set aside the inconvenience and step over the hedge of the law (as many times we do) we can find power enough to do it. And so it is here. Therefore to that of our Saviour Mat. 7. 18. A good tree cannot bring forth evil fruit. S. Hierome addeth, Quamdiù in bonitatis studio perseverat, as long as it perseveres in the study and love of goodness. Thus he that is born of God, whiles he acteth according to the nature of the principles of his new birth, and studies to follow and resemble his heavenly Father, He cannot deliberately yield to any kind of sin. Haec non admittet omnino qui natus è Deo fuerit, non futurus Dei filius si admiserit, saith Tertullian. He that is born of God will not at all admit such sins as these; he shall not be a child of God if he doth admit them. As for that guard you mention out of St. Peter [They are kept by the power of God.] We must consider that we are to add a guard of our own to it, as is required Jud. ep. ver. 20, 21. But ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God. And S. Peter adds [through faith] 1 Pet. 1. 5. The Psalmist saith, Except the Lord keepeth the City, the watchman waketh but in vain: but he doth not say, the Lord will Keep the City, whether the Watchman waketh, yea or no: He that setteth the watch, and is Captain of the guard over us he saith, Watch and pray, that ye enter not into temptation; and we can promise ourselves safety no longer than we are upon our duty. 1 Joh. 5. 18. He that is begotten of God, keepeth himself and that wicked one toucheth him not. That is the effect or event of his duty, if he be careful to observe it. But (though Christ hath freed us from the dominion of the enemy, yet if we do voluntarily render ourselves up again to his power, his servants we are, to whom we obey. Rom. 6. 14, 16. ●r if we quit our guard, and suffer ourselves to be surprised through our wilful carelessness, we are involved in a like thraldom; for of whom a man is overcome, of the same is he brought in bondage. 2 Pet. 2. 19  Mr. Indefectible. 
Sir, The Apostle hath taught us to distinguish betwixt, a sin unto death, and a sin not unto death. 1 joh. 5. We confess the Regenerate may fall into sin, but not into sin unto death. Though he fall, he shall not utterly be cast down, for the Lord upholdeth him with his hand. Psal. 37. 24.  Dr. Dubius. 
For that place of the Psalmist, the context doth clear the meaning to be of falling, not into sin, but into affliction and misery. Yet I do not deny, but God out of his abundant mercy, is ready (in a way agreeable to his wisdom and justice) to assist such as fall into sin, in order to their rising again. But I am in some doubt whether the regenerate may not sin a sin unto death; and that as well if you consider the event, as the demerit of his sin; For the Moderate (and those not inferior 
Vid. Synops. pur. theo. disp. 31. thes. 38. Synod. Dordra. c. 5. Art. 4. & 5.  in learning to the more rigid) of the Synod of Dort do acknowledge, that the regenerate may not only fall from certain degrees of grace, and intermit the Acts of grace: but likewise that they may fall into such sins as leave them under a damnable guilt, so that they have need of an actual renuall of repentance, and a new absolution: that they lose their present aptness to enter into the Kingdom of heaven, into which no unclean thing shall enter. And that David and Solomon fell thus far, will be evident, if you consider the nature of their sins, and apply these following Scriptures to them. 1 Cor. 6. 9, 10. Gal. 5. 21. Apoc. 21. 7, 8. 1 joh. 3. 15. Now let us consider whether it be not possible for a man that is fallen into this estate and condition, to be cut off in his sins, before his repentance be renewed, and his new absolution received, to remove his guilt, and restore him to an aptitude, and a present actual capacity to enter into the kingdom of heaven. If it be possible for him to be cut off in this condition, than it will follow, that either he shall not enter into the Kingdom of heaven at all; or else there must be some purgatory after this life (for him to pass thorough) to cleanse and fit him for heaven; which Protestants will not admit of. But if we say, it is not possible for such a man to be cut off in his sin; than it must follow, (1.) That he hath a lease of his life granted, till his restauration; which will be a hard matter to make appear; and (2) that God is bound by some Covenant or promise to afford him, as well grace as time to repent, and this will be as hard to evidence, as the former; for, I presume, 'tis not to be denied, that there is required, a greater measure of grace to raise up such a sinner being fallen, then to keep him while he stood, from falling; Now if God's Covenant and promise, did not bind him to give that less measure of grace to keep him actually from falling, how can we persuade ourselves that he is bound by it, to confer that greater measure of grace, whereby he shall actually arise: Mr. Indefectible. The Apostle tell's the Philippians, he is confident of this very thing, that he which hath begun a good work in them, will perform (or finish) it until the day of jesus Christ. Phil. 1. 6.  Dr. Dubius. 
I need not say, the Apostle's persuasion is not always an infallible argument of God's purpose. [Act. 16. 6, 7.] for he had a persuasion of charity, as well as of faith, [Heb. 6 9] and that his persuasion touching the Philippians was of this nature, appears by the verse following, that which is alleged. But I say, God doth as well carry on, as begin the work of grace in man's heart, in such a way as doth not evacuate but establish the necessity of man's duty; and therefore, he backs that his confidence, with a vehement exhortation. Chap. 2. 12, 13. As ye have always obeyed, work out your own salvation with fear and with trembling, for it is God, that worketh in you to will and to do, of his good pleasure. And we may observe in the Epistle to the Angel of the Church of Philadelphia. Where God makes a promise, to preserve him in a time of trial then at hand (though that promise was something of the nature of a reward, being made to him upon a consideration of his former fidelity, yet) he subjoins an obligation of duty. Apoc. 3. 8. Thou hast a little strength, and hast kept my Word, and hast not denied my Name: Verse 10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them that dwell upon the earth. But to show that his own care and constancy was requisite in order to the accomplishment of that promise; he adds, Vers. 11. Behold, I come quickly, hold that fast which thou hast, that no man take thy Crown. Notwithstanding God's Promise, if we grow careless, we may forseit our reward, and incur damnation, as is clearly threatened. [Ezek. 18. 24.] But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth; shall he live? all his righteousness that he hath done, shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.  Mr. Indefectible. 
How can this consist with God's Covenant and promise. jer. 32. 40. I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed from me.  Dr. Dubius. 
That God doth not engage himself in that place, to confer upon his people an irresistible power of grace, infallibly to effect the gift of perseverance in them, will be manifest, if we consider that the Covenant there mentioned, concerned the people of the jews, and contained the favour that God would vouch safe to do them presently upon their return from the Babylonish Captivity, as appears clearly in the foregoing and following verses, and yet through their fault, and want of compliance, this did not take effect, their renewed defection crossed God's promise, and the event happened far otherwise; for if you consider that people soon after their return from that Captivity, they grew worse and worse, as appears Nehemiah the last; and if you will refer the fulfilling of the promise till after the exhibition of the Messiah (though that is against the scope of the words, yet) than they grew worst of all. They resisted the Holy Ghost. Act. 7. 5. and rejected the Counsel of God against themselves. Luk. 7. 30. and judged themselves unworthy of eternal life, blaspheming and persecuting the Author, means and ministry of it, Act. 13. 45, 46, 50, and so were cut off for their wilful unbelief. Rom. 9 32. In the Covenant therefore we are to consider two things. 1. A Promise on God's part; and 2. A stipulation of duty on their part, who are concerned in the promise. The Promise on God's part is. [I will be their God, and I will not (that is of myself, or without provocation) turn away from them to do them good; but I will put my fear in their hearts: But to what end is all this? why, that they may be my people, and fear me, as my people, and not departed from me, (as is expressed in the 39 and 40. verses of that Chapter.) This then being a voluntary duty which God requires, we must not imagine it to be intimated, as the infallible effect or event of his promise, but as the end why he makes that promise to them, and the Engagement which it puts upon them. But if they will not choose to have the fear of God before their eyes, and to excite that grace, which he puts into their hearts, but out of an evil heart of unbelief, depart from the living God; they, by this their prevarication and apostasy (becoming Non populus) ceasing to be his people, he ceaseth likewise to be their God. Thus the Spirit of God by Azariah, hath resolved it to Asa and all judah and Benjamin, 2 Chron. 15. 2. The Lord is with you, while ye be with him: and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. Yea, and cast you off for ever; as David addeth to his Son Solomon. 1 Chron. 28. 9] So that there is a kind of reciprocal engagement betwixt God and man, and something is to be performed by either party in order to salvation. Now it so happens many times, that all, which is promised to be done on God's part, is effectually done in regard of the sufficiency of it, and yet nothing done, that is required to be done on man's part, in respect of the event. [See 2 Tim. 2. 13.] Hence it is that sometimes God is said to have done all (viz. all his part) Ezek 24, 13. I have purged thee, but thou wast not purged; and for my part, what could have been done more? Isai. 5. 4. Sometimes again, he is said to have done nothing. Isa 53. 1. To whom is the arm of the Lord revealed? that is, in respect of the effect, or the event, for God was not wanting in sending his Prophets to make the Revelation. So Deut. 29 4. The Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. Not that God was wanting in affording necessary means and assistance hereunto (for then Moses should rather have upbraided God's illiberality, than the Prophet's Obstinacy,) which he had no reason to do, God having wrought so many signs and miracles of mercy for them, and of justice upon their enemies, as many times gained credit and acknowledgement amongst the Egyptians, and other nations as they passed along, and captivated the understanding, and subdued the will and affections of joshuah and Caleb.) but God is said, not to have given them hearts, etc. in regard of the event; because though he had administered abundant means to that purpose, yet through their wilful obduration, he could not prevail so far with them, they had frustrated the effect (as 'tis said of our Saviour's Countrymen in respect of his ministry, Mat. 13. 58.) and therefore Moses, must not be thought, to excuse them by laying their blindness and stubbornness at God's door, but to upbraid them, that they had made their hearts so impenetrable (hitherto) to all those gracious and powerful dispensations, that by them, though sufficient, God had not effected such an advertencie, as might have begotten a willingness throughly to confide in him and obey in him, [verse 6. this was the end, which God seriously intended, and aimed at.  Mr. Indefectible. 
This is inconsistent with that of the Apostle, Rom. 11. 29. The gifts and calling of God are without repentance.  Dr. Dubius. 
Sir, It will be a very hard matter to draw an argument from that Scripture to infer your conclusion. The gifts and calling of God are without repentance, Ergo, what? The regenerate cannot fall from grace, and their interest in God's favour? Which is a plain non sequitur. It does not follow. For of whom speaketh the Apostle that? Doth he not speak it of the Israelites? And yet he tells you but ten verses before, that they were broken off for their unbelief. All that can be concluded from those words will amount but to this, that God is so faithful and tenacious of his promise, (wherewith he had gratified their fathers) that (as 'tis verse 23.) If they abide not still in unbelief, he is no less willing and ready, than able to graft them into the Covenant again. And upon this occasion, (my brethren,) give me leave to acquaint you with a few more of my doubts and scruples, in order to my better satisfaction and settlement in these points; for I hope you will not mistake me, as if I were peremptory in my assertions; for I speak only tentative, to try, whether I can draw out of you, any better arguments or answers to objections, than I have hitherto met with, in those that have handled these controversies. I tell you then, that the Text last quoted with some other passages in the 9, 10, 11. Chapters of that Epistle to the Romans, have begotten a great doubt in me; whether, the Apostle in his discourse (Chapt. 9) treateth at all, of that absolute and peremptory decree of Reprobation, whereby men are irrevocably excluded from salvation, and all the necessary means that lead to it. Let me give you the reasons of my doubting.  Mr. Preterition. 
I am afraid we shall not have time now to examine them, yet seeing you are so desirous, let us have them briefly, that we may be the better prepared to deliver our opinion about them at our next meeting.  Dr. Dubius. 
Then take them thus. I suppose it will be granted, that the Apostle, in those Chapters applies his discourse more especially to the case of the Jews, yet haply so, as to conclude all others in their example. If so, then, that he speaks not of their absolute and peremptory reprobation, is very probable, not only from his way of arguing, but also from his passionate sorrow, hearty prayer, and earnest exhortations to them.  
1. Let us reflect upon the Apostle's sorrow, and his option upon it, Chap. 9 verse 2, 3. I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh. What is the ground of this heaviness and his vote upon it? If it were that God, by an absolute decree of reprobation, and out of his sole beneplaciture had excluded them from the grace and power of believing unto righteousness and salvation; (as some interpret it,) then, where was the piety of the great Apostle expressed in this sorrow? Where was his prudence in this option? For if such were the decree God, and the Apostle knew it, and was about to demonstrate it to be such, he must grant it to be most wise, and most just, and much conducing to the illustration of God's glory; and than 'twere impiety in any man (much more in him, who was therefore called a vessel of Election, because he was designed and called so eminently to be instrumental to the glory of the divine dispensations) to repine and grieve at it. And if he knew such a divine decree, to be immutably fixed to all eternity; it was against prudence to interpose such a wish for the avoidance of it. If the common opinion be true, that in respect of the manifestation of the divine glory, it is better and more Eligible to be miserable than not to be at all, (and it be out of an erroneous and inordinate judgement, that the very damned in hell-torments judge otherwise, as some great Schoolmen maintain (than certainly we must set an ill Character upon the Apostles sorrow and option, if we make that the cause and ground of it alleged in this supposition. And it will not excuse, to say this vote past the Apostle in the hurry of his passions, or that it was but a sudden sally of his affections, in their eager pursuit after the salvation of his nation; for all the circumstances of the discourse, and that solemn preface wherewith it is ushered in, do manifestly argue, that 'twas uttered considerately, and with great deliberation. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, Chap. 9 1. and 'tis a sufficient indication of his calm and composed mind, that he did commit this option to writing and transmit it in an Epistle to the Churches.  
2. To this let us add his prayer, Chap. 10. 1. Brethren my hearts desire and prayer to God for Israel is, that they might be saved. What Israel he means is expressed in the 3. verse, they [who] being ignorant of God's righteousness; went about to establish their own righteousness, and did not submit themselves to the righteousness of God. How can this prayer or option of the Apostle consist with his knowledge or belief of their absolute and peremptory reprobation? For his prayer (according to that opinion) must be after this manner: Lord I know by Divine revelation, (and am now declaring it, in an Epistle to the Romans, and so to all the world) that it is thine absolute will and good pleasure, utterly and irrevocably to abandon this people under an immutable decree of repentance; yet I do most hearty desire, and beseech thee, to grant that they may be saved. Such a prayer had been directly against his faith, and therefore sin, (Rom. 14. 23.) and against the very Rule of prayer, and obedience in that kind, [Thy will be done] and so sin too. Sure the Apostle (after his conversion) was not wont, thus to break his faith and cross the counsel of his maker.  
3. To this we may add all other his endeavours and stratagems to gain them to the faith of Christ, and consequently to salvation: of which we read, Rom. 11. 14. and else where. All which had been as ridiculous as the encounters of the Knight Errand. in Don Quixot, if the Apostle had believed these men to be absolutely excluded, from all possibility of salvation, by such a decree as some fancy to be treated of in that ninth Chapter.  
4. I conceive my doubt more reasonable, when I consider the Apostles way of arguing, [Rom. 11. 1.] For (to intimate (at least according to my apprehension) that the ground of his sorrow was, (not their absolute irrespective and irrevocable reprobation, but) the danger of their rejection from the Covenant and divine grace, wherein they had hitherto stood, as God's peculiar adopted people) 1. He makes their own wilful unbelief, the cause and ground of this their rejection and misery, Rom. 11. 20. Because of unbelief, they were broken off; which cannot be said of the decree of Reprobation; for the maintainers of that decree, do not make unbelief the cause of reprobation, but rather reprobation the cause of unbelief. 2. He saith there is a possibility, and hope of their restitution. This is intimated, Rom. 11. 11, & 29. and expressed verse 23. If they abide not still in unbelief, they shall be grafted in; for God is able to graft them in again. And this cannot be said with respect to the decree of Reprobation; for the decree of God is God himself (as Maccovius, and others do affirm, and so did Gomarus, 
* Vide Gomar. Tom. 3. Disp. 9 Thes. 28. etc.  till being impugned by Arminius he changed his opinion in this particular) and God cannot deny himself, 2 Tim. 2. 13. Besides, the men of that opinion, lay the foundation of all mercy and judgement to come, in those their absolute decrees of Election and reprobation; and make Christ but a part of the superstruction, or the Executor of those decrees; whereas this Apostle saith, other foundation can no man lay, then that is laid, which is Jesus Christ, 1 Cor. 3. 11. And we may observe, that consonantly hereunto, he shutteth up that his discourse, Rom. 9 30. What shall we say then? Or, what is the sum of all that hath been spoken? Namely this; That the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith: But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness. Wherefore? (not, because they were excluded by an absolute and irresistible decree, as the Apostle should have said (if he had argued regularly) according to that opinion, but) because they sought it not by faith, (as they were taught, and enabled and obliged to do) but as it were by the works of the law: for they (quitting the only foundation) stumbled at the stumbling stone; as it is written, Behold I set up in Zion (the deliverer of Jacob, whom they shall take occasion to make) a stumbling stone, and (through their wilful infidelity and perverseness he shall become to them) a rock of offence: but whosoever buildeth upon him by a lively faith and a holy obedience, shall not be confounded, verses 31, 32, 33. For as he hath tasted death for every man; [Heb. 2. 9 1 Gor. 8. 11. 2 Pet. 2. 1.] according to the Scriptures, even for them that perish; and bought with the price of his heart blood, them that deny him, as St. Peter saith: so the father would not that any should perish, but [2 Pet. 3. 9 1 Tim. 2. 4.] That all should come to repentance and be saved; and to that end He now commandeth all men every where to repent, [Acts 17. 30.] and to kiss the Son, [Psal. 2.] and submit to his sceptre; who is the propitiation for their sins, and the sins of the whole world, [1 John 2. 2.] having made our ot●nement and our peace, [Col. 1. 20.] and purchased grace and eternal redemption for us: [Rom. 5. 11. John 1. 16. Heb. 9 12. 2 Pet. 1. 3, 4. Heb. 12. 28.] sufficient abilities and glorious privileges, whereby we might be enabled and encouraged to serve him acceptably with reverence and godly fear, and is the author of eternal salvation to all them that obey him, Heb. 5. 9 These are all express parts of the divine Revelation, and therefore part of the object of our faith, and therefore infallible assertions of sacred truth. What slender distinctions are invented, and what Texts of Scripture wrested to elude some of them, I shall take my opportunity to represent, when you will vouchsafe to give me a friendly meeting, to debate these and other emergent doubts, touching these great points of controversy. In the mean time, I could wish, you would not exclude from the exercise of their ministry, men legally ordained thereunto, if they be otherwise well qualified, though they differ somewhat from you in these matters. But I am single, and must submit my vote to the suffrages of my brethren.  Chairman. 
Brother Doctor, we may think upon your advice and doubts hereafter; but for the present we must agree as one man to carry on the great work of reformation, we have in hand; and therefore, Gentlemen, what say you to Mr. Tilenus? Do you approve of him as a man well gifted and fitly qualified for the Ministry.  Mr. Fatality 
No, by no means we do not like his Principles.  Mr. Preterition 
No, by no means we do not like his Principles.  Mr. Indefectible and the rest 
No, by no means we do not like his Principles.  Call him in. Chairman. 
Sir, The Commissioners are not satisfied in your Certificate. You may be a godly man, we do not deny, but we have not such assurance of it, as we can build upon, and therefore we cannot approve of you for the Ministry; and that you may be at no more expense of purse or time in your attendance, we wish you to return home, and think upon some other employment.  Tilenus. 
Sir, I could wish I might be acquainted with the reason of this my reprobation, unless the Decree that governs your Votes, or proceeds from them, be irrespective. I think I am not so ill beloved amongst the most learned of the Godly Clergy (though differing a little in judgement from me) but I can procure a full Certificate from the chiefest and most moderate of them.  Chairman. 
That is not all the matter we have against you; what have we to do with moderate men? we see your temper and want of modesty in that expression, and therefore you may be gone.  Tilenus. 
Then Gentlemen, I shall take my leave, and commend you to more sober Counsels and resolutions.  Isaiah 9 16. 
The leaders of this people [Heb. they that call them blessed] Cause them to err.  Jer. 23. 30. 
Therefore behold, I am against the Prophets, saith the Lord, that steal my word every one from his neighbour.  Luk. 11. 52. 
Ye take away the key of knowledge.  jer. 23. 32. 
Behold I am against them that Prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and their lightness.  Mat. 15. 6. & Mark 7. 13. 
Thus have ye made the word of God of none effect by your tradition.  Ezek. 34. 4, 5. 
The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost, but with force and with cruelty have ye ruled them. And they were scattered, because there is no shepherd.  1 Tim. 6. 3-5. 
If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,— From such withdraw thy thyself; For if the blind lead the blind, they shall both fall into the ditch. Mat. 15. 14. But they shall proceed no further: for their folly shall be manifest unto all men.  2 Tim. 3. 9  

THE FIVE ARTICLES Controverted betwixt the REMONSTRANTS, and CONTRA-REMONSTRANTS, Commonly called ARMINIANS and CALVINISTS.   

To the Reader.  
WHEN those points of doctrine maintained by Melancthon and other Moderate Lutherans, to be managed by the acute wit, Solid judgement, and great Learning of James Hermine, Public Reader in the University of Leiden, they appeared to the unprejudiced Examiner's, so much more consonant, as well to the sacred Scriptures and right Reason, as to primitive Antiquity, and so much more agreeable to the Mercy and Justice and Wisdom of Almighty God, and so much more conducing unto Piety, than the tenants of the rigid Calvinists, that they quickly found a cheerful reception and great multitudes of followers in the Belgic Churches. Hereupon their Adversaries (having so passionately espoused the contrary opinions, and being so vehemently carried on with a prejudice against these) that they might the more effectually decry and suppress the Propugnators of them, caused some of their Confidents to repesent them and their doctrine under such odious Characters as were indeed proper to their own opinions. It was given out, that among their Heresies, they held; First, that God was the Author sin and Secondly, that he created the fare greatest part of mankind only of purpose to glorify himself in their damnation, with several others of like nature; which indeed are, not only the Consequence and Results of calvin's Doctrine, but positively maintained and propagated by some of his followers.  
That thy credulity, [Good Reader,] may not be abused and betrayed by such practices, the following papers are hereunto annexed, to give thee, in a short view, a true account of the difference that is betwixt the disagreeing Parties, with the grounds thereof.  
Farewell.   

The first Article touching Predestination.  

What the Remonstrants hold.  
THAT God to the glory and praise of his abundant goodness, having decreed to make man after his own image, and to give him an easy and most equal law, and add thereunto a threatening of death to the transgressors thereof, and foreseeing that Adam would wilfully transgress the same, and thereby make himself and his posterity liable to condemnation; though God was notwithstanding mercifully affected towards man, yet out of respect to his justice and truth, would not give way to his mercy to save man, till his justice should be satisfied, and his serious hatred of sin and love of righteousness be made known.   

Proofs out of Scripture.  
After his own Image. Gen. 1. 26, 27. So God created man after his own image. See Col. 3. 10. Eph. 4. 24.  
An easy law etc. Gen 2. 16, 17. Of the tree of knowledge of good and evil, thou shalt not eat. See Rom. 2. 14, 15. Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12.  
Added thereto a threatening of death. Gen. 2. 17, In the day that thou eatest thereof, thou shalt surely die.  
Foreseeing that Adam, etc. Isa. 44. 7. And who, as I shall call and shall declare it,— and the things that are coming and shall come. See Isa. 41. 22, 23. Act. 15. 18. Known unto God are all his works from the beginning of the world. And all man's works too, Psal. 139. 2. Thou understandest my thoughts afar off. See Gen. 3. 6. 2 Cor. 11. 3. 1 Tim. 2, 13, 14. Eccles. 7. 29. See Isa. 45. 21.  
Liable to condemnation, etc. Rom. 3. 23. All have sinned and come short of the glory of God. Rom. 5. 12-18, 19 By one man sin entered into the world and death by sin. Rom. 6. 23. The wages of sin is death. See Act. 17. 26. Heb. 7. 10. Job 14. 1. etc. 2 Cor. 5. 14. 2 Cor. 11. 3. with Rev. 2. 7. Gen. 3. 24. Deut. 27. 26. with Gal. 3. 10. Jam. 2. 10.  
Mercifully affected etc. Exod. 34. 6. The Lord God merciful and gracious. 1 Joh. 4. 19 He loved us first. See ver. 11. Jona. 4. 2. Thou art a God gracious and merciful, slow to anger. So 2 Chron. 30. 9 Psal. 86. 5, 15. For thou Lord art good and ready to forgive— a God full of compassion and gracious. Psal. 103. 8. 13. The Lord is slow to anger. As a father pitieth his children. Psal. 111. 4. and 145. 8, 9 His tender mercies are over all his works. Rom. 2. 4. the riches of his goodness, and forbearance and long-suffering. Luk 6. 36. Be ye merciful, as your father is merciful. See Isa. 55. 7. Jer. 31. 20. joel 2. 13. Num. 14. 18, 19 Neh. 9 17. Deut. 5. 9, 10. Jer. 32. 18.  
Respect to his justice. Ex. 34. 7. He will by no means clear the guilty. Psal. 5. 4. For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with the. Isa. 59 2. your iniquities have separated, etc. And to his truth. Gen. 2. 17. thou shalt die the death, and he is a God that cannot lie, nor repent, nor deny himself. Tit. 1. 2. Heb. 6. 18. Num. 23. 19 2 Tim. 2. 13.  
Till justice be satisfied. Isa. 53. 5, 6, 10. The Lord hath laid on him the iniquity of us all; and made his soul an offering for sin. He was wounded for our transgressions. Luk. 24. 26, 46. Thus it behoved Christ to suffer. 1 Pet. 3. 18. the just for the unjust. Mat. 20, 28. To give his life a ransom for many, and 1 Tim. 2. 6. Psal. 69. 4. I restored that which I took not away. See Phil. 2, 7, 8. Matth. 3. 15. c. 5. 17. Gen. 3. 15. Mar. 10 45. 1 joh. 3. 8. Luk. 2. 14.  
His hatred of sin, etc. Psal. 5. 4, 5, 6. Thou art not a God that hath pleasure in wickedness, thou hatest, and abhorrest, etc. Psal. 45. 7. thou hatest iniquity. Prov. 11. 20. The froward are abomination to the Lord. Isa. 59 2. your iniquities have separated between you and your God, and your sins have hid his face from you. See Psal. 7. 11, 12. Isa. 65. 12.  
And love of righteousness. Psal. 45. 7. Thou lovest righteousness, Rom. 3. 24, 25, 26. Whom God hath set forth to be a propitiation, to declare his righteousness: that he might be just, etc. He is the avenger of unrighteousness.   

And therefore I.  
For the satisfying of his justice, he did ordain the Mediator Jesus Christ, who should be made a sacrifice for sinful men, suffer Death for them, and by his blood, shed for their reconciliation, obtain right of saving them upon terms befittting mercy and justice.  

Proofs out of Holy Scripture.  
Ordained the Mediator, Isa. 9 6. To us a son is given. joh. 3. 16. So God loved the world, that he gave his only begotten son. 1 joh. 4. 9, 10. In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Rom. 5. 8. etc. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. 1 Tim. 2. 5, 6. For there is one God and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all. See Hebr. 12. 2. with 24, 25 verses.  
Made a sacrifice, and suffered death. Phil. 2. 8. He became obedient unto death. joh. 10, 11, 15. 17, 18. I lay down my life for my sheep. Se joh. 15. 13. Heb. 2. 9 He tasted death for every man. 1 Cor. 15. 3. Christ died for our sins, Rom. 4. 25. c. 6. 10. He died unto sin once. 1 Pet. 2. 24. Who his own self hare our sins in his own body, on the tree. 1 Cor. 5. 7. Christ our Passeover is sacrificed for us. Isai. 53. 10. When thou shalt make his soul an offering for sin. Ephes. 2. 2. Who loved us, and gave himself for us, an offering and sacrifice of a sweet smelling savour. 1 joh. 2. 1, 2. He is the propitiation for our sins. Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood. See Hebr. 5. 1. etc. c. 8. 3. etc. c, 9 11, 12, 13, 14, 32, 26, 77, 28. c. 10. 5. 10. 12, 14. He is the lamb of God, that taketh away the sin of the world. joh. 1. 29. He gave his life a ransom. Mark 10. 45. and purged our sins. Hebr. 1. 3. He was made sin for us. 2 Cor. 5. 21. Made a curse. Gal. 3. 13. To redeem us that were under the Law, and delivered us from the curse of the Law. Gal. 3. 13. and the power of darkness. Col. 1. 13. and the fear of death. Heb. 2. 14. Hos. 13. 14. 1. Cor. 15. 55. and from the wrath to come. 1 Thes. 1. 10. Rom. 5. 9 and obtained eternal redemption for us. Hebr. 9 12. Luk. 1. 60. 8. 2 Tim. 1. 10.  
By his blood shed for their reconciliation. Matt. 26. 28. This is my blood of the new Testament, which is shed for many for the remission of sins. Rev. 1. 5. and washed us from our sins in his own blood. See Revel. 5. 6. 12. 1 joh. 1. 7. 1 Pet. 1. 18, 19, 20. 2 Cor. 5. 18, etc. God was in Christ reconciling the world to himself. Rom. 5. 10. When we were enemies, we were reconciled to God by the death of his Son. Having made peace through the blood of his Cross. See Col. 1. 20, 21, 22. & ch. 2. 12, 13, 14. and Ephes. 2. 13. & 18. through him we have access unto the father.  
Obtain right of saving, etc. Isa. 53. 10, 11. He shall see his seed, and justify many. 1 Cor. 6. 20. Ye are bought with a price. Act. 20. 28. Which he (God) hath purchased with his own blood. 1 Pet. 2. 9 2 Pet. 2. 1. Mat. 11. 27. [Mat. 28. 18.] All are delivered unto me of my father. joh. 3. 35. and joh. 5. 22. [See joh. 17. 2.] The Father hath committed all judgement unto the Son. Mat. 18. 11. Luk. 19 10. The Son of man is come to seek & save that which was lost. See Heb. 2. 14. 15, 16, 17. In whom we have redemption. Col. 1. 14. Eph. 1. 7, 8. 1 Cor. 1. 30. 1 Pet. 1. 2, 3. Rev. 3. 14.  
Upon terms befitting, etc. 1 John 3. 8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil, Mat. 1. 21. [see Rom. 6. 1, 2. Ephes. 1. 4, 6.] For he shall save his people from their sins, Mat. 9 13. I am come to call sinners to repentance, Tit. 2. 11, 12, 14. That he might redeem us from all iniquity, and from our vain conversation, 1 Pet. 1. 18. And purify unto himself a peculiar people zealous of good works, Rev. 5. 9 He hath redeemed us unto God, that we might become servants to God, [1 Pet. 4. 1, 2.] And have our fruit unto holiness, Rom. 6. 22. And live unto righteousness, 1 Pet. 2. 24. That the righteousness of the Law might be fulfilled in us, Rom. 8. 3. c. 10. 4. That the Lord God might dwell amongst us, Psal. 68 18. And We live to him, 2 Cor. 5. 14, 15. Rom. 14. 9 [Heb. 5. 9] and set forth his praise and glory, 1 Pet. 2. 9 1 Cor. 6. 30. Therefore if any man be in Christ he is a new Creature, 2 Cor. 5. 17.    

II.  
Upon the Consideration of his blood, as shed, he decreed that all those, who should believe in that Redeemer, and persevere in that faith; should through mercy and grace, by him be made partakers of salvation: but such, as would not believe in him, but die in infidelity, should therefore be punished with eternal death; Reprobation being decreed upon precedent infidelity and dying therein.  

Proofs out of Scripture.  
His blood, as shed, etc. Rev. 13. 8. The lamb, slain from the foundation of the world, Isa. 42. 1. [see 1 Pet. 1. 20.] Behold my servant whom I uphold, mine Elect, in whom my soul delighteth, Isa 49. 3. Thou art my servant, O Israel, in whom I will be glorified, See a Tim. 1. 9 Before the world began. Who should believe, etc. john 3. 14, 15, 16, 36. That whosoever believeth in him should not perish, but have everlasting life: He that believeth on the Son hath everlasting life, John 6. 40. And this is the will of him, that sent me, that every one which seethe the son and believeth on him, may have everlasting life, see verse 47, 54, 58. Gal. 2. 20. I live by the faith of the son of God, 1 Pet. 2. 6, 7. Whosoever believeth on him shall not be confounded, see Rom. 9 30, 33. Mark 16. 16. He that believeth and is baptised shall be saved, 1 Pet. 1. 2, 5. who are kept by the power of God through faith unto salvation, Heb. 10. 38. Now the just shall live by faith, Rom. 11. 20. Thou standest by faith, Rom. 4. 16. Therefore it is of faith, that it might be by grace, etc. 1 Tim. 4. 10. The Saviour of them that believe, John 5. 24. Verily, verily, I say unto you, He that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death to life, 1 John 4. 13. These things have I written unto you that believe, that ye may know that ye have eternal life, Acts 15. 11. We believe that through the grace of our Lord Jesus Christ we shall be saved.  
And persevere, etc. Rom. 2. 7. To them, who by patiented continuance in well doing, Mat. 24. 13, 46. [1 Tim. 2. 15.] But he that shall endure unto the end, the same shall be saved. Blessed is that servant whom his Lord when he cometh shall find so doing, 2 John v. 9 He that abideth in the doctrine of Christ, hath the father and the Son, 1 john 2. 24. If that, which ye have heard from the beginning shall remain in you, Rom. 11. 22. if ye continue in his goodness, Col. 1. 23. Chap. 2. 5,6,7,8. If ye continue in the faith, rooted and built up, Heb. 3. 6, 12, 14. If ye hold fast-stedfastly unto the end, Rom. 8. 13. If ye mortify the deeds of the body, Heb. 10. 35. ad finem. Cast not away your confidence, Rev. 2. 25. c. 3. 11. Hold fast till I come, that no man take thy crown, 2 Cor. 6. 1. Receive not the grace of God in vain, 2 Pet. 3. 17, 18. Beware lest being led away with the error of the wicked, ye fall from your own steadfastness. But grow in grace, Phil. 2. 12. Work out your own salvation with fear and trembling, 2 Tim. 2. 5, 12. If a man strive for masteries, yet is he not crowned except he strive for masteries, yet is he not crowned except he strive lawfully: if we deny him, he also will deny us, Rev. 2. 11, 17, 26. Chap. 3. 12, 21. To him that overcometh will I give of the hidden Manna; and grant to sit with me on my throne, and make him a pillar, and he shall not be hurt of the second death, Rev. 2. 10. Be thou faithful unto the death, and I will give the a crown of life, 2 Tim. 4. 7, 8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousness, see job 27. 3, 4, 5, 6. Luke 8. 15.  
Such as would not believe, but die in infidelity, etc. Mar. 16. 16. He that believeth not shall be damned, john 3. 18, 36. He that believeth not is condemned already, the wrath of God abideth on him, 2 john v. 9 Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God, [see Isa. 27. 11.] Rom. 11. 20. because of unbelief they were broken off, Rom 6. 23. For the wages of sin is death, Psal. 9 17. The wicked shall be turned into Hell: Psal. 11. 6. Upon the ungodly he shall rain snares, etc. See Rev. 21. 8. But the fearful and unbelieving, and abominable, etc. shall have their portion in the lake that burneth with fire and brimstone: Rev 22. 15. See the place Ephes. 5. 5, 6. Because of these things cometh the wrath of God upon the children of disobedience: 1 Cor. 6. 9, 10. Be not deceived, the unrighteous shall not inherit the Kingdom of God: See Gal. 5. 19, 20, 21. Luke 13. 3, 5. Except ye repent, ye shall all likewise perish. john 3. 19 This is the condemnation, that light is come into the world, and men love darkness rather than light. 2 Thes. 1. 7, 8. The Lord shall be revealed from Heaven in flaming fire taking vengeance of them that know not God, and that obey not the Gospel of our Lord jesus Christ. See Mat. 13. 41, 42, 49, 50. Chap. 25. 41, 43. Wherefore if thine eye offend thee, etc. Mark 9 43. to 49. See Heb. 11. 6. Ch. 12. 14. Rev. 21. the last. Ezek. 18. 26. Mat. 3. 10, 12. Chap. 5. 20.    

III.  
And because sinful man could not possibly of himself by his natural ability, believe in this Redeemer, and persevere in such faith, he decreed to afford man means sufficient and necessary (as he saw befitting his own wisdom and justice) for the working of faith and repentance, whereby man might be enabled to believe, or more and more prepared and in certain steps or degrees brought on at length to true faith.  

Proofs out of Scripture.  
Not of himself etc. Mat 6. 27. Which of you by taking thought can add one Cubit unto his stature? job 9 19, 20. If I speak of strength, lo he is strong. Hos. 13. 9 Thou hast destroyed thyself, but in me is thy help. Isa. 43. 1. c. 45. 21. I, even I am the Lord, and besides me there is no Saviour. Prov. 3. 5. Trust in the Lord with all thy heart: and lean not to thine own understanding. Isa. 5. 21. ch. 31. 1. Woe unto them that are wise in their own eyes: but look not unto the holy one of Israel, neither seek the lord Not believe by his natural ability etc. Rom. 5. 6. ch. 8. 3. Without strength. [See a Cor. 4. 6.] 2 Cor. 3. 5. Not that we are sufficient of ourselves. See Rom. 11. 32. Gal. 3. 22. joh. 3. 3, 5. Mat. 12. 33, 35. Make the tree good, and (then) the fruit good: 1 Cor. 3. 4. God giveth the increase. Phil. 1. 29. Unto you it is given. Act. 16. 14. Whose heart the Lord opened Phil. 2. 13. It is God which worketh in you both to will and to do. See Ezek. 36. 22. Mat. 16. 17. Flesh and blood hath not revealed this unto thee: Lam. 1. 17. Every good gift is from above etc. Joh. 6. 44, 65. Except the father draw him. Mat. 11. 27. Neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. John 15. 5. Without me ye can do nothing. 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost. Eph. 2. 8. For by grace are ye saved through faith, and that not of yourselves; it is the gift of God. See Rom. 4. 16. ch. 5. 15. etc. ch. 6. 23. 1 Cor. 15. 10. By the grace of God I am what I am. Gal. 2. 20. 2 Pet. 1. 1, 3. Who have obtained like precious faith with us, according as his divine power hath given us all things that pertain unto life and godliness. Eph. 3. 14. etc. ch. 6. 23. Rev. 1. 4. Grace and peace from God the Father etc. 1 Cor. 1. 3. He that glorieth let him glory in the lord See Rom. 1. 8. 1 Pet. 1. 3. Nor persevere in such etc. joh. 15. 5. He that abideth in me and I in him, the same bringeth forth much fruit: for without me ye can do nothing. Heb. 12. 2. Jesus, the author and finisher of our faith. 2 Thess. 2. 16, 17. Now our Lord Jesus Christ himself and God even our Father, which hath loved us and given us everlasting Consolation, and good hope through grace, comfort your hearts, and establish you in every good word and work. 1 Pet. 5. 10. The God of all grace make you perfect, establish, strengthen, settle you. See Ephesians 3. 14. etc. Phil. 1. 6. Hebr. 13. 20.  
Means sufficient and necessary. etc. Rom. 8. 32. He that spared not his own Son- [See Rom. 10. 14. etc. 2 Tim. 1. 9, 10. Isa. 59 last.] How shall he not with him also freely give us all things. Eph. 1. 3. He hath blessed us with all spiritual blessings in Christ. Isa. 49, 6, 8, 9 ch. 42. 7. That thou mayest be my salvation unto the end of the earth. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. I will give thee for a Covenant to the people. To perform the promise— that he would grant unto us [a Power] that we might serve him in holiness and righteousness— all the days of our life. S. Luke 1, 72, to 76. 2 Pet. 1. 3. His Divine power hath given unto us all things, that pertain to life and godliness. Mat. 25. 14, 15, 27, 29. He gave unto them his talents. Mat. 13. 11, 12. To you it is given to know. Act. 2. 4, 5, 39, 41. The promise is to you and your children — Luke 10. 9 The kingdom of God is come nigh unto you. Isa. 65. 1. Rom. 10. 20. I was made manifest to them that enquired not after me. Tit. 2. 11, 12. ch. 3. 5, 6. For the grace of God that bringeth salvation unto all men hath appeared:— the renewing of the holy Ghost, which is shed on us abundantly, through Jesus Christ our Saviour. [See Hebr. 4. 12. 1 Cor. 14. 24, 25. jam. 1. 18. 1 Cor. 4. 15.] Rom. 6. 14. Sin shall not have dominion over you, for ye are not under the law but under grace. Mar. 4. 23, 24, 25. Luke 8. 18. To him that hath shall be given. john 7. 17. If any man will do his will he shall know of the doctrine. Luke 11. 13. Act. 5. 32. He will give the holy Spirit to them that ask and obey him. Isa. 5. 4. What could have been done more to my Vineyard that I have not done in it? Heb. 12. 28. wherefore let us have grace, whereby we may serve God acceptably with reverence and godly fear.    

FOUR  
Whence ariseth the last decree, concerning the salvation of this or that man in particular, who by these means should be brought unto faith, and persevere therein; this being the condition required in every one, that is to be elected unto eternal life: and the consideration of this or that man in particular, who should die in unbelief.  

Proofs out of Scripture.  
The condition required in every one that is to be elected etc. jam. 2. 5. Hath not God chosen the poor of this world, rich in faith? 2 Thess. 2. 13, 14. God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth, etc. 1 Pet. 1. 2. [Mark. 13. 20] Elect according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience, and sprinkling of the blood of Jesus Christ. Rom. 8. 29. Whom he did foreknow, he also did predestinate. Rom. 9 23. with 2 Tim. 2. 21. If a man therefore purge himself from these, he shall be a vessel of mercy, unto honour, etc. See Psal 4. 3 & 103. 17, 18. Rom. 10. 10, 11. and all those texts cited above under these heads [Who should believe— and persevere.] See Rom. 11. 4, 5. not bowed.  
And the consideration of this or that man, who should die in unbelief, etc. Exod. 32. 33. Whosoever hath sinned against me, him will I blot out of my book. Numb. 14. 21, to 35.  
As truly as I live, saith the Lord, 
† The very form of actual Reprobation.  because all those men which have seen my glory, and my miracles, and have tempted me now these ten times, and have not harkened to my voice, surely they shall not see the land, which I swore unto their fathers, neither shall any of them that provoked me, see it. And ye shall know my breach of promise. Heb. 3. 18, 19 And to whom swore he that they should not enter into his rest, but to them, that believed not: So we see that they could not enter in because of unbelief. Now these things happened unto them for [types, (see the application, Heb. 4. 11.) or] ensamples unto us. 1 Cor. 10. 6, 11. Rom. 11. 20, 21, 22, 23. Because of unbelief they were broken off, and thou standest by faith. Be not high minded but fear; for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness; if thou continue in his goodness, otherwise thou also shalt be cut off. 1 Chron. 28. 9 If thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. 2 Tim. 2. 12. If we deny him, he will deny us. joh. 12. 46, 47, 48. He that rejecteth me— hath one that judgeth him. jude, v. 6, 7. [2 Pet. 2. 4. 2 Thess. 2. 12.] The Angels which kept not their first estate and Sodom— giving themselves over to fornication: are set forth for an ensample.  men turning the grace of our God into lasciviousness, Were before of old ordained to this condemnation, to whom is reserved the blackness of darkness for ever. verse 4, 13. See 1 Pet. 2. 7, 8. & 2 Pet. 2. 7. etc. See also the texts cited above, under this head [Such as would not believe, etc.]    

V  
Christ is not only the executor of election, but the foundation of the decree itself.  

Proofs out of Scripture.  
The executor, etc. john 3. 16. So God loved the world, that he gave his only begotten son. Acts 4. 12. Neither is there salvation in any other. john 17. 3. This is life eternal to know thee, and Jesus Christ whom thou hast sent. john 14. 6. I am the way, the truth, and the life. john 15. 4. Abide in me, and I in you: as the branch cannot bear fruit of itself, except it abide in the Vine: no more can ye, except ye abide in me, Col. 1. 27. Christ in you the hope of glory. See 1 Cor. 2. 2.  
But the foundation, etc. Ephes. 3. 11, 12. According to the eternal purpose, which he purposed in Christ Jesus our Lord: 2 Tim. 1. 9, 10. According to his own purpose and grace, which was given us in Christ jesus before the world began. john 1. 16, 17. Grace and truth came by jesus Christ, and of his fullness. See Col. 1. 19, 20. 2 Cor. 5. 19 God was in Christ reconciling the world unto himself. Rom. 5. 2. By whom also we have access by faith into this grace wherein we stand. See Ephes. 3. 11. 12. and Ephes. 1. 3, 4, 5, 6, 7, 11. Blessed with all spiritual blessings in Christ chosen in him, predestinated us by him, made us accepted in him, In whom we have redemption, forgiveness, and an inheritance. Ephes. 2. 20, 21, 22. Jesus Christ being the Corner stone. 1 Cor. 3. 11. Other foundation can no man lay. See the Text cited above under this head [made a sacrifice and suffered death.]    

What the Remonstrants do utterly deny Concerning Predestination.  

I.  
They do utterly deny, that God decreed to elect some to eternal life, and to reprobate others from the same, before he decreed to create them.  

The Reason of this.  
Not to elect some, etc. For he hath chosen us in Christ. Ephes. 1. 4. But in Christ we cannot be, unless we be considered, 1. As sinners, 2. As believers; and therefore Creatures, 1. As sinners. For 1 Tim. 1. 15. Christ Jesus came into the world to save sinners, [See Mat. 1. 21. john 1. 29. Mat. 18. 11. Luke 19 10. John 6. 51. Heb. 2. 14. etc. 2 Cor. 5. 19 etc. See all the places cited for salvation by faith.]  
2. As believers. For, John 1. 12. They that receive him are they that believe in his name. See Ephes. 3. 17.  
Not to reprobate others, etc. For reprobation is an act of God's hatred, who hateth nothing but sin and for sin, which the creature could not be guilty of before it had a being. Exod. 32. 33. [See Ezek. 18. 23. Chap. 33. 11.] Whosoever hath sinned him will I blot out. Ezek. 18. 4, 20. The soul that sinneth, it shall die. See all those places where damnation is said to be for sin, especially for infidelity. See also those places cited to show God's hatred of sin, and his inclination to mercy, as Exod. 33. 18, 19 Chap. 34. 6, 7. Lam. 3. 33. Psal. 145. 8, 9 Ezek. 33. 11. 2 Pet. 3. 9 Ezek. 18. 23, 32. Mat. 25. 41. Hell made for Devils.    

II.  
They do not hold, that any such decree in order before the decree of Creation, was made for the demonstration of the glory of God's mercy and justice, or power and absolute dominion.  

The Reason of this.  
1. jer. 18. 4. The vessel that he made of clay, was marred in the hand of the potter; so he made it again another vessel, as seemed good to the potter to make it. See to the 10, 1●. verse. [See Isa. 27. 11. last part. Hos. 9 15.]  
(2. Isa. 49. 8, & 6. verses. I will give thee for a Covenant of the people to restore Israel, and enlighten the Gentiles. And verse 〈◊〉 Thou art my servant, O Israel, [Christ] in whom I will be glorified: [See john 15. v. 8 & Proverbs 14. 28.] Consider what is noted before, and what followeth, for further evidence of this.    

III.  
They do utterly deny, that God did, with this intent, create all men in Adam, ordain the fall and permission thereof, withdraw from Adam grace necessary and sufficient, or procureth the Gospel to be preached, and men to be externally called, and bestoweth certain gifts of the Holy Ghost upon them, (and all this with this intent) that these should be means whereby he would bring some unto life, and disappoint others of the benefit thereof according to such decree.  

The reason hereof (in the several branches) is to be collected from the proof of the foregoing and following articles; yet that it may further appear.  
1. That God did not create, etc. Consider that He made man after his own image: Gen. 1. 27.  
2. Gave him the tree of life. Gen. 2. 9  
3. That he hates sin: Psalm 5. 4, 5. Hab. 1. 13.  
4. And cannot be tempted with evil James 1. 13, 14, 15, 17.  
5. And desireth not the death of a sinner: Ezek. 18. 31. c. 33. 11.  
6. That sin was from the suggestion of the Devil: Gen. 3. 1.  
7. And man's voluntary compliance with him: Eccles. 7. 29.  
2. That he procureth not the Gospel, etc. Consider,  
1. He is merciful to all: Psalm 145. 8, 9 Acts 14. 16, 17. Chapter 17. 26, 27. Would not that any should perish: Ezek. 18. 23, 31. & Cham 33. 11. [See John 3. 17. 2 Chron. 24. 19 But that all should come to faith and repentance: 1 Tim. 2. 4. 2 Pet. 3. 9 And,  
2. Christ having died for all: 2 Cor. 5. 19, 20. Heb. 2. 9 He invites all: Mat. 11. 28. And upbraids such as wilfully refuse to embrace his offered grace and salvation: john 5. 34, 40.    

iv  
They do utterly deny, that Christ the Mediator is only the executor of the decree of Election, and not the foundation thereof.  
The places cited (above) in proof of the affirmative is sufficient reason hereof. And note here once for all, that whensoever the Affirmative is sufficiently proved, the Negative is thereby utterly overthrown; because both parts of a contradiction can never be true.   

V  
They do utterly deny, that the cause why some are effectually called, justified, persevere in faith, and are glorified is, because they are absolutely elected to eternal life.  

The Reason.  
Acts 10. 34, 35. [See Gen. 4. 6, 7.] God is no respecter of persons: but in every nation he that feareth him and worketh righteousness is accepted with him. Rom. 10. 11, 12. For the Scripture saith, Whosoever believeth on him, shall not be ashamed: for the same Lord over all, is rich unto all, that call upon him. See Jam. 2. 5. 2 Thes. 2. 13. and all the rest of those places cited above for the affirmative conditional Election.    

VI  
They do utterly deny, that the cause why others are left in the lapse, and Christ not given to them, and that they are not at all, or uneffectually called, and so hardened and damned, is, because they are reprobated from eternal life by an antecedent decree.  

The Reason.  
Prov. 5. 22. [See Mic. 7. 18.] His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sin. Isa. 59 2. But your iniquities have separated between you and your God, and your sins have hid his face from you. See the places cited above for the affirmative, viz. for respective reprobation. Also the Texts cited for Christ's satisfaction, and the administration of necessary and sufficient means unto salvation.    

VII.  
They do utterly deny, that God did decree, without respect unto actual sins coming between, to leave in the fall of Adam, the far greater part of mankind shut out of all hope of salvation.  

The Reason.  
Gen. 3. 15. ch. 9 8, 9 Isa. 49. 8. Christ is promised and given for a Covenant and means of restauration. Gen. 22. 16, 18. [See Rom. 1. 18. chap. 2. 8. Deut. 24. 16. 2 King. 14. 6. Eph. 5. 7, 11.] See the Texts cited for his satisfaction. Ezek. 18. 2, 3, 4. What mean ye that ye use this proverb, The Fathers have eaten sour grapes and the children's teeth are set on edge? As I live saith the Lord God, ye shall not ha●e occasion any more to use this Proverb. Behold all souls are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. jer. 31. 29, 30. They shall say no more, The fathers have eaten a sour grape and the children's teeth are set on edge. But every one shall die for his own iniquity, every man that eateth the sour grape, his teeth shall be set on edge. [See Isa. 27. 11. It is a people without understanding, therefore he that made them will have no pity on them. Gen. 4. 6, 7.] Eph. 5. 5, 6. The wrath of God cometh upon the children of disobedience. Prov. 1. 24. etc. Because I have called and ye refused etc. 1 Cor. 9 27. I keep under my body and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. See Prov. 5. 22. Isa. 59 2.    

VIII.  
They do utterly deny, that God did destin by an absolute decree, to give Christ a Mediator only to the Elect, and to give faith to them alone by an effectual calling, to justify and continue them in the faith, and glorify them alone.  
The reason of this appears in the Texts cited above for Christ's satisfaction, and those which follow for the universality of his merit, in the Second Article or Question. To which nothing is needful to be added.   

IX.  
They do utterly deny, that many, even all the reprobates, are rejected from eternal life, and means lufficient thereunto by an absolute and antecedent decree, so as neither the merit of Christ, nor vocation, nor any gift of the spirit, can, or do avail unto their Salvation.  

The Reason.  
Because God created man after his own image and approved him to be very good. Gen. 1. 27, 31. and to the judge of all the earth, the righteous are not (dealt with) as the wicked. Gen. 18. 25. For he is good to all and his tender mercy is over all his works. Psal. 145. 8, 9 He will not the death of a sinner. Ezek. 18. & ch. 33. almost throughout. [See job 34. 23.] 1 Tim. 2. 4. 2 Pet. 3. 9 Man's destruction is of himself. Hos. 13. 9 Rom 6. 23. ch. 1. 32. for he despiseth mercy. Rom. 2. 4, 5. Luk. 7. 30. Acts 13. 46. See Mat. 22. 2. to the 15. Luke 14. 24. Hebr, 10. 26. etc. john 3. 19 [See 2 Chron. 24. 19 and 36. 15, 16.] This is the condemnation, that light is come into the world and men love darkness rather than light, because their deeds are evil. Ezek. 24. 13. In filthiness is lewdness, because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. 2 Thess. 2. 10, 11, 12. [See Prov. 1. 29, 30, 31. Rom. 2. 8. c. 1. 18.] Because they received not the love of the truth that they might be saved. For this cause, God shall send them strong delusions, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. See likewise all the places cited for the affirmative, viz. respective reprobation.    

X.  
They do utterly deny, that God hath destined Reprobates (as they are called) to infidelity, impiety, and sins, as means and causes of their damnation.  

The Reason.  
1. God himself hath stigmatised Jeroboam with this Character, (as a brand of infamy) 2 King. 23. 15. Jeroboam the son of Nebat, who made Israel to sin. And Hab. 2. 15. woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also; that thou mayest look on their nakedness.  
2. If a Prince should make a decree to take away the life of his subject, and then necessitate him by force, or wind him in by subtlety, to be instrumental (and subservient to his own ends) in the perpetration of an act, which, the said Prince himself, hath made to be criminal, that the execution of his said subject might appear to be just; this argues clearly, that his first decree against him, even by the verdict of his own conscience, was unjust, and so is his execution also.  
3. It is accounted an act of horrid tyranny in Tiberius, who because it was unlawful to strangle Virgins, He caused the hangman first to deflower a virgin, and afterward to strangle her. See also the Reason of the next.    

XI. They do utterly deny, that God is the Author of sin.  

The Reason.  
1. Because He is Holy and a pattern of holiness. Leu. 11. 44. ch. 19 2. 1 Pet. 1. 15, 16.  
2. His ways are right and equal and he can do no iniquity. Ezek. 18. 25, 29. Hos. 14. 19 Psal. 45. 7. & 92. 16. Zeph. 3. 5. Deut. 32. 4.  
3. He hates sin. Psal 5. 4, 5. & 45. 7. Prov. 11. 20. Isa. 59 2. Deut. 12. 31. Isa. 61. 8. Zee. 8. 17. Am. 6. 8. jer. 44. 4. Hab. 1. 13.  
4. 'Tis a burden to him. Isa 7. 13. ch. 43. 24.  
5. He forbids sin. Exod. 20. 1. etc. job 36. 21. Ezek. 45. 9 Rom. 6. 12. 1 Cor. 15. 34.  
6. He cannot be tempted with evil. Jam. 1. 13, 14, 15.  
7. He is provoked to anger by it. Isa. 3. 8. Hos. 12. 14. Exod. 23. 21. Mark 3. 5.  
8. 'Tis enmity to him. Rom. 8. 7.  
9 'Tis the work of the Devil. joh. 8. 44. Gen. 3. 1.  
10. He sent his Son to destroy it. 1 john 3. 8. Tit. 2. 14. 1 Pet. 1. 18.  
11. He doth revenge it and punish the sinner for it. Jer. 5. 25, 29. Deut. 18. 12, 13. Rom. 1. 18. Eph. 5. 6. Psal. 11. 5, 6.  
12. Man's destruction is from himself. Hos. 13. 9 Prov. 5. 22.    

XII.  
They do utterly deny, that election of particular persons is made without consideration of faith and perseverance therein, as the condition prerequired in him that is to be chosen [unto glory.]  

The Reason.  
Ps. 103. 17, 18. But the mercy of the Lord is from everlasting to everlasting upon them that fear him [considered as such] Ps. 3. 3. The Lord hath set apart the man that is godly for himself. Ps. 50. ult. To him that ordereth his conversation aright will I show the salvation of God, Rev. 3. 4. Thou hast a few names, even in Sardis, which have not defiled their garments, and they shall walk with me in white: for they are worthy. Isa. 48. 10. I have chosen thee in the furnace of affliction. Jam. 1. 12. Blessed is the man that endureth temptation: for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him. Heb. 6. 12. Who through faith and patience inhere it the promise. See Heb. 10. 36. Rev. 7. 14, 15. See also the proofs of the 2 and 4 affirmatives.    

XIII.  
They do utterly deny, that particular men are reprobated from eternal life without consideration had of sin and infidelity, and perseverance therein, as going before.  

The Reason.  
Exod. 32. 33. Whosoever sinneth— Him will I blot out. [See the 2 & 4 Affirmative] Rev. 22. 15. Without are dogs. 1 Cor. 6. 9 The unrighteous shall not inherit the kingdom of God See 2 Thess. 2. 12. Luke 14. 17, 21, with 24. verse.   

A general reason of both the former Negatives.  
The execution of God's decree showeth what the decree itself was; for God worketh (in time) all things according to the counsel of his own will [from eternity,] Eph. 1. 11. So that man must be considered in the decree, as he is considered in the execution of it; otherwise the act decreeing, and the act executing should have respect to different Objects, and Consequently, this act could not properly be called the execution of that Decree. Ex. Gr. If a decree be passed against T B as a Malefactor, and R S doth arrest T B being clear and innocent; this action cannot be said to be the execution of the former decree, which was made against T B the Malefactor, though R S pretends to do it in persuance of the same. So in other Cases, But in the execution of the divine decree [of Election and Reprobation] We see men are looked upon according to their several qualifications Mat. 25. 31. & 41. Then shall the King say— Come ye blessed of my Father, inherit the Kingdom prepared for you: For I was an hungered, and ye gave me meat. Go ye Cursed: For I was etc. Rom. 2. 6, 7, 8, 9 He shall render to every man according to his works. To them who by patiented continuance in well doing, seek for glory, and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath: Rom. 8. 13. For if ye live after the flesh ye shall die: but if ye through the spirit, do mortify the deeds of the body ye shall live: See Psal. 11. 5. To the end; an Emphatical place.   

Concerning Children, They hold.  
That all the children of the faithful are sanctified in Christ; so as none of them departing this life, before they come to the use of reason, can perish.   

Proofs out of Scripture.  
Gen. 3. 15. The seed of the woman, shall bruise the Serpent's head. This seed (which is Christ) was promised, before ever any seed of mankind was conceived: Mat. 18. 11. Luke 19 10. [See Mat. 18. 11, 12.] Christ came to seek and to save that which was lost: 1 John 3. 8. He came to destroy the works of the Devil: Rom. 5. 12, 18. As by the offence of one judgement came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life: Hebrews 2. 14, 15, 17. For as much as the children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him who had the power of death, that is the Devil and deliver— and make reconciliation, etc. [Consider 1 John 2. 12. with Mat. 19 14.] Suffer little children to come unto me, and forbidden them not; for of such is the Kingdom of God. See Psal. 127. 3.     

Concerning Children, What they do utterly deny.  

I.  
They do utterly deny, that some Infants, (children) of the faithful are to be accounted in the number of Reprobates.  

The Reason.  
Rom. 11. 16. For if the first fruits be holy, the lump is also holy: and if the root be holy so are the branches: Gen. 17. 7. And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee: Acts 2. 39 The promise is unto you and to your children: Acts 11. 14. Words whereby thou and all thy house shall be saved: Acts 16. 31. Believe on the Lord Jesus Christ and thou shalt be saved and thy house: 1 Cor. 7. 14. The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now are they holy.    

II.  
They utterly deny, that some Infants of the faithful departing this life in their Infancy, before they have committed any actual sin, in their own persons, are reprobated.  

The Reason.  
Gen. 18. 25. That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee: shall not the judge of all the earth do right? jonah 4. 11. Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it to grow, which came up in a night and perished in a night: and should not I spare Nineveh, wherein are more than sixscore thousand persons, that cannot discern between their right hand and their left: Ezek. 18. 2. 3, 4. What mean ye that ye use this proverb, saying the fathers have eaten sour grapes, and the c●●ldrens teeth are set on edge? [See Deut. 24. 16. 2 Kings 14. 6.] As I live saith the Lord God, ye shall not have occasion any more to use this proverb. Behold all souls are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth it shall die; jer. 31. 29, 30. In those days, they shall say no more, the fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity, every man that eateth the sour grape, his teeth shall be set on edge.    

III.  
They do utterly deny, that the sacred laver of baptism, and the prayers of the Church, can no ways avail such Infants unto salvation.  

The Reason.  
Mat. 28. 19 Go ye therefore and disciple all Nations, baptising them, etc. 1 Pet. 3. 21. The like figure whereunto, even baptism, doth also now save us: Tit. 3. 5. He saved us by the washing of regeneration: Ephes. 5. 25, 26. Christ loved the Church, and gave himself for it: that he might sanctify and cleanse it with the washing of water by the word: Acts 2. 38, 39 with Acts 22. 16. Arise and be baptised and wash away thy sins; for the promise is to you and to your children: Gal. 3. 27. with Rom. 8. 1. As many as have been baptised into Christ have put on Christ, and there is now no condemnation to them that are in Christ Jesus.  
And the prayers of the Church, etc.] 1 John 5. 14; 15, 16. This is the confidence that we have in him, that if we ask any thing according to his will; he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions, that we desired of him. If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life, for them that sin not unto death. And shall not God hear the prayers of the Church in behalf of Infants?    

iv  
They do utterly deny, that some of the faithfuls children, baptised in the name of the Father, and of the Son, and of the Holy Ghost, while they live in the state of their Infancy, are reprobate, by an absolute decree.  
The Reason of this appears sufficiently in the Reasons of those Negatives .    

The state of the Controversy touching Predestination, or Election to Eternal life, or Reprobation therefrom.  

I.  
Whether of divine and peremptory Election to (Glory or) eternal life, the first and adequate object be [All and only those, which persevere in true faith unto their lives end, as such: or certain particular persons not at all considered as believing and persevering in faith, as such.]  
See all the Texts alleged for conditioned and against absolute irrespective Election.   

II.  
Whether of Peremptory Reprobation unto everlasting torments, the first and adequated object be [All and only unbelievers dying in their unbelief, as such: or certain particular persons (the greatest part of mankind) not at all considered, as impenitent, unbelievers and disobedient, as such.]  
See the Texts forecited for respective and against irrespective and absolute reprobation; to which you may add: Isa. 27. 11. Because this people have no understanding, therefore, etc. Ezek. 18. 1●, 23.     

The second Article Controverted, concerning the Universality of Christ's death.  

What the Remonstrants hold.  

I.  
THey hold, that the price of Redemption which Christ tendered unto his Father, was not only in itself sufficient for the Redemption of all mankind, but was also according to the decree, the will and grace of God the Father, paid for all and every man.  

Proofs out of Scripture.  
For all and every man: 1 Tim. 2. 5, 6. For there is one God, and one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all: Chap. 4. 10. We trust in the living God, who is the Saviour of all men, john 3. 16. John 1. 29. Behold the lamb of God that taketh away the sin of the world: 1 John 2. 2. [John 6. 33, 51.] We have an advocate with the father, Jesus Christ the Righteous, and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. He tasted death for every man: Hebrews 2. 9 For the unjust: 1 Peter 3. 18. etc. For the ungodly, for sinners, for his enemies: Rom. 5. 6, 8, 10. See the places cited before for Christ's satisfaction.  
According to the decree, the will and grace of God, etc. John 3. 16. So God loved the world: etc. 1 John 4. 14. We have seen and do testify, that the father sent the son, to be the Saviour of the world: Romans 8. 32. He spared not his own Son, but delivered him up for us all: 1 John 4. 9, 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us; and sent his Son to be the propitiation for our sins, for God sent not his Son into the world to condemn the world; but that the world through him might be saved: John 3. 17. That he by the grace of God should taste death for every man: Heb. 2. 9  
Col. 1. 19, 20, 21. It pleased the father— by him to reconcile all things to himself: Tit. 3. 4. After that the kindness and pity of God our Saviour towards man appeared. john 12. 47. For I came not to judge the world: but to save the world. john 15. 13. Greater love hath no man then this, that a man lay down his life for his friend. Rev. 1. 5. He loved us and washed us from our sins in his own blood. 2 Cor. 5. 14, 15. The love of Christ Constraineth us etc.    

II.  
They hold, that Christ by the merit of his death, hath so far forth reconciled God the Father to all mankind, that the Father, by reason of his Son's merit, both could, and would, and did enter and establish a new and gracious Covenant with sinful man liable to Condemnation.  

Proofs out of Holy Scripture.  
2 Cor. 5. 19 God was in Christ reconciling the world unto himself; not imputing their trespasses unto them. Col. 1. 21, 22. And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death. Isa. 49. 8. I will give thee for a Covenant of the people. [i. e. A mediator and foundation of the Covenant of grace. Deodat: Annot:] Isa. 53. per tot. verse 10, 11, 12. When thou shalt make his soul an offering for sin, He shall see his seed— and the pleasure of the Lord shall prosper in his hands:— by his knowledge shall my righteous servant justify many. Act. 10. 43. To him give all the Prophet's witness, that through his name, whosoever believeth in him, shall receive remission of sins. See jer. 31. 31, 33, 34. & ch. 33. 8. Mich. 7. 18, 19, 20. with Hebr. 8. 6. etc. He is the Mediator of a better Covenant, which was established upon better promises, viz. I will put my laws into their mind and I will be merciful to their unrighteousness etc. Hebr. 9 14, 15. etc. How much more shall the blood of Christ— and for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions, that were under the first Testament, they which are called, might receive the promise of eternal inheritance. See chap. 10. per totum chap. 7. 22. chap. 12. 24, 25.    

III.  
They hold, that though Christ hath merited reconciliation with God and pardon of sins, for all and every man, yet according to the tenor of the new and gracious Covenant, none is indeed made partaker of the benefits purchased by the death of Christ, otherwise then by faith; nor are a man's sins pardoned, before he actually believes in Christ.  

Proofs out of holy Scripture.  
None made partakers otherwise then by faith. Romans 3. 24, 25. Being justified freely by his grace, through the redemption, that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood. Heb. 11. 6. But without faith it is impossible to please God. Romans 9 33. Whosoever believeth on him shall not be confounded: 1 Timothy 4. 10. He is the Saviour, specially of those that believe: Col. 1. 19 to the 23. For it pleased the Father by him to reconcile all things unto himself— And you hath he now reconciled— to present you holy and unblameable, and unreprovable in his sight, If ye continue in the faith etc. Heb. 3. 6, 14. We are made partakers of Christ, if we hold fast etc. Heb. 9 15. He is the Mediator that by means of death, they which are called [Come Eventu] might receive the promise of eternal inheritance. john 1. 12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. See Gal. 3. 22.  
Nor are a man's sins pardoned before he believes: Acts 10. 43. To him give all the Prophet's witness, that through his name whosoever believeth in him shall receive remission of sins: See Acts 26. 18. Chapter 13. 39 [See John 3. 36.] Rom. 3. 21, 22. The righteousness of God, without the law is manifested— even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them, that believe: Romans 4 3, 24. Abraham believed God, and it was imputed to him for righteousness, and it shall be imputed to us also, if we believe. See the whole Chapter.  
Gal. 2 26. We have believed in Jesus Christ, that we might be justified by the faith of Christ: Gal. 3. 11. [See Gal. 3. 22.] The just shall live by faith: Romans 5. 1. Being justified by faith, we have peace with God: See Acts 2. 38. Isa. 53. 11.    

iv  
They hold, that only they for whom Christ died, are bound to believe, that Christ died for them; and if there were any for whom Christ died not, they should not be bound to believe he died for them, or condemned for not believing; yea, if there were any such Reprobates, they should rather be bound to believe, that he died not for them.  

Proofs out of Scripture.  
Only they bond to believe, etc. 1 Pet. 1. 18, 19 with 21. ye were redeemed with the precious blood of Christ, who was manifest for you, who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God. john 14. 1, 2, 3. Believe also in me. Why? I go to prepare a place for you, and I will receive you to myself. See 1 Cor. 15. 2, 3. with the 14 verse. Whence it follows, that they for whose sins Christ died not, and for whose justification he risen not again; to them, preaching is vain, and their faith is vain, for they do but believe an untruth, and lean upon the staff of a broken reed. Accordingly (as was alleged above) Maccovius saith, A man must first believe Christ to be his Saviour (which he cannot be, unless he hath died for him) and that must be the reason why he placeth his faith in him.  
Rather believe that he died not for them. For Deut. 29. 29. Those things which are revealed, belong to us. And Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken. If it be a revealed truth, that Christ died not for the Reprobates; then are they bound to believe, he died not for them. But if it be not a truth revealed, why is it then preached, and urged, as an Article of faith?     

What they do not hold, touching Christ's death.  

I.  
They do utterly deny, that the price of Redemption, which Christ tendered unto God his Father, was not, according to the decree, will, and grace of God the Father, paid for all and every man, that so the greatest part of mankind, should by an absolute and antecedent decree of God, be precisely shut out from the participation of the benefits of Christ's death.  

The Reason.  
1. Mat. 18. 11. Luke 19 10. Christ came to seek and to save that which was lost. 2 Cor. 5. 19 God was in Christ reconciling the world unto himself. Isa. 53. 6. He laid upon him the iniquity of us all. And Christ died for all, for every man, for the world, for the whole world, for the unjust and disobedient (finally such,) 1 Pet. 3. 18 with the 20. for the ungodly, for sinners, for his enemies, (as was said above.)  
2. Also for as many as died in Adam. Rom. 5. 12, 18. 1 Cor. 15. 22. As by the offence of one man, etc. 2 Cor. 5. 14.  
3. For as many as are bound to believe in him, (as was declared above.)  
4. For as many as are bound to adore and serve him. 1 Cor. 6. 20. Ye are bought with a price, therefore glorify God in your &c. 2 Cor. 5. 14, 15. with Rom. 14. 9 We thus judge; that if one died for all, then were all dead: and that he died for all, that he might be Lord of all, that they which live, should not henceforth live unto themselves; but unto him which died for them. See Eph. 1. 12.  
5. For as many as we are bound to pray for in Christ's name: 1 Tim. 2. 1, 5, 6. I exhort, that supplications be made for all men— For there is one Mediator, who gave himself a ransom for all.  
6. For such as crucify him a fresh to themselves, Hebr. 6. 4, 5, 6. c. 10. 29. For such as deny him, and finally do perish. 2 Pet. 2. 1. See Rom. 14. 15. 1 Cor. 8. 11.    

II.  
They do utterly deny, that the immediate fruit of the death of Christ is the actual pardon of sins; or (which is the same in effect) that sins are pardoned unto sinners, before they do actually believe in Christ.  

The Reason.  
Rom. 10. 10. For with the heart man believeth unto righteousness. [See Gal. 3. 22.] Heb. 11. 6. But without faith it is impossible to please God. Mark 16. 16. He that believeth not shall be damned. john 3. 18, 36. He is condemned already: the wrath of God abideth on him. See proofs for the affirm.    

III.  
They do utterly deny, that Reprobates (as some call them) for whom Christ died not (if there were any such) are bound notwithstanding, to believe in him, and to believe that they are elected unto glory, and that therefore those that believe not shall be condemned justly, yea, shall therefore be punished with more grievous torments by Almighty God.  

The Reason.  
1. job 13. 7. Will ye speak wickedly for God? And talk deceitfully for him? jer. 10. 1●. He is the God of truth. Tit. 1. 2. Heb. 6. 18. that cannot lie. All his Commandments are truth, righteousness and faithfulness. Psal. 119. 86, 151, 172. And Rom. 15. 8. Christ was a Minister for the truth of God, and no lie is of the truth. 1 john 2. 21.  
2. If we meet with false Prophets and dissemblers, (for all their fair speeches) he bid us Believe them not. jer. 12. 6. Mat. 24. 23. Prov. 26. 25.  
3. He denounceth grievous judgements against such Prophets as go about to induce the people to trust in a lie. jer. 28. 25. chap. 29. 31.  
4. It is a sore judgement, inflicted only upon the obstinate and refractory, (and therefore certainly no duty of them that are not such) to be given up to such Errors. 2 Thess. 2. 10, 11, 12. Because they received not the love of the truth, that they might be saved; for this cause, God shall send them strong delusion, that they should believe a lie: that they all might be damned, who believed not the truth; but had pleasure in unrighteousness. So that the God of truth and righteousness doth not bind men (as a part of their duty) to believe falsehood, much less punish them with more grievous torments for not believing it.  
5. job 8. 3. Doth God pervert judgement? or doth the Almighty pervert justice? Io● 34. 10, 12. Yea surely, God will not do wickedly, neither will the Almighty pervert judgement; and ver. 23. He will not lay upon man more than is right, that he should enter into judgement with God.     

The state of the Controversy, touching the Universality of Christ's death.  
Whether Christ Jesus, out of a serious and gracious purpose and decree of God the Father, suffered that most bitter and shameful death, that he might bring into favour with God only some few, and those formerly and in particular chosen to eternal life by an absolute decree: or that he might merit and obtain reconciliation with God, for all, and every sinner, without difference, by doing and suffering those things, which divine justice, by sin offended, did require to be done and suffered, before he would enter a new gracious Covenant with sinners, and open the door of salvation to them?  
The decision is contained in the former Assertions and Negations.    

The Third and Fourth Articles Controverted, which are touching the grace of God in the Conversion of Man.  

What the Remonstrants hold.  

I.  
THey hold that a man hath not saving faith of himself, nor from the power of his own free will, seeing while he is in the state of sin, he cannot of himself, nor by himself, think or will, or do any saving good (in which kind faith in Christ is eminent) but must needs, by God in Christ, through the power of the Holy Ghost, be regenerated and renewed, in his mind, affections, will, and all his powers, that he may aright understand, will and meditate, and do that which is savingly good.  

Proofs out of Holy Scripture.  
Not faith or any saving good of himself, etc. Ephes. 5. 8. Ye were sometimes darkness: Rom. 7. 5. When we were in the flesh, the motions of sins, which were by the law, did work in our members, to bring forth fruit unto death. Rom. 11. 32. God hath concluded all in unbelief. Ephes. 2. 8. For by grace are ye saved, through faith, and that not of yourselves: it is the gift of God. Phil. 1. 8, 9 To you it is given— to believe. 1 Cor. 12. 3. None can say, that Jesus is the Lord, but by the Holy Ghost; (who is therefore called) the spirit of faith. 2 Cor. 4. 13. 2 Cor. 3. 5. Not that we are sufficient of ourselves to think any thing, as of ourselves: but our sufficiency is of God. Rom. 5. 6. For when we were yet without strength in due time Christ died for the ungodly. john 15. 5. Without me, ye can do nothing. john 6. 44, 45, 65. No man can come to me, except the Father draw him. Every man therefore, that hath heard, and hath learned of the Father cometh unto me.  
Must needs be regenerated, etc. John 3. 6. That which is born of the flesh is flesh: and this I say brethren, that flesh and blood cannot inherit the Kingdom of God: 1 Cor. 15. john 3. 3, 5. Except a man be born of water and of the spirit, he cannot enter into the Kingdom of God. 1 Cor. 6. 11. But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God: Tit. 3. 4, 5, 6. Not by works of righteousness which we had done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour: 1 Pet. 1. 3, 23. The father of our Lord Jesus Christ hath begotten us again, not of corruptible seed, but of incorruptible, by the word of God, etc. See Ezek. 36. 26, 27. Renewed in understanding, will, affections, etc. Ephes. 4. 23. Renewed in the spirit of your minds: Col. 3. 10. In knowledge: See 1 Cor. 1. 4, 5. Tit. 2. 11. Acts 26. 18. To whom I send thee, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God: Acts 15 9 God, through the Holy Ghost, purifying their hearts by faith: Heb. 9 14. The blood of Christ purge your conscience from dead works to serve the living God: 1 Pet. 1. 22. Seeing ye have purified your souls in obeying the truth, through the spirit, and the very God of peace sanctify you wholly: 1 Thes. 5. 23.  
To do that which is savingly good, etc. Mat. 7. 17, 18. and chap. 12. 33, 34, 35. Make the tree good, and his fruit good: Rom. 6. 22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life: See verse 18.    

II.  
They hold, that the grace of God is the beginning, proceeding, and fulfilling of all good, so as even the regenerate man himself, without grace preventing, exciting, following, and coworking, cannot think, will, or do good, or resist any temptation to ill: so that the good deeds and actions which any man can conceive, are to be ascribed, to the grace of God in Christ.  

Proofs out of holy Scripture.  
That the grace of God is the beginning, etc. James 1. 17, 18. Every good gift, and every perfect gift is from above: John 8. 36. [2 Cor. 4. 6.] If the Son shall make you free, ye shall be free indeed: 2 Cor. 3. 17. Where the spirit of the Lord is, there is liberty: Phil. 1. 6. & chap, 2. 13. It is God, which hath begun a good work in you, which worketh in you, to will, and to do, of his good pleasure: Heb. 12. 2. The author and finisher of our faith: 2 Thes. 2. 14. Whereunto he called you by our Gospel: See verse 15, 16, 17. & 1 Pet 5. 10. etc. 2 Pet. 1. 1, 3,— His divine power hath given us all things that pertain to life and godliness.  
Or resist any temptation to ill, etc. Wherefore take unto you the whole armour of God, that ye may be able to stand in the evil day: Ephes. 6. 13. Watch and pray, etc. Mat. 26. 41. Led us not into temptation: Mat. 6. 13.  
The good, we do, to be ascribed to the grace of God, etc. 1 Cor. 15. 10. By the grace of God, I am what I am: Gal. 2. 20. The life, that I now live in the flesh, I live by the faith of the Son of God: 1 Pet. 1. 3. Blessed be God, even the Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, etc. 1 Pet. 5. 10, 11. But the God of all grace, who hath called us into his eternal glory, by Christ Jesus; to him be glory and dominion for ever and ever, Amen: See Rom. 1. 8. 1 Cor. 1. 4, 5. Ephes. 1. 3. etc. Rom. 16. 25, 26, 27. Rev. 1. 5, 6.    

III.  
They hold, that to hear God's word, to be sorry for sin committed, to desire saving grace, and the spirit of renovation (nothing of which, notwithstanding, can a man do without grace) is profitable and needful for the obtaining of faith, and the spirit of renovation.  

Proofs out of holy Scripture.  
St. Luke 19 13 Negotiamini dum venio: Trade, till I come; for whosoever hath, to him shall be given, and he shall have more abundance, Luke 19 26. See Mat. 13. from v. 10, ro 17. john 6. 45. [See Luke 16. 11, 12. chap. 19 17.] Every man that hath heard, and hath learned of the Father, cometh unto me: Rom. 10. 17. Faith cometh by hearing: Acts 17. 11, 12. They (of Berea) received the word with all readiness of mind, and searched the Scriptures, Therefore many of them believed: john 7. 17. If any man will do his will, he shall know of the doctrine, whether it be of God: See Psal. 25. 12, 14. Psal. 111. 10. Prov. 1. 7. 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation: See Acts 2. 37, 38. chap. 16. 29, 30 Prov. 2. 1, 2, 3, 4, 5. If thou wilt incline thine ●ar unto wisdom, and apply thine heart to understanding— If thou seekest her as silver— Then shalt thou understand the fear of the Lord: Prov. 8. 17. I love them that love me, and they that seek me early shall find me: Luke 11. 13. Your heavenly Father will give the spirit to them that ask him: See the example of Sergius Paulus: Acts 13. 7, 12. Especially that of Cornelius: Acts 10. 1, 2, 4, 5, 34, 35. See also Gal. 3. 24. Prov. 3. 32. job 28. 28. 2 Tim. 2. 21. James 1. 21. 2 Pet. 2. 1, 2. See the reason of the Negative, following.    

iv  
They hold, that effectual grace whereby a man is converted is resistible: and though God doth so work upon the will by his word, and the inward operation of his holy spirit, as that he gives both power to believe, and supernatural abilities, and makes a man actually to believe; yet can man of himself, despise that grace, not believe, and so through his own default perish.  

Proofs out of Holy Scripture.  
Ezek. 11. 20. compared with the 21. verse. I will take the stony heart out of their flesh, and will give them an heart of flesh. That they may walk in my statutes, and keep mine Ordinances and do them— But whose heart walketh after the heart of their detestable things, and their abominations, I will recompense their way upon their own heads: Mat. 11. 20, 21, 22, 23. Then began he to upbraid the cities, wherein most of his mighty works were done, because they repent not. Woe unto thee Chorazin, woe unto thee Bethsaida: for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. And thou Capernaum, which art exalted unto Heaven shalt be brought down to Hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day: Ezek. 24. 13. I have purged thee, and thou wast not purged: Acts 2. 41. They that gladly received his word were baptised: 1 Thes. 2. 13, & 19 [See v. 19 & Acts 11. 21.] Ye received it, not as the word of man, but, (as it is in truth) the word of God, which effectually worketh also in you that believe: See Rom. 1. 16. Acts 13. 46. & 48. Luke 14. 16. etc. Mat. 22. 4, 5. He sent out his servants, saying— All things are ready: comes unto the marriage. But they made light of it: Luke 10. 16. 1 Thes. 4. 8. He that despiseth you, despiseth me: he despiseth not man but God, who hath given us of his spirit: Mat. 23. 37. Luke 13. 34. How often would I have gathered thy children— and ye would not: John 5. 34, 40. These things have I spoken that ye might be saved. And ye will not come to me, that ye might have life. Prov. 1. 24. etc. Because I have called and ye refused, I have stretched out my hand and ye regarded not, etc. Rom. 2. 4, 5. Despisest thou the riches of his geodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance? Isa. 63. 10. They rebelled and vexed his holy spirit: See Zach. 7. 11, 12, 13. Acts 5. 7, 51. Ye have always resisted the Holy Ghost, and done despite to the spirit of grace. Heb. 10. 29. And rejected the Counsel of God against themselves. Luke 7. 30. & turn the grace of our God into lasciviousness. Judas ep. v. 4. We then as workers together with him▪ beseech you also, that ye receive not the grace of God in vain: 2 Cor. 6. 1. & Heb. 12. 15. Looking diligently, ne quis desit gratiae Dei, lest any man be wanting to the grace of God: See Psal. 78. 40. etc. 2 Cor. 3. 15. chap. 4. 4. Also see the Reason of the second Negative following: See Exod. 21. 5, 6. compared with Isa. 61. 1, 2. & Rom. 6. 14, 16.    

V  
They hold, that though grace be dispensed in differing measure, according to Gods most free will, yet on all those, to whom, the word of faith is preached, the Holy spirit bestows, or is ready to bestow, so much grace, as is sufficient, in fitting degrees, to bring on their conversion.  

Proofs out of Scripture.  
In differing measure, etc. Heb. 1. 1, 2. God, who at sundry times, and in divers manners— hath in these last days spoken to us by his son: Mat. 12. 4. A greater than Ionas is here. john 10. 10. I came that they might have life, and that they might have it more abundantly: Heb. 2. 2, 3. How shall we escape if we neglect so great salvation: Mat. 25. 15. To one he gave five talents, to another two, to another one. 1 Cor. 12. 4. There are diversities of gifts. 1 Pet. 4. 10. The grace of God is manifold. Ephes. 4. 16. According to the effectual working in the measure of every part. Rom. 14. 1. Him that is weak in the faith receive you. 1 Cor. 8. 7. There is not in every man that knowledge.  
So much grace as is sufficient, etc. Acts 3. 26. God having raised up his son Jesus, sent him to bless you, in turning away every one of you from your iniquities. Acts 5. 31. Him hath God exalted, to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins. 1 Cor. 1. 30. Christ is made unto us wisdom and righteousness and sanctification and redemption. Tit. 2. 11, 12 [See 2 Chron. 24. 19] The grace of God which bringeth salvation hath appeared unto all men, etc. Acts 26. 18. To whom I send thee, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance, etc. 2 Cor. 3. 5, 6. Our sufficiency is of God; who also hath made us able Ministers,— not of the letter, but of the spirit. Mat. 28. 19, 20. Go ye and teach— and lo I am with you. [Mat. 18. 20.] 2 Cor. 5. 20. Now than we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled unto God. 2 Cor. 6. 1. receive not the grace of God in vain.  
In fitting degrees, etc. St. Mark 4 33. With many such parables spoke he the word unto them, as they were able to hear it. Mat. 25. 15. And delivered to his servants his talents, to every one according to his several ability, [Agreeable to his capacity, and competent to his office and employment, and the exigence of business entrusted to him of his Lord] see Heb. 5. 13, 14. Prov. 4. 18. The path of the just is as the shining light, that shineth more and more unto the perfect day. Mat. 13. 12. For whosoever hath, to him shall be given, and he shall have more abundance. Luke 16. 10, 11, 12. He that is faithful in that which is least, is faithful also in much: If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another's, who shall give you that which is your own? [If you be not faithful in the use of things temporal, how shall God intrust you with things heavenly and spiritual? Wherefore let us have grace [hold it fast by employing it] whereby we may serve God acceptably. Heb. 12. 2. 8. and grow in it. 2 Pet. 3. 18.    

VI  
They hold, that a man by the grace of the holy spirit, may do more good than indeed he doth, and omit more evil, than indeed he omitteth.  

Proofs out of Scripture.  
john 15. 22, 24. If I had not come and spoken unto them, they had not had sin: but now they have no cloak [excuse] for their sin. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen, and hated, both me, and my father. Acts 17. 30. [1 King 21. 25. Zach. 1. 15.] The times of this ignorance God winked at. Deut. 30. 14. with Rom. 10. 6, 8. But the righteousness which is of faith, speaketh on this wise; the word is very nigh thee, in thy mouth, and in thy heart, that thou mayest do it. [john 8. 32. with 36.] 2 Cor. 3. 17. Where the spirit of the Lord is, there is liberty. Rom. 6. 18. Being then made free from sin, ye became the servants of righteousness. Rev. 3. 8. Thou hast a little strength, and hast kept my word, and hast not denied my name. Phil. 4. 13. I am able to do all things, through Christ, which strengtheneth me. Matthew 11. 21, 23. If the mighty works, which have been done in you, had been done in Tyre, Sidon, or Sodom, they would have repent. See the 4. negative propositions.    

VII.  
They hold, that whomsoever God calls unto salvation, he calleth him seriously, that is, with a sincere, and unfeigned intention and will to save him.  

Proofs out of Holy Scripture.  
1. His command. Acts 17. 30. But now, he commandeth All men every where to repent.  
2. His invitations. 2 Chron. 36. 14, 15, 16. [See 2 Chron. 24. 19] And the Lord sent to them by his messengers, rising up betimes and sending: Mat. 22. 2, 4. etc. Luke 14. 21. And he sent out his servants— and he sent other servants, saying, go out quickly— and compel them to come in. Rev. 22. 17. The spirit and the Bride say, come. And let him that heareth, say, come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Isa. 55. 1. Ho every one that thirsteth, come ye to the waters. Rev. 3. 20. Behold I stand at the door and knock. Prov. 1. 20. etc. Wisdom crieth without: she uttereth her voice in the streets. How long ye simple ones— Turn you at my reproof: Behold I will pour out my spirit unto you. etc.  
3. His reception. john 6. 37. Him that cometh to me, I will in no wise cast out. Mat. 11. 28. Come and I will refresh you. Rev. 3. 20. He shall sup with me.  
4. His options. 1. For the time past. Psal. 81. 9, 10, 11, 12, 13, 14. But my people would not hear. O that my people had harkened unto me. Isa. 48. 17, 18, 19 Thus saith the Lord thy Redeemer— I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. O that thou hadst harkened to my Commandments: then had thy peace been as a river, and thy righteousness as the waves of the Sea. 2. For the future. Deut. 5. 29. O that there were such a heart in them, that they would fear me, and keep my Commandments always, that it might be well with them. Deut. 32. 29. O that they were wise, that they understood this, that they would consider their later end.  
5. His precations and beseechings. Isa. 65. 2. Rom. 10. 21. I have spread out my hands [a posture of prayer Exod. 9 29. Psal. 63. 5.] all the day unto a rebellious people. 2 Cor. 5. 20. God doth beseech you by us, we pray you in Christ's stead, Be ye reconciled unto God.  
6. His obtestations. Deut. 30. 19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life that both thou and thy seed mayest live. Isa. 1. 2. Hear O heavens, and give ear O earth etc.  
7. His complaints Micha. 6. 3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. jer. 2. 5. What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity and are become vain. jer. 2. 31. Have I been a wilderness etc.  
8. His Lamentations. jer. 4. 14. O jerusalem, wash thine heart from wickedness, that thou mayest be saved, how long shall thy vain thoughts lodge within thee; Mat. 23. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings and ye would not? Luke 19 41, 42. He beheld the city and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace!  
9 His expostulations. Ezek. 18. 31, 32. Cast away from you all your transgressions, and make you a new heart and a new spirit: for why will ye die, O house of Israel? jer. 13. last.  
10. His increpations and exprobrations. john 5. 40, with 34. These things I say, that ye may be saved. And ye will not come to me, that ye might have life. Rom. 2. 4. Despisest thou the riches of his goodness— not knowing, that the goodness of the Lord leadeth thee unto repentance? jer. 13. last. Woe unto thee, O Jerusalem: wilt thou not be made clean? When shall it once be?  
11. His Comminations and threaten. Ezek. 18. 30. Therefore will I judge you, O house of Israel, every one according to his ways, saith the Lord God; repent and turn yourselves from all your transgressions: so iniquity shall not be your ruin. jer. 18. 10, 11. Now therefore go to, speak to the men of Judah— saying, thus saith the Lord, behold I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your do good.  
12. His oath and Protestation. Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Are not these arguments of seriousness? Judg. 13. 23. If the Lord were pleased to kill us,— he would not have showed us all these things, nor have told us such things as these. See the Reason of the fifth Negative.      

What the Remonstrants do not hold, touching the said Articles, viz. God's grace and Man's Conversion.  

I.  
THey do not hold, that all Zeal, Care, and Study for the obtaining of Salvation, which a man shall use before he hath faith, and the spirit of renovation, is vain and to no purpose; much less, that 'tis rather hurtful, than profitable and fruitful to him.  

The Reason.  
1. The neglect hereof is complained of. Isa. 64. 7. There is none that stirreth up himself to take hold of thee. [Isa. 44. 19] job 35. 10, 11. But none saith, where is God my maker?— Who teacheth us more than the beasts of the earth, and maketh us wiser than the fouls of heaven? See jer. 5. 24. & ch. 8. 6. No man repent him of his wickedness, saying, what have I done?  
2. This neglect is threatened Luke 16. 10, 12. He that is unjust in the least, is unjust also in much. If therefore you have not been faithful in that which is another's &c. Rom. 1. 21. Because when they knew God, they glorified him not as God.  
3. This is a duty expected even of the Heathens. Act. 17. 27. That they should seek the Lord, if haply they might feel after him, and find him.  
4. And 'tis commanded. He that hath an ear to hear, let him hear. Isa. 46. 8. Remember this, and show yourselves men. Jam. 1. 5. If any of you lack wisdom, let him ask of God. Strive to enter in at the straight gate [jer. 4. 3.] Luke 3. 4, 6. Prepare the way of the Lord. Hos. 10. 12.  
5. This is commended as a disposition and preparative to faith in Christ, and the spirit of renovation. Mat. 13. 10, 11, 12. To him that hath shall be given; To you it is given to know the mysteries of the kingdom of heaven. Mat. 11. 5, 25, 26. Thou hast revealed them to babes. Even so Father, for so it seemed good in thy sight. [john 10. 27.] john 3. 21. But he that doth truth, cometh to the light. Luke 8. 15. That on the good ground, are they, which in an honest, and good heart, having heard the word, keep it, and bring forth fruit with patience. Mark 19 14. Of such is the kingdom of God.  
6. This care and study is encouraged. Mat. 12. 20. He will not quench the smoking flax, nor break the bruised reed. Isa. 55. 1. Mat. 11. 28. Ho every one that thirsteth, that labours: Jam. 4. 8. Draw nigh unto God, and he will dnaw nigh to you. Neh. 1. 11. They that desire to fear thy Name. Psal. 38. 9  
7. He adjourns the judgement, upon Ahabs' humiliation. 1 King. 21. 27, 29. [See 2 Chr. 12. 12. Exod. 1. 17, 20, 21.]  
8. He sends direction to such as are pricked to the heart, and inquire after him, Acts 2. 37, 38. To the Publicans and Soldiers, Luke 3. 8, 10. To the Jailor. Act. 16. 29, 30. To Cornelius after a most eminent and extraordinary manner. Act. 10. 1. to 35.  
9 He gives persons of such study and inclinations, satisfaction and a blessing. Mat. 5. 6. Blessed are they, that hunger and thirst after righteousness; for they shall be filled. See Luk. 1. 53. Mat. 11. 28. God is a rewarder of all them that diligently seek him. Heb. 11. 6. Arise therefore, and be doing, and the Lord be with thee. 1 Chr. 22. 16.    

II.  
They do utterly deny, that effectual grace, whereby a man is converted, is an unresistible power.  

The Reason.  
1. Conversion is enjoined us as our duty and we are exhorted to it with promises and threaten. Prov. 1. 22. Ezek. 18. 30, 32. jer. 7. 3. Turn ye, turn ye.  
2. 'Tis a matter of Choice. Deut. 30. 19 Jos. 24. 15. Choose whom ye will serve, choose life. [2 Cor. 5. 20. Isa. 1. 19, 20.]  
3. The duty and the grace enabling to it may be neglected. 2 Cor. 6. 1. Hebr. 2. 3. How shall we escape if we neglect so great salvation. Jer. 36. 6, 7. Therefore we are admonished. Hebr. 3. 7, 8. Psal. 95. 7, 8. Harden not your hearts. [Some temper of mind better qualified: See the 1. Negat.  
4. God requires our endeavours (1,) by way of preparation: laying aside the vail. 2 Cor. 3. 15. prejudice [John 7. 3. 4, 5, 52.] ambition. [john 5. 44. ch, 12. 42, 43.] all malice, and all guile, and hypocrisies, and envies, and all superfluity of naughtiness. [See Act. 13. 45. Luke 16. 14.] that we may with meekness, [Psal. 25. 9, 12, 14. See Acts 2. 41.] as new born babes receive the ministeries of grace. Jam. 1. 21. 1 Pet. 2. 1, 2. And as many as [being in pursuit of the world to come] were [thus] ordained, [addicted, disposed] to eternal life, believed. Acts 13. 48.  
5. When being wrought into this temper and frame of spirit, by Gods preventing grace, we are fit for the kingdom of Christ. [Luke 9 62.] God requires our endeavours, by way of cooperation, to make his saving grace effectual (which argues 'tis not an unresistible power) Rev. 3. 20. Behold I stand at the door and knock; if any man hear my voice, and open the door. [Which door turns upon two hinges, faith and obedience, Rom. 1. 16. 1 Thess. 2. 13. Ephesians 3. 17. Romans 6. 17.] I will come in to him etc.  
6. That this grace is not unresistible, appears further: By God's option: O that there were such a heart in them, that they would fear me &c. (as above.)  
7. He complains also of men's perverseness and contumacy, obstructing the work of grace in themselves. [See Mark 6. 6.] Isa 5. 4. What could have been done more to my Vineyard that I have not done in it? [Mat. 3. 15.] Ezek. 12. 2. They have eyes to see, and see not: they have ears to hear, and hear not, for they are a rebellious house. Isa. 63. 7, 8, 9, 10. But they rebelled and vexed his holy spirit; & Zech. 7. 10, 11, 12. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an Adamant-stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit, by the former Prophets.  
8. Some are captivated to the obedience of this grace, whiles others stand out in rebellion against the power of it Act. 2. 41. ch. 13. 48 with 45. Some gladly receive it, others do thrust it from them, contradicting and blaspheming. See 1 Thess. 2. 13. with 2 Thess. 2. 10, 11. Ezek. 3. 5, 6, 7. Thou art not sent to a people of a strange speech— surely had I sent thee to them, they would have harkened unto thee: but the house of Israel will not hearken unto thee, Mat. 11. 20, 21, 22. Tyre and Sidon, and Sodom would have repent: but you will not. Matth. 12. 41. The men of Nineveh repent at the preaching of Ionas; but [you resist a greater light and force of grace] behold, a greater than Ionas is here. 2 Cor. 2. 14, 15, 16. To the one we are the savour of life unto life; and to the other the savour of death unto death.  
9 The Lord punisheth the refractory, for resisting the work of his grace and spirit. Heb. 6. 7, 8. For the earth which drinketh in the rain— and bringeth forth fruit— receiveth blessing from God. But that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned. Prov. 1. 24. etc. Because I have called and ye refused etc. Zech. 7. 11, 12, 13. Therefore came a great wrath from the Lord. john 3. 19 This is the condemnation, that light is come into the world, and men love darkness, rather than light. Ezek. 24. 13. [See Mat. 13. 15. etc. Acts 28. 24. etc. 2 Chron. 24. 19, 20.] In thy filthiness is lendness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee: James 4. 6. God resisteth the proud, but giveth grace to the humble. See the 4. and 7. Affirmatives.    

III.  
They do utterly deny, that God doth bestow grace sufficient for faith and couversion, only upon those, whom according to the decree of his Election, he willeth to convert unresistibly, and that he neither doth, nor willeth to bestow on the Reprobates grace necessary to faith and salvation.  

The Reason.  
1. Psal. 145. 8, 9 The Lord is good to all: and his tender mercies are over all his works. 1 Tim. 2. 3, 4. He will have all men to be saved. 2 Pet. 3. 9 He will not that any perish. Mark 16. 15. with 20. Go preach the Gospel to every Creature— and they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Isa. 5. 4. What could have been done more. [See Mark 6. 6. & Jer. 36. 6, 7.] Ezek. 18. 31. Why will ye die. Ezek. 33. 11. As I live, saith the Lord, I have no pleasure in the death of the wicked, etc. See the proofs for conditionate Election, Administration of necessary and sufficient means, and the seriousness of Gods call: being the 7. affirm. propos. above.  
2. He threatens to withdraw his grace from men, only for their stubbornness and rebellion against him and it. Mat. 21. 41, 43. Therefore— the Kingdom of God shall be taken from you. Rev. 2. 5. Or else I will remove thy Candlestick out of his place. Luke 14. 24. None of those men which were bidden shall taste of my supper. Luke 13. 34. with chap. 19 42. How often would I, and ye would not?— But now are they hidden from thine eyes. Matth. 13. 12, 13, 14, 15. But whosoever hath not (made good use of preventing grace) from him shall be taken away, even that he hath. Therefore speak I to them in parables: because they seeing, see not: And in them is fulfilled the prophecy of Isaias, by hearing ye shall hear, and shall not understand— for their eyes have they closed, lest at any times they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted and I should heal them. See Acts 28: 26. etc. Rom. 1. 18. 21, 24, 25, 28. Who hold the truth in unrighteousness— and turn it into a lie, for this cause God gave them up to vile affections. 2 Thess. 2. 10, 11, 12. Because they received not the love of the truth, that they might be saved, for this cause God gave them up. Prov. 1. 24. etc. Because I have called, and ye refused— The also shall call and I will not answer you; I will laugh at your calamities. James 4. 6. God resisteth the proud but giveth grace to the humble. See the Texts cited against Absolute Reprobation. 1 Chron: 28. 9 2 Chron. 15. 2. 1 Pet. 2. 7, 8. Zach. 9: 15. with 17. I will love them no more; because they did not hearken.    

iv  
They do utterly deny, that God is simply unwilling that a man should do (1.) more good than he doth, or (2.) omit more evil than he omitteth; or that he hath precisely decreed from Eternity, that both [Good and Evil] should be so done, as they are.  

The Reason.  
1. His command.  
Thou shalt love the Lord thy God, with all thy heart, and with all thy mind and with all thy soul, and with all thy strength. 1 Thes. 5. 22. Abstain from all appearance (kind) of evil. Ephes. 5. 11. Have no fellowship with unfruitful works of darkness. Mich. 6. 3. [See Phil. 3. 12, 13, 14, 15.] Wherein have I wearied thee? Mat. 11. 29. Myyoak is easy. 2 Cor. 6. 1. Receive not the grace of God in vain. 2 Pet. 3. 18. Grow in grace. Luke 19 12, 13. etc. Negotiamini dum venio. Trade till I come. Verse 20. etc. Wherefore (haste thou kept my talon in a napkin, and) gavest it not into the bank, that at my coming I might have required mine own with usury? etc. Cast that unprofitable servant, etc. Gal 5. 7. Ye did run well, who drive you back?  
2. Judas Epist. verse 10. But what they know naturally, as bruit beasts, in those things they corrupt themselves. Eccles. 8. 11. Their heart is fully set in them to do evil. Mich. 2. 1. They devise iniquity upon their beds. Job 24. 13. They rebel against the light. Consider verse 15, 16, 17. [See Rom. 1. 32. and Isa. 30. 8, 9, 10, 11.] See the proofs of the Affirmative in the sixth Assertion.    

V  
They do utterly deny, that God doth outwardly call some, whom he is unwilling inwardly to call, and truly to convert, and that before they have rejected the grace of conversion.  

The Reason.  
1. 1 Tim. 1. 15. Luke 19 10. This is a faithful saying, that Christ Jesus came into the world to save sinners. Mat. 9 13. To call sinners to repentance: Rom. 16. 25, 26. To call them to the obedience of faith. 1 Thes. 4. 7. Unto holiness. 1 Pet. 2. 9 [Ephes. 1. 12.] Out of darkness, into his marvellous light, that we might set forth his praise. Why should he not be serious in all this, seeing 'tis according to his purpose and grace? 2 Tim. 1. 9  
2. And the motive of it is, his Compassion. 2 Chron. 36. 15. The Lord sent to them by his messengers: because he had compassion on his people. But they mocked the messengers, etc. [See 2 Chron. 24. 19 Mark 12. 6, 7. Rom. 1. 7. Isa. 63. 7, 8, 9, 10. Beloved, and called:] I will mention the loving kindness of the Lord— He was their Saviour in all their afflictions, he was afflicted— in his love and in his pity he redeemed them. But they rebelled and vexed his holy spirit. With this affection the Lord calls such as are finally disobedient. See 1 Pet. 3. 19 with chapter 4. 6. Till they provoke him to wrath, that there be no remedy left: 2 Chron. 36. 16. This affection is testified, by options, and entreaties, by expostulations and increpations, by his lamentations and oath. See the proofs of the seventh Affirmative.  
3. His charge: Acts 20. 28. Ezek. 33. 7. Son of man, I have set thee, a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity: but his blood will I require at thine hand.  
4. His expectation: [1 Pet. 3. 20. Isa. 5. 2. He looked that it should bring forth grapes, and it brought forth wild grapes.  
5. His appeal to our own judgement in the cases: Isa. 5. 3, 4. Judge I pray you betwixt me, and my vineyard. What could have been done more to my vineyard, (dare any man allege the want of a serious inward call?) That I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? [Luke 14. 21. He was angry at their refusal.] Ezek. 18. 29. etc. O house of Israel, are not my way equal? Are not your ways unequal?  
6. He charges their non-conversion (as was proved above) upon their own refractariness: and punisheth them for it: Jer. 25. 4. & cham 35. 15. 1 Sam. 2. 30. (1.) with desertion: [Rom. 1. 28.] 2 Chron. 36. 16. & 2 Thes. 2. 10, 11, 12, & (2.) with destruction: 2 Thes. 1. 8. See the proofs of the seventh Affirmative.    

VI  
They do utterly deny, that there is a secret will in God, so contrary to his will revealed in his word, that according to his secret will he nilleth the conversion and salvation of the greatest part of those, whom by the word of his Gospel and revealed will, he seriously calleth and inviteth to faith and salvation; so as there should be acknowledged in God, a holy simulation and a double person.  

The Reason.  
1. He calls us out of compassion and according to his purpose and grace: [See 2 Chron. 24. 19 Mark 12. 6.] 2 Chron. 36. 15. & 2 Tim. 1. 9  
2. He is a God of truth, and adds his oath for confirmation of our faith in this particular. He cannot lic, nor deny himself: Numb. 23. 19 Titus 1. 2. Heb. 6. 18. 2 Tim. 2. 13.  
3. He condemneth a double heart and punisheth dissemblers and Hypocrites, no less than unbelievers: Mat. 24. 51. Luke 12. 46.  
4. And besides, our conversion, sanctification, and salvation, is according to his secret, acceptable and perfect will: Ephes. 1. 9 1 Thes. 4. 3. Rom. 12. 2. See the proofs of the seventh affirmative: see 1 Tim. 2. 3, 4.    

VII.  
They do utterly deny, that God calleth Reprobates for these ends, viz. that he may harden them the more, make them unexcusable, punish them the more grievously, manifest their weakness; and not, for this end, that they may be converted, believe and be saved.  

The Reason.  
See it in the Reasons of the 5. and 6. Negatives, immediately foregoing; to which add Ephes. 4. 1. I therefore the prisoner 
See. 2. Chron. 24. 19 His design is to reduce them. Mark 12. 6. Rom. 1. 7. Beloved, and called.  of the Lord, beseech you, that ye walk worthy of the vocation, wherewith ye are called. And what answer doth such a call deserve, as is given to no other end then those now mentioned? But God calleth us with an holy calling. 2 Tim. 1. 9 And he saith unto me, writ. Blessed are they, which are called unto the marriage supper of the lamb. And he saith unto me, these are the true say of God: Rev. 19 9 [Luke 10. 24. Mat. 16. 17.]  
2. He upbraids such as make no better use of his calls, then to aggravate their own damnation. Deut. 29. 2, 3, 4, 5, 6. Ezek. 2. 5. John 15. 22, 24. & John 5. 34, 40. These things I say that ye might be saved. And ye will not come to me, that ye might have life. Rom. 2. 4, 5. Despisest thou the riches of his goodness— not knowing that the goodness of God, leadeth thee to repentance? But after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath? Se proofs of the 7. Affirm.    

VIII.  
They do utterly deny, that by the force and efficacy of the secret will and decree of God, not only good things, but evil do necessarily come to pass.  

The Reason.  
1. 'Tis man's duty to eschew evil and do good [Psal. 34. 13. 1 Pet. 3. 11.] (See 2 Sam. 24. 12, 13. 1 Sam. 23. 11, 12.) good being commanded upon promise of life, and evil forbidden under peril of damnation. Matth. 19 17. If thou wilt enter into life keep the Commandments. Rom. 1. 18. The wrath of God is revealed from heaven against all unrighteousness of men, who hold the truth of God in unrighteousness. See verse 32.  
2. The good and evil, which men do, are matters of choice, [See John 19 11. Ios. 24. 15, 22.] Isa. 1. 19, 20. If ye be willing and obedient etc. But if ye refuse and rebel etc. Ezek. 2. 5. Whether they will hear, or whether they will forbear, etc. See jer. 36. 6, 7. Mic. 2. 1. Woe to them that devise iniquity, and work evil upon their beds: when the morning is light they practise it, because it is in the power of their hand. [Mat. 17. 12.] 1 Cor. 7. 36. Let him do what he will. See Deut 30. 19  
3. God's exprobration. jer. 5. 22, 23. under different laws.  
4. Good and evil are attended with praise and dispraise which such actions deserve not as come to pass Necessarily. The wise shall inherit glory: but shame shall be the promotion of fools. Prov. [Phil. 4. 8. Rom. 2. last.] Rom. 13. 3. Do that which is good, and thou shalt have praise of the same. [1 Cor. 4. 5.] 1 Pet. 2. 19, 20. This is thankworthy with God. Well done good and faithful servant. Luke 19 See Gal. 6. 4. Who seek for glory and honour and immortality. Rom. 2. 7.  
5. God propounds examples to our imitation.  
6. That is omitted which God loves, and that comes to pass which He hateth. [See jer. 44. 4, 5.] Isa. 65. 12. & 66. 4. They did evil before mine eyes, and did choose that, wherein I delighted not. Zech. 8. 17. All these are things that I hate. See jer. 44. 4, 5. [1 King. 20. 42.]  
7. Lastly, God is sometimes said to expect that which doth not come to pass. [See Mark 12. 6. Ezek. 22. 30.] 1 Pet. 3. 20. When once the long suffering of God waited, in the days of Noah. Isa. 5. 2, 4. He looked that it should bring forth grapes, and it brought forth wild grapes. See the places cited for God's hatred of sin, and against Absolute, antecedent decrees.  
The state of the Controversy, touching the work of grace, in the Conversion of man.  
Whether a man, when God seriously wills that he believe, and be converted, can nill to believe and convert.     

The Fifth Article Controverted is touching Perseverance.  

What the Remonstrants hold.  

I.  
THey hold, that God doth furnish the true believer with supernatural power of grace, as, according to his infinite wisdom, he judgeth sufficient for their perseverance, and conquest over the temptations of the Devil, the flesh and the world, and that he is never the cause why they persevere not.  

Proofs out of holy Scripture.  
Sufficient for their perseverance. 1 joh. 3. 9 Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin: because he is born of God. See joh. 4. 14. & ch. 6. 53. shall never thirst. 2 Cor. 12. 9 My grace is sufficient for thee. Phil. 4. 13. I am able to do all things through Christ, which strengtheneth me. Matth. 11. 30. 1 john 5. 3. My yoke is easy, and my burden light.  
And conquest over temptations. joh. 10. 28, 29. They shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all: and no man is able to pluck them out of my Father's hand. Rom. 8. 31. If God be for us, who can be against us? 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that you are able. (Luke 22. 32.) John 17. 11. Holy Father, keep through thine own Name, those whom thou hast given me. 2 Cor. 12. 8, 9 For this thing I besought the Lord thrice, that it might departed from me. And he said unto me, My grace is sufficient for thee; Rom. 8. 35. etc. Who shall separate us from the love of Christ? 1 John 5. 4, 5. For whatsoever is born of God overcometh the world. 1 John 2. 13. 14. I have written unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 1 Joh. 4. 4. Because greater is he that is in you, than he that is in the world.  
He is never the cause why they persevere not &c. 1 Cor. 1. 8. Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it, until the day of Jesus Christ. [See 1 Thes. 5. 23, 24.] 2 Thes. 3. 3. The Lord is faithful, who shall establish you, and keep you from evil. Judas ver. 24. Now to him that is able to keep you from falling. 1 Cor. 15. 57 Thanks be to God which giveth us the victory, through our Lord Jesus Christ.    

II.  
They hold, that true believers may fall from true faith, and into those sins, which cannot stand with true and justifying faith; neither is this only possible, but oft cometh to pass.  

Proofs out of holy Scripture.  
True Believers may fall from true faith. Mat. 13. 20, 21, 22. & Luke 8. 13. 14. They on the rock, are they, which when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns, are they, which when they have heard, go forth, and are choked with cares and riches, and pleasures of this life, and bring forth no fruit unto perfection. Rom. 11. 20, 21, 22. Because of unbelief they were broken off. Gal. 5. 4, 7. Ye did run well: Ye are fallen from grace. 1 Tim. 1. 18, 19 Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck. ch. 4. 1. Some shall departed from the faith, ch. 5. 12, 15. Some are already turned aside after Satan. Having damnation, because they have cast off their first love. See ch. 6. 10. & 2 Tim. 1. 15. ch. 2. 17, 18. Gen. 3. 6, 24.  
Into sins which cannot stand with justifying faith etc. 2 Pet. 2. 18. [See ver. 1. etc.] They allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them, who live in error,— It hath happened unto them according to the true proverb; The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire. Mat. 26. 70, 72, 74. Then began Peter to curse and to swear, saying, I know not the man. David, a man of great faith and integrity: 1 King. 15. 5. yet 2 Sam. 11. 4, 15. & ch. 12. 9 He committed adultery and murder. And Solomon beloved of the Lord. 2 Sam. 12. 25. 1 Kings 3. 10. yet 1 Kings 11. from 1 to 10 verses, through the love of strange women his heart was turned from the Lord God of Israel,— which had appeared unto him twice, and went after other gods. And that these sins (of Adultery, Murder, and Idolatry, are inconsistent with true justifying faith, See Gal. 5. 19, 20. 1 Cor. 6. 9, 10. Rev. 21. 8. ch. 22. 15. Demas one of Saint Paul's fellowlabourers: Philemon 24. Col. 4. 14. Whose names were written in the book of life. Philip. 4. 3. yet 2 Tim. 4. 10. He embraced this present world. How great a sin that is, [in a person so engaged. 2 Tim. 2. 3, 4.] See james 4. 4. 2 Pet. 2. 20. 1 john 2. 15. jer. 2. 13. My people have committed two evils: they have forsaken me the fountain of living water etc. Rev. 2. 20, 22. Jezebel— seduced my servants to commit fornication, and eat things sacrificed to Idols— and they commit adultery with her. Luke 11. 24. etc. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and finding none, he saith, I will return unto mine house whence I came out. And when he cometh he findeth it swept, and garnished. Then goeth he, and taketh to him seven other spirits, more wicked than himself, and they enter in and dwell there.    

III.  
They hold, that true believers, may through their own default fall into crimes and heinous offences, continue and die in them, and so finally fall away and perish.  

Proofs out of Holy Scripture.  
1 Chron. 28. 9 If thou forsake him, He will cast thee off for ever. John 15. 2, 6. Every branch in me that beareth not fruit, He taketh away— and it is withered, and men gather them, and cast them into the fire, and they are burned. Ezek. 18. 24. When the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations, that the wicked man doth, shall he live? all his righteousness that he hath done, shall not be mentioned: in his trespass, that he hath trespassed, and in his sin, that he hath sinned, in them shall he die. See ver. 26. and ch. 33. 12, 13, 18. Matth. 18. 26. ad finem. Then his Lord, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his Lord was wroth, and delivered him to the tormentors. See the Reasons of the 2, 3, 4, etc. Negatives, and the proofs of the 2 Affirmative.    

III.  
They hold, that true Believers, though they fall sometimes into grievous sins, and such as waste the Conscience, yet fall not from all hope of repentance, but that God, according to the multitude of his mercies, can and often doth bring them again, by his grace, unto repentance: although they cannot certainly be assured, that this shall certainly and undoubtedly be done.  

Proofs out of Holy Scripture.  
Fall not from all hope, etc. Ezek. 18. 30. Repent and turn yourselves from all your transgressions: so iniquity shall not be your ruin. See Rev. 2. 4. c. 3. 3. Psal. 51. 17. jer. 3. 1, 12, 14. Thou hast played the harlot with many lovers, yet return again to me, saith the Lord. Turn O backsliding children: I will not cause mine anger to fall upon you: for I am merciful: I will not keep anger for ever: For I am married unto you: Hos. 14. 4. I will heal their backsliding, I will love them freely: jer. 31. 19, 20. Is Ephraim my dear son? Is he a pleasant child? For since Ispake against him, I do earnestly remember him still: therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord: Mich. 7. 7, 8, 9 Therefore I will look unto the Lord: I will wait for the God of my salvation: my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise: Mat. 18. 21, 22. How oft shall my brother sin against me, and I forgive him? Jesus saith, until seventy times seven. Luke 6. 36. As your father, which is in heaven is merciful. Exod. 32. 2. etc. to the 10. Aaron makes a calf and provokes the Lord, yet, chap. 40. 13. He is consecrated to the Priest's office. Hezekiah humbled himself, the wrath of God was removed from him, 2 Chron. 36. 26. Peter weeps bitterly. Mat. 26. 75. David's sin is put away. 2 Sam. 12. 13. The incestuous Corinthian finds indulgence: 2 Cor. 2. 7, & 10. A broken and a contrite heart, O God, thou wilt not despise. Psal. 51. 17.  
They cannot certainly be assured, etc. 2 Tim. 2. 25. In meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the Devil. Joel 2. 14. Who knoweth, if he will return and repent, and leave a blessing behind him? [jonah 3. 9] Isa. 27. 11. For it is a people of no understanding: therefore he that made them, will not have mercy on them, and he that form them, will show them no favour. Prov. 1. 28. Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me. Numb. 14. 40. etc. They risen up early in the morning, saying, we will go up unto the place, which the Lord hath promised: for we have sinned [viz. in refusing to go up at his command:] see 1 Cor. 10. 6, 11. Heb. 3. 18. with chap. 4. 11.] And Moses said, it shall not prosper. But they presumed to go up, and were discomfited. Heb. 12. 17. Afterward when he would have inherited the blessing, he was rejected; for he found no place of repentance [in his Father, who had passed away the blessing from him though he sought it carefully with tears. If these places do not make a saving repentance (especially after grievous sins [see Acts 8. vers. 22.] and an obstinate continuance in them) somewhat doubtful, yet doubtless they imply a difficulty, (and the more difficult, the more doubtful.) So do the places following. Mat. 12. 43, 44, 45. He taketh seven other spirits, more wicked than himself, and they enter in and dwell there. And the last state of that man is worse than the first. 2 Pet. 2. 20. [Compare this with verse 1. etc.] For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them, than the beginning. Heb. 6. 4, 5, 6. For it is impossible: [i. e. very difficult, as Luke 17. 1. or Luke 18. 27.) If they fall away, to renew them again unto repentance. See the last Negative precedent. Ecclus. 5. 5. Concerning propitiation, be not without fear to add sin unto sin. Rom. 2. 4, 5. Despisest thou the riches, & c? Luke 13. 24. Strive to enter in at the strait gate, for many, I say unto you, will strive to enter in, and shall not be able.    

V  
They hold, that the true believer may for the present be assured of the integrity of his faith and conscience, and for that time, may and aught to be assured of his salvation, and the saving love of God towards him.  

Proofs out of holy Scripture.  
1 John 1. 7. If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ, his Son, cleanseth us from all our sin. 1 John 2. 3. And hereby we do know, that we know him, if we keep his Commandments. 1 John 3. 14. We know that we have passed from death to life, because we love the brethren. 1 John 5. 2, 3. By this we know that we love the children of God, when we love God, and keep his Commandments— and his commandments are not grievous. Gal. 6. 4. But let every man prove his own works and then shall he have rejoicing in himself. 1 john 3. 21. If our heart condemn us not, then have we confidence towards God. 2 Cor. 1. 12. Our re●oycing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world. Rom. 5. 1, 2, 5. Therefore being justified by faith we have peace with God, and rejoice in hope of the glory of God— and hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us. 1 joh. 4. 13. Hereby know we, that we dwell in him, and he in us, because He hath given us of his spirit, Rom. 8. 16. The spirit itself beareth witness with our spirit, that we are the Children of God: For if ye live after the flesh, ye shall die: but if ye through the spirit, do mortify the deeds of the body, ye shall live. For as many as are led by the spirit of God, they are the sons of God. ver. 13, 14. Isa. 32. 17. And the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever.    

VI  
They hold, that the true believer may and aught to be assured for the time to come, that in the use of watching and prayer, and other holy exercises, he may persevere in faith, and that God's grace shall never be wanting thereto. But how he may be assured for the time to come, that he himself shall not be wanting to do his duty, but that he shall, in the actions of faith, piety, and charity, as beseems the faithful, persevere in this school of Christian wa●●●re, they see not, nor think it necessary, that a believer should be assured thereof.  

Proofs out of Holy Scripture.  
In the use of watching and prayer etc. Eph. 6. 11, 13, to 19 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil & having done all to stand. 2 Thess. 5. 17. pray without ceasing. Watch and pray; Matth. 26. 41. & ch. 24. 13. with the 42. Luke 12. 35, 36, 37. Let your loins be girded about and your lights burning: and ye yourselves like unto men that wait for their Lord. Luke 21. 34, 36. Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life. Watch ye therefore and pray always. 1 Pet. 5. 8, 9 Be sober, be vigilant: because your adversary the devil, as a roaring Lion walketh about, seeking whom he may devour. Whom resist steadfast in the faith. James 4. 7. Resist the devil and he will flee from you. 1 john 5. 18. He that is begotten of God, keepeth himself, and that wicked one toucheth him not. Heb. 6. 11. And we desire that every one of you, do show the same diligence, to the full assurance of hope unto the end.  
That God's grace shall never be wanting. Psal. 23. 6. Surely goodness and mercy shall follow me all the days of my life: Rom. 8. 38. For I am persuaded, that neither death, nor life etc. shall separate us from the love of God. Phil. 1. 6. He which hath begun a good work in you. john 15. 2, 7, 10. Every branch that beareth fruit he purgeth it, that it may bring forth more fruit. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. [See Luke 11. 13. Acts 5. 32.] ver. 10. If ye keep my Commandments, ye shall abide in my love, even as I have kept my father's Commandments, and abide in his love. Rom 6. 14. For sin shall not have dominion over you, for ye are not under the law, but under grace. 2 Cor. 12. 9 My grace is sufficient for thee. 1 john 4. 4. Ye are of God, little children, and have overcome them; [the false teachers] because greater is he that is in you, than he that is in the world.  
But how assured for the time to come, that he himself shall not be wanting &c. For  
1. Man is many times deceived in his present condition. Rev. 3. 17. Thou sayest, I am rich and increased in goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor and blind and naked. Gal. 6. 3.  
2. Man's heart is deceitful above all things. jer. 17. 9 [See john 16. 2.  
3. 'Tis God's prerogative to know future contingencies. Isa. 41. 22, 23. and Eccles. 9 1. The righteous, and the wise, and their works, are in the hand of God: no man knoweth either love, or hatred by all that is before him.  
4. A man may resolve well for the present, and be confident he shall stick to such principles and resolutions as he hath once made and espoused; and yet fall quite off from them. 2 King. 18. 13. Hazael practised afterward, what he then abhorred. [Mar. 14. 31.] Matth. 26. 33, 35. Peter said unto him, though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. But he denied before them all, saying, I do not know the man. ver. 70. & 72. and again he denied with an oath. and ver. 74. Then began he to curse and to swear. Mar. 14. 50. And they all forsook him and fled. So Hezekiah, 2 Chron. 31. 20, 21. He wrought that which was good, and right, and truth, before the Lord his God. And in every work that he began in the service of the house of God, and in the law, and in the Commandments, to seek his God, he did it with all his heart, and prospered. But Chap. 32. 25. Hezekiah rendered not again, according to the benefit done unto him: for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jerusalem. See David's fall, 2 Sam. 11.  
5. Hence Rom. 12. 16. Isa. 5. 21. Woe to him that is wise in his own eyes.  
6. Our life is a warfare. job 7. 1. and only death dischargeth us from that service. Rev. 14. 13. Happy is the man that feareth always. Prov. 28. 14. For thou knowest not what a day may bring forth. Prov. 27. 1.  
7. Therefore let him that thinketh he standeth take heed lest he fall. 1 Cor. 10. 12. [See Rom. 11. 20] Watch and pray. Matth. 26. 41. Take heed lest at any time. Luke 21. 34, 36. and work out your salvation with fear and trembling: Phil. 2. 13.     

What the Remonstrants hold not touching Perseverance.  

I.  
They hold not, that a Believers Perseverance in faith is an effect of that absolute decree, wherein God is said to have chosen some particular persons, without all respect to any condition of obedience.  

The Reason.  
Psal. 125. 1. They that trust in the Lord, shall be as mount Zion, which cannot be removed, but abideth for ever. Rom. 11. 20. Thou standest by faith. 1 Pet. 1. 5. Kept through faith unto salvation. joh. 15. 4. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye except ye abide in me. ver. 7. If ye abide in me etc. john 14. 15, 16. If ye love me keep my Commandments, and I will pray the Father, and he shall give you another Comforter— that may abide with you for ever; 1 Thess. 4. 3, 4. This is the will of God, even your sanctification— 1 Cor. 9 27. I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others I myself should be a Cast away. Rom. 8. 13, 16. If ye mortify the deeds of the body, ye shall live. 2 Pet. 3. 18. But grow in grace. 1 Pet. 2. 19 This is thankworthy, if a man for conscience towards God (not of necessity) endure grief, Psal. 15. 5. 2 Pet. 1. 10. If ye do these things, ye shall never fall. Eph. 6. 10. to 19 Take unto you, and put on the whole armour of God etc. 2 Pet. 1. 5. Give diligence to make your Calling and Election sure. 1 Tim. 6. 12. Fight the good fight of faith, lay hold on eternal life. Phil. 3. 12. I pursue hard after, ●f that I may apprehend, etc.    

II.  
They do utterly deny, that true Believers cannot sin of deliberation, but only of ignorance or infirmity.  

The Reason.  
1. From exhortations. 2 Cor. 6. 1. Receive not the grace of God in vain. 1 Thess. 5. 19 Quench not the spirit. Eph. 4. 30. grieve not the holy spirit. Hebr. 10. 35. 37, 38. Cast not away your Confidence; if any man draw back, my soul shall have no pleasure in him.  
2. From expostulations, and admiration etc. john 6. 67. will ye also go away? Isa. 1. 21. How is the faithful city become an harlot? jer. 2. 12, 21. Be astonished, O ye heavens, at this:— For my people have committed two evils:— Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Mat. 12. 43, 44, 45. Luk. 11. 24.  
3. He taketh to him seven other spirits more wicked than himself.  
4. David's example. 2 Sam. 11. 4. He sent Messengers for Bathsheba, and lay with her. ver. 6. He sends for Uriah to cover the fact, and tempts him to that purpose, ver. 8. He made him drunk, ver. 13. Plotted and Contrived his death, ver. 14, 15.    

III.  
They do utterly deny, that true believers can by no sins fall from the favour of God.  

The Reason.  
Rom. 11. 22. If thou continue in his goodness, otherwise thou shalt be cut off. 2 Sam. 11. 27. The thing that David had done displeased the lord See Chap. 12. 10, 11, 12. 1 King 11. 9 And the Lord was angry with Solomon, because his heart was turned from the lord [See 1 Chron. 28. 9 Cant. 5. 2. to 6.] Isa. 64. 5, 7, 9 Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see we beseech thee, we are all thy people. Hos. 9 15, 17. All their wickedness is in Gilgal: for there I hated them: for the wickedness of their do, I will drive them out of mine house, I will love them no more. Isa. 63. 7, 8, 9, 10. He said, surely they are my people, children that will not lie: So he was their Saviour. But they rebelled and vexed his holy spirit: therefore he was turned to be their enemy, and he fought against them. 2 Chron. 32. 25. There was wrath upon Hezekiah. Deut. 32. 19 When the Lord saw it, he abhorred them, because of the provoking of his sons and of his daughters. Rev. 3. 16. I will spew thee out of my mouth. Jer. 2. 19 Thine own wickedness shall correct thee— know therefore, and see, that it is an evil thing and bitter, that thou hast forsaken the Lord. Heb. 10. 39 [See verse 38.] Of them, who draw back unto perdition.    

iv  
They do utterly deny, that every man is bound to believe, that he is elected, and consequently, that he cannot fall from that Election: or that a 1000 sins, yea, the sins of the whole world, cannot make his Election void.  

The Reason.  
See the places cited for conditional Election: and the 2. and 3. Affirmatives of this Article, and the reason of the foregoing Negative. To which add Rom. 8. 13. If ye live after the flesh, ye shall die: Rom. 6. 16. His servants ye are to whom ye obey. 2 Pet. 2. 19 For of whom a man is overcome, of the same is he brought in bondage. John 15. 6. If a man abide not in me, he is cast forth, as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. Rev. 2. 5. Remember therefore from whence thou art fallen, and repent and do thy first works. Rev. 3. 2. Be watchful and strengthen the things which remain, that are ready to die, etc. verse 15, 16. I would thou wert cold or hot, etc. Judas, being one of those, whom the Father had given to Christ, was lost. John 17. 12. He had power over all Devils. Luke 9 1. Yet through covetousness he made way for Satan to enter ●n to his heart. Luke 22. 3, 4. [See Mat. 26. 14, 15] It seems that he had some title also to one of those twelve thrones. Mat. 19 28. But he forfeited his interest and never came to sit on it.    

V  
They do utterly deny, that no sins of the faithful, how great and grievous soever they be, are imputed unto them; or that all their sins present and future are forgiven them.  

The Reason.  
Ezek. 18. 24. When the righteous turneth away from his righteousness— all his righteousness that he hath done shall not be mentioned, in his trespass and sin shall he die. Psal. 89. 31, 32. 2 Sam. 7. 14. I will visit their iniquity with rods. 2 Sam. 12. 10. Now therefore the sword shall never departed from thy house. See Psal. 6. & 38. & 51. 8, 9, 10. O Lord rebuke me not in thy wrath, thy hand is heavy upon me. For mine iniquities are gone over mine head: as an heavy burden, they are too heavy for me. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Hid thy face from my sins, and blot out altmine iniquities, cast me not away from thy presence, and take not thy holy spirit from me. Rev. 2. 4, 14. I have somewhat against thee. 1 Cor. 11. 30, For this cause many are weak, and sickly amongst you, and many sleep. Amos. 3. 2. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. See the reason of the third Negative.    

VI  
They do utterly deny, that true believers falling into deadly heresies, and most heinous sins, as adulteries and murders (for which the Church, according to Christ's institution is forced to testify, that she cannot tolerate them in external Communion, and that unless they repent, they shall have no part in the Kingdom of Heaven) cannot, notwithstanding fall totally and finally from faith.  

The Reason.  
1 Chron. 28. 9 If you forsake him, he will cast you off for ever. Rev. 3. 11. Hold that fast which thou hast, that no man take thy crown. 2 ep. John vers. 8. Look to yourselves, that we lose not those things, which we have wrought. Gal. 3. 4. Have ye suffered so many things in vain? Mat. 16. 19 And I will give unto thee the keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven. Heb. 6. 4, 5, 6. and chap. 10. 26. etc. For it is impossible [the Laws of the Church permits it not] for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them again unto repentance: seeing they crucify to themselves the son of God afresh, and put him to an open shame. So cham 10. 26. etc. Wherefore giving all diligence, add to your faith virtue; and to virtue knowledge, and to knowledge temperance, and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity: for if you do these things ye shall never fall. For so an entrance shall be ministered to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. See the 2. and 3. affirmative, and the 1. and 3. Negatives.      

Note. These five last Negatives, the Remonstrants do reject with their whole heart and soul, as enemies to piety and goodlife.  

Jacobus Arminius in Articulis perpendendis, saith as followeth.  

I.  
THat opinion, which denies, that true believers can or ever do fall from faith totally and finally, was never accounted for Catholic from the times of the Apostles to these our times, nor the contrary esteemed heretical; yea, the affirmative part had ever more for it.   

II.  
That a believer can be assured, without special revelation, that he shall not fall from faith, And that a believer is bound to believe that he shall not fall from faith, are two points, which were never accounted for Catholic in the Church of Christ: nor was the denial of them ever judged heresy, by the Catholic Church.   

III.  
That persuasion, whereby a believer doth certainly persuade himself, that he cannot, or shall not fall from faith, serves, not so much for comfort against despair, as for to breed security, directly contrary to that most wholesome fear, wherewith we are commanded to work out our salvation, and which is very needful in this place of temptation.  
See Heb. 12. 15. Rom. 11. 20. 1 Cor. 10. 12. 1 Thess. 5. 3. Heb. 6. 11. Gal. 6. 1. Phil. 2. 13. 1 Pet 1. 17. Rev. 3. 11. job 9 28. 1 Cor. 9 27. 1 Cor. 4. 4.   

iv  
He that thinks he may fall from faith, and thereupon fears lest he should fall therefrom, is neither destitute of needful comfort, nor tormented with anxiety of mind. [He that gives comfort and security upon any other terms, doth sow pillows as in Ezek. 13. 18. etc. See jerem. 6. 14. Ezek. 13. 10.] It being sufficient for comfort, and freedom from anxiety, to know that he shall not by any power of Satan, sin, and the world, or any affection and infirmity of his own flesh fall from faith, unless himself shall willingly, of his own accord, yield to temptation, and neglect conscionably to work out his salvation.  
See joh. 10. 28. Rom. 8. 35. to the end. 1 joh. 5. 18. Jam. 4. 7. Rom. 6. 16. 2 Pet. 2. 19  
This doctrine (according to the undeniable consequence thereof) will uphold, the necessity of an industrious duty, and the usefulness of a settled Ministry, and the peace of a good Conscience.  
And as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God. Gal. 6. 16.     

The Postscript to the First part.  
TILENUS Thinks fit to give this further account of his design in the foregoing papers. He resolved at first only to give the true state of the questions, and nakedly to lay down the tenants, as well negative as affirmative, in as few, significant and clear expressions as was possible. Afterwards he met with some temptation to affix quotations out of Scripture, in the Margin, to prove the several branches of these tenants. Then considering that most men pass over such proofs, as are only referred unto, though they have their bibles lying by them (which are not always at hand neither) rather than give themselves the trouble to turn to them; He thereupon concluded, it would be for the Readers greater ease and advantage, if he cited the very words of Scripture, out of which such proofs are to be made; and he had not gone fare in this method, but it came into his mind to be a little more distinct in setting down the grounds of his Proofs and Reasons for his affirmative and negative tenants respectively; which is done accordingly in the later Articles. And yet in the former as well as these, are contained such Topics and heads of arguments, as a little skill (to reduce them to the rules of Art) will be sufficient to improve, to thy impregnable establishment in the present truth.  
And now Reader before Tilenus can dismiss thee, he thinks himself obliged to make thee satisfaction for having imposed upon thee in two or three particulars, when he personated the Infidel and the carnal man. One was in effect, that God is not serious when he forbids the wicked (Reprobates as they call them) to sin, and invites them to repentance and amendment of life. He doth this, they say, by his revealed will (which indeed they account not his will) but by his secret will (which is his will properly so called) he wills the contrary. Celari interdum à Deo (saith Beza) aliquid ei, quod in verbo Patefacit, repugnans. Resp. ad acta colloq. Mompel. Part. 2. pag. 173. & Piscator in disp. contra Schasm. saith, Deum interdum verbo significare se velle, quod reverà non vult: aut nolle quod reverà vult. Now because God's intercourse with Abraham about his offering up of Isaac Gen. 22. is the great instance usually produced to prop up that opinion (so dangerous to piety, and so dishonourable to the sacred veracity and sincerity of Almighty God, if not taken Cum grano salis, and qualified by some Commodious interpretation) according to that saying of Luther (in Gen. 22.) Deus dixit and Abrahamum: Occide filium etc. Quomodo? Ludendo, simulando, ridendo. And a little after, Atqui apud Deum est lusus, & si liceret ita dicere, mendacium est? Therefore Tilenus thought it an acceptable service to God and good men, if he could offer any thing to clear the reputation of that passage from the suspicion of being accessary to that doctrine in whose behalf 'tis so often pleaded. To this end let us examine the plea. Gen. 22. 2. God said unto Abraham, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah: and offer him there for a  offering, upon one of the Mountains which I will tell thee of. (Where by the way the Reader may take notice that Abraham was to expect further orders from Almighty God before the utmost execution of this affair: But to the plea) here, say they, we have Gods revealed will signified by a command, that Isaac should be slain: But by his secret will, that he would not have it so, appears as well by the event as by the Angel's voice ver. 12. Lay not thine hand upon the Lad, etc. Therefore God commands what he nilleth etc. But Tilenus sees no such matter, no contradiction, no opposition betwixt God's secret and revealed will in this passage, being confident to affirm that God willed with his secret will, all that was commanded by his revealed; which was, not the occision or slaughtering of Isaac (to which single act they usually restrain God's revelation and Command) but Abraham's voluntary and free obedience, in devoting, Consecrating and rendering up his son for a sacrifice at God's command; some particulars whereof are set down, Take thy son, go into the land of Moriah, carry wood and fire, make an Altar, and bind Isaac and expose him upon it. That God willed this, is clear by the event according to the adversaries own rule, Ex eventu judicandum est de Dei Voluntate. And that God's command, or revealed will intended the same and no more, appears by all those Scriptures, which (speaking of this matter) do positively affirm, that Abraham, did fully perform what God had commanded. So Hebr. 11. 17. By faith Abraham, when he was tried, offered up Isaac: And he that had received the promises offered up his only son. So Jam. 2. 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the Altar? And so God himself interprets it, Gen. 22. 16. Because thou hast done this thing etc. To which purpose also 'tis observable, that God does not use the same phrase of speech in the Prohibition ver. 12. that he used in the injunction ver. 2. Here Gods will revealed is, offer eum in holocaustum, but there the will of God forbidding is (not ne offeras; for that was done already according to God's interpretation and requiry, but) neinjicias manum tuam super puerum.  
Objection. The phrase and word of command in ordinary construction seemed to imply the slaying of Isaac; because it was the custom to slay such sacrifices before they were burnt upon the altar.  
Resp. For answer to this, it needs not be replied, that words and phrases in Holy Scripture (as well as in other authors) are used in divers senses: but the answer is, that there was a necessity (upon the matter) that Almighty God should use a phrase that carried such an obvious sense with it, because this was a special command given unto Abraham for a signal trial of his faith and obedience, [And it came to pass that God did tempt Abraham Gen. 22. 1.] which there could have been no proof of, if God had expounded to him the sense of his command after this manner, Go, take thy son, etc. but thou needest not startle at the imposition, for my intent and purpose is, only that thou shouldest bring him into the land of Moriah, and blind him and expose him there upon the altar, which thou shalt make for that purpose, and then I will accept thy obedience, and rescue thy son from the knife by a voice from Heaven. If God had thus far revealed his will, Abraham's faith had found no difficulty to contest against, and consequently had not been capable of an approbation. The upshot therefore of all is this, that in this intercourse with Abraham, God revealed his will, and nothing but his will, but not his whole will, which he was not bound to do, neither could the doing of it consist with his design of trying the sincerity of Abraham's graces. But this is not to be drawn into example, when we speak of God's ordinary external intercourse with sinners inviting and calling them to repent, believe and obey the Gospel, upon promise of life and peril of damnation.  
For 1. This would make the divine call, not only a continual temptation (which is absurd enough) but also ridiculous; for this would not be such a temptation, as that which occurs in Abraham's example; wherein the duty commanded was not only possible to be performed, but was also actually performed, so far forth, that God declared his own satisfaction in it by a voice from Heaven. But (according to the doctrine of those men we oppose) God is supposed to be always tempting and trying, whether that will come to pass, which is altogether impossible to come to pass, that is, he tempts and tries again and again, whether the reprobate will believe and convert, that is, whether he will do that, which Gods own decree hath rendered impossible for him to do. Which is, as if one should be very solicitous to make an experiment, whether the blind would see, or the dead walk. 2. This would make Gods calling of Reprobates, which is done by his signant will alone; (as they say) not only an act of hypocrisy, in seeming to wish them well, by desiring their repentance and salvation, when his beneplacent will hath decreed otherwise: but also an act of cruelty; because by this calling, God is not only the occasion, or cause of their infidelity and disobedience (it being impossible for reprobates to answer that call) but of their greater punishment likewise, into which they do necessarily fall for that their necessary and unavoidable infidelity. From which it follows. 3. That that will whereby God wills not to give to reprobates sufficient grace to enable them to repent and believe (much less irresistible grace, that actually they must do so) should not be Voluntas beneplaciti, but rather Maleplaciti, a will of displeasure rather than of good pleasure; because it is an affection of the greatest hatred and aversation; where as notwithstanding Gods calling unto faith and to salvation (which is done by the word) is declared to be an act of his good pleasure and grace, [Ephes. 1. 9 2 Thes. 1. 11. 2 Tim. 1. 9] and an evidence of his compassion and love, as may easily be collected out of Holy Scripture. [2 Chron. 36. 15. Rom. 1. 7. Hos. 9 15.] Lastly, according to the doctrine of that distinction, and those men that make use of it, the whole revelation and ministry of the Gospel, goes for no more, but voluntas signi, the will of God to give out such a thing for a sign only, when indeed, it is the will of God's beneplaciture and is expressly so called, as shall appear in the second particular, wherein Tilenus offers the Reader satisfaction, which is, about the sense of another text perversely cited by him above upon another occasion.  
Maccovius [Colleg. de Predest. disp. 2.] to prove that God would not have all men to be saved; no, not [voluntate signi] contrary to the most express grammatical sense of Scripture [1 Tim. 2. 4. 2 Pet. 3. 9] he saith, voluntas signi, non est propriè dicta voluntas, sed est verbum Dei, that which is revealed and signified (in holy Scripture) to be the mind of God, is not his will properly so called, but it is the word of God, (as if it were consistent with his sacred veracity to utter something disagreeable to his own will) and he affirms further [disp. 5.] that God doth not will, that is, not delight in or approve of any thing, but what he doth effect, and this he endeavours to prove out of Psal. 115. 3. a parallel place to which, we have Psalm 135. 6. against which doctrine these 2. assertions are clear.  
1. That God's word or his command revealed in holy Scripture, is his will properly so called. John 6. 38, 39, 40. I came down from Heaven— to do the will of him that sent me— and this is the will of him that sent me. Rom. 2. 18. Thou art called a Jew— and makest thy boast of God, and knowest his will— being instructed out of the law. 1 Thes. 4. 3. This is the will of God even your sanctification. Mat. 7. 21. But he that doth the will of my father, etc. See Mat. 12. 50. John 7. 17. chap. 9 31. Heb. 13. 21. 1 John 2. 17. 'Tis that which is right in the eyes of the Lord. Deut. 6. 17, 18. & Heb. 13. 21. 'Tis that good, that acceptable and perfect will of God. Rom. 12. 2. And if it be not so, how can we be assured, that we do please him, and are acceptable in his sight, when we walk according to this rule?  
2. This will of God is not always done, but many times the contrary. Isa. 65. 12. & chap. 66. 4. When I called ye did not answer; when I spoke ye did not hear, but did evil before mine eyes, and did choose that wherein I delighted not. So jer. 19 5. & chap. 32. 35. They have built also the high places of Baal, to burn their sons with fire for  offerings unto Baal, which I commanded not, nor spoke it, neither came it into my mind.  
Now to come to those passages of the Plalmist; when he saith, The Lord doth whatsoever pleaseth him, it cannot be understood of man's work, whether we mean his sin or his duty.  
1. Not of his sin; for that cannot be said to please God. For he is not a God that hath pleasure in wickedness. Psal. 5. 4. And therefore most of our adversaries are ashamed, directly to attribute the effecting thereof unto God. Nor yet 2. Can it be understood of man's duty; for that pleaseth God, not as it is opus operatum [Isa 1, 12. etc.] but as it is a duty, and a duty it cannot be, if it be Gods doing; for a duty is a work performed by an inferior, in obedience to the command of his superior, who hath authority over him; and consequently man's duty cannot be a work of Gods only doing: besides, he that commands a thing, he would have that thing, which he commands, to be done by him, to whom he doth command it: but he that does that thing (supposed to be under command) himself, he wills not that it be done by another: otherwise he should at the same time both will and nill it to be done by that other. The Psalmist therefore is to be understood, not of the things, which the Lord would have done (in a way of duty) by others; nor yet of such things as he promises to perform himself upon condition of man's obedience, which through default hereof many times are not accomplished, as Numb. 14. 30. 1 Sam. 2. 30.) but of all things, which he intends absolutely to execute and bring to pass himself (as Psal. 33. 9) and so we may observe, that his power in these works, is opposed to the impotency of Idols, who are able to do just nothing: see those two Psalms throughout, viz. Ps. 115. 3. etc. Psal. 135. 6. etc.  
But here a question may be moved, whether the will of God can at any time be defeated? To which the answer is, that 'tis most true in a good sense, that the will of God is always fulfilled. For the understanding whereof we must distinguish of Gods will and the objects of it. Some things God wills Absolutely, and they must of necessity come to pass, otherwise, that will of God could not be truly said to be fulfilled. Thus when 'tis said, God will give Christ for a Covenant of the people; Whoremongers and Adulterers God will judge, the faithful he will save; if Christ were not so given, or Whoremungers and Adulterers could avoid judgement, or the faithful fail of salvation, Gods will declared in those promises and threaten, were utterly broken. Thus also, it being Gods absolute will, that man being a reasonable creature, should be a Free Agent, he must be so of necessity. Other things God wills disjunctively, and they come to pass contingently, or not at all; otherwise if they should come to pass of necessity, Gods will should be crossed in them. For in these things his will is, that neither the one, nor the other particular should be necessary, but either that they should not be at all, or be Contingent. This distinction may be seen in his judgement threatened and propounded to David 2 Sam. 24. 12, 13. Thus saith the Lord, I offer thee three things, choose which of them I shall do unto thee. Wilt thou that seven years of famine come upon the land, or wilt thou flee three months before thine enemies, or that there be three days of pestilence in thy land. Here God absolutely willed to send a judgement, and consequently the coming of it was necessary: but which of the three was referred to David's choice, and so that was contingent. But this distinction is more evident in God's commands, established with promises and threaten, relating to man's transgression and obedience respectively. So in his commands for temporal safety. Jer. 21. 8, 9 And unto this people thou shalt say, Thus saith the Lord, Behold I set before you the way of life, and the way of death. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans, that besiege you, he shall live, and his life shall be unto him for a prey. Here Gods will is disjunctive, and whether they continued in the city, and perished there, or fled out to the Chaldeans and were preserved by them, it was a matter of their own free choice, and so Contingent; but which soever of these two courses they took and succeeded accordingly, Gods will was fulfilled. So it is likewise in the matter of life and death eternal. Deut. 11. 26, 27, 28. Behold, I set before you this day, a blessing and a curse: A blessing, if ye obey the Commandments of the Lord your God: And a curse if ye will not obey, but turn aside out of the way, which I command you, and Rom. 8. 13. If ye live after the flesh ye shall die: but if ye through the spirit, do mortify the deeds of the body, ye shall live. So that whether they live by one means, or die by the other, Gods will is necessarily fulfilled; because his will is not that they shall either necessarily observe his commands, or necessarily transgress them: But if they do transgress (though that transgression be Contingent, Death is the necessary Doom awarded to it. And if they do observe them though that observation be a matter of choice and so contingent also, yet is life the necessary Reward, and absolutely designed to crown that obedience.  
It appears by this discourse, that God cannot fail of accomplishing such an end, and after such a manner as his wisdom thinks fit to propound in his intercourse with voluntary and free Agents; for if he cannot prevail with us (by such means, and such a manner of working as is agreeable to the condition of our intellectual nature) to suffer ourselves to be saved by him, in performing that service to which his goodness hath ordained us (which his good pleasure is set upon in the first place) than his good pleasure is fulfilled by inflicting upon us that punishment, which he treatned; according to that saying of S. Augustine, Facit Deus Voluntatem suam de eo, à quo voluntas ejus facta non est.   

ANNOTATA QUAEDAM in FUNDAMENTALES Mri THOMAE PARKERI Theses De traductione hominis peccatoris ad vitam.   

LECTORI.  
OCyùs te in pedes Conjice, Lector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ni mavis in harum Thesium Editoris substratos Encomiorum flosculis Casses incidere; vel perplexis earundem Authoris plagulis irretiri. Neque tamen ab isto metuendum esset, Scholarum inaniis, verborumque Captum humanum fugientium involucris sensa mentis intricante, nisi viam aed periculum ille, incautus, opinor, Praefator sic stravisset, Vir sanè, quicunque is est, Cordatus, quem nec hoc nomine tàm incusandum Censuerim, quòd ab Ecclesiae etiamnum Anglicanae doctrinâ, formulisque (ex praejudicijs imbibitis) abhorrere videatur, quàm jure merito laudibus efferendum, quòd placidum se, & modesti ingenii virum, indiciis minimè obscuris, nec non bonarum literarum benè compotem praestiterit.  
Laudet sanè, ut sibi gratum faciat, Cameronem Scoto-Gallum, Twissium Anglo-Britannum, Arminium autem & Corvinum Batavos, Tilenum etiam Gallum, à Twissio, sc. Confossos proculcet. Rursus Robertum Parkerum, Amesium, Robinsonum, ad coelum laudibus vehat: nec tamen effecerit, ut Thomas hic tantoperè praedicatus Parkerus, Sanctissimum Vnici nostri Salvatoris Benedicti Evangelium, decretorum Dei de salute & interitu humano fundum non subruerit, aut ipsi Justitiae soli tenebras non offuderit. Quasi verò, O boni, absque vobis esset defensoribus & hyperaspistis, ne ipse quidem Deus Socinum Arminiumque (Par impar paulò invidiosiùs Praefatori Conjunctum, at toto coelo disseparandum) non esset refellendo.  
Nos ad Evangelium ipsius Dei Patris, Christique Domini ex ejus sinu prodeuntis, & sancti utriusque spiritus inibi clarissimè loquentis provocamus.  
Loquere jam, mi Parkere, verùm sicut Dei, Christique oracula. En Praestò adsumus ut divinis Eloquiis fasces proni submittamus. Nostrûm neutri credatur: uni Deo fidei obedientiam praestare didicimus. Agè ergo: arrectis enim auribus documenta coelestia libenter expectamus.   

LECTORI.  
SIste te parumper, erudite Lector, ut noris cujam & qualem pagellam comprimis, hoc scilicet solo nomine redarguendam, quod sit tota gemmea. In historiis, compendia, dispendia; at in Theologiâ, polemicâ saltem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, atque instar montium, qui, quo sublimiori consurgunt cacumine, magis sterilescunt. Optandum ex Theologorum disceptationibus, & colloquiis, ut puta Mompelgartensi, Hagiensi, aliisque succum & sanguinem exprimi, responsionum lacinias abradi, in personas, nominaque (quas vere rabiem & rixas Theologorum vocavit Melanchthon) lituras expungi: quibus sarmentis, siquis inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quos vocat Spiritus Sanctus 
a Eccles. 12. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magistros collectionum five pandectarum. Merc. ) nomen suum professus, operam daret averruncandis, plus certe quam ex alio quovis scripto elenctico proficerent lectores. 
b Vide consilium I. Hornbeek. in sum, Controvers, de Papismop. 316. . Dicam quod res est: misere ruspamur in controversâ Theologiâ, & si quando veritatis importunâ fame confecti, margaritam offendimus.  
Exclamare libet, populus quod clamat Osyri.  
Invento.—  
Nervosi siquidem sunt, & acuti Theologi Camero, ubi habet Tilenum adversarium, Twissius, ubi Arminium, Corvinum, eundemque Tilenum confodit; at! at! postquam pulmones in verborum cortice exagitaveris, vix tandem medullam sensus potis eris eruere anhelus lector. Ind est adeo laudabile institutum Reverendi Viri Thomae Parkeri, authoris Thesium de Traductione peccatoris ad vitam, qui eadem premit vestigia, nec taedio lectorem enecat. Neminem suppilavit, sugillavit neminem. Non habent scriptores, quem incusent stellionatus, nec alii verbera violentae linguae patiuntur. Arminii, & Socini nomina reliquit intacta; non ita causam, & argumenta. Sentiunt se mori tacito vulnere, qui in argumentis aut Conversionis, aut Satisfactionis periculose, & infoeliciter disputarunt.  
Hic is est, si nescis, lector, cujus pater Robertus Parker, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tam erudite & copiose scripsit de signo crucis, Descensu Christi ad inferos, & Ecclesiastica politeia, in causa Religionis patriae exul, qui una cum Amesio, notissimum virum I. Robinsonum, 
a Vide eundem Hornbeckium in Brownismo p. 625.  ad sobriam in disciplina mentem revocavit. Dignus est adeo hic noster Author tam istoc patre, quam hac prole. Id unice agit Vir Doctissimus, ut Gratiae Divinae suus constet honos sartus-tectus; ut Gratia praeveniens, excitans, pulsans, efficax & actuosa habeatur, non segnis, & voluntatis nostrae pedissequa, qualem adversarii comminiscuntur, qui Gratiae verbo abusi sunt, (ut 
b Vidi quem admodum potuerit (Pelagius) etiam gratiam nominari sub ambigua generalitate, quid sentiret, abscondens, gratiae tamen vocabulo, frangens invidiam, offensionemque declinans. Aug. de pecc. Orig. contra Pelag. & Caelest: cap. 37.  Augustinus jam diu notavit) ad frangendam invidiam.  
Si cui minus arridet, quod à stili Evangelici simplicitate abhorrere videatur; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam terminorum Philosophicorum interpolasse, sciat velim, lectorem desiderari gravem, & in scholis exercitatum, cui si sit ingenium Theologicum, nihil nocebit stilus metaphysicus; nec omnino desunt, quod dixit in re leniori Antonius, [lib. 9 sect. 3.] etiam in phrasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prodiere saepius hae eaedem Theses, cum aliis ejusdem commatis Amesii Tractatulis compactae, à doctis indoctisque pro Amesianis habitae, & citatae; sed quod dolendum maximè, mancaesemper, & imperfectae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonnunquam addita, loca Scripturaefoedissimè distorta, & transversà tuentia: quindecim integras theses nescio cujus sacrilegae manus depeculabantur. Pauci haec observarunt, miratique non superesse, qui plagiarium & stellionem insequeretur, & injus vocaret. Tu igitur, ingenue Lector, aequi bonique consulas, quod ego, qui in sacro sum satellitio ultimae sortis, in extremis Angliae oris ab omnibus paenè bonis literis exul,  
(〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
hanc qualemcumque opellam dabam, tribus quatuorve exemplaribus MSS. & impressis fideliter collatis, ut authorem tibi, authorique suum nomen & Theses vindicarem.  
H. S.   

THESES DE Traductione Peccatoris ad vitam.  

THESIS I.  
DEus cum sit ens absolute primum Exod. 3. 14. propterea primum est ac summum bonum: & quia primum ens, proinde omnia ab ipso sunt: quia vero summum bonum, summus est finis ad quem tendunt. Si enim aliquid esset, quod non esset ab ipso, plura prima essent, & proinde non esset absolute primum: & si summum bonum, summus finis est, quia bonum finis est; & si summus finis, omnia ad ipsum tendunt, alioqui non esset absolute summus. Hinc Deus Apoc. 22. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnium entium ad seipsum Motor est. Irrationalium quidem, quia sensuum conclusa limitibus, mediate duntaxat: rationalium verò selectae multitudinis ad fruendum ipso. Cum enim proxime per intellectum & voluntatem ad Deum accedant, proximum eorum bonum erit unio cum eo quod summum est, seu fruitio Dei: quae divinae amicitiae & favoris est adeptio.  

Annot. Ad THIS. I.  
Ad Thesin primam paucula haec videntur adnotanda. 1. vocem [omnia] pag. 1. lin. 5. ad entia Creata restringendam (uti Parkerum voluisse fit vero simile p. 2. l. 8.) ne aut peccatum ens esse negetur, aut de numero esse creaturarum, & sub voce [omnia] Comprehendi debere affirmetur. Quod quorsum tendat judicare obvium est. 2. Eadem pag. 2. lin. & sequentibus intelligendus videtur, quasi entia irrationalia (mediatè licet) ab ipso Deo ad ipso fruendum moverentur; Dilutè nimis. 3. Cave ne hîc Dei ipsius (naturalem an supernaturalem) quoad se, cum Dei de nobis fine voluntariè intento de nostri ipsius fruitione confundas. Versatiles n. sunt hae locutiones.    

THESIS II.  
Intentio finis hujus, pro modo independentis ac supremae voluntatis ex consilio agentis suo, ABSOLUTA est. Rom. 11. 34. Isa. 40. 13. Nec enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest is esse, qui à conditione determinatur extrinseca: cui praescribitur ordinis ratio ab eo quod ordinatur ab ipso: qui discit ab homine agendi modum ac finem, adeoque regitur ab ipso ut mensurante actum suum. Quin contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo infinitus & inordinatus foret, quippe disponeret seipsum ad finem prius, quam disponatur à Deo.  

Annot. Ad THES. II.  
1. Intentionem finis hujus h. e. Suiipsius] duriusculè dicitur, nec tamen sano sensu acceptum, [pro perfectionum divinarum manifestatione] admodum aversor, sed malè metuo ne fallaciâ sit insidiarum integumentum.  
2. Ut maxime Consilio Dei (ex citatis lin. ult. pag. 2. Scripturae commatis) sua ab-omnicreato independentia astruatur, non sequitur tamen voluntati divinae ad extra, omnimodam independentiam, & finis hujus, h. e. suiipsius absolutam quoad omnium, speciatim, perfectionum suarum, omni tempore, manifestationem, ascribendam esse. Non quod negetur, sed quod ex istis locis sequi non constet. Quid? quod ex ipsa Dei voluntate absolutâ, & consilio sit, ut finis adeptio non sit absoluta, nisi media includantur.  
3. Absolutam esse istam finis hujus intentionem sano sensu admittimus, & libenter, nec tamen absonum videri debet si voluntas divina dependere interdum dicatur à conditione aliquâ (quam ipse & statuit, & principaliter efficit) non quidem dependentiâ causalitatis utpote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed dependentiâ quâdam relationis, uti Patrem à filio dependere, ut sit Pater, nemo sanus, opinor, negaverit. Nec obstat quod sequitur. Ipse n. Deus determinavit se hoc sic facturum, & homines ad finem (prout novit justitiam, misericordiam & sapientiam suam decere) dispositurum.    

THESIS III.  
Hinc multo minus ex praevisa fide; haec enim medium est ad fruitionem Dei qui finis est: idcirco non antecedit intentionem finis ut conditio.  

Annot. Ad THIS. III.  
1. Aliud est Praevisa fides, & ex eâ: aliud Praescientia fidei, & secundum eam. 1 Pet 1. 2. Fides n. est actus officii nostri: Praescientia actus perfectionis divinae. [ex] Causam, [Secundum] ordinem notat. Ex praescita fide tanquam causâ dependere Dei intentionem finis seu praemii nostri negamus, fieri secundum praescientiam cum S. Scripturâ affirmamus.  
2. Finis hic sc. ad Deum unio, fruitioque (cum perfectionum divinarum viz. misericordiae glorificatricis paritèr & gloriosae, reliquarumque manifestatione plenissimâ conjunctus) intelligitur vel ut Finis ex consilio voluntatis nudè consideratus, quo de hîc non quaeritur; vel quasi judicialiter, & Politicè, ut praemium & merces ex beneplacito Dei miserentis, mero, libero, absoluto, & independente, omnesque causas secundas antegrediente manans, & certis legibus promissa; at ex Dei veracitate & Constantiâ, legum seu conditionum harum observatoribus praestanda. Hoc modo, rectè, secundum S. scripturam, Voluntatis & Consilii divini, declaratricem, affirmatur, fidem etiam in Dei intentione (Praescitam, nondum Praestitam) Praemii & Mercedis adeptionem antecedere.  
3. Notandum Anthorem sibi non satis constare in fine Dei intentionis assignando, quem interdum seipsum respicere intendentem, interdum hominem intentum indicat.    

THESIS IU.  
Via ad finem istum exhibita homini fuit in statu primaevo, quo viribus instruebatur idoneis, quibus Deo, si voluisset, potuit frui. Verum quia finitus, ideo mutabilis, & quia mutabilis, seducente Diabolo descivit à statu illo: unde summi boni interrupta est adeptio. jis tamen quos ad finem istum destinarat, ex misericordia reconciliari voluit Deus; ita tamen ut simul justitia maneret illaesa: quare tum pro offensa satisfacere oportuit prius, quam in conditionem justitiae restaurari. Quia vero hoc â nobis, quippe nullarum virium, Rom. 5. 6. effici non potuit: aut per alium effici oportuit, aut de reconciliatione nostra actum. Hoc autem quia perficere non debuit alius nisi homo, nec sufficere potuit nisi Deus: hinc Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediator designatus; qui redemptionem à peccatis virtute satisfactionis, & restaurationem virtute justitiae procurans, reconciliationem impetravit iis, quibus voluit Deus.  

Annot. Ad THES. IV.  
1. Cavendum est, ne prima Theseos hujus verba temerè deglutiamus. Viam n. ad finem istum, Dei fruitionem (omni modo consideratum, sc. ut fruitio etiam Christi Mediatoris existentis, & Judicis, Remuneratorisque futuri, ex misericordiâ, justitiâ temperatâ, includatur) non fuisse, homini in statu primaevo exhibitam, nec in isto statu, viribus ad Deo, hoc modo considerato, fruendum, hominem instructum fuisse fidentèr asserimus. Quod est Authoris nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Ut facilè largiar (quod tamen vix quivis capit) hominem primaevum ideò mutabilem quia finitum (quamvis finitum et mutabilem fuisse procul sit omni dubio) summique boni adeptionem ex istâ suâ voluntariâ defectione, seducente Diabolo, interruptam fuisse; non sic tamen, ut Christus Mediator, Judexque noster sub istâ summi Boni Consideratione veniat: ne (ut caetera infinita incommodataceam) Christus noster in Adamo primaevo, integro censitus, in ipso nobiscum laberetur, peccatique Originalis se alligaret, aut à Deo Patre, ejusdem reus censeretur, unde satisfactio (quam eum divinae justitiae Praestitisse, nemo praeterquam qui absolutas Dei intentiones esse omnes crediderit, negare, nisi laesis principiis potest) salusque omnis nostra corruat necesse est.  
3. Si per eos quos ad finem istum destinârat Deus, intelligi vult absolutâ et praecisâ salvandi, seu ad summum finem perducendi, intentione destinatos, non video ut seipsum sibi in eâdem oratione reconciliet: Mox. n. subiungit, iis ex misericordiâ reconciliari voluit Deus, etc. Sed cave, mi Parkere, ne ejusmodi 
En sublapsarium. Vid. quae ad Thes. 10. de suprapositis fundamentis notavi.  absoluta ad finem istum destinatio reconciliationi dictae repugnet, et universam Christi satisfactionis necessitatem, vel etiam utilitatem funditus evertat et aboleat. Quos n. ad finem istum destinârat (intellige absolutè) Deus, iis certè jampridem erat reconciliatus, absque hoc, ut Christi interventu fieret satisfactio, et inde manans reconciliatio. Non insto ne asperior paulò videar.   

Annot. Ad THES. FOUR  
Caetera de Satisfactione, Sana existimo, nisi quod quaedam in fine sint obscura, et Phrasis ultima [reconciliationem impetravit (Christus) iis, quibus voluit Deus] animadvertenda. Quid. n. Pro quibus voluit Deus ut impetraret? Pro lapsis et Perditis omnibus? Non opinor dicturum te cum S. Scripturis. Pro Reprobis? Nequaquam. Pro Electis ergo? Fieri non posse, aut esse superfluum videri potest, si absolute & praecisè ad finem summum à Deo priús destinentur, quàm in Christum ponantur Credituri, imò quàm Christus satisfecisse, aut in satisfactionis pretium destinari dicatur.    

THESIS V.  
Hinc quotquot reconciliandi fuerant, propter Christi merita reconciliari oportuit: proinde ut applicetur reconciliatio, merita Christi applicandaprius. Applicanda vero homini cum fint qua intellectu ac voluntate praedito, propterea ut ab ipso (Scal. ex. 307. sect. 27. lin. 2.) recipienda, applicanda sunt. Hinc foedus Dei cum electis emergit, se recipientibus Christum reconciliatum iri. Conditio à parte Dei, reconciliatio es●, in qua tamen debitor non nobis est Deus, sed sibi, qui seipsum negare non potest. Ea etiam finis ipse hominis est, non quidem quoad rem alius à fruitione Dei; relatione solum distinctus interruptionis praeviae. Conditio vero à parte nostra est Christi Receptio: conditio autem non ut ab homine dispensatore actus hujus, sed ut in homine quid ad reconciliationem praerequisitum.  

Annot. Ad THES. V.  
1. Nota ut hîc sermonem in re prorsùs eâdem licentèr variet. In Thesi 4. legimus Deum reconciliari voluisse quibusdam; hîc homi●es reconciliandi et reconciliari dicuntur, idque propter Christi merita. Quid ergo? An Christus non meruit ut Deus hominibus reconciliaretur? Non dixeris, opinor. At tantundem hîc dicitur. Certè Christus Deo, non hominibus satisfecit. Verissimum quidem est, nos recte dici Deo esse reconciliandos, ut applicetur reconciliatio merito Christi impetrata: utinam a● apertius & liquidius nos docuisset, quo pacto merita Christi prius applicanda fuerint.  
2. Exmeritorum Christi, ad hominem, quâ intellectu & voluntate praeditum, applicatione, Foedus Dei cum Electis emergens, hoc esse dicitur [se recipientibus Christum reconconciliatum iri] quod oracularem ambiguitatem, ex vocum sono, referre videtur. Sed praestat sic intelligere, ac si clarè affirmetur, Deum reconciliatum iri recipientibus Christum: Quid a. sit hoc [Christum recipere] utinam explicâsset. Sed quid si noluit, ne quid infirmum subtèr latens exponeretur: aut non potuit, Thosibus, dicam, an hypothesibus salvis?  
3. Non moror sequentium amphibolias dictionum, nec minus exactas loquendi formas vellico. Conditiones audio; placet. At reconciliationem ad Deum non esse rem aliam ab ejusdem fruitione, sed idem hominis finis, nisi quod relatione interruptionis praeviae distinguatur, fateor me non satis capere; non quod minus intelligam, quàm quod minus sanum esse judicem. Sed transeat.  
4. Conditionem à parte nostrâ, Sc. Christi receptionem ab homine non propriis naturae viribus praestari, sed à Dei praesertim gratiâ, damus: modò hominis esse actum, à nobis, mediante Dei Evangelio, per spiritûs sancti gratiam productum, non negetur.  
5. Meminerit lector, Conditionem hanc, ab Authore Concedi, esse in homine quid ad reconciliationem Praerequisitum.    

THESIS VI.  
Applicatio utriusque conditionis fit primo per deductionem earum ad actum ut sint: deinde per conservationem in actu ut porro sint. Deductio autem ad actum est Receptionis Christi prius, cum ex ea tanquam medio praerequisito Reconciliatio ineatur. Haec vero vocatio dici solet, quae Motus est à Deo, quo Christi receptionem electis ingenerat.  

Annot. Ad THES. VI  
1. Advertat etiam, quod ex eâ, tanquam medio praerequisito, Reconciliatio ineatur, eodem hîc fatente. An verò haec vocatio dici soleat (in sacris literis) ambigo.  
2. Reconciliatio hîc dicitur vocatio, quae motus est à Deo, quo Christi receptionem electis ingenerat. Quid audio? Reconciliatio generat receptionem, quae receptio est reconciliatione prior, seu quid ei praerequisitum? Annon haec sunt valdè operosum nihil? Capiat qui potest. Fallor? An haec sibi contradicunt? Certè Robertus Parkerus Pater tuus fuit, non idem tuus filius.    

THESIS VII.  
Motio hominis est: ideo Movens requiritur, & Mobile quod movetur, & Motus moventis actus, & Res Motu Facta. De quibus ordine.  

Annot. Ad THES. VII.  
Motio hominis est, inquis. Cave dixeris. Quid? An hominem affirmas actûs hujus dispensatorem, quod modò Thess 5. negâstis? Rursus haereo, nisi motio purè putè passiuè intelligatur. Pergo.    

THESIS VIII.  
MOVENS est, qui intendit finem: principium & finis Deus. Movens autem est, ut consilio agens; proinde decreto, quod pariter secundum proportionem decreti circa finem, absolutum est. Nec enim finis absolute ab ipso intenti, ex fallibili conditione suspendi eventus potest.  

Annot. Ad THES. VIII.  
De fine, qui ipse Deus dicitur & est, litem non moveo. Sed an eodem modo Deus intendat se ut finem suum, & hominis finem, seu mercedem magnam, Consilio, proinde decreto, meritò ambigo. Intendit quippe, se, finem suum, opinor, Naturâ; se autem hominis finem, Consilio. Nec satis assequor, nisi statuendum sit Dei Decreta esse ipsum Deum, & posse seipsum non velle sicut decreta Potuisset facere non voluisse, & Deum seipsum, Sicut decreta secundum voluntatis suae Consilium facere, arbitremur.  
Non tamen negaverim hominis finem Deum (si media ad eum assequendum connotet) à Deo homini absolutè intendi. Neque hinc metuendum est, si Dei intentio finis humani sic explicetur, ne ex fallibili (Deus n. falli nequit) Conditione (non dico necessitatâ) eventus suspendatur, quam conditionem suprà Thes. 5. statuisti esse Christi receptionem. Hanc. n. secundum Evangelii vocem dicentis, Qui Credit Salvabitur, in Decreto hoc circa hominem includi affirmo. Adeò ut certò certiùs, & infallibiliter, finis hu●usmodi eventus ex fallibili conditione non suspendatur.    

THESIS IX.  
9 Et sicut in comparatione ad finem, sic qua id quod decernitur est effectus entis primi; à quo sicut Rom. 11. 36. omnium entium dependent essentiae, virtutes, actiones, sic praecipue Jac. 1. 17. supernaturalis boni. Hinc vocationem independente consilio producens, tum per sapientiam de forma deliberat, tum per voluntatem intendit secundum illam formam ex suppositione potentiae. Forma illa exemplar est & mensura veritatis in re, ut prout ipsa fuerit, sic rem fore necesse sit dependenter ab ea. Hinc ex conditione in re non vult conversionem Deus, sed secundum deliberationem sapientiae suae, voluntas intendit, & potentia exequitur immutabilis. Et quia secundum sapientiam & bonitatem vult & potest, proinde futuram praevidet virtualiter à voluntate pendentem.  

Annot. Ad THES. IX.  
Sicut decretum circa finem, seu decretum secundum proportionem decreti circa finem (stylo & phrasi horridis, hactenus inauditis, & mortalium captum penè superantibus) statim dixerat, sic (quid hoc [sic] sibi vult?) id quod decernitur (quid tibi est [id] istud? An neque motio, nec movens, nec mobile, nec motus, nec res mo●u-facta? Quanta hîc confusio, quantus tumultus?) sic id quod discernitur, inquis, est effectus entis primi; à quo dependere omnium essentias, virtutes, 
Rom. 11. 36. Jac. 1. 17.  actiones praecipuè boni supernaturalis, nullus dubito. Quid ergo? Hinc, inquis, vocationem (reconciliationem suprà 
* Thes. 6.  dixeras) independente consilio producens (in fieri intelligis, dum producturus est, an in facto esse, quando produxit? ambigua n. est oratio) tum per sapientiam, inquis, de forma deliberat, tum per voluntatem intendit secundum illam formam ex suppositione potentiae. Quid audis lector? Evangelium an scholam? Apostolos an Sorbonam? Transeat hoc omne. Sapientia divina de reconciliationis forma deliberat, voluntas secundum formam illam intendit, Potentia exequitur. Concedo. Perge.  
Forma, inquis, illa exemplar est, & mensura veritatio in re, ut prout ipsa fuerit, sic rem fore necesse sit dependenter ab eâ. Audio, sed Cave ne mox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, te fallas & incauto Lectori Scandalum objicias. Tam Metaphysica veritas seu rei, quasi Thematis incomplexi auditur, posteà (ut mihi etiam liceat griphos loqui) Logicam Axiomatis affectionem, veritatem Thematis Complexi, quasi formae dictae exemplaris exemplatum, veritas rei, esset veritatis Axiomaticae exemplar, deducere satages. Frustrà. Reconciliatio seu vocatio (quando visum est sic confundere) sit sanè res à formâ 
N. B. hanc rem motufactam, vocationem seu reconciliatianem non esse sed receptionèm Christi praerequisitam. Thes. 46.  istâ dependens. Non quaeritur verum de modo, & ordine, quem satius est eruditè ignorate, quàm in abscondita Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 te ingerere. Hinc, inquis, undè, inquam? ex conditione in re non vult conversionem Deus (reconciliatio, vocatio, conversio, Christireceptio, idem tibi sunt; verùm quo Doctore praeeunte?) Ex? Absit, Quid si secundum? Non affirmo. Sine conditione non vult. Quid si asseram? Certè bonâ tuâ cum veniâ fecero, utpote qui receptionem Christi esse quid reconciliationi praerequisitum, modò bis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affirmaveras. Sed de his, post opportuniorem dicendi locum inveniam. Quomodo igitur vult Deus conversionem? Secundum deliberationem sapientiae suae, voluntas, inquis, intendit, & potentia exequitur immutabilis. Rectè, si dictio [immutabilis] pro non mutandâ postquam eventum sortita est, vel actu superaverit humanam resistentiam, intelligatur. Quid balbutis? Eloquere: Potentiam intelligis irresistibilem; & hanc Deum exerere, clarè fatebo●, in rebus, actibusque ab ipso solo, nullo mediante, productis. Sed an Conversio etc. sint hujusmodi suo loco.  
2. An satis has voces [secundum sapientiam & veritatem vult & potest] ad exactam dicencendirationem & obrussam exegerit, Lector judicet.  
Proind● futuram, pergit, praevidet & virtualitèr à voluntate pendentem. Futuram sc. rem. Quam? Conversionem, Christi receptionem. Praevidet futuram. Rectè, sed vereor an sensu tuo. A Voluntate Pendentem (Dei, intelligis, opinor) rectè: praecipuè: Sed quid sibi vult virtualiter? Nugae.  
Hactenus fundamenta operosè, in metaphysicae, nescio cujus arenâ, & scholarum quisquiliis jacta, mole quantumvis exiguâ ruunt suâ. Qui possunt ergo quae superstruuntur omnia non labi, non cidere? Tantum abest ut his fundamentis positis error concidat, nisi qui istis inaedificatur.    

THESIS X.  
Exsupra-positis hisce fundamentis concidit error in gradu-triplici. Primus, decretum Velleitatis, quo determinationem ad conversionis actum, ad quam necessitate hominem nonposse creditur, desiderare solum fingitur Deus. Secundus, desideratae illius determinationis praevisio per scientiam mediam, quà dependentis ab homine. Tertius, ex praevisa determinatione, conditionatis concursus intentio concomitanter in effectum. Et primo Vellcitas illa decretum non est: hoc enim imperanti● est exsuppositione potentiae; illa vero purus voluntatis actus cum potentiae defectu. Si enim quod possum volo, effectum impero: si quod non possum, desidero; assequi enim non possum quod volo. Proinde etiam indignum Deo. Nam Omnipotenti potentiae defectum adfingit, & assequendi voti incertam spem Felicissimo. Quid enim felicitas aliud, nisi boni expetiti certa fruitio? Quid vero omnipotentia, nisi potentia omnium in omnibus? Denique, objecti etiam ratione impossibile. Primam enim potentiam transfert in hominem, qui creatura est & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Annot. Ad THIS. X.  
1. Exsupra-positis, inquis, hisce fundamentis Concidit error gradu triplici. Quid video? Fundamenta supra-posita? Certè humi sternatur aedificium necesse est, mox 
Cor. 3. 11. Vide. Annot. ad Thes. 4.  fundamenta concidunt. Cave ne Jesus Christus inter supra-posita fundamenta subvertatur.  
Sed ad rem. Nequen. in vocabulis moramur. Ex supradictis (vis dicere) fundamentis error triplex concidit; De velleitate, Praevisione per scientiam mediam, ex praevisâ determinatione conditionali concursus intentio concomitanter in effectum. Laconicè satis. Sed quid si nemo mortalium hos errores, aut eorum aliquem erraverit Sic enunciatum? Velleitatem agnoscet non-nemo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo rectè ascribi posse, qui tamen eum ad Conversionis actum necessitare potuisse (absque esset decreto suo in contrarium) inficias non iverit, velle autem Deum, ordine decretorum stante, aegrè concesserit. Scientiam mediam ex permultis S. Scripturae periodis astruent nonnulli, qui tamen determinationem (N B.) quà ab homine (solo, aut principaliter dependentem) rotundè negaverint. Denique vix, aut ne vix quenquam reperias, qui errorem tertium, prout hîc expressum, intelligat, nedum teneat. Conditionatum quendam concursum quidem Concomitanter in effectum rectè explicatum, viz. ut post Dei gratiam pulsantem Praevenientem, operantem, cum cooperante fi quis asserat, errare eum ostendendum erat, non praestruendum, ex fundamentis (quid dico labilibus?) corrutis & coliapsis.  
Quid si decretum velleit as non sit? Non est ergo (ut hominum more & ad captum mortalium loquamur) velleit as? Est quidem vohuntatis actus, non à. (uti affirmas) in Deo cum potentioe defectu. Voluntas divina à me supponitur potentiam Omnipotentis quandam habere comitem, & executricem quotiès, & quatenùs voluntati ejusdem libet cam ex consilio suo exercere, non autem semper per potentiam Omnipotentioe ubique voluntatem suam exequitur Deus: Praesertim ubi decretum est (ut formulis tuis utar) imperantis (sc. obedientiam) aut proerequisitum quid (agnosce phrases tuas) homini, sub praemii & poenae spe, metuque. Pergis. Si, n. inquis, quod possum volo, effectum impero: Si quod non possum, desidereo; assequi n. non possum quod volo. Quid mihi & tibi, bone vir, quid velis aut possis? De Deo loquimur; qui quod vult facit, & quod velle potest, facere, vel effectum dare potest. Quod vult facit, quatenus, & quousque facere vult. Quid a. si non semper velit, quousque tu eum velle facere opinaris? Noli Deum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et omnipotentem, tuo modulo metiri. Et tu tamen, nunquamne experiris voluntatem tuam potentiae tuae non imperare ut ad extremum virium ubique et semper agat?  
Si te causâ solitariâ res in arbitrio tuo penitùs sita agenda fuerit, effectum dabis: secùs, opinor, eveniet, si cum causis sociis, aut instrumentalibus (quae ab officio cessare, vel te destituere possint, praesertim si hoc ex tuo ipsius instituto sit ut possint) imperatum sit perducendum in actum. Sed quid tibi vult effectum Impero? Ambigua locutio, et Anglicismum sapiens, si etiam intelligatur ut significet (uti hic videtur) finem seu effectum intentum assequor. Praeterea, si volo, inquis, quod non possum, desidero. Rursus ambigua dictio. Desidero, si Careo significet; recte: si Cupio; male. Quippe doles, desperas, irasceris, sie homines solent, quando, quod non possunt, volunt. At indignum est Deo, et Proinde: Quare Proinde? An quia, quod tu vis et non potes, desideras? At Deus quodcunque vult, quatenus vult, potest, & facit. At indignum est Deo: Quare? inquam; quia omnipotenti potentiae, inquis. defectum adfingit. Minime, inquam, nec Omnipotentis potentiae cujuscunque modi, nedum omnipotenti potentiae cui resisti nequit. Si quem defectum ad fingeret, hic esset voluntati ad fingendus non-imperanti, minime a. potentiae, voluntatis (ut ita dicam) imperata semper facienti, sed secundum voluntatis intentionem, et imperium, et eorundem mensuram. At ad fingit etiam, inquis, assequendi voti incertam spem Foelicissimo: Noli timere, bone vir, salva res est. Falli aut incertus esse, nequit Deus: hoc certò certiùs scio, etiamsi nec tu, qui Metaphysicâ totâ imbutus es, modum explicare potis fueris. Nescire velle quae Magister Optimus Docere non vult, erudita est inscitia. Quod de foelicitate, & Omnipotentia Philosopharis, praetereo, ne actum agam.  
Denique, inquis, objecti ratione est impossibile. Quid est hoc impossibile? Quid objecti ratione? Scilicet, opinor, vis, velleitatem (more humano loquor) quandam esse in Deo, impossibile esse. Quare, inquam? Primam, inquis, Potentiam transfert in hominem, qui creatura est et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quis transfert primam, & c? Deus? Quid primam, etc. transfert? Hic de velleitate error, opinor. Minimè a. inquam, Ego, sed hominem non negabit, quoad sensum gratiae pulsantis et Praevenientis esse omninò Passivum, quamvis in consensu (dicam et assensu interdum?) Esse plerunque à gratiâ actum, activum. Sed primam potentiam omnes, certe Christiani in Deum transferunt, eique acceptam ferunt. Facessant, qui aliter sentiunt.    

THESIS XI.  
Proinde nec observatur determinatio illa scientioe medioe. Hinc enim idea rei prius in creatura esset, quam in Deo: cognitionis etiam divinoe principium à re finita procederet: ipsumque adeo summum bonum, omnipotens, infinitum, purus actus, dependenter à voluntatis creatoe consilio & providentia moveret. Quinetiam impossibile idem. Quippe fribile est ante scientiam, sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proeest autem, dum proecedit ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At nihil est nec exsistit, quod à Dei voluntate non est nec exsistit. Si proescit igitur priusquam velit, proescit nihil. At si aliquid esset in homine, quod sine proeeunte voluntate proesciret; quale est in fieri proesciretur à causa dependens. Causa vero si non proedeterminetur à Deo, mere contingens est. Hinc incerta vicissim esset divina cognitio. Quare proescientia non esset, quoe effecti est non contingentis sed necessarii judicium.  

Annot. Ad THES. XI.  
Quamvis mihi nulla necessitas incumbat Scientiam Mediam astruendi, quaedam tamen non obscura hujusmodi scientiae rerum, ex suppositione circumstantiae hujus aut illius eventurarum vel secùs, vestigia in S. literis apparent. Ut exemplum mi●tam de Davide in Keilah notissimum, de Chorazin 
1 Sam. 23. 12. Mat. 11. 21. Luke 10. v. 3.  etiam et Bethsaid â. Consule, inter alia ejusdem numeri, dicta salvatoris nostri ad sacerdotes & scribas sciscitantes, Num tu es ille Christus? Dic nobis: dicentis, si vobis dixero, nequaquam credetis. Et versu sequente, Quod si etiam interrogavero, 
Luke 22. v. 67, 68  nequequam respondebitis mihi, neque absolvetis. En tibi tres eventus non eventuros ex suppositione etiam ipsius Christi Domini nostri. Caetera mitto. Frustra ergo à te quaeritur, vel potius supponitur, quid prius sit aut posterius, frustra etiam, (quod non capis) impossibile affirmas. Nec rationes à te productae aliud quid probant, quam quod plurimis S. Scripturae affirmationibus sole clarioribus oculos obnubis, ut refrageris. Nec minus ideò Praescientia Dei, eaque certa de effectis naturâ suâ contingentibus esset, quamvis tibi scientiam divinam ex tuâ finitâ & fallaci omnium mortalium metienti ita videatur. Quid nos scire ex suppositione Possimus, vix ipsi cognoscimus: quid a. scire possit Deus, vix, ac ne vix; nisi quod omniscium eum esse, infallibiliter scire possumus, ac debemus.    

THESIS XII.  
Denique corruit simul ex conditione praevisa concursus intentio, quippe quae tum independenti naturae Dei repugnat, tum vocationis decretum non est, ut postea declarabimus.   

Annot. Ad THES. XII.  
Quia te posteà declaraturum, ais, paucula ista, quae de errore tertio dicenda habuisti, hîc istorum examine supersedebimus, Te illîc praestolaturi.  
At at talia cogitanti mihi jam subolet (dum sequentia perfunctoriè lustro) quamobrem hae Theses totae sc. gemmeaes, et hoc solo nomine redarguendae (si Praefatori Credimus) Latinè etiamnum prostent, necdum vernaculam calleant: nemo, opinor, apte, et ad mortalium captum, Anglico redderet, aut redditas intelligeret. Lectorem haud facile invenissent, quae jam à nonnemine, nescio quo, eruditionis laudem captante, immane quantum! allaudantur. Quid ais Cl. Praesator, Istaene eaedem Theses cum Amesianis Tractatulis, idque saepius Compingebantur? Quam nollem Credere virum istum tam gravem, tot, tantaque, tamdiu (à Patria exulem an Profugum) perpessum, ob solam S. literarum (uti prae se tulit) Confessionem & defensionem, has Metaphysicas, aerias, à S. Spiritus stylo penitùs abhorrentes Theses cum suis ipsius Operibus quicquam commercii habere permissurum. Verum sic usu venit, ut hujusmodi Scripta se in celebris alicujus Doctoris clientelam recipiant, cujus ut splendore cohonestentur, est votorum summa.  
Me quod attinet, potui hoc trihorium non sic perdere; nec libet cum juvenilibus his an anilibus larvis luctari, non tam quòd difficiles esse nugas duxerim, quam quòd inutiles et viris gravibus indignas. Praetereo, quod supervacaneum prorsùs fuerit in superstructis gemmis diutiùs immorari, quarum fundamenta Supra-posita Corruisse jam vidimus. Hoc interim sanctè spondeo, me totum in veritatis, fideique obedientiam (Deo benè juvante) libentissime transiturum; eumque me esse profiteor, qui ex his Thesibus, aut alicunde, veritatem secundum pietatem docenti, cumprimis herbam porrigam.  
Restat, ut apud Deum Opt. Max. supplicibus votis contendam, ut ne porrò gliscat inter Christiani nominis professores, de vocabulorum minutiis, qualis hodieque regnat contentio. Tacete ò Parkere, Twissi, caeterique Metaphysico-verbi-potentes Logodaedali, ut audiaretur Jesus noster in aeternum benedictus, et à S. Spiritu acti Prophetae, Evangelistae et Apostoli. Ille ex aeterni Patris sinu ab intimâ inibi secretorum intuitione Prodiit: Hi ab eo, quicquid apud Patrem viderat et audiverat didicerunt, cumque Ecclesiâ, qua Sermone, qua Scripto communicarunt, integrum Dei de nobis Consilium secundum beneplacitum; [Act. 20. 27. Eph. 1. 9] omne voluntatis suae circa salutem humanam mysterium, etiam secundum propositum. Hoc de uno S. Paulo, quiutrobique ad Ephesios verba facit, in sacris literis affirmatur. Quid attinet reliquos spiritus sancti Amanuenses commemorare.  
Denique rationum momenta artificialium, et Testimonia humana, si hîc adsint, non respuo, si absint, non defidero: decidi a. quae de hominum salute et interitu lites incidunt, ex S. praesertim literis, nominatim Evangelio, et posse et debere, hoc est quod contendo. Vale, mî Parkere, et vivere malimus quam disputare, aut saltem S. Scripturis magis quam futilibus cerebri nostri argutiis rixisque muliebribus, amicè colloquamur.  
Raptim.  
Soli Deo Gloria.    

Books written by H. Hammond, D. D. and printed for R. Royston.  
A Paraphrase and Annotations upon all the Books of the New-Testament by H. Hammond, D. D. in fol. The Second Edition now in the Press.  
2. The Practical Catechism, with all other English Treatises in two volumes in 4.  
3. Dissertationes quatuor, quibus Episcopatûs Jura ex S. Scriptures & Primava Antiquitate adstruuntur, contra sententiam D. Blondelli & aliorum, in 4.  
4. A Letter of Resolution of six Queries, in 12.  
5. Of Schism. A defence of the Church of England against the exceptions of the Romanists, in 12.  
6. Of Fundamentals in a notion referring to practice, in 12.  
7. Paraenesis or seasonable exhortatory to all true sons of the Church of England, in 10.  
8. A Collection of several Replies and Vindications Published of late, most of them in defence of the Church of England, Now put together in three Volumes. Newly published, in 4.  
9 A Review of the Paraphrase and Annotations on all the Books of the New-Testament, with some Additions and alterations, in 8.   

Books and Sermons written by Jer. Taylor, D. D. and printed for R. Royston, viz.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Course of Sermons for all the Sundays of the Year; together with a discourse of the Divine Institution, Necessity, Sacredness and Separation of the Office Ministerial, in fol.  
2. The History of the Life and Death of the Ever-blessed Jesus Christ, third Edition in fol.  
3. The Rule and Exercises of holy living, in 12.  
4. The Rule and Exercises of holy dying, in 12.  
5. The Golden Grove, or, A Manual of daily Prayers fitted to the days of the week, together with a short Method of Peace and Holiness, in 12.  
6. The Doctrine and Practice of Repentance rescued from popular Errors, in a large 8. Newly published.  
7. A Collection of Polemical and Moral discourses, in fol.  
7. A Discourse of the Nature, Offices and Measure of Friendship, in 12. New.   

Books written by Mr. Tho. Pierce, Rector of Brington. And Printed for R. Royston.  
1. A Correct Copy of some Notes concerning Gods Decrees, especially of Reprobation. The 2. Edition with some Additionals. in 4.  
2. The Divine philanthropy defended, in answer to Mr. Barlee. in 4.  
3. The Divine Purity descended in answer to Dr. Reynolds. in 4. new.  
4. The Sinner Impleaded in his own Court, wherein are represented the great discouragements from sinning, which the Sinner receiveth from Sin itself.   

A Collection of Offices or Forms of Prayer in Cases ordinary and extraordinary, taken out of the Scriptures, and the Ancient Liturgies of several Churches, especially the Greek; in large 8. new.