Gerizim Election And Ebal Reprobation.  
OR THE ABSOLUTE GOOD Pleasure of Gods most holy will to all the Sons of ADAM specificated, Viz. To vessels of mercy in their eternal Election, AND To vessels of wrath in their eternal Reprobation.  
BEING An answer to a spurious Pamphlet lately crept into the world, which was fathered by Thomas Tazwell.  
Wherein the Texts of Scripture by him perverted are Vindicated, His corrupt Glosses brought to light and purged, His Shuffling and Ambiguous dealing discovered, and the Truth in all fully cleared.  
By JAMES RAWSON Mr. of ARTS and Preacher of the Gospel at Hasilbury Bryan in Dorset.  
Rom. 9.13. Jacob have I loved, but Esau have I hated, v. 18, Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  
August. Super Johannem, lib. 3. cap. 161. Quare hunc trahat & illum non trahat, noli velle judicare si non vis errare.  
London, Printed by john Owsley, for Henry Shephard, and are to be sold at his shop under St. Swithins Church in Canning street near London-Stone. 1658.   

TO THE RIGHT HONOURABLE And truly Noble Lord, ALGERNON Earl of Northumberland, Lord of the Honours of Cockermouth and Petworth, Lord Percy, Lucy, Poynings, Fitz-pain, Bryan and Latimer; Knight of the most Noble order of the GARTER.  
Right Honourable,  
I Am no pretender to that threadbare Apology of the importunity of friends, in the committing of this worthless nothing of mine unto the press; for had I harkened to some, this had never come into the light, so inconsiderable is he that bears the name of my Antagonist, though, (as I am ascertained) one of greater eminency shrowds himself under my nominal adversaries wing, and yet hath not the confidence to appear in public.  
But whosoever it is that took up the Gauntlet, since it is ●lear that the Holy Truths of God are by him stricken at through my sides, and that many poor deluded people are seduced by his plausible miscarriages; I could not do less in justice and conscience, then to show myself in public, both for the vindication of the cause of God, that it may not suffer by my silence, and that I may in some measure undeceive the lightheaded, tottering and unstable people. 'tis very true, I was decoyed into this engagement, there being only at first desired of me to write down my resolves unto certain Positions, for the private satisfaction of some staggering persons; which being rudely because suddenly conceived and drawn up, not having time to cloth that Embryon in any curious dress, my adversary by subtlety seizeth upon it, and after a twelve months' travel brings forth rudem indigestamque molem, a misshapen answer unto (some part only of) my resolves, and steals it through the Press.  
Now because I was surprised in that, I held it needful to vindicate both myself and it, which howsoever in the outward accoutrements it be ragged and torn, yet for the matter of it I doubt not but that it hath truth to support it.  
But yet alas! who am I that I should adventure to undertake this task, being less than the least of all the Saints, and especially seeing the subject matter thereof is of so great concernment? The well is deep, and my fathoming is but shallow, I must confess I am so low a man in the esteem of the world, and so obscure every way, that I fear the truth may sustain some loss through my weakness; my only hopes are that that God who begun that good work in and by me to the satisfaction of a few, will now perfect that work which he hath begun to the resolving of others.  
And whereas custom hath so far prevailed for the dedication of Books to some noble Personages, my next hopes are that your Lordship will be graciously pleased to honour me your unworthy servant so far as that I may shelter myself under your Honour's Patronage. And I do the rather take hold of this occasion upon this ensuing consideration.  
Right Honourable, Twice have I had a large experience of your goodness and bounty in the settling of me in the Parsonage of Hasilbury Bryan, first in recommending me to the Committee of the County upon the delinquency of the incumbent, and afterwards upon his death by the free granting of me your Lordship's Presentation thereunto, notwithstanding the interposition of some to the contrary; hereby freeing me from many of those snares, wherein many of our coat are (in these corrupt times) very much entangled: and hitherto I had no opportunity to give any evidence of that thankfulness I own unto your Lordship. I know it were injustice in me to smother it, for, si ingratum dixeris omnia dixeris. Neither could I so satisfy myself, in bare expressions, and that in a private manner, to testify a thankful acknowledgement, unless I did withal set the same upon record; ●hat as this poor tract of mine passeth abroad in the world, it may stand up every where as a public testimony of my private obligations unto your Honour. And however I am confident you take no pleasure to have your goodness published, but that you are rather satisfied with the peace of a good conscience then with the gaudy outside of specious Encomiums, yet it becomes an ingenuous spirit to profess how and by what hand mercies are reached forth unto him. God make me truly thankful to him for his good providence over me herein, and for all other his mercies towards me.  
And I could hearty wish, that all the world might understand your noble disposition and Christian conversation in the midst of your worthy family, how you make yourself a pattern unto them in godliness and honesty, both in public and private, that so every man might be provoked by your gracious example, and therein as in a glass behold how immeasurablely you exceed the painted sepulchers of this our age, both in reference to God, in giving him the honour due unto his great name; as also in reference to man, by a distributive justice rendering to those who have a dependency on your Lordship according to their deserts.  
But I must withdraw, lest that in setting forth your praises I derogate from your worth, which deserves the pen of a ready writer to advance it to the height. My Honoured Lord, I hope and humbly crave, that your Lordship will be pleased to accept this small and simple present, as a signal testimony of that great observance and thankfulness I own unto your Honour, professing myself so deeply engaged, that I shall be ever studious how I may do you any faithful service in the Lord; which whiles I am wanting in any other means of manifestation, my supplication shall be at the throne of grace, to grant you length of days, continuance in and increase of all true honour, and comfort therein, amidst all the shake of this present evil world; and the crown of glory in that world that is to come: which shall be the daily prayer of,  
My Honoured Lord, Your Lordships humbly devoted, as by duty thereunto most Obliged James Rawson. From my Study in Hasilbury Bryan.   

The Epistle to the Reader.  
Courteous Reader,  
I Cannot do less than give thee an account how this whiffler hath dragged me on the stage against my will: It was not my ambition (especially in this censorious age wherein we live, and at best privy to mine own weakness) ever to have appeared in Print amongst a crowd of such learned writers, I might perhaps have gone for somewhat, when as now my nothingness will be discerned. But the occasion of it was this. About two years since, at what time this Pamphleter had a meetingplace in the parish of Whitchurch commonly called Cuckolds-pit, where most Lords days divers of that Parish and of other places adjacent came to hear his teachings: He had then Proselyted divers of Milton Abbiss, (where, amongst others I was one of their weekly Lecturers) to the receiving of his crude dictates, and many were dipped by him; who having sucked in and digested that venom of rebaptisation, easily then might he persuade with them to ingurgitate any of his other principles. So that he adventured to tender to them eight positions, which I have caused to be placed at the end of this book, which they likewise were to receive from him as so many necessary truths: they were at a stand as unsatisfied what to do. But one who was indeed a wellwisher to Religion, and an honest man, took a copy of those Positions and brought them to me to Hasilbury, and desired my opinion of them; which when I had read I gave him my thoughts of them severally: But then he further desired of me, that I would deliver my judgement of them in writing, which within 3 or 4 days I did, and gave to him the rough draught which I at first did make, having no other copy thereof in mine hands, (a particular whereof you have affixed to the end of this book subsequent to his Positions) which when he had received, he communicated it to the fraternity at Milton who were Tazwels constant and confident hearers; which when they had perused, their former hesitation did amount unto a flat opposition against his Positions, and then they began to decline his teachings; which he perceiving, and being informed of those papers of mine, he came to Milton among his old disciples, and desired to have a copy of those papers, which at last he obtained, and a twelve month after about the beginning of December 1656 sent me one of his printed Pamphlets; I was (I must confess) at the first sight thereof amuzed and amazed, not well resolving what to do, as to what was past, nor as to what was to come. For that which was past, I mean as concerning my rash and rough draught of answer to his Positions in so short a time, not having had leisure lambere foetum, or seriously to revise what I had so suddenly written, so that I saw myself wonderfully surprised by a rash-braind man, in his exposing that to public view, which I had only drawn for the satisfaction of private friends at their earnest importunity; And for what was to come, I was in a long debate with myself, and sought the advice of divers worthy friends, whether I were best to undertake the answer to that Pamphlet yea or no, wherein my Arguments were pressed pro and con, and the result of all was not to leave it unanswered, 
2 Cor. 9.10. Psal. 8.2.  both in respect of others, and likewise in respect of myself; so that now jacta est alea, I have both undertaken and gone through with the work through his help alone that ministereth seed to the sour, and that out of the mouths of babes and sucklings hath ordained strength; 
1 Sam. 2.6.  and so it seems God would have it to be thus, but that it pleased God (who kills & makes alive, bringeth down to the grave and raiseth up again) to put a rub unto my procedure by visiting me with two dangerous sicknesses, 
2 Cor. 1.9.  in both of which I conceived that I had the sentence of death in myself; but it pleased his goodness and mercy to deliver me from both, in whom I likewise trust that he will yet deliver me from some troubles I lie under, howsoever, I do humbly and hearty beseech that good God, who hath so far enabled his poor potsherd, his lump of clay, to wade through those unfathomable mysteries, that he would make this worthless nothing of mine serviceable for his own glory, for which it was mainly intended, and instrumental for the peace, joy and comfort of his own people; and that withal it may put some Remora, that this corroding gangrene of such unsavoury Positions may spread no further among the heads and hearts of poor seduced people, 
Zeph. 3.9. Zach. 14.9. Eph. 4.3.  but that the Lord may turn to the people a pure language, that they may all call upon the name of the Lord, and serve him with one consent, that so the Lord may be one and his name one, and that all that belong to him may endeavour to keep the unity of the Spirit in the bond of peace; which shall be the daily prayer and endeavour of  
Your humble servant in the work of the Gospel of the Lord jesus Christ. JAMES RAWSON. Hasilbury this 2 of Septemb. 1657.   

To the READER.  
Friendly Reader,  
I Must ingenuously confess, that as my too much reflecting on my own credit, and therein so far seeking myself, did in part impose this task upon me, as thinking it below me to be knocked down with the jawbone of an ass, 
Judg. 15.16.  so my too much slighting of the work when it was upon the wheel, (as in reference to the inconsiderableness of my nominal Antagonist) unavoidably occasioned many overslips, not only in the structure and polishing of it, (my thoughts and studies being otherwise diverted, through extraordinary acts of divine providence) but also when it was grown up to that bulk you now see it, and that it was committed to the hands of the Stationer to pass it to the Press, there likewise it groaned under divers imperfections: for partly through the illegibleness of my hand, being overhasty in that work, and partly through the inadvertency of the Composer, I having no leisure to afford my personal attendance at the Press. And besides, my directions not being observed with distinct Characters as I appointed, these have necessitated some confusion in the tract, and caused it to swell to this ensuing excrescency of Erratas, which if the Reader please to correct with his pen before he undertakes the reading, it will make the sense more intelligible, which else in many places will appear little better than nonsense. As for instance, pag. 25. line 6. it runs thus, If you were well put to it, you would find more difficulty in the baptising of Infants, which being corrected should be thus, If you were well put to it, you would find more difficulty in your proof by precept for the baptising of women, than we shall for the baptising of infants. And one caution more I desire to add, viz. that in the reading there be not sometimes a mistaking of that which is Tazwells for mine, which yet I hope the sense will direct the understanding Reader to, for else it is in many places not distinguishable either by difference of Characters, nor by any other eminent mark. These things thus premised, Consider what I say, 
2 Tim. 2.7.  and the Lord give thee understanding in all things,  
J. R.   

The ERRATA.  
PAge 1 Line 15. for ingenious, read ingenuous. p. 5. l. 36. for grave, r. grand impostor. p. 12. l. 16. for r. and. p. 15. l. 20. me, r. we. p. 17. l. 31 for delivered, r. continued. p. 18. l. 12. theirs, r. yours p. 24. l. 22. equipend, r. equipond. p. 25. l. 6. after difficulty in your, r. proof for the baptising of women than we shall for. p. 27, l. would, r. wave. p. 27. l. 15. Islington, r. Osmington p. 31. l. 9 peribis nunquam, r. redibis nunquam, p. 41. l. 11. Faswell, r. Tazwell, p. 41. l. 29. objecto, r. adjecto, p. 44. l. 5. fumbles, r. jumbles, p. 45. l. 24. eternol, r. external, p. 57 l. 32. mettis, r. memento. p. 59 l. 6. learners r. hearers. p. 61. l. 29. se●t r. Close. p. 62. l. 4. me, r. one; p. 63. l. 5. to wit, r. to which, p. 65. l. 29. certify, r. rectify. p. 67. l. 19 I curtail, r. I shall curtail, p. 67. l. 25. back r. bare. p. 84. l. 11. for which, r. but hath been, p. 87. l. ●. for a heavenly writ, r. oh heavenly wide, p. 92. l. 3. for refused, r. refuted, p. 94. l. 15. for much, r. may, p. 109. 11. Comma at understood, and at consequently, and for yet r. not, p. 110. l. 27. for that, r. the, p. 115. l. 20. for affectati, r. affectation, p. 121. l. 40. then thus sin, r. than thus to sin, p. 133. l. 40. for rate, r. rank, p. 139. l. 18. for first, r. force. p. 139. l. 34. for child in infancy, r. child dying in infancy, p. 150. l. 17. for understanding, r. undertaking. p. 150. l. 24. for the word, r. your words, p. 251. l. 35. for to r. the p. 152. l. 14. for had preached r. had not preached, p. 153. l. 38. for the, r. that, p. 156. l. 25. for those, r. these, p. 156. 36. for for, r. from, p. 162. l. 30. for infective, r. infective quality. p. 169. l. 5. for rome, r. from, p. 169. l. 15. for proposition, r. position, p. 197. antiquestion 12. to relate to Tazwels 6 Querie, p. 203. l. 31. for indiscriminate r. indiscriminable, p. 205. l. 8. for sin, r. him, p. 206. l. 44. for most, r. mostly, p. 208. l. 10. for truly, r. only.   

Thomas Tazwells POSITIONS.  
GOd did in all eternity before any thing was brought forth, in order behold all things that should or would be, as perfect as if they had then been in being: God saw man created, and man fallen, Christ crucified, and fallen man redeemed, and also the means of salvation tendered.  
God also saw some men embracing this means, and some rejecting it as God saw some men embracing this means, those he elected in Christ from the foundation of the world through sanctification of the Spirit to everlasting life.  
So God saw some men rejecting the means of salvation, continuing in sin and unbelief, yet haply not without the exact form of Godliness, but denying the power; those he reprobated to everlasting destruction from the foundation of the world.  
Those whom God hath elected unto life and salvation, shall never finally fall or come to condemnation, the subtlety of Satan, the policy of man, nor the corruption of nature, shall never prevail against them.  
Those whom God hath reprobated to condemnation shall never be saved, Christ's mercy and means shall never save them; yet God is not the cause of man's condemnation, neither Reprobation the cause of unbelief, but man's destruction is of himself, and unbelief of the devil.  
All men are sometimes convinced of sin and the state of nature, and are made alive, by the work of the Spirit of grace to every man in the world: God also giveth a Talon to every man, and power to improve it, but man's not improving it, when receiving it with a power, is the cause of man's destruction.  
Christ hath redeemed all men from the first transgression, and crossed the score of Adam's sin, yet the pollution of that sin is upon all men, but not the condemnation also: Adam did not fall for want of power, but for consenting to Satan, not improving the power.  
Christ hath laid his life, and shed his blood for every man in the world; yet not intending thereby to save every man, for Christ came to fulfil, not to cross his Father's Will; and this is his Father's Will, never to save those whom he hath reprobated from eternity for disobedience and rebellion.   

The first answer to Tho. Tazwells POSITIONS.  
WE cannot but wonder that the Grandees of this Nation have seemed, as Acts 17.30. to wink at the spronting Errors of these times, and not rather to have (Cant. 12.16.) killed the foxes while little, and (Esa. 14.29.) crushed the serpent in the root; for doubtless they in their grave wisdoms do prudently foresee that such Meteors or Ignes fatui are more easily suppressed by slight and contempt then by strength of opposition; neither will they honour the broachers or fomenters with any condign punishment, lest they should unjustly glory in a pretended persecution, and so their rabble might the more increase under affectation of singularity; for surely it is very visible to all exact observers, that those who were the prime promoters, incendiaries, and blew the coals first of these strange opinions, they have many of them either withdrawn from the heat of the contest, and deserted the cause, or else have changed their judgements, or otherwise are so divided amongst themselves, that many of them know not whom to follow, whether Paul, or Apollo, or Cephas, but leave their Conventicles to be gulled and deluded by the dregs of men, such as wisemen would disdain (job 30.1.) to have set with the dogs of their flock, an evident symptom that their kingdom is of no long time for standing for Matth. 12.25. If a kingdom, etc. and if Satan cast out Satan, etc.  
What particular opinions these fanatic spirits do maintain, (besides rebaptisation) I have been hitherto blest from entering into their secrets (Gen. 49.6.) until this week a friend of mine presented me with a dish of their crude and unsavoury Positions, no better than Coloquintida. That I may well say of them mors in olla (2 Kings 4.40.) death is in the pot; but I conceive it well bespeaks what qualified persons they are from whence they come, Similes habent labra lactucas, like lips like lettices.  
They dropped I believe from the pen of a younger brother in profession; so that I resolve to wink at small faults; and though the ill digesting and composing of them will not deserve a Scholar's eye, much less answer; yet because (if it be possible) that the Author may not further befool himself, or further delude his over credulous proselytes, and lead captive (2 Tim. 3.6.) silly women laden with sin, I will draw a line of confutation over his more remarkable Errors, and willingly pass by his smaller faults of incongruous or improper expressions.  
First, I do consent that the most holy and high God, from all (not in) Eternity, by one sole and single act did see all whatsoever he purposed to do, or permitted to be done by any of the creatures he intended to create; for else he could not be Omniscient, Omnipresent, Infinite and Eternal.  
But whereas it is said;  
That God saw some men embracing the means of salvation, and those he elected in Christ, from the foundation of the world to everlasting life: this is so far from soundness that it is flat Pelagianism, an old Heresy exploded forth of the Church for many ages since; by which it must be concluded, that the eternal decree of God's unchangeable election, must be dependent on the intervention of man's liberty of willing and working; but no proof from Scripture brought to evidence it, nor appearance of any colour of reason. Whereas the Scripture when it speaks of election, makes it to be altogether independent on the creature, or from aught at all wrought by or in the creature, but wholly resting for the ground thereof in the bosom and holy will of God himself; and therefore it is called, Ephes. 1.5. the good pleasure of his will, and Ephes. 1.11. the purpose and counsel of his will.  
Nay so absolute and irrelative is this decree of election from any thing out of God besides his good pleasure, as to be any motive or incentive for which God elects, as a meritorius or a procuring ground or cause of it, that even Christ himself is excluded, as for whose merit man should be elected, and therefore we are said to be elected in Christ, not for Christ.  
But because Socratical discourses are not so convincing, I shall produce some irrefragable Arguments, to which if the adverse party shall give any the least colour of answer to satisfaction, than I shall say, as they believe, that learning is good for nothing but to puff men up, and gull the world; but till that be done (which I am certain will never be) I shall bless the God of my salvation, who (Ephes. 4.8, 11.) hath given such gifts unto men.  
1. Arg. If the rise of our election be grounded in the free grace of God, than it is not upon God's foresight of man's embracing of the means of salvation: but it is founded on the mere mercy and free grace of God: therefore not upon the foresight of the embracing of the means. The first proposition or major, is unquestionable, for that there is but one cause to produce the effect: The second proposition or minor, viz. that our election is founded on the mere mercy and free grace of God, see for proof hereof, Deut. 7.7, 8. The Lord thy God hath chosen thee to be a special people unto himself, the Lord did not set his love upon, or choose you, because you were more in number, etc. but because the Lord loved you; where the single love of God is pitched upon as the cause of their election, exclusively from any other outward causes. See further Deut. 10.15. Matth. 20.15.21. Luk. 12.22. Rom. 9.11, 18, 21. Ephes. 1.5, 11. 2 Tim. 1.9.  
2. Arg. If the Patriarch jacob was elected merely out of grace, without any respect had to any of his faith, works, or use of means, than all others are likewise so elected, for there is the one alike motive for the election of all as of one.  
But jacob was elected merely out of the good will of God, without any respect to faith, works, or the use of means, at least for the moving of God to elect him; Therefore all others are so likewise elected.  
The minor proposition is confirmed out of Rom. 9.11. for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, It was said, the elder shall serve the younger.  
3. Arg. If the decree of election be absolute without any respect had to faith, works, or means. Then God did not elect upon a foresight of the embracing of the means: but the decree of election is absolute, etc. Therefore.  
See for proof, Rom. 9.11. Rom. 11.5, 6, 7. Ephes. 1.4, 5, 11. Matth. 20.16. and 22.14.  
4. Arg. If faith and works be the fruits and effects of election, than they are no ways causes of it, for which God should elect; but they are fruits and effects, Acts 13.48. as many as were ordained unto life believed, Ephes. 2.4, 7, 8, 9, 13.  
5. Arg. If our foreseen faith, works, or embracing of the means, were the cause of our election, they should be likewise the cause of our vocation and justification: but the later is false, therefore the first. The major is proved by that undeniable axiom.  
Quicquid est causa causae est causa etiam causati, That which is the cause of a cause, is also a cause of the thing caused (i. e.) of the effect.  
The minor is proved, 2 Tim. 1.9. and Ephes. 2.8. Rom. 3.24. justified freely by his grace.  
6. Arg. If our election were dependent on man's embracing of the means, than these absurdities would follow.  
1. Then the will of God should be moved and determined by an external cause (i. e.) the first cause should be ordered and guided by the second, and thereby the first is made the second cause and e contra; which is against the rules of all Philosophy and Divinity.  
2. God hereby is supposed to be capable of passion, (i.e.) when thus moved, but God is altogether immutable and impassable.  
3. Then there should be somewhat in the creature out of God, before, greater, and better than God, because that every cause is before and better then the effect.  
4. If there might be imagined to be any thing in the creature which might move God to the decreeing or appointing of this or that, than it would follow that the actings or issues of things have not a dependence upon the decree of God, contrary to jam. 3.37.  
5. Then man might have just cause of boasting in himself.  
6. What then would become of children dying in infancy before they had the use of faith or works, or any embracing of the means, and which never were to have a being to act? therefore they were never to be foreseen.  
For the third Position, That God saw some men rejecting the means of salvation, continuing in sin and unbelief, those he reprobated to everlasting destruction: But this hath the like unsoundness in it as the former of election, there being no other ground or reason assigned for it, either of sin or unbelief, or rejecting of the means, but the mere good pleasure of Gods most holy and righteous Will, who will do with his creature what he will do, neither can any expostulate, why hast thou done thus? Esa. 45.9.  
It is true that sin and unbelief, and the rejecting of the means, are just causes why God decrees such persons to hell and eternal torments, but yet not the causes of their reprobation; that is solely and singly in the good pleasure of his Will, Ephes. 1.5. which I prove by these Arguments.  
1. Arg. That which the holy Ghost in the Scripture ascribes unto the sole will and good pleasure of God, that we are not to assign other causes to: But the Scripture assigns reprobation solely to Gods will. Therefore. For proof of the minor proposition see these texts, Rom. 7.18. whom he will he hardeneth. ver. 20, 21. Nay but O man! who art thou that repliest against God? shall the thing form say to him that form it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour? ver. 22. What if God willing to show his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted (or made up) for destruction? Matth. 11.26. Even so O Father, for so it seemed good in thy sight. Matth. 10.15. Is it not lawful to do what I will with mine own? ver. 16. Many called, few chosen. Prov. 16.4. The Lord hath made all things for himself, yea even the wicked for the day of evil. Rom. 9.11, 12, 13. for the children being not yet born. ver. 17. for this same purpose have I raised thee.  
2. Arg. That which is the efflux and consequent of Reprobation, cannot be the cause of it: But sin, unbelief, and rejecting the means is the efflux and consequent of Reprobation. Therefore.  
The major is as clear as the sun. The minor proposition is proved from these texts, Math. 11.25, 26. I thank thee father, etc. for so it seemed good in thy sight. He hide those things not outwardly but inwardly.  
joh. 6.36, 37. Christ to the Capernaites, I said unto you that ye also have seen me & believed not: all that the father giveth me shall come to me; signifying that they are not given to him of the father, and therefore reprobated. joh. 8.46, 47. Christ to the Pharisees, If I say the truth, why do ye not believe me? he that is of God heareth God's word, ye therefore hear them not because ye are not of God, (i.e.) ye are reprobates, joh. 10.26. Ye believe not because ye are not of my sheep (i. e.) not of the number of my elect, joh. 12.39, 40. Of the whole company of the Jews; Therefore they could not believe, because Esaias said, he hath blinded their eyes and hardened their hearts, viz. God according to his decree, Rom. 9.18. whom he will he hardens, and ver. 33. Behold, I lay in Zion a stumbling-stone and rock of offence. Rom. 11.7, 8. the election hath obtained it, the rest are hardened; for God hath given them the spirit of slumber etc. 1 Pet. 2.8. which stumble at the word, being disobedient, whereunto also they were appointed.  
3. Arg. If sin and unbelief, and rejecting of the means of salvation, are the only causes why God reprobates any, than there is no such mystery in the decree of reprobation, neither are Gods ways herein so unsearchable and past finding out, but that the true and undoubted cause may be assigned: But yet they are mysterious and unsearchable. See Rom. 9.14. What shall we say then, is there unrighteousness with God? God forbidden, Rom. 1.33, 34. O the depth of the riches of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out! for who hath known the mind of the Lord, or who hath been his Counsellor?  
4. Arg. If the foresight of sin and unbelief, and rejecting the means of salvation, be the causes of Reprobation, than these absurdities will unavoidably follow.  
1. That no child dying in infancy can possibly be reprobated.  
2. Neither such Gentiles, or Turks, Indians, or Savages, that never heard of Christ, who never enjoyed the Gospel, nor ever had the means tendered to them; for how can they believe in him on whom they have not heard? Rom. 10. and how can they reject that which was never tendered unto them? as many nations in the world, who are strangers from the life of God, Ephe. 1.12.  
3. If the foresight of sin should be the cause of Reprobation, than the elect should be equally liable to the decree of reprobation as the Reprobates themselves; they all being alike in the corrupt mass and lump of Adam's transgression, Rom. 9.21, 22, 23, 24. john 15.19, 20. If ye were of the world, etc. Ephes. 2.1, 2, 3. children of wrath as well as others, Rom. 3.10. and there is none righteous, no not one.  
4. Then Paul was mistaken, Rom. 9.11. in not assigning sin to be the cause of Reprobation.  
5. The same Apostle than answered very unsoundly to those objections, Rom. 9.13, 14.  
The first is, if God reprobated Esau because he hated him, than he was unjust.  
The second, ver. 19 Why doth he yet find fault, for who hath resisted his will?  
For he might in one word have answered to both the objections, and said, that sin was the cause of reprobating both of Esau and Pharaoh; but he saith the contrary, ver. 11. When they had done neither good nor evil, jacob have I loved, and Esau have I hated, Mal. 1.2.  
6. Hereby we confine Gods infinite sovereignty over his creatures to the narrow scantling of our subordinate power, as though he might not do with his own what he lists without our control, and not make a vessel either of honour or of dishonour, unless he were accountable to us for the reason of his so doing.  
For the fourth and fifth Positions, These may pass with a grain of Salt, & bating some impropriety in the expressions; and I am not so at leisure to teach such men to express themselves after a Theological manner, either in their teaching or writing.  
For the sixth Thesis, I must ingenuously confess, it is such a Mystery or Paradox, and so involved with seeming contradictions, that I want an Oedipus to unriddle the meaning of it; I have been a little acquainted with the opinions of the Pelagians, Semipelagians, Papists, Arminians, Socinians, and Anabaptists, and amongst them all can observe none of them jumping in with this man's judgement, for thus he writes;  
[All men are sometimes convinced of sin, and the state of nature;] What his meaning is by the state of nature, I cannot divine; If his sense be, that every man is at one time or other convinced that by nature he is a child of wrath and disobedience, and dead in trespasses and sins, and so 'tis false: for most men have not such convictions. Next  
[And are made alive by the works of the spirit] by this all men should be actually saved, for if in Christ (1 Cor. 15.22.) all are made alive that are alive, and that he that is alive liveth unto God through jesus Christ our Lord, Rom. 6.11. then (as Christ himself) such die no more, sin hath no more dominion over them Rom. 6.9. for they live unto the Lord, Rom. 14.8. and 1 Joh. 3.9. his seed remaineth in him. Being born again, 1 Pet. 1.23. not of corruptible seed but of incorruptible, by the word of God which liveth and abideth for ever. Next.  
[And Christ rendereth the light of the Spirit of Grace to every man in the world] It's true we have some expressions joh. 1.9. that Christ lighteth every man that cometh into the world, but that is to be understood of the common light of nature, or the actings of reason, as the two next following verses do evince, for the world knew him not, and his own received him not, they had not the spirit of grace and faith; for 2 Thes. 3.2. all men have not faith.  
But how doth Christ tender the light of the Spirit of grace to every man? surely after that ordinary manner that God hath sanctified, to wit, the preaching of the Gospel, for Rom. 10.14. faith cometh by hearing, and how shall they hear without a Preacher? then that is apparently false, for it is too well known that there are many thousand thousands in the world, yea divers nations which never enjoyed the blessing to hear of Christ, or the Spirit of grace, but Ephes. 1.12. lived without a God in this world, and at last shall go (Psal. 49.19.) unto the generations of their fathers, and never see light.  
If the meaning be that Christ tendereth the light of the spirit of grace inwardly and after an extraordinary manner, this is but petitio principii (as they say in the Schools) a plain begging of the question, without any proof of Scripture, or probability in common reason.  
Nay it is flat against the Scripture, for Luke 16.19. they have Moses and the Prophets they are to hear them. Esa. 8.26. to the law and to the testimony, etc. 2 Pet 1.19. We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.  
Next, [God also giveth a Talon to every man, and power to improve it, but man not improving it when received with a power, is the cause of man's destruction.] Now what weight this talon bears with this Dictator, or what power is given unto frail men to improve it, and how far and to what or whom either of these talents or power is extended, when he hath better studied the point, and comes to understand his own meaning, if he please then to communicate it, he shall be sure to receive a further answer; but in the mean time, (by way of Anticipation) if his, sense be as I conjecture through his clouded and dark expressions.  
That God hath afforded sufficient means of grace and power to improve that means to every man whereby they may come to the knowledge of the truth and so be saved, than I utterly deny it; and my ground of such denial rests upon these ensuing Arguments.  
1. Arg. If God do purposely for the raising of his own glory harden some, blind others, and make fat the hearts of many, than a sufficient means of salvation nor power to use the same is administered to all indifferently: But God doth blind some, hardens others, and makes fat. Therefore.  
The major or first proposition is undeniable, because blinding, hardening, and making fat, is destructive to the use of means. The minor or second proposition is proved from these express texts, Ex. 4.21. and 7.3. and 14.4. Rom. 9.18. whom he will he hardeneth, Ex. 9.16. and Rom. 9.17. even for this same purpose have I raised thee up. joh. 12.40. he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, etc. Esa. 6.9. Rom. 11.7. election hath obtained it, the rest are blinded. Esa. 6.10. make the hearts of this people fat.  
2. Arg. If God willingly suffers Nations to walk in their own ways, and winks at, or lets them alone in their sins and ignorance, than God doth not exhibit a sufficiency of means, nor inables them with a power of acceptation of life and salvation. But the first is true, therefore the latter. For the proof of the major is unnecessary; for the minor, see Acts 14.16. and 17.30.  
3. Arg. If the preaching of Christ crucified in the doctrine of the Gospel, be the only, ordinary, sufficient means to bring men to life and to salvation; and that many nations never enjoyed that means, than God hath not afforded a sufficiency of means to all men: but the first is true, therefore the latter.  
That the Gospel is the only ordinary means, Rom. 10.14. How shall they believe in him of whom they have not heard? etc. Acts 4.12. there is none other name under heaven given among men whereby we must be saved. joh. 14.6. No man cometh to the Father but by the Son. 1 joh. 5.12. He that hath the Son hath life, and he that hath not the Son hath not life. 1 Tim. 2.5. One mediator between God and man, the man Christ jesus. Now that many nations want this means 'tis too evident, and therefore no sufficiency.  
The Seventh Position, That Christ hath redeemed all men from the first transgression, and crossed the score of Adam's sin, I cannot well interpret what this dreamer means, for if his sense should be by way of limitation [in all men] to all the elect of men, than I embrace his Position, and should much enlarge it.  
But I suspect worse that he covertly denies the being of original sin, secretly insinuating, that the death of Christ hath blotted out (Col. 2.14.) that hand-writing that was against us, from any further imputation of Adam's sin, or obligation unto punishment, only the guilt and pollution thereof still remains inherent in us, However it is, I will shoot at rovers, and adventure an argument or two in defence of the truth.  
1. Arg. That unto which the Scripture doth apply the name and nature of sin, deserving punishment, that without controversy must be sin indeed. But unto original sin both the name and nature of sin are applied in the Scripture; Therefore. For proof hereof see Psal. 81.7. Rom. 5.12, 14, 16, 19 joh. 3.6. Rom. 7.7, 8. and 8.13. jam. 1.14.  
2. Arg. If temporal death hath been the lot of every one which yet hath not sinned after the similitude of Adam's transgression, than there is original sin still in being in respect of punishment; for Rom. 6.23. the wages of sin is death, and every sin is either actual or original: but temporal death hath been the lot of many who yet have not sinned actually, Rom. 6.14. and this we may see instanced in the death of Infants which die without actual sin. Therefore.  
The last Position is, Christ hath laid his life and shed his blood for every man in the world. In this likewise the novice leads me in a mist; for if his meaning be, that the death of Christ and the shedding of his blood is sufficient for every man in the world, but effectual only to those to whom it is intended, than I join with him; but if he be otherwise minded, than the close of that Position trips up the heels of the former part.  
But I could have hearty wished that this Seraphical Doctor had not so magisterially dogmatized, and after an Apostolical manner sat in his Cathedral Chair, by delivering his dictates like an ipse dixit, I say unto you; but rathet that he had endeavoured to have proved out of the sacred Scriptures what he hath so crudely ventilated; so might we better have tried the spirits whether they be of God or no, 1 joh. 4.1. Truly I do profess, by what I find in these positions, I cannot discern of what sect he is, for by what he writes he is neither pure Pelagian, Papist, Arminian, Socinian, nor Anabaptist, but a hotch-porch of them all jumbled together. And that as it is written of Mahomet at the first, he framed his Koran by the advice of Sergius the Monk a renagado, partly of the Jews, partly of the Christians, and partly of the Gentiles opinions, so hath this Evangelist composed his doctrinals.  
So that in this we may see what fruits may be expected at Cockolds-pit, and all such places of such illiterate and confused assemblies, ex ungue leon●m, ex pede Herculem, If the blind lead the blind both must fall together into the ditch, Matth. 15.14. But so it was in the Apostles time, there arose such amongst them, who desiring to be teachers, 1 Tim. 1.7. understood not what they said themselves, nor whereof they affirmed; yea this was foreprophesied, 2 Pet 2.1. that false teachers should arise up amongst them who should bring in damnable heresies, but never so fully accomplished as in these our days, wherein many unheard of formerly and blasphemous opinions are daily ventituted under some specious appearances of truth and holiness. The God of love and truth lead us into all truth. So prayeth he that is the less than the least of all Saints  
James Rawson,   

Short heads of the subsequent discourse.  

THe title of the Pamphlet examined. Page 1, 2  
The Preface examined. 4  
Toleration rightly stated. 5  
Magistrates power to interpose in matters of Religion. 6  
Bishops vindicated. 7  
Matth. 23.29, 30. interpreted. 8  
Whether the doctrine of the Anabaptists be tolerable. 9  
Who are inconstant in their profession. 11  
2 Cor. 10.4, 5. Examined. 12  
Eph. 6.11, 12. Examined. 13  
Universal redemption offered to consideration. 14  
Isa. 53.4, 5, 6. Interpreted. 15, 16  
Psal. 145.8, 9 Cleared. 17  
Joh. 3.16, 17. Opened. 18  
Rom. 5.18. 19  
2 Cor. 5.14, 15. Interpreted. 20  
1 Tim. 2.1, 2. Discussed. 21  
Tit. 2.11. Examined. 22  
Heb. 2.9. and 1 Pet. 3.9. Opened. 23  
Baptism of Infants confirmed. 24, etc.  
Whether the Anabaptists be fixed to their principles. page 27  
Or at unity among themselves. 28  
Thom. Tazwells first position questioned. 29  
Whether the second position be not Pelagianisme. 30  
Ambiguity in the stating of the position. 31  
Psal. 4.3. Explained. 31  
Who they be that are elected. 32  
Psal. 37.9, etc. Opened. 34  
Pro. 3.33. and Mar. 16.16. Discussed. 34  
Of the decrees of God. 35  
Of God's foreknowledge and predestination. 36  
Of election. 38  
Of reprobation. 39  
My first Argument confirmed. 40  
Gods foreknowledge Independent. 41  
The pamphleter ploughs with another man's heifer. page 42.  
As God decrees the end, so likewise he decrees the means. 43  
Election to be distinguished from justification. 44  
Arminians make faith a foreseen cause of election. page 45, etc.  
Deut. 7.7, 8. Expounded. 48  
Faith no foreseen cause of election. 50  
What place faith hath in justification. 52  
Rom. 9.1, etc. ad ver. 19 Analysed and interpreted. page 53, etc.  
The laws impotency to satisfy. 57  
What efficacy faith hath in justification. 58  
How God a respecter of persons to be understood. 59  
Absolute justification flows from Absolute election. 60  
Faith as much as works excluded from election. 61  
Gods alone will the cause of cause of election. 62  
Grace flows from the decree of election. 63  
Acts 13.48. Vindicated. 64, etc.  
Absurdities following foreseen faith in election. 68  
Other absurdities following that doctrine. 69  
What God did foresee in election. 71  
Marks of election no causes of election. 72  
Instrumental causes of salvation no causes of election. 73  
As God decreed the end, so he decreed the means. 74  
Joh. 16.27. Explained. 75  
Of reprobation. 76  
Eph. 1.5. Discussed. 77  
Of the decree of election. 78  
Isa. 45.9. Opened. 79  
No contradiction in what I do assert. 80  
What place God's foresight in election and reprobation. 81  
God as he decrees the end so he decrees the means. 82  
The pamphleter begs the question. 83  
A twofold reprobation, one before all time, another in time. 84  
The pamphleter interferes with his own positions. 85  
Could Reprobates truly believe they might be saved. 86  
Reprobation includes both a denial of the end and means of salvation. 86  
God the immediate worker of all spiritual graces. 87  
Sin foreseen not the cause of Reprobation. 89  
Sin the efflux not the effect of reprobation. 90  
Sin the consequent of reprobation. 91  
Our doctrine intrenches not on the divine attributes. 92  
Reprobation enforceth not to sin. 93  
A threefold necessity. 94  
Reprobation as by us stated not against the mercy of God. 95  
Nor against the truth of God. 96  
Ezek. 18.23, 32. and 33.11. Explained. 97  
Absolute reprobation and exhortation to repentance argue no Hypocrisy in God. 99  
Absolute non election not against the wisdom of God. 100  
Isa. 5.1, 2, 3, 4, 5, 6, 7. Interpreted. 101  
God may expect the performance of our duty though we cannot do it. 103  
Matth. 11.25, 26. Vindicated. 104  
What God doth in time, he decreed to do before all time 105  
What power we have to do good we have from God the redeemer 106  
Those whom God decrees to save he decrees to save them by faith. 108  
Sin the cause of positive reprobation, viz. of damnation. 109  
1 Pet. 2.8. Vindicated. 111, etc.  
Rom. 9.19, etc. Analysed and interpreted. 116, etc.  
Thom. Tazwells uses upon the doctrine of reprobation. 124  
What use the Saints may make thereof. 125  
Though there be no external, yet there is an internal cause of reprobation, viz. the will of God. 128  
Arminian positions very aequivocal. 129  
Rom. 11.33, 44. Vindicated. 139  
Mille narianism not inconsistent with the Articles of faith. 132  
Absurdities cleaving to Tho. Tazwells positions. 132  
Whether sin foreseen be the cause of reprobation. 133, etc.  
Whether Infants may have faith though not the use of faith. 135, etc.  
Whether any Infant can be damned. 137  
Infants elected or reprobated as well as others. 138, etc.  
Hope only of such Infants as are within the covenant. 140  
The Spirit of God and not the word that doth regenerate. 141  
Rom. 4.15. and 5.13. Opened. 142  
Luk. 18.16. Explained. 144  
2 Cor. 5.10. and 1 Cor. 15.22. Opened. 145  
Ezek. 18.20. Discussed. 146  
Infants may have some faith. 148  
Mat. 18.6. Perverted. 148  
Rom. 10.18. and 16, 25, 26. Discussed. 149  
Christ not preachable to all but to whom he is sent. 151  
Many that never enjoyed any saving means, 153  
Gentiles judged by the covenant of works. 154  
No salvation to them without Christ. 155  
Nor have they any desires after Christ. 157  
Of original sin. 158, etc.  
Eph. 2.1, 2, 3. Discussed. 162  
Rom. 2.14. Explained. 164  
Rom. 1.31. Interpreted. 165  
What it is to be a child of wrath. 167  
The pamphleter confounds reprobation before time with that in time. 169  
How God is said to have hated Esau. 170  
How God may be said to hate without a cause. 172  
Sin may be a cause of temporal reprobation. 173  
Vain repetitions. 174  
The pamphleter toucheth not the matter in charge. 175  
According to the Arminians all may be saved or all may be damned. 177  
The decree as published may have a tendency to salvation. 178  
Means of grace not sufficiently extended to all. 179  
Whether a liberty to choose good. 180  
Deut. 39.19. Opened. 181  
Heb. 11.24. Luk. 10.42. Explained. 182  
Of personal election. 183  
2 Tim. 2.21. Discussed. 184  
God may punish though he be not provoked. 185  
No satisfactoriness in the teachings of the Anabaptists. 186  
Exotic expressions. 188  
The pamphleteers Absurdities cannot be removed. 189  
The Conclusion. 190    

Gerizim and Ebal, OR, The absolute good pleasure of Gods most holy will to all the Sons of Adam.  
Sir,  
HAd you first consulted with that divine Oracle, Pro. 3.5. Rom. 12.16. 
Prov. 3.5. Rom. 12.16 Pro. 26.12.  Be not wise in your own conceit; for there is more hope of a fool than of such a one, you might perhaps have desisted from soaring above the clouds, and thus to pry into Arcana imperii, and to intrude yourself as one of God's Cabinet-Councel, whereas your parts and gifts (too well known) considered, you had need of milk yourself, 
Heb. 5.12.  and not to give such strong meat unto your seduced Proselytes; At least more corresponding would it have been to your present condition, to have kept within your own sphere, and if you had met with any temptation to more sublime speculations, to have drawn back the reins with that ingenious acknowledgement, I am no Prophet, neither am I a Prophet's son, 
Amos 7.14.  but I am an herdsman, and a gatherer of wild figs.  
But probable it is, you were tainted with that Epidemical disease a wanton itch of being a— in print.  
And whereas for the giving vent to that exuberant humour you could pitch upon no other object but myself to make your Antagonist, I do (though with much reluctancy, as conscious to my own wants and imperfections) undertake the defence of that truth, which in this Pamphlet of yours you have much depraved and eclipsed by your false glosses and perverted interpretations, and therein before I undertake the battering of your Castles in the air, it will not be unseasonable to blow down your outworks.  
Sir, the Frontispiece of your book is worded thus, The free Grace of God to all the Sons of Adam vindicated.  

Gen. 27.22.  Sure your voice sounds like the voice of Jacob, but I doubt your hands will prove like the hands of Esau; you give a specious title, which promiseth much, howsoever you come off in matter of performance look you to that, Grandia loquuntur inanes, the emptiest barrels make the greatest sound, parturiunt montes, nascitur ridiculus mus.  
But I pray Sir, what mean you by the word Grace? If you mean those natural, outward, and common Graces, and so I join with you that they are Catholic and Universal, 
Ps. 145.9. Eccls 9.2. Mat. 5.45. Act. 17.28.  for God is good to all, and those outward things come alike to all. He makes the same Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, for in him we live, and move, and have our being; we see many Heathens to excel even Christians themselves in many moral virtues: Even the wild Barbarians enjoy more plenty of gold, & have a fruitfuller soil than the choicest Christian; Cain, Judas, Achitophel, Simon Magus, or cull out any other of the worst of Reprobats, and tell me whether he doth not participate in some degree and measure of God's free Grace and general love to mankind? All that a man is, hath, or can do proceeding from free Grace and general love, and then I pray tell me whom have you in this to be your adversary, you can find none in me.  
But if you intent it of inward, proper, spiritual, and special graces, such as are Redemption, effectual Vocation, Justification of men's persons by faith in Christ, and Sanctification of their natures by the renewing of the Holy Ghost, and perseverance unto the end, than I affirm that there is no such love of complacency in God unto the universality of mankind, that any of these are communicated but to a peculiar people foreknown according to his eternal purpose.  
But what is this to the dispute before us? The controversy is about those glorious, eternal, immanent acts of God's Election and Reprobation, therein discriminating the universality of the world (as your own positions do distinguish) by parting them into two ranks or stations, some elected, some reprobated. But your title page speaks it, Gods free Grace to all the Sons of Adam; I pray Sir the next volume you commit to the Press provide yourself of a more Homogeneous title which may suit more adequately with the business in debate.  
Your Title farther brags, And the Arguments written by Mr James Rawson, a national Minister for personal election confuted etc. Virus crescit eundo, what cannot this man do? But ante victoriam noli cantare triumphum. 
1 King. 20.11.  Let not him that girdeth on his harness, boast himself, as he that putteth it off. Confident I am that all those arguments by me produced will prove impregnable and cannon proof, notwithstanding all those potguns of yours shot against them.  
Next, In your endeavours to answer my Papers, your first adventure is upon the Proem, whose language is thus, I cannot much wonder that the Grandees of this nation, etc. Your answer speaks thus: [I must tell you, that I do as little wonder as you, that the Grandees of this Nation are not persecuting of people for their conscience in matters of Religion: but I am persuaded the reason is, because that doubtless they in their grave wisdoms have seen that such a practice in them that were before them, being not a little deluded by your fathers the Bishops, and their Adherents, did thereby beat down the truth under the name of Heresy, and doubtless they have learned, that it is the Prerogative Royal of Jesus Christ to rule in the Consciences of men in the things which concern his own kingdom; and that the wheat and the tares should grow together in the world until the harvest, Mat. 13.29, 30.]  
Answ. Ans. Truly Sir, you have made a fair progress, and are honourably preferred, from being a common Trooper in the King's party thus to become a Candidate to the Council of State, yea, not only to know their actings by the effects, but to be made acquainted with their reasons of so doing, the very mysteries of State; For here you determine of their resolves in not punishing (which you phrasifie persecuting) in matters of Religion, and next you affix their reasons thereof.  
Their resolves (as you tacitly imply) are not to interpose in matters of religion by way of punishment.  
But Sir, you are too precipitate in your conjectures, or conclusions, and this is grounded on a false Hypothesis, namely that indulgence of Toleration: Wherein if it might be lawful for me to cast in my mite, and make a gloss on such Edicts, I should rather say that it is:  
1. Either that those that are approved may be known. Or,  

Act. 16.3.  2. To bear with the infirmity of the weak, as Paul caused Timothy to be circumcised and not to support the refractory. Or,  
3. For the avoiding of offence, as the Apostles in the Council at Jerusalem inhibited, 
Act. 15.23. 1 Cor. 6.12  strangled meats and blood, for though all things may be lawful, yet all things are not expedient. Or,  

Mat. 19.8.  4. For the hardness of people's hearts, as Moses permitted a bill of divorce: Or as our Statute Law tolerated usury, not approving of the fact, but dispensing with the punishment, but ab initio non-fuit sic; rather, I say, should I make these favourable conclusions then hence to infer, Toleration of Religion is indulged to some, Therefore the Magistrate may not punish offenders in the case of Religion. And the more easily am I inclined to be of this judgement, because of these convincing Arguments.  
1. From the express law of God concerning blasphemers, Num. 24.14. 
Num. 14.14. Deut. 13 5. v. 11.17. Deut. 18.20. 1 King 15.12. 2 King. 11.16.  and confirmed by a rule for the punishment of Apostates and inticers to Apostasy, Deut. 13.5, 6. the reasons whereof are given v. 11, 17. Concerning false Prophets, Deut. 18.20.  
2. From the examples of Kings and Prophets in the old Testament. Asa took away the Sodomites. 1 King. 15.12. Jehojada Athalia. 2 King. 23.5. Elijah the Prophets of Baal, 1 Kings 18.40.  
3. From the examples of the Apostles in the new Testament, who inflicted punishment on several persons both for life and limb, 
Acts 5.5. Act. 13.11.  Acts 5.5. At the word of Peter, Ananias and Saphira were stricken dead, Acts 13.11. Elymas the Sorcerer was smitten with blindness at the word of Paul; which more remarkable acts of justice though they were done by special instinct, being allien from their calling to inflict corporal punishment; yet then how much more suitable were it for a Christian Magistrate to put in practice that authority God hath committed into his hands.  
Neither doth it any whit elude the strength of this Argument to object that the Apostles used the Word and not the Sword: Because it is thus far satisfactory that they inflicted corporal punishment on refractory transgressors.  
4. From the Office of the Magistrate, qui custos est utriusque tabulae, the safeguarder of both the Tables, 
Rom. 13.  yet in distinction from the Church Ministers, and therefore Rom. 13. he is said to be ordained of God for their good not only corporal but spiritual, and hence it is that he ought to vindicate the injuries done by those that profanely hinder the spiritual good, and thereby disturb the peace and unity of the Church of God.  
5. Thefts, Murders, Adulteries, and other like crimes are daily rewarded with poenall and Capital punishments, and therefore much more ought Blasphemies, Apostasies, Perjuries, etc. be punished with some such like condign punishment, and the rather for that the one are committed immediately against the good of our neighbour only, but the other immediately against the honour and glory of God; by the one a loss is contracted to our bodies or fortunes, but by the other a danger to our souls.  
6. From the very light and dictates of nature: The Gentile Governors interessed themselves in matters of Religion, and would never suffer their Gods to be blasphemed, Exod. 8.26. 
Ex. 8.29.  Shall we sacrifice the a●●omination of the Egyptians, and will they not stone us? Socrates was put to death for blaspheming the multiplicity of their gods; yea, the records of our own Scripture testify so much, Ezra 7.26.  
7. Yea, the contrary hereof is obvious to every discerning eye, by the late procedure of the highly honourable Court of Parliament against that grave Impostor and Blasphemer your brother Naylor, wherein notwithstanding all your interests and overbold confidence you are forced to sit besides the Cushion.  
8. At least I would have said, that there were some intrinsecall mysteries of State involved in that Edict of Toleration, which it is not fit for you and me to pry into, and adventure to give a reason thereof.  
And thus having left your concealed assertion bleeding, I proceed to your reasons, which are as barren and empty of truth and honesty, as they are full fraught with malice and ignorance. The first tends to this purpose, [That the grave Senators of this Nation, in whom resided the Legislative power, did heretofore beat down truth instead of heresy, being instigated thereunto by our fathers the Bishops, which crime being espied by those now in authority, they have therefore given a Toleration for any Religion.]  
Answ. Well and wisely said, In answer to which let me premise this protestation from the sincerity of my heart, that notwithstanding my plain dealing with you in this business of the Contest, yet I bear not the least grudge to your person, but should be glad upon any just occasion offered do you the best office of love that lies within my compass. But yet for all this I cannot without abundance of indignation see such a shrub, such a worm, such a nothing as you are, to rake up the dead ashes of those honourable Patriots and venerable Prelates of this then flourishing Nation, and so to bespatter them with your rancorous calumnies.  
What man, were our Nobility and Magistracy so besotted that they should be brought into a fool's paradise by the delusions of others? Did they only see with the Bishop's eyes, and were they not quicksighted enough of themselves to discern between good and evil, light and darkness, truth and heresy?  
Fie man, fie, I am ashamed of your insolence, this sure is no better than Crimen laesae majestatis.  
And for the Prelates, who (by a simple sarcasm) you call your Fathers the Bishops, cannot you see and read as in a lively character more piety, zeal, and sincerity, in the words, and works, and lives of those reverend pillars of the Church, than to say, that they were acted by a spirit of delusion? What think you of Cranmer, Ridley, Latimer, Hooper, Farrar, etc. who gave up themselves as a sacrifice for the testimony of the truth, as it is in Jesus?  
Or what make you of those nearer within our own cognisance, as of Jewel, Bilson, Morton, Ʋsher, Hall, Davenant, the glorious Lights of this Nation in their Generation, and the splendour of Europe to all succeeding ages? Can your goose quill dash out their lustre, and make their memorials to rot? No, I cannot endure that such a mushroom as you are should detract from their learning, piety, and intergrity; for as Learning hath no greater enemy than a Dulman, or an Ignoramus, so piety and honesty find no greater adversaries than a profane walker or licentious liver.  
For your second Reason, doubtless it is the Prerogative Royal of Jesus Christ to rule in the Consciences of men, always provided they be consciences orderly regulated, and that instead of Jesus Christ in the conscience, the strong man armed, 
Luk. 11.21. 2 Cor. 11.14.  that is, the devil be not there, who often transforming himself into an angel of light pleads conscience, when alas in many it is nothing else but wilfulness, or affectation of singularity, and then he ought to be unroosted, and the man reduced to conformity, notwithstanding his plea of conscience. It is not every pretender to Conscience that is to be indulged with an immunity from coaction or coercion.  
For suppose a man irregular in his course and conversation, or that in other things he hath a Cheverill conscience, and can swallow down a Camel, shall this man's plea of conscience be accepted in case of Religion?  
Or suppose a man in the opinion that he holds, or practices that he useth, making a plea of conscience for his so opining and doing, shall yet be imperious, scornful, proud, turbulent, selfconceited, these are strong presumptions of what spirit that man is of. No such who have a just plea and title to conscience and privileges thereof, they are meek, lowly, humble, jealous over their own hearts, thinking others better than themselves: And that with all he fasts, praies, hears, reads, using all possible means better to inform him, that so if it be possible he may keep the unity of the spirit in the bond of peace.  
That Text of Scripture which you bring to evidence what you would have, makes but little for your purpose, if without enforcement it may speak the mind of Christ, wherein though I might say that parabolical argumentations prove no more than for what they were first spoken: Yet to take our Saviour's interpretation, the tares are children of the wicked one, i.e. the devil; and then from thence with as much strength of argument we may conclude, that no thief, nor murderer, nor adulterer, nor any other malefactor is to be punished or removed before the end of the world, any more than he that blasphemes the name of the high God; give a reason against it he that can, why a Heretic should receive any more indulgence from that Text than a notorious Malefactor.  
But doubtless the scope of our Saviour in that parable is, to signify unto us the lot and condition of the Church of God in this life, and that there can be no expectation of an universal purity in this life, but that there will be still tares amongst the wheat, bad men will be intermingled amongst the good, neither can they be totally rooted out till the end of the world.  
And as that Text doth not inhibit reproofs from the ministry towards evil workers, 
Rom. 13.  so neither doth it restrain punishment from the Magistrate, for he beareth not the sword in vain.  
And one thing is remarkable, that Christ who forbade the plucking of the tastes up, did not yet forbidden the Magistrate to hinder the sowing of them, but that in his wisdom and godly care he may put a restraint both upon the Pulpit and Press from such incendiaries that promote and propagate such uncouth doctrines and opinions, without any prejudice to the liberty of conscience.  
And thus from your Text I come to your Conclusion, whi●h is, [And therefore they have tolerated all Religions that 〈◊〉 peaceably in the Commonwealth, except Popery and Pre●●●y whose principles and actions also have been made appear to be against the present Government.]  
They have, as you say, tolerated such Religions, and I wish from my soul that they may not repent too late of such Toleration, for if we may judge of things by the issues and events there were never heard of the like hideous and horrid blasphemies in any age of the world more than since Toleration was on foot; They might perhaps whisper them before, but now they speak them with a full mouth: So that England which not long since was accounted as an immaculate Virgin, and so the glory of the world for soundness of Doctrine and purity of Conversation, is now looked upon as a Babel and confusion of opinions, and the sink of all Heresies.  
And one thing I cannot let slip without some observation, that such are concerned in this Toleration who live peaceably in the Commonwealth and whose principles and practices are not inconsistent with the present Government.  
I am much amazed then how it comes to pass that your sect of all others, the Anabaptists I mean, should come to have any share in this indulgence, since that of all heresies that ever I have read or heard of, there is not any one that carries such a diametrical opposition and direct antipathy against the public peace of a Commonwealth as do the principles and practices of the Anabaptists.  
I would not willingly (if I know mine own heart) bear false witness against my neighbour, no, though mine own interest were concerned in it, much less against a society of men, and that especially in the case of God.  
And therefore what I writ are either collections from your own Authors, or from men who are of unquestionable authority and fidelity in their relations.  
And first for their principles, and therein I shall give you only but a taste; as  
1. That it is not lawful for a Christian to bear the office of a Magistrate with the safety of a good conscience now in the times 〈◊〉 the New Testament, if he do, they put the question, whether such a one can be saved. 2. That the office of a Magistrate extends only to the duties of the second Table. 3. That it is not lawful for a Christian to go to warfare, nor to have imposed upon them any watches or wardings. 4. That it is not lawful for a Christian to bear any arms offensive or defensive, either for the defence of his Country, or himself, or to offend his enemy. 5. That it is not lawful to go to law. 6. That it is not lawful to take an oath before a Magistrate. 7. That it may be lawful to have more wives than one at one time. 8. That it is not lawful to punish any Malefactor with death. 9 That there ought to be a community of goods. I willingly overslip their other more horrid opinions, as not so suitable to my purpose.  
And for their practices, let but the Annals and Records of the Low Countries, and upper and lower Germany, especially of Helvetia, and in them of the occurrences that befell in the fields of Turingia, the Towns of Alstet and Munster, Moravia, Belgia, Suevia, Franconia, drilled a long by the subtle practices of those incendiaries, the ringleaders of that factions, Pheiffar, Habmeierus, Joh. Mathias, Melchior Hoffman, Rotman, Muncer, John of Leyden, Knipperdollin, the outrages by them committed, murders, rapes, polygamies, blasphemies etc. Let the Annals, I say, be taken a survey of, and there will not appear in all the Christian world a generation of men more opposite to public peace, and more full of turbulence, in the State wherein they live, than the Anabaptists are; and how can it be otherwise when their principles are so destructive to the very being of a Commonwealth?  
But you will say, we find them not so here; O they are not full winged yet, their affairs are not full ripe: Dic mihi si fueris tu Leo qualis eris; they want but time and opportunity, which they long and wait for.  
And as it is in respect of the body politic, so much more in cases Ecclesiastical: They have endeavoured to overturn the very essence and constitution of a Church, so that where it was and is the Ordinance of Christ, To the Law, and to the Testimony; and that we have a sure word of the Prophets whereunto we must give heed, as to light shining in a dark place. These men depend upon Enthusiasms, dreams, visions, revelations, apparitions, etc. So that hereby is introduced amongst poor souls a very a taxie and confusion; and now let the world judge whether this society of men in any Christian prudence stand in any capacity to receive the benefit of a Toleration. And that I may not be thought to feign any of this, Let Sleydan be consulted with Lambertus, Hortensius, Montfortius de Tumultibus Anabap. Joh. Wigand, Joh. Knox in an answer to an Anabaptist, Spanhemius de origine, progressu, sect is, nominibus & dog matibus Anabap. Alex. Rosse, John of Leyden; where he shall find abundantly more than I am willing to express for the insufferableness of that society.  
And yet to deal ingenuously with you, I cannot accuse you, or others that I know of your judgement, that in all things you do concur with those formerly recited, both principles and practices, you may perhaps come short in some, only this I know, that there is such a concatenation, combination, and confederacy among their positions, so dependant they are one upon another, that for the most part it so falls out, that hold one, hold all; one of their distinguishing principles being sucked in, easily will they ingurgitate the rest. He that is a known and professed Anabaptist, though that conclusively a man cannot fasten on him all the tenants that are held by some of that party, yet a man may dangerously suspect that a little time will work him into all, at least if his own Interest may be concerned in it.  
You have not yet done with Toleration, it pleaseth you so well, for thus you further write. [But this Toleration or liberty, for people to worship God according to the light they have received, without having things imposed on their consciences, contrary to what they believe, is that which serveth not your turn, for take him gaoler is the best Argument with you to convince the rude multitude of carnal minded and selfseeking people, who are resolved to be of that Religion, in which they can best be freed from trouble: And as you that are called the Clergy, to be like the reed in the Tide, to turn as the tide turneth, and that in a moment from Episcopacy to Presbytery, if it be but once signed by humane authority, and have the stamp of a Parliament upon it, so that you are indeed but the Parliaments Prophets, and the people's Prophets, and not the Lords Prophets, for you obey the Parliament, and turn this way and that way, even as they direct, and you study to preach such things as are pleasing to the rich men of your Parishes, laying aside the Commands and Oracles of God, yet you are so impudently bold as to say, The Lord saith, when the Lord hath not spoken, Jer. 22.28.]  
Answ. Truly, Sir, for this your excrementitious piece of vanity, it deserves rather a kick with ones foot, than an answer with the Pen, there being neither truth nor matter of consequence in it, but a base endeavour to throw dirt in the faces of the Ministry, which God himself will wipe off, whiles those before mentioned Characters will stick as so many brands in the foreheads of you and your faction as long as the sun and moon endureth.  
But let me speak unto you in the words of the Prophet Isaiah, wherewith he comforts Hezekiah against the blasphemous rail of soul mouthed Rabshekah, 
Esa. 37.23.  Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice? Surely against such a called and chosen society of persons as that before whom, for their learning, piety, zeal, holiness, sincerity, and uprightness of walking, you cannot have the confidence to appear in their presence, and cast the least of these aspersions, but what will not impudence attempt at such a distance?  
For your [Take him Goaler] is a flash of nonsense as to the carnal minded and self seeking people. If you relate it as to yourselves; the Lord knows our hearts we bear no grudge to your persons, and our daily prayers shall be for your conviction and conversion; For that levity you would seem to impose on us of turning with the tide, this way and that way, now for Episcopacy, then for Presbytery. Sir, we have learned in things lawful and indifferent to be subject to principalities and powers, and to obey Magistrates, for that whosoever resisteth the power resisteth the Ordinance of God. 
Act. 5.29.  But if it be in things sinful, we are taught, and so practice to obey God rather than men. But surely Sir, Qui alterum incusat probri ipsum so intucri aportet: 
Rom. 2 21.  Thou that teachest another, teachest thou not thyself & c? for as for levity, inconstancy, warping and wheeling about let but your Commanders be examined under whom you served in the King's Party, and they will give such a lively Character of you, as may bung up that black mouth of yours from asper●ng any with turning with the tide; But I delight not in personal reflections: I shall only answer your railing accusations as Michael did the Devil, 
Judas 9  The Lord rebuke thee.  

Exod. 10.7  For your close with that S riptures, Ezek. 22.38. I shall only return this, Thou shalt not take the name of the Lord thy God in vain forth● lord will not hold him guiltless that taketh his name in vain; God himself intends no such thing to justify that for which you allege that portion of holy Scripture.  
You further proceed▪ [But we have learned, 2 Cor. 10.4, 5. That the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thought, that exalteth itself against the knowledge of God and bringeth into captivity every thought to the obedience of Christ: And where we read of the whole armour of God, that the Saints are to put on Eph 6.11. there is not any mention, nor the least intimation of a sword of steel, or armour of flesh, not any carnal weapons whatsoever: but the spiritual ways of Jesus Christ expressed in the New Testament must be defended with spiritual weapons notwithstanding all that can be said to the contrary, by you which desire to have those ways and works, which are devised by men, and found in the Testament of Christ to be upheld by an earthly power.  
Answ. For that place cited, 2 Cor. 10.4, 5. I grant you, for I know no Minister of the Gospel arrogates to himself the power of the sword, except the Pope with his Ecee duo gladii.  
No Sir, your carnal weapons we commend unto the civil Magistrate, whiles we labour with the sword of the spirit, 
Eph. 6.17. Mat. 22.21.  which is the word of God; we give unto Caesar the things which are Caesar's and unto God the things which are Gods.  
The next Text of Scripture cited by you is Eph. 6.11, 12, 13. here you say is no mention nor the least intimation of a sword of steel, but in the New Testament the spiritual ways of Jesus Christ are only to be defended with spiritual weapons.  
Here is a true tang of your brethren of Munster, and doubtless as occasion would offer itself, you would speak plain English in the rest, but to the wise enough hath been spoken of it before, where it hath been manifested that the Magistrate is Custos utriusque tabulae.  
But whereas you say, there is no mention of a sword of steel, what follows, must not these therefore be put on? I'll propose a like Argument. The Apostle, Rom. 13.14. 
Rom. 13.14.  bids us to put on the Lord Jesus Christ, we are not there commanded to put on our , to put on our gowns, to put on our cloaks etc. What follows must they not therefore be put on? O irrational arguing.  
I tell you Sir that as a Christian that puts on Christ may put on his  and cloak also; so he that puts on spiritual armour, may likewise put on a sword of steel; I pray tell me of what metal Peter's sword was made, 
Joh. 18.10.  wherewith he did cut off Malchus his ear?  
And so I bid farewell to your act of Toleration, your dearest Helena, your City of refuge, your Sanctuary for any your blasphemous opinions, and erroneous tenets, and proceed to examine what you answer to that of mine: That it is very visible to all exact observers that those who were prime promoters incendiaries, and blew the coals first of those strange opinions, etc.  
To which you say, Now if by strange opinions is meant the universal love of God manifested to the sons of men in the death of his son, as a way and means by which glad tidings of great joy is held forth to all people, and the baptising suc● in the name of the Lord Jesus, who confess faith in him, the● you are much mistaken, for these are not strange opinions, bu● precious truths which concern the salvation of every man and woman in the world, witnessed by the Holy Prophets, by Christ himself, and his Apostles, which have been the prime promoters of the same.  
Answ. Sir, what need was there of multiplying of Controversies in thrusting these in by head and shoulders; I am sure you have more upon your hands already than your Infancy is able to wield: And for those two subjects offered to consideration, viz. Universal Redemption, and Baptism of Infants, there is as much said in them already by divers learned men of our side, and particularly by Dr Kendal against Goodwin, and Mr Baxter against Tombs, to the satisfaction of any reasonable men that are not blinded through prejudice, and even to the silencing of their very adversaries, that it would be but casting water into the sea for me to cast in my mite. Yet because that every man hath not the opportunity to read their works, and that you may not have cause of glorying if I should slide over this, I shall undertake, through the guidance of God's spirit, to give in the genuine sense and scope of those Texts of Scripture nakedly mustered up by you in favour of your Universal Redemption, and thus you begin:  
[The former is witnessed by Isa. 53.4, 5, 6. where it plainly appeareth, that the iniquity of all that went astray are laid on him, that is, on Jesus Christ. Likewise by David in Psalm 145.8, 9 The Lord is gracious and full of compassion, slow to anger, and of great mercy. The Lord is good to all, and his tender mercies are over all his works. Yea, Christ himself witnesseth to this truth in Joh. 3.16, 17. And by his Apostles, Rom. 5.18. 2 Cor. 5.14, 15. 1 Tim. 2.1, 3, 4, 5, 6, 7. Tit. 2.11. Heb. 2.9. 2 Pet. 3.9. And the Angel of the Lord also, Luk. 2.10, 11. And for the later, which is the baptising such in the name of Jesus Christ, who confesseth faith in him, it is so highly promoted by Christ, and his Apostles, that there is neither precept nor precedent for the sprinkling or washing of Infants in his name.]  
Answ. The first in order placed by you, is Isa. 53.4 5, 6. I know not what it should be, unless the just judgement of God to infatuate these men, 
2 Thes. 2.11.  and give them over to such strong delusions that they should believe a lie, and to blindfold them, so as they should adventure to produce in evidence such a Text of Scripture as doth directly trip up the heels of their own assertion as this doth, no one Chapter in the whole old Testament more limiting the suffering, and thereby satisfaction of Jesus Christ to a peculiar people as this.  
And first, whereas you say, that it plainly appears that the iniquity of all that went astray were laid on Christ is notoriously false, and to make my charge good, as the Eunuch asked Philip, Acts 8.34. Of whom speaks the Prophet this? 
Act. 8.34.  You, I imagine, by the help of the Particle All, will extend the scope of this Chapter to all men of all sorts: But I say, and that with better reason, that the word Us restrains the universal Particle to a definite number. And therefore take this rule from me for your better understanding, in giving or taking the sense of a Scripture: That when the Prophets, Apostles, and holy men of God speak to others, including themselves (as by way of privilege, and partaking of the benefit of a promise) by these terms of Us, Our, or Me, they commonly and constantly understand persons under the same consideration and capacity people under one relation and qualification, such who are nearly related, as fight under one Captain, sheep fed under one shepherd, 
2 Cor. 6.14. 1 Cor. 12.13.  knit together by one bond of the spirit, joined together in one Communion of Saints; for what fellowship hath righteousness with unrighteousness, etc. By one spirit baptised into one body, having one Lord one Faith, one Baptism etc.  
Now of what sort and condition of men can this be spoken but only of the elect, of those that have, do, or shall believe.  
And thus this our Prophet, an elect person, a believer speaks all this Chapter over of himself with other Elect and believing persons. And lest you should say, it is true that believers are included, and yet are not unbelievers excluded; I shall prove, and that only out of this Chapter that hereby is meant all believers and only believers, or at least those that have, did, or shall believe.  
Arg. 1. I draw from v. 5. The chastisement of our peace was upon him, i.e. his chastisement procured our peace; whence I argue thus, That chastisement for sin that was laid upon the person of Jesus Christ procured peace for them for whom he was so chastised.  
But there was no peace procured for the Reprobates, or those who should never believe, Isa. 57.21. There is no peace to the wicked. Eph. 3.14. He is our peace, Ergo.  
Arg. 2. From v. 5. By his stripes we are healed, whence I reason thus: The stripes inflicted on Jesus Christ are intended and do become healing medicines for them for whom they are inflicted; but they never become healing medicines for the Reprobates or unbelievers. Nahum 3 9 There is no healing of their bruise, Ergo.  
Arg. 3. From v. 6. All we like sheep have gone, etc. whence I ground: If in all the whole Scripture by sheep are understood the Elect and Believers, than so it should be here, but the former is true, Ergo, for either sheep or goats.  
Arg. 4. From v. 8. For the transgression of my people was he stricken: whence I raise this, Those for whom Christ was stricken were in Gods account his own people. But the Reprobates were never in Gods account his own people, Mat. 7.25. I never knew you, Ergo.  
Arg. 5. From v. 10. He shall see his seed: whence I bottom this, That which Christ had as a wages or reward for the making of his soul an offering for sin was a peculiar seed, His seed, Isa. 65.23. The seed of the blessed of the Lord, Genesis 3. The seed of the woman, and not of the Serpent. Mal. 2.15. A godly seed; now the Reprobates are not of this seed Ergo.  
Arg. 6. From v. 12. He bore the sins of many. All this Chapter hitherto the Prophet hath used words of the first person, Ours, Us We, and to these he attributes the universal Particle All, including with himself all believers.  
But now when he comes to the third person he only speaks of Many, so that hence it is plain that Christ as a Redeemer bore the sins of many of the universal world, and that he is a Redeemer of all the elect or believing world.  
So that it is undoubtedly true, that not only this Text, but this whole Chapter makes most mainly for me against yourself.  
It is a bad omen of ill success in a man's business, when at the very first onset a man's supposed best friends should fly in his own face and fight against him.  
The second in the list is, Psal. 145.8, 9 The Lord is Gracious and full of compassion, slow to anger, and of great mercy. The Lord is good to all, and his tender mercies are over all his works.  
Answ. Those of the former ver. 8. are some of the Divine attributes, wherein there is neither difficulty nor question.  
And for the former part of ver. 9 that the Lord is good to all, There is no doubt but that the Lords goodness hath and doth, show itself to all the work of the creation they being all Good yea very Good. But the great knot sticks in these two things, 
Gen. 2.  1. how far all his works may be extended, and 2. unto what tender mercies must be limited. First, If you insist upon the term of universality all and so labour to extend it to the Reprobates as well as the Elect, Then by the same reason you may extend it as well unto the Devils, they being likewise the work of his hands, as the Reprobates are, and where the Text doth not distinguish neither should you.  
And truly I must acknowledge that even the Devils themselves do in some degree partake of God's tender mercies. They have in them a kind of goodness for ens & bonum convertuntur. Their nature and essence is good as God's workmanship, 'tis only sin which is their own and none of Gods making, that renders them evil and so hateful to God and man. Is it not a tender mercy to have a native excellency beyond all the rest of the creatures (Christ and the elect Angels only excepted) to have such spiritual substances equal (in their nature and creation) to the holy Angels themselves, and through the dexterity and agility of those natures to be able to understand so far and to do so much, as being permitted therein the parts and gifts of all the men in the world are not to be weighed in the balance with them, yea and withal to have that excellency so many ages past to be preserved and delivered notwithstanding their daily sinning and provoking the most High?  
And according to this rule of tender mercies I confess there is a great bulk of tender mercies manifest to the Reprobates. 
Act. 17.28. Psal. 145.15. Wisd. 11.24, 25. Matth. 5.45. Eccle. 9. 2●  In God we live, move, and have our being, The eyes of all wait upon thee and thou givest them their meat in due season.  
Thou lovest all the things that are, and abhorrest nothing which thou hast made etc. He makes his Sun to rise on the evil and on the good, etc. and all things come alike to all.  
But Secondly, if by tender mercies you will understand such mercies as concern eternal life and salvation, as effectual vocation, justification, adoption, sanctification, etc. then I deny that these are over all his works: Deus diligit omnes homines, in quantum vult aliquid bonum: non tamen quodcunque bonum vult omnibus though God is good to all and his mercy is over all his works, yet he extends not the top and height of all his bowels of compassion and his inmost tenderest mercies to every mother's Son; there h●● reserveth for his own chosen people those whom in Jesus Chris● he hath before all time elected to eternal salvation.  
And more than this you can never draw out of this fountain of love, pump whiles you will, not enough I am sure to establish that Chimaera of theirs, an universal Redemption.  
That Third in the rank is john 3.16, 17. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life, for God sent not his Son into the world to condemn the world, but that the world through him might be saved.  
Answ. That God doth put forth acts of Grace, of free and undeserved love unto his worthless creatures, we have willingly acknowledged: we further say that that love of God is no passion not proper affection in God, who is not capable of such: but only a purpose in God of willing well and doing well unto the creature, and that out of the wellspring of that love did slow that good pleasure of his of the sending of his Son into the world: But that either it was the purpose of God in sending, or the intention of Christ in coming into the world to be a Redeemer of all and every particular person, or to offer himself a sacrifice for all, this text doth not evince.  
Yet I say that this love here spoken of may be said to be universal in respect of the Elect, and of believing persons answerable to that Rom. 3.22. 
Rom. 3.22.  The righteousness of God which is of faith of jesus Christ unto all and upon all them that believe, and yet withal particular in respect of the whole mass and lump of mankind, according to that Rom. 9.13. 
Rom. 9.13.  jacob have I loved, and Esau have I hated, and ver. 18. he hath mercy on whom he will have mercy, and whom he will he hardeneth.  
Neither doth Christ intent any other universality here then this mentioned, first because that those for whom Christ came into the world are also saved, for what shall be able to hinder his purpose or resist his will?  
Secondly, because believers only are saved, 
Rom. 8.19 Phil. 1.2 Mat. 13.11.  and shall not be condemned, only to the Elect it is given that they shall believe, Phil. 1.29. Matth. 13.11.  
And thirdly, to what purpose was this pretended love and affection in God, if it never did nor can take any gracious effect in saving any reprobate?  
That which takes the fourth place is Rom. 5.18. 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.  
Answ. That by All men unto whom did slow the benefit purchased by Christ is not meant of all and singular men absolutely, but all men that did appertain unto him, who were given him of the Father, (i. e.) the elect and believers. For the Apostle here makes a comparison between the first Adam and the second Adam, as being two roots either of whom do communicate unto their several branches, (i. e.) unto a certain company descending from them what they have, do, or shall enjoy, and therefore saith, that as the first Adam by his carnal generation did communicate two pestilent evils, Sin and Death, unto all descending from him: So Christ the second Adam by his spiritual generation did communicate two contrary blessings, viz. Righteousness and Life, to all that did believe in him. The truth of this interpretation is clear from the scope of the Apostle, which is to compare Christ the Author of Righteousness and Life, with Adam the Author of Sin and Death, from ver. 12. to the end of the Chapter, and therefore hereupon, ver. 19 repeating the same matter, (which in probability should be more clear) the word all is interpreted by many.  
For had it been otherwise, the Apostle would have pulled down what before he had built up, and clearly contradicted himself in that doctrine which he had before delivered in the third and fourth Chapters, therein asserting the justification only of believers, and therefore here is but little advantage to be gotten from this Antithesis.  
But you will say, if more perished in Adam then are saved in Christ, his Grace then should be weaker than Adam's sin, where is then the much more abounding grace spoken of ver. 17.?  
To which I answer, that the greatness and power of grace above ●n, ought not to be esteemed according to the multitude of those that are condemned in Adam, and of those that are justified and glorified in Christ, for so Grace should be equal only, and nothing at all stronger than sin, if every of these should be made righteous in Christ, as many as were born sinners in Adam.  
But herein consists the extensiveness of Grace, beyond what sin did, First in that whereas sin brought forth death, and grace righteousness and life, now it's well known 'tis easier to destroy and condemn an innumerable company then to quicken and save one single person; all the world compacted together could not save one, but Adam's single sin could make obnoxious the whole world.  
Secondly, In Adam all the whole world are involved and made liable to condemnation, by his one only offence, but Christ doth emancipate his little flock, not only from that one original sin contracted by stain and imputation, but likewise from all actual sins, wherein they themselves are personally culpable, neither is there any Righteousness besides Christ, as there be some sins besides the sin of Adam, And how mighty is this gift which innumerable sinners cannot withstand? and this is that which the Apostle hinteth ver. 17. and not as etc.  
And so I proceed to your fifth Text pressed to give in evidence, which is, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.  
True it is Christ is said here that he died for all, but for what all, therein lies the doubt, truly then the resolve must be that Christ died, first for those all, to whom his death is imputed, viz. such who through the virtue and efficacy of the death of Christ, which he underwent for them are accounted as dead, and secondly, 
Rom. 13.14.  for such as do repent (i. e.) whereas before they did indulge their pleasures, and lived to the satisfying of the flesh to fulfil the lusts thereof, now they live no longer to themselves, but do endeavour to live conformably to the will and honour of him that died for them. Now whether this can be extended to any but believers let my adversary judge, for it were blasphemy to think that Christ could not obtain the end of his death, had it been intended by him for any else besides believers, yea even those to whom he had purposed to give them power to believe and to become sons of God.  
The sixth Text forced by you to give its vote is, 1 Tim. 2.1. etc. I exhort therefore that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth: for there is one God, and one mediator between God and man, the man jesus Christ, who gave himself a ransom for all to be testified in due time, etc.  
In answer to which it will be expedient for me to make some Analysis on this part of the chapter, according to the mind and scope of the Holy Ghost: In the former chapter the Apostle had been treating of matter of Doctrine to be proposed to the Church: and now gins with the treatise of public prayer, and first setting forth the question, for whom they ought to pray, he asserts that they ought to pray for all, and namely for Kings, and those magistrates that were in Authority: Now because it might be doubted, and perhaps was not practised, to pray for such by reason that for the most part the magistrates were heathenish, and so wicked in their lives and persecutors of the Church, he resolves that for such they ought to pray, and this he confirms by several arguments. The first is drawn from the advantage that might ensue thereof, for if by and through (as it might be possible) their prayers, the hearts of those Magistrates were turned to a liking of Christianity, they might thereby lead a godly and peaceable life in all godliness and honesty.  
A second Argument is drawn from the comfort that would accrue to themselves ver. 3. 
Matth. 5.44. 1 Pet. 4.19.  For this is good and acceptable in the sight of God our Saviour: that men pray for them that persecute them and despitefully use them, committing the keeping of their souls to him in well doing, as to a faithful Creator.  
And this Argument he confirms from the end proposed, for he that wills the end wills likewise the means conducing to the end. But it is the good will and pleasure of God that all sorts of men should be saved, and therefore his will is that some of Kings and others in Authority should be saved, as well as others and upon that account prayers to be made for them, that they may come to the knowledge of the truth and so be saved, ver. 4.  
Now that God would have all men (i. e.) men of all sorts saved, this he confirms by a double reason, ver. 5, 6.  
The first is, because God is one, even the God of all men (i. e.) because God in every sort and condition of men hath his elect ones whom he tenderly loves. Secondly, because God is one Mediator of God and man who gave himself a ransom for all, viz. for all sorts of men, high and low, rich and poor, one with another, where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all, and in all. For certain it is, that for those alone Christ offered himself unto the Father, for whom he prayed unto the Father▪ but he prayed only for those who were given to him of the Father (i.e.) only for the elect and not for the world (i.e.) the Reprobates, as joh. 17.9.  
Another Argument is used by the Apostle, ver. 6, 7. From the Ordinance of Christ in the preaching of the Gospel; for 'tis the good pleasure of God that this should be as an instrument by which he would exert his own power in creating and infusing faith into such whom he purposed to save.  
When therefore this preaching is designed for the Gentiles likewise, and that Paul received a Commission for the Preaching of it to the Gentiles, it follows therefore that there were elect ones among the Gentiles who were to be converted to the faith that they might be saved; and upon this occasion doth he assert his Apostleship, and confirms it with an oath.  
So that to conclude this point, it is God's will that some of all sorts of men should be saved, because all sorts of men are to be prayed for. But we are not to pray for all and singular men of all sorts, for there are some that 1 joh. 5.16. we are commanded not to pray for, and joh. 17.9. Christ excludes some out of his prayers, and therefore it is not his will that all men of all sorts should be saved.  
Of a like tendency is the Seventh Text, Titus 2.11.  
The grace of God that bringeth Salvation hath appeared to all men. Where the word all, as in the text before, doth not conclude all of all ●●●s, but of all sorts and conditions of men some, of whom he had been ●●eating in the beginning of the Chapter, and because 〈…〉 ●he had been speaking of servants, to the comforting of 〈…〉 ●●ings this Argument, that the Grace of God that bringeth 〈…〉 hath appeared to all men, without difference hereby inti● 〈…〉 holds not despicable, even the most abject estate 〈…〉 ●dition of men, but that even to them also, as well as to the greatest, may the free grace of God appear, for he is no respecter of persons in regard of their outward condition.  
Of the like aspect with the former is that allegation out of Heb. 2.9. He tasted death for every man.  
The whole context doth evince that the extent thereof concerns only all the elect or all believers, for who are these all or every man but who ver. 10. he calleth sons brought unto glory, ver. 11. persons sanctified, ver. 11, 12. brethren of Christ, ver. 13. Children given by God unto Jesus Christ? Now if these appellations be attributable unto any but to the elect and believers, let any  person judge.  
Your next encounter is, with what strength you can squeeze out of 2 Pet. 3.9. wherein I believe you would insist upon the last words, not willing that any one should perish, but that all should come to repentance.  
But if you would light the candle at the former part of the verse, that will discover who those all are, viz. the elect and believers. The Lord, saith the Apostle, is long-suffering to us ward (i. e.) us whom he hath called by the Gospel, and now doth call, not willing that any, viz. of us should perish, but that all, viz. of us come to repentance.  
And for this cause he defers his coming to judgement, at which profane scoffers say, Where is the promise of his coming? He defers it not for the sake of the Reprobates for he will come too soon for them, defer the Lord so long as he please: But he defers it for the sake of the elect, that they all may be gathered into a fullness of one body unto the unity of the faith, not willing that any of those elect should perish or be uncalled, but that all of these elect should come to repentance and to be saved by such means as were fore-appointed.  
That which brings up the rear of all your great achievement, is Luk. 2.10, 11, etc. I bring you good tidings of great joy which shall be to all people, for unto you is given this day in the city of David a Saviour which is Christ the Lord.  
This was the first Sermon that was preached of God incarnate, of Christ Immanuel God with us, wherein the universal particle All doth not signify all and singular the elect and Reprobate, but only all and singular of those for whom Christ was born to be a Saviour, as appears by these words Mat. 1.21. 
Mat. 1.21.  where the Angel saith with a limitation, He shall save his people from their sins. Therefore by all people must necessarily be understood o● all believing people no● of the Jews only, but of the Gentiles also: Besides we find it otherwise that this joy was not communicated to all and singular, some there were that had no portion in it, 
Mat. 2.3.  because Matth. 2.3. when Herod heard hereof he was troubled, and all jerusalem with him. and Pro. 14.10. tells us that the strangers intermeddle not with this joy.  

Mich. 4.11.  And thus having thrown down all your strong holds wherein you trusted as to the support of that notion of Universal Redemption, I proceed to that other denied by you, viz. the Baptising of Infants, wherein you say there is neither precept nor precedent of the sprinkling or washing of Infants in his name.  
Suppose now that I should tell you that what as to the proof of an ordinance of Christ here is not sufficient enumeratio partium, for a thing may be at the appointment of Jesus Christ, & yet neither express precept, nor exact practice for it standing upon record: I pray Sir tell me if you can, what precept have you in the letter of the word or practice hanging on the file, for the change of the seventh day Sabbath, for the abrogation of the one, or substitution of the other in its stead? No Sir, we have a greater and yet warrantable latitude in our probates of divine Injunctions, that if a thing can be proved by a necessary and undeniable consequence, it will equipend with either precept or precedent: I could give Instances, 
1 Cor. 11.16.  but that is bootless at this time, 1 Cor. 11.16. We have no such custom neither the Churches of Christ, is a good Argument with the Apostle negatively. We have such a custom, and so have the Churches of Christ is as good an argument with us affirmatively, yea even now since the times of the Apostle.  
But lest that you should take this rather as a tergiversation than an answer, I will apply myself more particularly to say some what as to satisfaction. And  
1. That there is, a command extant Mat. 28.29. Of Baptising all the members of the Church, whereof children are a part, the promises appertaining to them as well as to those of years.  

Acts 2.39.  If you look for a special command and shall deny that Infants are comprehended under that general command, because they cannot be taught, I must tell you, that whosoever proposeth a thing in general terms, he doth thereby comprehend all specials, unless he make a particular exception: and whatsoever is, and hath been of a perpetuated and continued right and use in the Church of Christ once established viz. that the covenant of God should be sealed upon the covenanters, there will be no need of any repetition of any sort or condition of persons who they are or should be that are intended to be those covenanters: And yet truly Sir in my judgement, if you were well put to it, you would find more difficulty in your baptising of Infants.  
And for the qualification you require of these which are to be Baptised, that is appliable to the primitive Church which was gathered of persons of ripe years, and as in reference to such they were first to be taught before Baptised: But for Infants who follow the condition of their parents, the promises appertaining to the parents being entailed to the children another course is had.  
And as to matter of precedent, we have examples for the Baptism of whole families, Acts 16.45, 33. and 1 Cor. 1.16. out of which Infants cannot be excluded: show me else when and where and upon what grounds that privilege that Infants formerly had was reversed and repealed, and then you will say somewhat.  
And yet if this will not satisfy, I will put you one argument to boot.  
Arg. To whomsoever God is pleased to be a God in covenant, and to make a covenant-promise, those are to be Baptised by the command of Christ: But to the Infants of those which are in covenant, God hath been pleased to express himself to be in covenant, and to make covenant-promises unto them: Therefore such Infants are to be Baptised by the command of Christ.  
Both the propositions are confirmed out of Acts 2. The Major from ver. 38. and 39 compared together. Repent and be Baptised every one of you in the name of jesus Christ, for the promise is made to you and to your children. The minor proposition is likewise proved from ver. 39 for the promise is made to your children. But because that the strength of the Argument may more evidently appear, I will annex somewhat for Illustration of the text.  
1. There is set down the command of being baptised, Be Baptised every one of you: 2. There is added a reason of the command [for] which is not to be restrained to the last words in the former verse of receiving the gifts of the holy Ghost promised in joel, but of all other gracious blessings of the Covenant, which will appear by comparing of those places, Acts 3.25. Gen. 17.7. jer. 31.33. 3. There is the subject, receiving the promise, which is amplified by a distribution, where to the parents are joined children, indefinitely without any manner of difference either of sex or age.  
4. Both of them viz. Parents and Children their receiving into the Covenant of Grace, is most clearly to be gathered from the first Covenant entered into with Abraham the father of the faithful, whether of Jews or Gentiles, ratified from Rom. 4.10, 11. Where the Infants are accounted in the same condition with the Parents, and the males were circumcised the eighth day, Gen. 17.10, 11. And therefore likewise in the New Testament the Infants of Christians are to be esteemed in the condition of their Christian Parents: they are sanctified in them, 1 Cor. 7.14. and therefore with them are to be baptised.  
More I have written on this subject, and committed it to some of your friends to reading, which if you desire to peruse, no question you may have the view of it, but in the mean time do you chew the cud upon this.  
Having done with these impertinencies to the business in contest between us, you proceed to Revolters, of whom you wrote thus. [But that some who have been professors of the truth have withdrawn themselves from the same it is evident, and proved Traitors thereunto, as did judas for love of money, and as Demas, to embrace this present world; yea, some have been so far corrupted with covetous practices in these our days, that they have forsaken the right way, and are gone astray, following the way of Baalam the son of Bosar, who loved the wages of unrighteousness, for some have withdrawn themselves from the truth, that they might be partakers with you in their tithes and offerings, and some also have been led away by the temptations of Satan, and good is the word of the Lord which hath said, Acts 20.30. that of your own selves shall men arise, speaking perverse things to draw away disciples after them.  
But it may be as truly said, that Jesus is not the Christ, because one of his ministers left him and betrayed him, as it can be said that this is not the way of Christ, because some turn from it, and prove traitors thereunto.]  
Answ. I shall agree with you, that the deserting of an opinion which a man formerly did maintain, or the declining the society of such, with whom before he held fellowship, is no infallible Argument either of the unsoundness of such an opinion, or insufferableness of such a society; Yet withal I must tell you, when I see a man taking (as it were) a lap at the opinions of any one sect tanquam canis ad Nilum, and so would that, and so goes on to another sect, and after to another, as by woeful experience we have found in our days, that such unfixed men never set a period to themselves in their innovating of their opinions, but by a lamentable gradation jump from one to another, and so they may ad insinitum; and this methinks should be an evident sign to me that such Positions and societies were somewhat unsavoury.  
The like do I say for matter of division, of which thus you writ; neither is the division which you talk of amongst the servants of Christ, any safe argument to conclude that therefore they are not the servants of Christ, for such things have fallen out amongst those that have been called saints and p ecious in the sight of God, in that some have been, and are weak, and some are strong; and so as there are degrees of knowledge amongst the Saints it doth occasion some difference, as it hath formerly done: do we not find that even two of the Apostles, to wit, Paul and Barnabas, Acts 15.39. (men that truly feared God) were at some difference, when the men of Ephesus that were Idolaters, can ry all with one voice, Acts 19.34. Great is Diana of the Ephesians?  
Answ. I yield you all, But when I see the Anabaptists divided amongst themselves, and they opinions so inconsistent one with another's, as it might be easily instanced by those interfering confessions and positions of those of Chard, Islington, and those of yours; but all of them jointly so destructive to public peace, I may probably con●ecture that i● is a shrewd prognostic that their Kingdom is not long to continue.  
For that which you say further, and whereas you say that they have left their Conventicles to be gulled and deluded by the dregs of men etc.  
I must tell you, that those dregs of men, as you are pleased disdainfully, and in scorn to call them, will prove to be those, 1 Cor. 1.27, 28. foolish things of the world, which God hath chosen to confound the wise, and weak things of the world to confound the mighty and base things of the world, and things which are despised, which God hath chosen to confound those that boast so much of their own wisdom, and learning, which hath been bought for money.  
Answ. In answer whereto, I shall say no more but this, that it is vox & praterea nihil, a great crack of words that signify nothing; they would have passed better if they had proceeded out of any man's mouth besides your own. 
Phil. 2.3. Prov. 26.12.  Sir, where the spirit of Christ is, it is still accompanied with humility and self-denial, and such esteem of others better than themselves. Seest thou a man wise in his own conceit? there is more hope of a fool then of him.  

1 Cor. 8.2 1 Cor. 13.9 Act. 8.20.  And for what learning and wisdom God hath been pleased to endow any of us withal, we do, and must acknowledge, it is all beyond desert, and that as yet, We know nothing as we ought to know, for in this military course of ours, we know but in part.  
Nay 'tis God especially who illuminates our weak understanding; and therefore their money perish with them, that think that the gift of God may be purchased with money.  
To con lude the preface; you writ, [But it seemeth that this man, by his writing, hath not been much acquainted with that which is held by those which he is pleased to call Lunatic spirits, and therefore that which he at the first sight hastily judgeth to be error, may upon better trial prove to be truth; which useth to be unsavoury to those that delight in worldly gain, Act. 16.19. and are exercised in a craft by which they have their wealth, Acts 19.35. therefore I do not much wonder that my Position; are unsavoury to Parson Lawson: and so having examined those Arguments which are brought against them, with much boasting of being unanswerable; I shall endeavour by the assistance of the most High God to answer to his Arguments, in order as they are stated.  
Answ. I have I confess been a good space of time an enquirer into your principles, and an observer of your ways, but never had so full an occasion to dive into the depth of that mystery of iniquity till I met with your papers, and do now protest that the more I search into it the worse I like it, and therefore shall say as formerly; 
Gen: 41.6.  O my soul, come not thou into their secret, into their Assembly mine honour be not thou united.  
And having thus routed your Preface, and laid it even with the ground, I apply myself to enter the lists with you about your Positions, wherein you assault me thus;  
The first of the Positions is by this man granted to be a truth, viz.  
Position 1. That the most holy and high God did from all eternity, by one sole and single act, see all whatsoever he purposed to do, or appoint to be done by any of his creatures.  
Answ. Good Sir, be pleased to revise your own Position again, and you will find, that as it is thus stated, it is only my concession and not your Position; indeed I was ashamed to see such high mysteries to be put into such an ugly dress, so manacled, tortured, and unjointed, that a man could not well distinguish between head and heel, and therefore (by your good leave) I made bold to new model your Position, and put it into this ga●be as now you see it, and so as here posited I own it, and do affirm it true; but as by you first asserted, it may be liable to many exceptions, which because you seem to wave, and by disclaiming your own, have adopted this as legitimate, I will not put myself to the trouble to fight against your vain shadows, and so exit your own Position, Et valeat ut valere potest.  
Your next advance is to the rescue of your second Position, viz.  
Position 2. That God saw persons embracing the means of salvation, and those he elected in Christ from the foundation of the world to everlasting life, etc.  
This is so far from soundness, (you say) that it is flat Pelagianism, an old heresy exploded out of the Church for many ages since, by which (you say) that it must be concluded that the eternal decree of God's unchangeable election must be dependent on the intervention of man's liberty, of willing and working, etc.  
To which you frame this answer;  
What it was that Pelagius the Monk held, you may see in the Ecclesiastical Chronography of Eusebius Pamphilus pag. 595. also it makes no matter to me in these things, it is possible he might hold a truth as well as Calvin: But the Fathers of whom we have learned these things, are those that have not erred in their doctrine, which are those before mentioned, to wit, Jesus Christ himself, the holy Prophets and Apostles: but the Scripture when it speaketh of election, makes it to be altogether independent on the creature, so as that nothing acted or done by the creature is to be accounted of as a motive, incentive, meritorious or procuring ground or cause (as this man doth endeavour to cast upon me) I freely grant to be a truth according to the Scriptures by him brought in, Ephes. 1.5, 11.  
Answ. Sir, there was no need to have informed me (but to evidence your reading) where I might have an account of the abominable paradoxes of blasphemous Pelagius, cried down by all antiquity as well as by all our moderns for his detracting from the free grace of God, and exalting of the liberty of the will, and placing it in God's stead, at least putting them cheek by jowl together.  
For though by other several Chronographers the grosseness of his heresy be more copiously painted out, yet in the tripartite History according to you cited, there is to be found so much as to abominate even the name of the man, by reason of his cursed opinion, being there ranked out in the column of Heretics; and therefore it seems a wonder to me, that any one that is but a pretender to Religion, should have so much impudence, and be so Galliolized, 
Act. 18.17  as not to care for these things. But to put him into the scales with reverend Calvin, 
Psal. 112.6.  whose good name shall be had in an everlasting remembrance, and whose lustre will dazzle all your new lights, I know none besides yourself would have had the face of brass to have done it.  
For the latter part of this paraphrase, in your confession of God's independency on outward things, and that he hath not from thence any motive or incentive, etc. for his election of any; I hearty thank you, especially if I could imagine that this did not proceed ex labiis dolosis, but that it were done in reality and truth; but when I find that this acknowledgement of yours doth so much interfere with your often dictates, I shall only judge of you as of that clown in the fable, who blows both hot and cold with one breath: here you seem to ascribe all to the good pleasure of Gods will in the business of election, but otherwhere (as I shall hereafter manifest) a man's free will (according to you) in working and believing must be joynt-parceners with God, so that the vote shall be, as was the Harlots which came before Solomon to determine of the dead child, 
1 King. 4.26.  nec mihi nec tibi, sed dividatur, let it be neither mine nor thine, but divide it.  
You go one with your discourse [neither is there any thing in this Position tending to the exaltation of the creature, to be any motive, or incentive cause, for which God elects as a meritorious or procuring ground or cause of it; for to say God saw some men embracing the means of salvation, or that the embracing the means of salvation is a meritorious or procuring ground or cause of our election, any more than the words of the holy Spirit, spoken by David, Psal. 4.3. But know that the Lord hath set apart him that is godly for himself; should be a meritorious cause of the godly man's being set apart, or chosen to the Lord; neither is there any more ground or cause, to call the words of this Position flat Pelugianism, or an old heresy, than there is to call the words of David so.  
Answ. It was heretofore generally observed that when anyone came to consult the Delphian Oracle (whether out of curiosity or necessity it matters not) that the responses of the Flamens were so abstruse and equivocal, that which way soever the success did fall, yet they might have a starting hole to preserve the credit of their Oracle. As for instance, in one of their answers, Ibis, redibis, nunquam per bella peribis; the issue thereof being contrary to expectation, they made another sense of the words only by pointing of them thus, Ibis, peribis nunquam, per bella peribis: and truly howsoever all those Oracles ceased at the coming of Christ in the flesh, yet methinks I see the same spirit of delusion now working in these children of darkness; for look upon this man as to his Positions here, so by others his complices, the Arminians, and Socinians, when they find themselves pinched by any Argument, that they can find no subterf ge for evasion, than they betake themselves to shifts of Amphibology, and fall to denying of the proper sense and scope of their own tenets, because perhaps not comprehended in express syllables and words of their Positions; for this man with whom I have to deal, though he wants not that face of brass to deny, that there is nothing couched under the Position, to exalt the creature, as in whom there should be somewhat which God should look upon as a motive or procuring ground or cause for God to elect such so qualified: Yet by the assistance of my God I shall clearly make it to appear in my defence of my first Argument, that (according to these men) believing or faith, and perseverance therein, is such a condition prerequisite, and so looked upon by God in the Act of election, as without which he elects not, and for which he doth elect, and so becomes a moving or procuring cause why he doth elect any one, as is generally by them maintained.  
For that Scripture alleged Psal. 4.3. is nihil ad Rhombum, being quite alien from the case depending; we are now treating of the eternal and Immanent act of God in electing before all time, and the place quoted is to be understood of God's effectual vocation, a transient act of God in time: where he actually sets apart him, (i. e.) him that is in existence and being: him that is Godly, (i. e.) such who by the inward working of his spirit he hath made Godly: For himself (i. e.) to do him service, and live to his glory. See Exod. 33.16.  
Or else this may be understood, and that the scope of the place bears necessarily; That the Lord hath set apart for some place 〈◊〉 of eminency, office and trust, him that is Godly as David was, fo● to be more Instrumental for the glory of God and good of his people. What you writ that there is no more ground or cause t● call the words of this position Pelagianism, or an old heresy, tha● there is to call the words of David so, is but mere vapour and smoke, because the words of David bear no proposition, nor do not in the least degree carry any correspondence with the position.  
To what you writ, [for if him that is Godly (or believers o● those that embrace the means of salvation) be not those that God hath elected in Christ to eternal life, then show me by plain Scripture-proof (if you can) who they be, and what be their names that we may know them] I answer roundly thus.  
Answ. That such as are thus qualified (i. e.) that are Godly, that are believers, and that in sincerity and truth, such carry the evidence in themselves, their faith and Godliness are arguments, symptoms, signs to them that they are elected: And that as Eph. 1.4. he is said there to elect some that they should be holy; so God hath elected such numerical persons that he will withal in his good time make them godly, make them believers, make them to embrace the means of salvation by working all their works in them. 
Esa. 26.12   
Yet God hath not elected any whom he foresaw that by the power of his own free will, and liberty of choosing and refusing, would be Godly or would believe, or would embrace the means; no, the object of election was of men in their blood, Ezek. 6.16. enemies, Rom. 5.10. ungodly, Rom. 4.5. sinners, 1 Tim. 1.15.  
And this indeed is the main that I so zealously contend for, to beat down all worth or excellency in the creature, and to ascribe the sole glory unto God in making him the Alpha and Omega, the first and the last, in the whole transaction of man's salvation, and which my Adversary implicitly denies, though in express terms he is ashamed to profess it with a full mouth; 
1 Sam. 15.14.  what mean else the bleat of these words in my ears, page 13. I should sin against Christ if I should say that believing in him were no cause at all: and page 39 as it is the good pleasure of God to let the sons of men enjoy a sufficiency of means, etc. so he gives them liberty in the right use thereof in the day of Grace, to choose or refuse; and it cannot be otherwise, so a choice must needs be at liberty, and if there were not a liberty given of God in these things, etc. Mary hath chosen the better part, etc. But of these in their several places,  
What further you write [Show me by plain Scripture (if you can) who they be, and what be their names, that we may know them] is a question more suitable to be proposed by a boy of four years old,, for if he had been older, a rod had been fit for him then an answer. And yet let me tell you, 
Rev. 2.17. Rev. 5.1. Kev. 20.12.  that those which are elected, when once they come to be believers, they have a new name given which no man knoweth, saving he that receiveth it, and the book wherein their names are written, is as yet a sealed book. But when the book shall be opened, which is the book of life, than it shall be legible, even in such great Characters, that he that runs may read who they be, and what be their names. In the mean time the secret things belong to the Lord our God, 
Deut. 29.29.  but those things which are revealed, belong unto us, and to our Children for ever, that we may do them.  
You further say [and if these Scriptures, to wit, Psal. 37. from vers. 9 to vers. 21. Prov. 3.33, 34, 35 and Mar. 16.16. together with many other of the say of the holy Spirit in the Scripture, that have the like sound, be not for substance a true copy of God's decree of Election and Reprobation from the foundation of the world, then show us a true Copy of it if you can.  
Answ. Alas, Alas! what will not ignorance, at least mixed with impudence, 
2 Tim. 3.6.  endeavour to obtrude upon a simple people, by creeping into houses, and leading captive silly people laden with sin: But tell me Sir, though it may be possible for you to delude your dull-sighted proselytes with such fopperies as these; is it with you imaginable that men of parts and gifts will swallow down such gudgeons, such Camels; revise the Scriptures that you there cited, and see whether any part of any one of them breath the least air, as to matter of Election or Reprobation whether any of them; carries any import, either in express words, or by way of consequence, to these eternal decrees.  
And that it may appear that I charge you not unadvisedly, let us take a view of the Scriptures apart.  
1 For that Psal. 37.9. to vers. 21. The scope of that Psalm is to direct the Godly how to deport themselves, especially in reference to the wicked when flourishing in prosperity, and to this end 1 He sets down what their duty is. 2. He presseth that duty by several Arguments. Their first duty is that they beware of ang●● and envy, whereto they might be tempted upon that occasion o● the wickeds prosperity, ver. 1.7.8.  
2 That on the contrary they fortify themselves with faith and hope in God, ver. 3, 5, 6.  
The arguments he useth for confirmation are drawn  
1 From the end and issue of both their conditions, how both the Godly and wicked shall succeed. viz. it shall fall out well for the Godly, but ill for the wicked, ver. 9, 10, 11.  
A 2. Is drawn from the cause of this issue and event, viz. the efficatious providence of God, from the 12 ver. to the 21 ver. which is illustrated by the effects, as 1. The confusion of the wicked in their evil counsel, ver. 12, 13, 14, 15.  
2 By blessing of the little which the righteous man hath, beyond all the riches of many wicked ones. 3 by a protection and deliverance of the Godly man from those evils wherein the wicked are overwhelmed, vers. 20, 23, 24. now what is all this to Election or Reprobation?  
For the place of Prov. 3.33, etc. Solomon in all the former part of that chapter exhorteth to an endeavour after divers Graces, as the contents thereof do imply. The argument whereby he presseth it, is from the divers end and issue of those who are adorned with, and those who want those graces, which are expressed in these three last verses by you cited: But what is this, likewise, to election or Reprobation? which are eternal acts before all time, and these are transient acts being wrought in time.  
For that of Mar. 16.16. He that believeth and is baptised shall be saved, but he that believeth not shall be damned.  
I do readily acknowledge it a point declaratory of the Gospel, for the way and means that God himself hath designed for the saving of souls; but mark the manner of the discovery; it saith, He that believeth shall be saved, but it saith not, he that believeth shall be elected, which is the business you are about.  
It shows that faith or believing is an ingredient, and enters into the decree of the means conducing to the end, which is salvation, but it is not the decree itself of election, which all along you shamefully confound; jumbling together the decree and the means, so that for want either of wit or will, you do not at all distinguish, between the Decree of election itself, of saving a certain company, which is the end, and the decree of the execution of the means tending to that end.  
And thus any one may see what a fair copy you have drawn of God's decree of Election and Reprobation, by such impertinent proofs, which give no light at all to the point controverted.  
Which doth much amaze me, that a man that arrogates to himself to be a teacher of a selected company, that shall make his brags (as I have heard you have done) that with his own hands he hath dipped so many, should yet feed his over-credulous auditors with such extravagancies as these are.  
Truly Sir, if your luck be not better in your popular teachings then you are in this, you will neither reap credit, nor the people profit.  
And unless you can bring more apposite texts of Scripture to prove your Doctrinals, than you do here for the proof of your Polemicals, you will make but blue work of it.  
And whereas you say, [show us a true copy of it if you can] Sir, for the satisfying you in this, and that my procedure may be the more regular in what shall follow, I conceive it will be no digression to give you a preliminary, in brief Characters, of the Decrees of God, of Prescience, of Predestination, of Election, and Reprobation.  
1. The decree of God, is an action of God out of the counsel and purpose of his own will, determining all things, and all the circumstances, and order of all things from eternity, in himself; certainly and unchangeably, and yet freely, Acts 2.23. and 4.28. and 11.18.  
For whatsoever either the creature doth, or God about the creature, that from eternity was decreed, that it should be so done.  
This decree of God, we find it under several appellations in the Scripture, sometimes styled the Counsel of God, Acts 4.28. sometimes the determinate Counsel, Acts 2.23. sometimes Good pleasure, Ephes. 1.9. sometimes Good pleasure of his will, Ephes. 1.5. sometimes the counsel of his will, Ephes. 1.11. sometimes the purpose of God, Rom. 9.11. 2 Tim. 1.9. sometimes foreknowledge of God, Rom. 8.29. and 11.2. sometimes the will of God, Rom. 9.18.  
Wherein yet we use that one and accustomed word of Decree, to help our weak capacities, as being the Judgement, Counsel and Will of God, which is indeed God himself willing and decreeing.  
Not that we do conceive any ratiocination, deliberation and collection from premises to conclusion, proceeding from one thing to another, which are usually incident to antecede the edicts and decrees of men; no, we dare not reduce God to such straits, for what God herein doth, it is by one single simple and eternal act of the will determining and decreeing what himself will do or permit to be done.  
And for those decrees of God, such is the freedom and liberty of that will of his (which is himself willing) that there can be assigned no cause at all, either efficient, meritorious, or final, without himself, he being the primum movens, which moveth all things, and is moved of none.  
But if we have a respect to the effects of those Decrees in the creature, and so there may be assigned causes both efficient, meritorious and final: for so hath God decreed to confer salvation and glory on the elect by, for, and through the merit of Jesus Christ, and so likewise eternally to punish the reprobate for their sin, both of these to be manifested to the praise of his free grace and justice.  
Having spoken thus of the decrees in general, I proceed next to the foreknowledge of God as the effect following its cause.  
I mean not that which is indefinitely called in the Schools simplicis intelligentiae, which is the essential knowledge of God, and which is extended to all things knowable, both possible and impossible; but that which is definite and intuitive, called Scientia visionis, and that is;  
A certain and infallible knowledge of things which are to come to pass: of this you may see Acts 15.18. job 28.24. Heb. 4.13. Psal. 139.2, 12. 2 Tim. 2.19.  
For whereas no forgetfulness can befall the Deity which by his decree he hath determined: so is his foreknowledge certain.  
Yet this foreknowledge is so to be understood, not that it is dependent on the things that are to come to pass, but merely on the decree of God determining of the futurity of things, and this is called practical foreknowledge.  
But whereas all the decrees of God are as himself, Immutable, as Numb. 23.23. 1 Sam. 15.29. Psal. 33.11. Gen. 14.24, 27. Mal. 3.16. Heb. 6.17. as being acted by him that is most wise and Almighty, and that this foreknowledge resting on this immutable decree is infallible: Hence doth arise a double necessity of the futurition of things, but both Hypothetical and conditional; the one is a necessity of Immutability, as in reference to the decree; the other a necessity of infallibility, as in reference to the foreknowledge: this is clearly gathered out of Luke 24.26, 27, 44, 46. and 1 Cor. 11.15.  
But this they have in respect of the first agent; but in themselves, and as by reason of secundary agents or causes they may still continue contingent and free.  
The third in order is Predestination, which I define to be an eternal, immutable, most wise and efficacious decree wherein God according to his mere good pleasure, out of the whole lump of mankind, fallen and lost in Adam, hath decreed to save some by Jesus Christ the mediator, to the praise of his most glorious Grace, and the rest to leave in that miserable state, and at the last for their sins to reward them with eternal punishment for the manifestation of his liberty and justice.  
That this is dependent on the mere good pleasure of God, see Matth. 11.26. Even so Father, for so it seemed good in thy sight. Luke 12.32. It is your father's good pleasure to give you a kingdom. 1 Thes. 5.9. the Apostle there comprehends both Election and Reprobation in a few words: He hath not appointed us unto wrath, but to obtain salvation by our Lord jesus Christ.  
All which shall tend to the glory of God, for to that end was man created, Prov. 16.4. Ephes. 1.15.  
And therefore neither have the elect cause for which they should boast, because what they do receive is of undeserved grace; 
1 Cor. 4.7.  neither are those who are pretermitted cause to complain, whiles they have but their deserved reward, 
Rom. 9  the Potter having power over his lump of clay, to make one vessel to honour another to dishonour.  
That which hath the fourth place is Election, which is not to be understood of an election to a civil or sacred place or office, as 1 Sam. 10.24. john 6.70. Nor of a people separated to a special Covenant, as Deut. 4.37. Nor only of such as were called to the outward profession of the Gospel, whereof a Church may consist, as 1 Cor. 1.27. But it is,  
A personal, definite and immutable separation of certain singular men, from the rest of mankind, and preordaining them to salvation, by such means as it hath pleased him to appoint in his most wise decree, Matth. 20.16. and 24.24. Mar. 13.20. Rom. 11.7.  
And means for the execution of this decree of election are Redemption by Jesus Christ, effectual vocation, justification by faith, and sanctification joined with perseverance, Rom. 8.29, 30. Eph. 1.4. 1 Thess. 5.9. 1 Pet. 1.2. Act. 13.48. Tit. 1. 1. Phil. 1.6.  
In election Christ is the basis and head thereof, Eph. 1.4, 5. both in that he was designed by the Father as a Redeemer of the elect, 2 Cor. 5.18. Esa. 12.2. As also because that such so elected were given to Christ to be redeemed by him and to be brought unto glory. joh. 17.6. and 10.16. So that Christ is enrolled in the decree of election, not as a meritorious cause of it, nor as the foundation thereof, but as executing that decree, and the meritorious cause of grace and glory to be conferred upon the elect according to the decree of God.  
Faith likewise, sanctification, good works and perseverance, are ingredients in the decree consequently, as means ordained to the end by that decree, but not antecedently, as the foundation or causes upon foresight whereof our election doth depend.  
For if upon the foresight of our faith, or foreseeing who would believe, or embracing of the means, or continuance therein, our election should depend, than were it necessary that the same should be foreseen in us, either as those graces or works, wrought in us by ourselves, and of our own innate strength, or else wrought in us only by God, and of his grace and gift alone: If you'll ' say they proceed as from ourselves, as from the innate activity and choice of our own freewill, then have we whereof to boast, and then have we made ourselves to differ from others, contrary to that of 1 Cor. 4.7. for what maketh thee to differ from another, and what hast thou that thou didst not receive? now if thou didst receive it, what dost thou glory is if thou hadst not received it? But if we have received that grace from God, and that it be only of his working in us to give us faith and repentance from dead works, etc. Then God hath decreed to give us those graces, which since they are infallible means unto salvation, therefore they are to be drawn and derived from infallible election, wherein salvation is decreed unto us; for the further clearing whereof consult these places, Matth. 11.25, 26. Luke. 12.32. 1 Tim. 1.9. Rom. 9.11, 12. and 11.5. Eph. 1.4. Rom. 8.29, joh. 15.16. Acts 13.48. 1 Cor. 7.25. joh. 6.37. and 8.47. 2 Tim. 2.19. Matth. 24.24. 1 joh. 2.19.  
The last proposed is Reprobation, which is the eternal, Immutable, and most free decree of God, wherein a certain company of men, considered in an alike lump and mass of corruption and guilt with all others, he hath decreed to pass them by and not to have mercy upon them, neither to confer on them the means tending to salvation, but leaving them in their sin whereinto they had cast themselves, for the same sin to condemn them, for the manifestation of his liberty, and justice, and power.  
This reprobation (by a metonymy) is styled in Scripture Hatred. Rom. 9.13. So the purpose of God, Rom. 9.11, that determined counsel of God, Acts 2.23. the good pleasure of God, Mat. 12.25, 26. And the Reprobates are called vessels of wrath fitted to destruction. Rom. 9.22. men of old ordained to condemnation, disobedient, whereunto they were appointed, 1 Pet. 2.8. Appointed unto wrath, 1 Thess. 5.9. wicked made for the day of evil, Pro. 16.4.  
All which do argue, that God is the efficient cause of Reprobation, and that hell fire is prepared for such Goats as well as for the Devil and his Angels, Matth. 25.41. that God must be the efficient cause of Reprobation, as well as of election, appears in this, that as he elects (i e.) decrees to save some, so likewise he decrees to Reprobate (i. e.) to pass by and leave others, and not elect them, as Matth. 24.40, 41. For else had not he foredetermined what to do with a great part of mankind, but to have left them to an uncertain event, which is unsuitable to his wisdom.  
Now the act of God in Reprobating may be distinguished into a negative and privative act (i.e.) of not granting salvation, nor conferring means of salvation; and into an affirmative or positive act (i. e.) of inflicting damnation, and of blinding and hardening.  
After both these ways the Scripture sets forth Reprobation.  
1 Negatively, Mat. 7.23. and 25.12. I know you not. joh. 10.26. you are not of my sheep. joh. 17.19. I pray not for the world. Matth. 13.11. to them it is not given to know the mysteries of the kingdom of heaven: 2 Affirmatively, Rom. 9.13. Esau have I hated, Rom. 9.22. vessels of wrath sitted to destruction. Rom. 9.18. whom he will he hardens. joh. 12.39, 40. They could not believe, because he had blinded their eyes, and hardened their hearts.  
So that if it be demanded wherefore God when he saw all men in an alike condition, sinners and children of wrath, Reprobated some (i. e.) did not elect them, or suffered not his face to shine on them, as he did on others, viz. those which he did elect, no reason can be assigned for this, but the absolute good pleasure of his will.  
But if it be demanded, why he doth not confer salvation on them, or glorify their persons in heaven, but contrarily inflicts upon them eternal torments in hell, here the cause is assigned to be their own sins. Matth. 25.41, 42. Go ye cursed into everlasting fire, for I was hungry, etc. and Rom. 6.23. the wages of sin is death.  
And therefore in the matter of Reprobation God is to be looked upon partly as a sovereign, who hath the sole power and dominion over his creature, 
Psal. 145.17. Gen. 18.25.  and partly as a Judge, who is righteous in all his ways and doth right to every man: As a sovereign, and so according to his absolute power and liberty, dependent on his own will and accountable to none, it is lawful for him to do what he will with his own, etc.  

Mat. 29.15. Rom. 11.35.  As a just Judge, and so he punisheth none but for sin, Rom. 1 32. 2 Thess. 1.6.  
And thus having drawn you a fair copy of election and Predestination, I am now at leisure to see what you will say to my first Argument, which in form is this.  
If the rise of our election be sounded on the mere mercy and free grace of God, than it is not upon God's foresight of man's embracing the means of salvation.  
But it is founded in the mere mercy and free grace of God, therefore not upon the foresight of the embracing the means.  
To which you frame this answer.  
The first proposition or Major he saith is unquestionable, and that is all the proof that we have from him for it, saying, there is but one cause to produce the effect. The Minor he bringeth Scripture for the proof of it, the truth of which I do not question; the Scriptures are, Deut. 7.7, 8. and 10.15. Matth. 20.15. Luk. 12.32. Rom. 9.11, 18, 21. Eph. 1.5, 11. 2 Tim. 1.9.  
The Minor it appears you give fair quarter to, and let it pass upon its paroll. 'tis the major you quarrel at, as having nothing to second it but this, saying that there is but one cause to produce the effect; and truly Sir, I believe that might have been unquestionable to any but you and your comrades, who do nodum in scirpo quaerere. I had thought it might have passed for unquestionable divinity, that God is so jealous a God that he will not communicate his glory to any other, and that if any act of Grace pass singly and solely from himself, that then no other creature could have been a copartner with him, and that if of grace, than not of works, (which is nothing else but the embracing of the means.) And to that foundation (which was laid before all time) other foundation can no man lay, then that is laid, especially in time. And that, as to the foreknowledge of God or his foresight, God doth not foresee any thing which he hath not decreed either efficaciously to do, or permit to be done. So that his foreknowledge should rest upon the decree, and at no hand to depend on the things to be done, but that all things depend upon that, and that God did see nothing in their causes, which he did not before see in his decree, these I thought had been unquestionable truths, till Thomas Faswel calls them into question, pretending that though grace may be of free and mere mercy, yet there may be a concurrence of man's actings in the embracing of the means.  
And whence doth all this arise but from an embasing of the Majesty of God, by measuring his corn by your bushel, 
Isa. 55.8, 9  making his ways like our ways, and his thoughts like our thoughts?  
No Sir, I would have you go to school and learn the vast difference between humane and divine knowledge; humane knowledge doth depend upon the existence of things, and things are the measure thereof; but for divine knowledge, that is the measure of things, and things depend upon that, not that on them.  
And certainly unless this be granted, the foundation of divine providence must needs come to wrack, God could not hold his prerogative royal of being the first cause of all things; yea second causes would be made independent in many acts, yea consequently in all: for how the second cause could work, or be appointed to work without the concourse of the first cause, it looks like contradictio in objecto.  
Or how else could God certainly foresee such things to come to pass, which are supposed only to be foreseen, and not withal to be provided for and preordained? For as the things are, so is the knowledge of the things, and that which hath not certain causes of futurition, cannot certainly be foreknown; for certainly to foreknow what is not certainly to come to pass, is to have a knowledge of a thing, not as what it is, but as what it is not, and what will then become of God's foreknowledge?  
But whereto tends the design of the adversary? surely that an in let may be made, and beds of roses trodden out, to introduce that great Diana, the liberty of the will, to choose or refuse what shall be presented to it, notwithstanding all prescience or decree and to make that a ●oynt-share with God, nay if not to have the greatest predominan y in the whole work of man's salvation so placing nature in the stead and room of grace; but let God b● true and all men liars. For mine own sake, yea even for mine own sake will I do it, and I will not give my glory unto another, Isa. 48.12.  
You double your alarm against my Major thus.  
But notwithstanding he setteth such a strong guard upon his Major, saying it is unquestionable, yet I must needs question the the man's meaning in the sequel or consequence of it, Than it is not upon God's foresight of man's embracing the means of salvation.]  Non veniunt e pharetris istae sagittae tuis. 
Answ. These notions were not darted out of a weaver's shuttle.  
Sir, you are too well known, then that any man can believe you that you can spit out Greek, and speak in a dream, of propositions Categorical, Hypothetical, antecedent, consequent, Major, Minor, sequel, etc. It was not the Serpent that spoke, but the Devil in the Serpent. 
Judg. 14.18.  Doubtless you plough with another man's heifer.  
Not that I atttribute any such excellency to the piece, for as it will appear, it is full gorged with abundance of falsities, incongruities, inconsistencies, that no professed Scholar might own it, and therefore what Davus soever it was that was your confederate, he thought it best to lie couched under the shadow of your wing, and so make you his Bellerophon, his packhorse, to bear all his absurdities, shame and scorn; and so you must, for I know none else that will proceed as you do.  
[Now if his meaning be that God doth not at all respect the embracing of the means of salvation, than it is by me denied: for although man's believing, and obeying the Gospel, or embracing the means of salvation, be not to be accounted of as a motive, incentive, or a procuring ground or cause for which God elects men and women to eternal life, yet it hath been the good will and pleasure of our God, through his loving kindness and freeness of his grace, even when he was at liberty, and might have left mankind in that lost and perishing condition that man's sin had brought him into, and have been just in so doing but I say, it hath been his pleasure, when he was at liberty, to engage himself by purpose and decree, to elect, justify and save all those men and women, that did or should in time embrace the means of salvation, which from before the foundation of the world he did intent to tender unto fallen mankind by his son Jesus Christ, and did not look at any thing that was in the creature, or should be acted by the creature, as any motive by which he was drawn thereunto; but the moving cause was the fountain of everlasting love that was in himself towards his poor perishing creature, freely to enter into an engagement, by purpose and decree, and from that purpose and decree, to make forth promises in the Scripture, that are, 1 Cor. 1.20. yea and Amen in Christ Jesus, to the glory of God by us, that all sort or kind of people that do embrace the means of salvation, to wit, the free tenders of grace in the Gospel, and continue in the faith and way of Jesus with a single heart and humble mind to the end of their lives, Matt. 24.13. shall undoubtedly be saved: and God can as soon cease to be, as that he should fail in making good these promises to that sort or kind of people aforesaid, because they flow from his purpose and decree which is unchangeable like unto himself, as I shall by the assistance of God, hereafter make appear in the following discourse.]  
Answ. Here I will entreat the intelligent Reader considerately to take notice, how this merchant of rags endeavours to juggle with me, and by acting the Gypsies part, to play fast and lose with my first Argument; for howsoever it is by me affirmed, that God's election is absolute in itself, irrespectrive and irrelative, as to the end, viz. salvation, to which there was no motive or incentive, whether of faith foreseen, or embracing of the means, or continuing therein, or any thing else; yet withal (as before hinted) I do maintain that the same God that determined of the end, did likewise decree unto such persons so elected fit and suitable means conducing to that end, viz. that he would send his Son to become a propitiation for them, that he would effectually call them by his Gospel, that he would give them faith to answer that call by believing, that he would justify their persons and sanctify their natures, and keep them by his power through faith unto salvation.  
And whereas he writes, [although man's believing and obeying the Gospel, be not a motive, incentive, or procuring ground or cause, for which God elects etc.] who would not think here, but that this man meant plainly and honestly; but tuta frequensque via est sub amici fallere nomen; for mark what follows: [but it hath been the good will and pleasue of God to engage himself by purpose and decree, to elect, justify and save all those men and women that did or should in time embrace the means of salvation.]  
Answ. Here is his warping, for see how he fumbles together the decree itself of salvation, with the means for the execution of that decree, no ways distinguishing but confounding election with justification and embracing of the means.  
It is very true, and it is a Gospel-declaration, that God will save all those that he doth justify, and who do embrace the means in sincerity and truth, Rom. 8.29. Eph. 6.24. But if he prove out of any part of the Bible from Genesis to the Revelation, that God will elect all those that do or shall embrace the means of salvation, I will give him the cause, and cry peccavi: and it is to be marked, that we are about the point of election, and not of justification, and therefore all such proofs that speak only of justification, and not specifically of election, are alien to the point.  
For all the rest of his words, if the grant may gratify him, I will freely give him, viz. that all sorts of people that do embrace the means, to wit, the free tenders of grace in the Gospel, shall undoubtedly be saved. But what's this to the Argument of Election?  
You further add [But if by these words, Than it is not upon God's foresight of men's embracing the means, but only that the embracing of the means is not a motive or moving cause for which God elects, than his Argument is true in every part of it; but I have some cause to except against the sequel of his major proposition, viz. then it is not upon God's foresight of men's embracing the means; not so much in respect of any untruth I find in it, if his meaning be as aforesaid, but the exception that I make against it, is in respect of the terms of it, because it varieth from the position, not answering the expressions of it; for the position doth not say, that God elected men upon the foresight of their embracing the means, but the substance that is in it, is that God saw some men embracing the means those he elected; and therefore if it had answered to it, it should have spoken thus, Then God hath not elected those men which he saw embracing the means of salvation; and than it had been so palpably false, that it must needs have been denied without any further trouble; but as it is it may be a truth, and yet proves nothing in the position to be false.]  
Sir, what need all these frothy words to waste time and to spoil clean paper? you know my sense is, that the embracing of the means is not a motive or moving cause for which God doth elect, and howsoever it is that you are ashamed to outface so much clear light of the Scripture which confirms this truth, but that your pretence is, that you except against my Argument in respect of the terms of it, because (as you say) it varieth from the Position, not answering the expressions of it:  
The substance whereof is this, that God saw some men embracing the means, those he elected. Therefore now I must deal plainly & roundly with you, and shall unkennel you our of your fox-holes.  
You know the Watermens on the Thames when they cry Westward Ho, they have their faces Eastward; So whiles you here pretend against motives, incentives, or procuring causes of election, yet in very deed and truth, you are most mainly for them, as I shall, God assisting me, make plainly to appear.  
Sir, possible it is, that you may not dive into the bottom of this mystery of Iniquity, nor foresee at such a distance as you are, into the depth of this design, and therefore may with the more confidence protest against, and utterly disclaim all motives, incentives, or procuring grouds or causes why God elects any, but ascribe all to the good pleasure of his will, as in words you seem to assert.  
But if we cast a reflex eye upon this Heresy [I mean for eternal causes of election] as it was at first hatched by Pelagius, though shortly after it was crushed by a Council, and next again revived in part by the Semipelagian Papists, and at last refined and put into a new garb, by those Interpolators, your correspondents the Arminians, it will be very visible to all considerate men, that howsoever in words you deny any moving cause in respect of election, yet so long as the substance thereof is contained in your Positions, and that you grant the force and virtue of a moving cause unto faith in respect of Gods electing, it must thence be concluded that you assert some moving causes, and  
That faith is looked upon by you as a moving cause will appear by these ensuing Arguments.  
1. I know it will not be stood upon by you, nor any of your gang, that faith is a condition or qualification so looked upon by God, as that without which he doth not elect, no (as we affirm) that to such persons so elected he decrees to give it, but (according to you) that where he finds it (which is the sense of their foresight) there or those he will elect; and if thus, tell me in sober sadness, what difference can you make between a qualification or condition wherein God placeth his purpose and decree, and that which we call a moving cause.  
2. In election you make believers the adequate object thereof, and faith is made the formal reason of this object; now this is a known axiom to those versed in these controversies, Ratio formalis adaequati objecti semper est specificans causa illius habitus, potentiae vel actus cujus est objectum. That the formal reason of the adequate object is always a specifying cause of the habit, power, or act whereof it is the object. So a thing that is good, being apprehended by the intellect is the cause of willing, because it hath the reason of its formal object.  
So after the same manner when you set down faith in respect of election as the formal reason of the object, and that (as you teach) God hath from without himself proper causes of willing, you can give no just reason why we may not say, that you make faith the cause of election.  
3. This moreover I believe you will not deny, that what place infidelity hath in the point of Reprobation, the like should faith have in the point of election (as being opposite species:) But (according to you) infidelity is not only affirmed to be the cause of Reprobation, but the contrary doctrine is cried down by you as most abominable, and therefore in election, should faith be the cause thereof.  
4. If faith doth determine the will of God (being otherwise indifferent) to choose one rather than another, than it is a cause of election: But (according to you) faith hath this determining power, for (with you) besides faith and the embracing of the means nothing antecedes the decree of election which is not common to the non-elect, and nothing that is common doth determine; and therefore it is necessary, that the reason of the determination be placed in faith and embracing of the means; so that notwithstanding all your fair flourishes of denial of motives, causes and in●entives, I must needs conclude that you do (at least implicitly) assert faith foreseen in those that will believe is the motive cause and procuring ground of Gods electing any to salvation.  
And thus I conceive my first Argument stands in its full strength notwithstanding the assaults of your dudgeon dagger drawn against it: So that this may be enough to those who are wise to understand that which is good; and for others I shall sit down quietly upon Solomon's account, Prov. 27.22. Though thou shouldest bray a fool in a mortar with a pestle, yet will not his foolishness departed from him.  
But in the close of this you except against some of those portions of Scripture by me cited, saying [It is to be minded that the people spoken of in those Scriptures by him quoted out of Deut. 7.7, 8. and 10.15. are said in the first verse of the seventh Chapter, to be a holy people unto the Lord their God; and those people which are said at that time to be a holy people, and chosen to be a special people unto the Lord their God, above all the people that were upon the face of the earth, afterwards, for their murmuring against God, and tempting of him ten times, and not harkening to his voice, were destroyed in the wilderness, and their carcases fell in the wilderness through their unbelief: and doubtless, saith God, you shall not come into the land concerning which I swore to make you dwell therein, Numb. 14.29, 30. and thus they came to know his breach of promise, vers. 34. See also Heb. 3.16, 17, 18, 19  
Sir, this excursion of yours I imagine is intended upon another account, viz. to lay a stumbling-block in the Saint's way that they may fall away from grace received: for in so far as I made use of them to prove that there was no external motive in the object, neither of holiness nor believing, for which God did set his love upon them to elect them, those places alleged will carry it clear enough.  
And therefore to what you mind, that they are called, ver. 6. a Holy people: I hope you will distinguish of the holiness of a people.  
There is first, an external and federal holiness, and this they had by circumcision, outward profession, and as being visible covenanters.  
Secondly, Internal and real holiness, wrought only by the finger of God, in changing of their natures, and making of them new creatures: 'tis the first that is here meant, and not the second.  
And whereas you writ (that these people which are here called a holy people fell in the wilderness through unbelief) Sir, I must tell you, that I do not take you to be so excellent at Chronography, as to make it appear, that they were these numerical people here spoken of, 
See 1 Cor. 10.5. with many God not well pleased.  that so fell in the wilderness. But admit they were, it is said, their carcases fell in the wilderness, (i. e.) they died in the wilderness; but what follows hence? did they all therefore fall into hell? Absit, God forbidden that any one should make such a desperate conclusion.  
But you'll say, they fell through unbelief, yet I must tell you that though they wanted that historical faith in not believing the relations of the searchers of the land of Canaan, 
See 1 Cor. 10.4. they drank of that spiritual rock and that rock was Christ. Numb. 23.19.  yet they might have a saving and justifying faith in believing Christ should be crucified for them, notwithstanding what is here or can be alleged to the contrary.  
But why you set these words [and thus they came to know his breach of promise] in words at length and not in figures, I am unwilling to deliver my thoughts; But do you think that God is a man that he should lie, or as the son of man, that he should repent? hath he said, and shall he not do it; or hath he spoken, and shall he not make it good? 
Isa. 46.10.  no, his counsel shall stand, and he will do all his pleasure.  
But this is spoken by an Anthropopathy, bringing in God to do after the manner of men, for our weak capacities.  
For the temporal promises of God are but conditions, as 2 Chron, 15.2. 
2 Chron. 15.2.  The Lord is with you while you be with him: and if you seek him he will be found of you, but if you forsake him, he will forsake you.  
God had promised them, sworn to them, that they should enter into Canaan, but they brought up an evil report concerning that land, they murmured against God, who hereupon told them, that they should not come into that land, but wander forty years in the wilderness, till their carcases were wasted, and so they should know his breach of promise, or altering his purpose (as the margin hath it.) Had they made good their promise he would have made good his promise, but because they broke with him in sinning, he broke with them in punishing, and so here was exact justice, lex talionis. The like we have Ezek. 16.59. I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.  
Having set this buttress to my first Argument, and throughly fortified it against all your crooked engines, I am now ready to attend to what you have to say against my second argument, which is this.  
If the Patriarch jacob was elected merely out of Grace, without any respect had to any of his faith, works, or use of means, than all others are likewise so elected, for there is the one alike motive for the election of all as of one.  
But jacob was elected merely out of the good will of God, without any respect had to faith, works, or use of means, at least for the moving of God to elect him: Therefore all others are so elected.  
Whereto you begin thus to answer, First, I cannot but mind those words that fall from his pen in the close of his argument, at least, saith he, for the moving of God to elect him; certainly either it was his mind to give out something, as though the position had said that men's faith, works, and use of means did move God to elect, then when the word works was not there at all; for had it been in it without an explanation of it, I should not have vindicated the position, but as it is, I must maintain the truth of it against all opposers whatsoever, neither is there any thing in it as that faith, or use of means doth move God to the electing of any men, or else surely his heart smote him, or his own conscience did accuse him, that he had excluded the use of means wholly in the electing of men to life and salvation, as if God had no respect to it upon any account whatsoever, and yet should take pay for preaching, as if it were a thing of great worth upon that account.  
Answ. Sir, by your last I hoped to have found you somewhat conformable to the rules of Schools, and to have denied some one proposition for matter, or the whole for form; but instead thereof you fall into a rambling discourse without either art or wit, so that I am forced to follow you in your wildgoose-chace, though it be somewhat immethodical.  
And I now shall tell you this, that these words (for the moving of God to elect him) did neither casually nor by check of conscience drop from my pen, but very considerately, for the better illustration of the sense of the Argument; and therefore whatsoever your disclaimer is, as that nothing is implied in the position, whence to conclude your admitting of external motives in the object, by way of condition, qualification, or thing prerequisite for, or according to which God doth elect, and thereby become a motive or incentive for Gods electing, and so not singly and simply his bare and mere good pleasure. Yet as I have by sever●● arguments made to appear in the defence of the former Argument, that in reality of truth (according to you) faith, embracing of the means, etc. are concauses or incentives for God to elect.  
And why you should grumble (as in this and several times after you do) that I insert works, with faith, and use of means in my argument, I know no cogent reason you can have for it; for as for works (whereby I mean a conformable walking according to the mind and will of jesus Christ) they being via regni, 
Heb. 11.6. Heb. 12.14.  they are every way as necessary unto salvation as faith itself is: for as without faith it is impossible to please God; so without holiness no man shall see the Lord.  
And therefore that I yoke the Papist with the Anabaptist, I shall only say, 
Matth. 20.13, 14.  friend I do thee no wrong, tolle quod tuum est et vad● for aught I see you are no holier than they; their foreseen works carry as much colour of truth as your foreseen faith, and both alike, both of them necessary, and concurrent to salvation, but both of them and all things else (out of God) excluded from election, his alone will and good pleasure being the sole rise and fountain why any is elected, and yet as God doth elect unto glory and salvation as the end, so he doth elect unto grace, unto faith, unto good works, as the way and means conducing to that end.  
You second what you have begun, and say [that the Patriarch jacob, and all others that are elect, are elected merely of grace without any respect had to their works, if it be meant merely the works of the Law; but that jacob, or any other man or woman whatsoever is elected without any respect had to faith or use of means I do deny.]  
This to me seems a bold attempt, and a plain contradiction, that any thing should be merely (i. e.) solely and singly of grace, and yet with a respect had to faith and use of means. If the Apostles Argument be good, Rom. 11.6. If of grace than not of works, because grace excludes all other things besides itself, if it be merely grace then certainly it must be as concluding here, if of grace than not from any respect had to faith or use of means (which last in plain English is nothing else but good works) which God hath ordained that we should walk in them, Eph. 2.10. That same grace excluding all other things besides, as to the decree itself of election, Though I always did and shall affirm, that the same gracious God, that so freely, without any respect had to any thing in those he did elect, did decree to save them; So he did decree to save them by faith in his Son, and through good works to bring them to glory.  
The next thing you endeavour, is to commit a rape upon Rom. 9 and to deflower the purity of that Scripture, by your false gloss upon it, which you dictate thus.  
[For the Scripture in Rom. 9.11. which is that which he bringeth to prove his Argument, proveth no such thing, but the contrary; for although it was said to Rebecca before the children were yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth yet, there is nothing at all about excluding faith or use of means; for the Apostles drift in that very text is, to exclude the works of the law that the Jews would dwell upon for justification, that so he might set up faith in the room and place thereof, which I shall have occasion to speak of hereafter: In the mean while, consider, that Paul is so far from confusion in putting faith, works, and use of means altogether, and shutting them all out of doors together, as having no place at all in that great and weighty work of our election to eternal life, as this Babylonian doth, that on the contrary, he in beating down the works of the law, and casting it out from having any place at all in that thing, viz. the election or justification of persons in the sight of God to eternal life, doth in the 9th of the Romans, together with many other say by him recorded in that Epistle, and other of the Epistles written to the Churches of the Saints, endeavour to set up faith, and the use of means that is leading thereunto in the same things]  
Answ. The result of all this nothing amounts only to this, that the Apostle in that chapter his intended scope is to exclude works, and to entertain faith in the stead thereof. But truly Sir, I am very jealous, or confident rather, that if you were well canvased about it, that whiles you undertake to be a teacher of others, 
1 Tim. 1.7  yet you understand not what you say, or whereof you affirm.  
For this I so positively affirm, 
Matth. 5.17.  that as all works are not excluded from a justified person, they being for necessary uses, Tit. 3.14 Christ not coming to destroy the law but to fulfil it, 
Rom. 8.3.  and to cast down the merit of our works, and to declare that they could have no justification by them as being weak through the flesh.  
So neither is faith ushered in by Paul here in the room (as you phrasifie it) of works, as by the excellency thereof it could justify us before God,) much less be any ways instrumental to our election, as this Athenian babbler seems to innovate.  
For whereas you contradistinguish the Law of faith (spoken of under that term, 1 Thess. 1.3. and 2 Thess. 1.11.) to the law of works.  
You must know that the Gospel is called a law of faith, because the promise of Grace in Christ is propounded with Commandment that men believe it: But now we deny that faith justifies us, as it is a work which we perform in obedience to this law; It justifies us only, as the condition required of us, and as an instrument of embracing Christ's righteousness; no Sir, it is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere or the act of believing that hath any such efficacy, for so it is a work of our own, and so as much turned out of doors, as any other of our good works, Our believing being impure and but in part; Lord I believe, help mine unbelief, and so altogether unable to justify, for that must be done by a perfect righteousness. But whatsoever is here or any where else in Scripture spoken to the advance and honour of faith is to be understood of faith objectively (i. e.) Christ believed on by faith, that doth supply to our perfect justification, 
Isa 64.6. Phil. 3.8.  when all the merits of our Righteousness are but as filthy rags, yea dung and loss compared with Christ.  
So that it is not properly faith, that is, a believers evangelical Righteousness, whereby he is justified, but Christ set up as the brazen serpent, and laid hold on by faith the souls organ and hand, to receive him that is our Righteousness, jer. 23.6. the Lord our Righteousness. and 1 Cor. 1.30. Christ is made to us wisdom, Righteousness.  
But that I may more clearly rescue this eminent portion of Scripture out of such soul fingers who lay violence upon it, and by their tricks of legerdemain make a Babylonish confusion of election; with justification, as this juggler doth here, and all along as you shall find, forcing upon election that which is peculiar to Justification, not distinguishing the decree of election from justification, which is only the means for the execution of the decree; the ordinary slur that this society of people would put upon us. I shall by the assistance of God's Spirit, give you the genuine scope and sense of the Apostle in this Chapter.  
In the former Chapter the Apostle had been treating of Justification, in these three next Chapters he treats of Predestination, but this is occasioned by way of Anticipation. For against the Doctrine of Justification it might be objected; If the Doctrine of Justification by faith alone were true, than it would be received by the Jewish nation: But the Jews disclaim that Doctrine, at least the greatest part of them, (ergo) it cannot be true.  
The first Proposition the Apostle denies, and answers to the reason of it, teaching that not all the Jews are to be accounted the people of God, who are partakers of the outward promises, but only those who do believe the promises of grace; and that whereas they are but few that do believe, and that most of the Jews do not believe, this doth wholly rest on the secret will and Predestination of God, who hath elected some unto salvation for the manifestation of his mercy, and hath not elected or reprobated others, according to his unfathomable justice.  
Upon which Reprobation did depend the rejection of the greatest part of the Jews of that time, and the calling of the Gentiles in their stead. This is the general scope of this Chapter.  
Now because a doctrine of this nature must needs be a stumbling-block of offence unto the Jews, therefore in the five first verses he insinuates into their good opinion, intimating his tenderest bosome-love unto them, and extols them for many prerogatives wherein they did outstrip other nations: and yet withal he expresseth his sorrow when he considers that they were rejected of God and appointed to destruction.  
In the six and seventh verses he meets with an objection which in substance was thus, If the jews be rejected, than the Covenant that God made with Abraham and his seed is of no effect.  
But this is not so, (ergo) not the other.  
The Apostle here denies the sequel of the Major Proposition, and renders a reason of such his denial, by a distinction of a double sort of the children of Abraham, viz. 1. Children of the flesh. 2. Children of the Promise; and thence informs them, that the Covenant doth properly belong to the children of the Promise, (i. e.) to the elect Jews. Therefore howsoever the children of the flesh for the most part of them be rejected, yet the Covenant of God remains sure and firm towards the children of the Promise, (i. e.) towards the elect Jews. This distinction he confirms by a special example of the two sons of Abraham, viz. Ishmael and Isaac, whereof the first was only a son according to the flesh (i. e.) begotten carnally of Abraham and Hagar, th● other was a son of promise (i. e.) by virtue of the Promise begotten by Abraham, on Sarah. Now the Covenant of God or only appertain unto Isaac, and the rest of the sons of Promise (i. e.) the elect prefigured by him, which the Apostle proves b● the testimony of God himself, Gen. 21.12.  
Now from this special example of Isaac, in ver. 8, 9 The Apostle gathers a general Doctrine, to wit, that the p omise of Grace made unto Abraham, did belong only to the elect, which he ca●● children of the Promise, because as Isaac by virtue of the Promise was begotten of Abraham and Sarah: so the elect (i● which number Isaac was) are new begotten through the power of the holy Ghost, by the promise of the Gospel, and of singular Grace and mercy are adopted to be the sons of God. And that Isaac was a son of promise (i. e.) begotten by virtue of the Promise, he proves by the testimony of Moses, Gen. 18.10.  
Again, to the confirmation of the former distinction of the twofold filiation, he produceth another example of two brethren, Esau and jacob, who though they were both of them begotten by Isaac, and of the same mother Rebecca, and at one time, and the same birth, and that Esau had the privilege of primogeniture, yet Esau was rejected of God, and jacob was accepted and admitted, and that before they were born, and therefore had done neither good nor evil: this example the Apostle adjoins unto the former as by a line of gradation, as more efficaciously corroborating his intended purpose, viz. that the promise of Grace doth not indifferently and equally belong to all the children of Abraham, but only to the elect.  
For in the former example of Ishmael and Isaac, the Jews might except against it, thus, that Ishmael was deservedly rejected, because he was not born of Abraham's lawful wife Sarah, but of the handmaid Hagar; but that they, viz. the Jews, were by lineal descent the undoubted posterity of Isaac, the lawful Heir of Abraham and Sarah. Therefore the Apostle shown that the Promise of Grace doth yet neither belong to all the children of Isaac, for that Esau was rejected, the brother of jacob, one copulation, one conception, one birth; and if any precedency, that falls to Esau's share, for that he was the firstborn.  
The Argument which the Apostle useth, looks thus.  
If the promise of grace, (viz. I will be the God of thee and of thy seed) should promise adoption or filiation to all the children of Abraham and Isaac, it should equally appertain to Esau as well as jacob: the reason is, because in all things there is a parity, one father, one mother, one birth, and to boot, Esau the firstborn. Therefore the promise did not belong to Esau, but only to jacob, and this he proves by two texts of Scripture. Therefore the promise of Grace doth not promise (as the Jews falsely thought) adoption and eternal life to all and every mother's son of the Jews begotten after the flesh either by Abraham or Isaac, and therefore God is no covenant-breaker, if he do reject the stubborn and unbelieving Jews.  
Neither could the Jew: allege against this, that Esau was a profane person, and behaved himself ill, therefore was deservedly rejected, and on the contrary, that jacob was godly and religious, and therefore was he accepted and adopted, and from whom they derived their Pedigree.  
The Apostle likewise overturnes this objection, and teacheth, that there was a discovery of the purpose of God concerning them both, even then when they had done neither good not evil, yea even before they were born: Yea and lest they might object, that this the Lords purpose did arise from a foresight of their works, the Apostle clearly rejecteth this, and denies that it was of works, or for their works that the one was adopted and the other was rejected,; but affirms the contrary, that both the adoption of the one, and rejection of the other, did singly and simply flow from the purpose and counsel of God; which he confirms by the testimony of God himself out of Mal. 1.21.  
In the 14.15.16.17. and 18. verses: Here is another objection, that if the Lord deal so unequally with persons so suited in an equal rank as jacob and Esau, in loving one and hating another, than God seems to be unjust. But the Apostle looks upon the consequence as no less than blasphemy, ver. 14. and afterwards demonstrates this denial of the consequence, ver. 15, etc. and therefore the Apostle teacheth that though God seem to deal unequally with persons in an equal consideration, yet he still continues just; and for proof hereof adduceth this reason, The Lord hath a most free power of doing, not bound, (as he is a Sovereign) and therefore hath mercy on whom he will have mercy, and whom he will, he hardens: either of which parts he proves by several Scriptures; that for mercy, v. 15, 16. that of Hardening, v. 17. but both are contracted and concluded verse 18.  
Yet ver. 16. as a consectary from the testimony of Mos● which he had produced to answer the objection, he makes thi● conclusion of the principal question, viz. on what doth depend the salvation of man, which he resolves thus, that man's salvation doth not depend on his own freewill or endeavour (which before he had demonstrated by that notable example of jacob) but singly and solely and only on the free mercy and grace of God.  
For the rest of this Chapter, I shall suspend till I meet my Gentleman, undertaking to paraphrase upon this chapter, beginning at ver. 19 and therefore Haec sufficient pro nunc.  
So that this being the genuine scope of the Apostle in this Chapter, any one may see whether faith, works, or the embracing of the means have any the least stroke in, or be at all considerable by God, in the great work of his election of any to salvation, as this man would have it.  
But you proceed thus, [yea in that very ninth of the Romans, sheweth clearly and plainly in the conclusion of all, what he saith in the former part of the chapter, setting down these very words in the 30, 31. and 32, ver. What shall we say then, 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? because they sought it not by faith, but as it were by the law, for they stumbled at the stumbling-stone.  
Answ. In this close the Apostle anticipates another objection, that whereas God hath called the Gentiles, and rejected the greatest part of the Jews, what shall we say then? q. d. shall we accuse God of injustice, as who hath called the Gentiles which followed not after righteousness, and hath on the contrary rejected the Jews which followed after righteousness? The Apostle answers, that although the Gentiles did not follow after righteousness, yet they have attained to the law of righteousness, because they believed in Christ: and on the contrary, that the Jews, though they followed after righteousness, yet they have not attained unto righteousness, because they believe not in Christ, but seek justification by their own works; and together with this, he sets forth the cause why they believed not in Christ, because they were offended with, or at him, at which offence of theirs, lest believers should be offended, he declares that that of old was declared by the Prophet Isa. 8.14. and 28.16.  
You hold on at the same rate as you have begun thus, and in chap. 3. where he wholly excludeth the deeds of the law in the business of justification, saying v. 20. Therefore by the deeds of the law shall no flesh living be justified in his sight, for by the Law is the knowledge of sin; but showeth that faith is for another end and use, in the following verses: and then in making enquiry in the 27. ver. Where is boasting then? it is, saith Paul, excluded: By what law? of works? Nay: but by the law of faith. In which words of the Apostle it is clear, that faith and the deeds of the law are different, and the law of works and the law of faith have different ends, and as he concludes in ver. 20. that by the deeds of the law shall no flesh be justified in the sight of God: So in ver. 28. he makes that a sure ground, by which he certainly concludeth, that a man is justified by faith without the deeds of the law. And so also in chap. 4.5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted to him for righteousness. And so preferring faith, or showing that as faith was counted to Abraham for righteousness, so faith is counted to all that believe for righteousness; and the promise that he should be the heir of the world, was not to Abraham, or to his seed through the law, but through the righteousness of faith. ver. 13. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. ver. 14. Because the law worketh wrath: for where no law is there is no transgression. ver. 15. and then concludes again in ver. 16. That in regard, That to be justified in the sight of God, or to be the heir of the world, was not through the law, nor of the law, nor by the deeds of the law, therefore saith he it is of faith, that it might be by grace to the end that the promise might be sure to all the seed. See also chap. 5.1, 2.]  
Answ. What need was there of all this parcel of impertinent words, quite besides the business inhand? we are upon the point of election, and all this is about justification.  
Let me for hereafter give you this for a Motto, Hoc age, remember what you are about.  
I do readily acknowledge that there are different ends of the law and of faith, the most exact and strictest observers of the law could never obtain perfection thence, 
Heb. 7.19. Heb. 10.1.  The law made nothing perfect: The sacrifices that they offered from year to year could not make the comers thereunto perfect. There was an impotency and beggarliness in the observances of the Law to justify their persons and make them accepted of God: and truly Sir, so is faith, so far as it is ours, 
Cor.  our graces are all imperfect, we know but in part, our faith is mixed with some doubtings hence, Lord I believe, help mine unbelief, O Lord increase our faith, for we are of little faith.  
Nay were any the best of men, nay, or of all the men in the world their graces put all in a lump together, the excellency of all those graces, of all those persons could not amount unto such a value, as to justify any one person, and render him acceptable to God.  

Eph.  But when Christ is received by faith, his merit, mediation, and intercession, presents them to God the Father, holy and without blemish, they are complete in Christ. Col. 1.28. and 2.10. and 4.12. Even by those ornaments he hath put on them, Ezek. 16.14.  
'tis Christ who is our Passover, our peace, our propitiation, our righteousness, our justifier, that reconciles God and man together.  
Faith of itself is but a creature, and hath no such omnipotency; and though it be an uniting and an excellent Grace, yet it is a gift wrought in us by the immediate finger of God, and not of our own strength; yea it is a part of the purchase of Jesus Christ, merited by his death and passion, and he gives it to those sheep that little flock which were given to him of the father, and those sheep he knows by name, Joh. 10.3.27. and 13.18.  
You draw near to a conclusion and say, [so that we may see, that although election to life and salvation, and to be justified in the sight of God, be not of the law, nor through the law, nor by the deeds of the law, nor yet for faith, and yet it is by faith, and through faith, and in believing, and no where said to be without it, by which it doth appear, that the putting off faith and works, and the use of means altogether, and to say, that God had no more respect to faith, and the use of the means of salvation, than he had to the works of the law, in electing and justifying persons in his sight to eternal life, is a mistake at least, if it amount not to an error.  
Answ. Sir, abate me but two words, in all this and that before, viz. election and electing, and I'll freely give you (without begging) all the rest.  
But truly Sir, this is no fair play, especially in divine things, this trajection and slipping from one species of a mercy to another, so unworthily to foist in (to give it no harsher a term) the word election, as though those places before quoted by you had spoken to it, when there is not one word mentioned that looks that way, but only speaks of Justification; all which as to that I give you gratis: deal more faithfully hereafter with your over-credulous learners and readers.  
And now you conclude what you have to say against this Argument, thus.  
[For if God respect not faith, and use of means in the electing of men and women to life and salvation, then show by plain Scripture-proof, if you can, what it is that he respects, for we have learned already that he respecteth not persons, Acts 10.34. Rom. 2.11. 1 Pet. 17. 1. Col. 3.25.]  
Answ. Why Sir, I have often inculcated, that in election the Lord ultimately consults his own glory, and that there is no external condition or qualification in the object, that he hath any such respect unto, as that because thereof he doth elect, yea nothing besides the manifestation of his infinitely rich mercy (and to his glory) in extending it to such undeserving creatures, who had willingly lost themselves, and were irrecoverably miserable, that so his name might be had in honour all the world over, Eph. 1.6. to the praise of the glory of his Grace, etc. Rom. 9.23. and 11.35, 36. 1 Pet. 2.9.  
But whereas you say [God respecteth not persons] 'tis falsely alleged as from those places, and you deal in this as the accuser of the Brethren, the Devil did with Christ in citing Psal. 19.12. 
Mat. 4.6.  He curtails the words, and so do you, for look on all those Texts by you mentioned, and whereas you say he respects not persons, the Scripture hath it, he is not a respecter of persons, or not an accepter of the face of any man, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify the face, and 'tis the usual phrase of the Scripture, to accept the face of any one (i. e.) to do any thing in the favour of another, upon a consideration had of the external adjuncts of such which are obvious to the eyes, and render him worthy or commendation. See Leu. 19.15. Deut. 10.17. 1 Sam. 25.35. 2 Kings 3.14. Prov. 6.35. and 18.5. The sense of all which is, that God takes no account or reckoning of a person in regard of any outward quality whereby he may be moved to do him good before another, nor of the unworthiness of any person whereby he may be moved to punish him rather than another.  
And I pray Sir, tell me now sadly, what you have gotten by you● own quotations, whether your own sword be not thrust into your own bowels, and whether I have not beaten you with your own weapons. And thus (through your own provocation) having gored your sides deeper, by establishing of the strength of my second Argument, I shall put to my hand (through Christ that strengthens me) to emancipate my third Argument from that captivity yo● keep it under, through the mist of darkness you eclipse it with, by your slubbering exceptions. My Argument is;  
If the decree of election be absolute without any respect had to faith, works, or use of means, than God did not elect upon the foresight of the embracing of the means.  
But the decree of election is absolute etc. Therefore. See fo● proof, Rom. 9.11. Rom. 11.5, 6, 7. Eph. 1.4. to 11. Mat. 10.16. and 22.14. To which you answer [that the decree of election is absolute, without any respect had to the works of the Law: for we shall ground upon Paul's conclusion, Rom. 3.28. therefore we conclude that a man is justified by faith, without the deeds of the law; for he that believeth on him that justifieth the ungodly, and continueth in that faith, shall absolutely be saved, and he that is absolutely justified and saved, must needs be absolutely elected: For that sort or kind of people that are called and accounted believers in his Son, and endure to the end, or remain faithful unto death, shall absolutely be saved, Math. 24.13. and have the crown of life, Rev. 2.10. For as I have before shown, the promises flow from the decree of election, which is absolute like God himself, that cannot change, and all that sort of people before spoken of, are concerned in it, and not one of them shall ever be excluded from it; but it is not of persons simply considered, as distinct from those qualifications before spoken of, as hath been already sufficiently proved.  
Answ. Here again no man can be ascertaind either what you affirm or do deny, for Diruit, aedificat, mutat quadrata rotundis, that which you build with one hand, you pull down quickly with another.  
First, you grant the decree of election to be absolute without respect had to works, and for a reason of such your concession allege Rom. 3.28. Therefore we conclude etc. And I must tell you Sir, we are not acquainted with such sorry ways of proving that which we assert, we are upon a business of election, and your proof is from matter of justification. Sir, remember how you are upon the public stage, and by this your Printing you have exposed yourself to the censure of all the men in England that have either eyes to see, or ears to hear, and that you are not now at Cuckolds-pit, dictating it there to your Coridon's.  
But if you think to mend the matter by saying such are absolutely justified and saved, and therefore they are absolutely elected, I say the consequence follows on the other hand, they are absolutely elected, and therefore they are or shall be absolutely justified and saved, because that Justification and so salvation, transient works of God in time, flow from the absoluteness, certainty and immutability of God's immanent and eternal decree of election which was before all time, as an effect following its cause, as you seem yourself to confess, saying, The promises flow from the decree of election, which is absolute as God himself that cannot change] and so much for your building up.  
Now for your pulling down [But it is not of persons simply considered, as Persons distinct from those Qualifications.  
Answ. See now, whether this doth not quite destroy what before you granted. That thing is said to be absolute which is ab alio solutum, pure, Inconditional, not depending on another; but if you will have election to be conditional, respective and relative to faith or believing, and use of means, than you utterly hurl down the absoluteness of God's election, it ceases further to be absolute, then when it depends singly and solely on the good pleasure of his will which is his decree, without respect had to any external motive; and where you have proved any such qualifications as essentials to election, read it he that can, for no such thing is to be found in these your papers.  
You sent up this bundle of exceptions after this manner [neither do the Scriptures by him brought prove any such thing, for although the Scriptures do exclude the works of the law wholly in that thing, as hath been already granted; yet they afford us not one word to prove that faith, and the use of the means of salvation should be cast out with it; for he may as well say, That because Ishmael was cast out of Abraham's house or family, therefore Isaac must be cast out also, as to say, that because the works of the law, or deeds of the law, in the business of election, justification, and salvation of the sons of men is cast out, therefore must faith & the use of the means of salvation be cast our also.  
Answ. Let those Scriptures by me alleged be exactly scanned, and see whether that with works, all other external motives, be not alike cast out of doors, from having the least stroke, either as active or passive in the matter of election, and that the disparity and discrimination which is made by electing of me rather than another doth not rest in any prevision or foresight of any condition or qualification to be found in the object, either of faith or embracing of the means, or of any preparation or disposition thereunto, but solely in the bosom of the God of heaven, who according to the counsel of his own will, from all eternity, differenceth one person from another, jacob from Esau, decreeing and destinating, both unto glory as the end, and likewise unto saving grace as the means conducing to that end.  
For if besides the act of God thus specifying or distinguishing, man should have any stroke, as that through his own strength or acting at all, 
Ephes. 2.9. Hab. 1.16. 1 Cor. 4.7.  as to his own being decreed to salvation then a man had whereof to boast, than might he sacrifice to his own net, and burn incense to his own drag, than man had made himself to differ, and he had that which he never had received.  
And if those former Scriptures by me alleged seem not to you of full weight, 
Luk. 6.38  take these following to the bargain, which doutbtless will make it good measure, pressed down, shaken together and running over.  
First, as to the exclusion of all creature-interests, besides the alone will of God which is his decree of election, Mat. 11.25. Luke 12.31.  
Secondly, as to the confirming of this grant ad numerum numeratum, as to a set, definite, and known number, The Lord knoweth who are his. 2 Tim. 2.19. he knows whom he hath chosen, joh. 13.18. he knows his sheep, joh. 10.27. yea he knows them by name, joh. 10.3. their names are written in heaven, Luk. 10.20. yea in the spirits book. Rev. 13.8. even in the book of life, Phil. 4.3. Rev. 21.12.  
So that having discharged this Argument likewise from the burden you cast upon it by your crude exceptions, I am now at liberty to come to the relief of  
My fourth Argument, which is this.  
If faith and works be the fruits and effects of election, than they are no ways causes of it for which God should elect.  
But they are fruits and effects, Acts 13.48. as many as were ordained to life believed. Eph. 2.4, 7, 8, 9, 16.  
To which you answer.  
[First, See here what ado the man makes with works and causes, as the position never mentioneth.]  
Answ. Sir, that I inserted works into any of my Arguments, I have given the reason thereof in my defence of my second Argument, to wit for the avoiding of vain Tautologies I must refer the Reader; and as to causes, to my first Argument: and though it be true that totidem verbis, causes are not expressed in the position, yet by an unavoidable consequence they are implied; and therefore if the man had holden fast the form of sound words, 
2 Tim. 1.13. 1 Tim. 6.3  and consented to wholesome words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to Godliness, much of this contest would have been spared. The holy Scriptures, and this man's learned writings were not calculated for the same meridian, they will not easily suit for one hemisphere: where find you in all the holy writings such a style as this, especially as to matter of election [God saw some men embracing the means, and those he elected] I have not found the like in Scripture, whatsoever this man hath done in his rarer observations: but sure I believe he laid it purposely as a gin to catch woodcocks; no Sir, when you set forth any doctrinal truth, by way of a position, you ought to keep as close to a Scripture-phrase as possibly the subject matter will bear.  
Secondly, you answer by way of a demand [what ground he hath to say that faith and works be the fruits and effects of election, except it be this, that because election goeth before, and faith and works follow after? and by that way of reasoning he may as well say, that Abel's death was the effect of cain's birth, and that may be accounted the cause of it: but yet cain's being born had not effected it, if he had not afterwards risen up against him and slew him, and so he came to his death, it being effected by that means: so likewise notwithstanding the Decree of election was before man had any being, yet faith cometh by hearing, and hearing by the word of God, Rom. 10.17. as a means appointed by God for the effecting of it, that so men might fall under the decree of salvation that is appointed by God to be the portion of believers, from before the foundation of the world.]  
Answ. I shall return upon you in our Saviour's language; 
Luk. 19.22.  Out of thine own mouth will I judge thee thou wicked servant.  
But even now did you consent Promises did flow from the decree of election, and yet though we had not reum confitentem, we are not so barren and empty of solid grounds for what we say or do affirm, 
Ephes. 1.3  that all those spiritual blessings in heavenly places, th●● a believer from first to last is made partaker of, they all flow unto us and are conferred on us as fruits and effects of election, Rom. 11.7. election hath obtained it, that Christ was given of the Father, that he was incarnate, crucified, dead, raised from death to life, that he ascended up on high, and that now he sits on God's right hand, and acteth now daily as an intercessor, all these flow from election, Gal. 4.4. 1 Pet. 1.20. Luk. 24.26. Phil. 2.6. etc. That any are effectually called according to purpose, 'tis the effect of election, Rom. 8.28. and ver. 23.24, etc. Justification is from election, 8.30, etc. Sanctification from election, Rom. 6.22. Your fruit unto holiness, Ephes. 1.4. Chosen that we should be holy: All which Graces and privileges as they are fruits and effects of election, so are they all of them, in their several stations and relations, causes of salvation; and every antecedent grace is a cause of its consequent grace, and the salvation of the elect, which is their consummate Glorification, is the common effect, both of the first cause, as of all the intermediate and secondary causes.  
At last you bid defiance to this Argument, by having a fling at that Classical text of Scripture, Acts 13.48, retorting it upon me thus [To his Greek that he writeth in the margin of his paper, from Acts 13.48. As many as were ordained, etc. I do desire him to look once more into his Greek Testament, and then let him as he will be willing to answer it before the Judge of the world, the Lord jesus at his appearing, when he shall come in his glory, and let him speak according to his conscience upon that account, whether he cannot read the same words in the Greek from which the word ordained is translated, to be the same with that in 1 Cor. 16.15. from which the word addicted is translated; and also I shall appeal to the consciences of reasonable people, whether it be not a suitable, and an agreeable kind of reading, it being directly contrary to what the Jews did, v. 45. they spoke against those things which were spoken by Paul, contradicting and blaspheming; and so it will sound forth good sense that the Gentiles were addicted to eternal life, and believed.]  
Answ. Here you conjure me into a circle, and by expressions more potent than any charm, charge me that as I am willing to answer, etc.  
Sir, I shall answer you, not as by virtue of your spell, but as setting the fear of God before mine eyes, when first I alleged that place for a proof to what I did intent it, and sure it is no ways enervated, but rather gathered strength by your opposition.  
The word I readily acknowledge used Acts 13.48. comes from the same primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in its proper and primitive signification is to ordain, constitute, appoint, determine; and whereas you say that in 1 Cor. 16.15. 'tis translated addicted, I confess 'tis true, but under submission I conceive they so render it rather as Interpreters, Expositors, than Translators, when as withal they kept the sense and scope of the holy Ghost, and that they foresaw no great controversy or article of faith did depend upon it.  
But when once Soeinus, lib. 4. de servat. cap. 13. (not able otherwise to resist the power of the Spirit speaking in that text) had found a starting-hole by rendering of it, dispositos, praeparatos, proclives, sive bene affectos; the whole crowd of A●minians treading in his steps pervert the genuine interpretation of that word, and speak in his language; whose apes the Anabaptists are. But if we take a view of that place, and there behold the mind of the holy Ghost, it cannot properly be rendered otherwise then according to the native sense of that word, viz. ordained. And then why should such a shrimp as you, incline to the false gloss of a foreigner, an Heretic, and wave the common received translation of those reverend Orthodox Divines, our own countrymen, but only out of an affectation of singularity?  
I know you'll ' say (as before) of the pragmatic Pelagius, comparing him with blessed Calvin) why may not Socinus be in the right, and our Translators in the wrong? and therefore to certify your judgement, I shall make the contrary to appear by these convincing Arguments.  
1. This signification which I assert; is most frequent with this Evangelist, see Acts 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They determined that Paul should go up; and Acts 28.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had appointed him a day, so Rom. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the powers that be are ordained of God; and therefore why not so here?  
2. 'tis most consonant with the text itself, where the ordination there spoken of, intimates a relation to the end, and not a disposition of the subject.  
3. Hereby the scope of the Evangelist is best preserved, who speaking here of divers of the Jews and Gentiles, proselytes, ou● of curiosity coming to hear Paul preach, he shows that whiles the Jews contradicted and blasphemed, divers of the Gentiles were brought to believe in Christ, but some did not: now to any who should demand, why the rest of the Gentiles should not likewise be converted, the reason is employed in the text that only some of them were ordained unto life (i. e.) elected, the rest were not; as many as were ordained unto eternal life believed.  
Wherein is a plain Antithesis, not only of the persons, ver. 45, 48. viz. of the Jews contradicting and blaspheming, and of the Gentiles being glad and glorifying the word of the Lord: but also of the first cause, according to God's ordination, viz. that some were ordained to life, others were not.  
4. To render it addicted or disposed is gross Pelagianism; As many as were ordained (i. e,) addicted, prepared, or disposed to eternal life; for the same preparation either it must be of ourselves or of God: 
2 Cor. 3.5 1 Cor. 4.7. 1 Cor. 2.14.  If you say it is of ourselves, that contradicts the evidence of such places as teach that we are not sufficient to think any thing as of ourselves: and who made thee to differ? neither can any unregenerate man have any disposition to faith before he actually believe. If you say it is of God, than we have what we desire, that God alone prepares, disposes, and ordains us unto life.  
5. The Evangelist useth not a participle active, as thus, as many as ordained themselves to eternal life believed; but a participle passive, as many as were ordained believed; and therefore it speaks not of any action whereby they had disposed themselves, but as they were ordained of God.  
6. There is no good consequence from that place of 1 Cor. 16.15. the house of Stephanus have ordained themselves, or addicted themselves to the Ministry, therefore it is in the power of an unbeliever to dispose himself to faith or eternal life; for there is one way of those which are believers in disposing themselves to the ministry of the Church, and another of those which as yet do not believe, in respect of their disposition to faith and life eternal.  
And thus Sir, howsoever hand over head, you have by tradition swallowed down the feculent dregs of Socinus his interpretation, yet it is too palpable that Glossa corrumpit textum, and that it sounds plain nonsense that the Gentiles were addicted to eternal life, before they believed.  
And thus having thrown you out of your triumphing Chariot, wherein you marched so furiously against my fourth Argument, I have leisure to attend to what you shall say against my fifth Argument, which is this.  
If our foreseen faith, works, or embracing of the means of salvation, were the cause of our election, they should be likewise the cause of our vocation and justification: but the latter is false, therefore the former. The Major is proved by that undeniable Axiom, Quicquid est causa causae, est causa etiam causati, that which is the cause of the cause, is the cause of the thing caused.  
The Minor is proved, 2 Tim. 1.9. and Ephes. 2.8. Rom. 3.24. justified freely by his grace.  
To which you offer an answer, thus;  
[That this argument may tend to the confutation of them that hold foreseen faith, works, or the embracing of the means to be the causes of their election; but it hits not us, for we hold no such thing, neither is any such thing asserted in this position.  
Answ. Short and therefore sweet; I curtail mine as you do yours, by telling you, that I delight not to surfeit the Reader with a dish of Crambe, terque quaterque recocta, but shall desire him to revise my defence of my first Argument, and so impartially to judge, whether foreseen faith and embraing of the means be not implicitly asserted in your Position as motives to election; so that the Argument not only hits you on the back, but so gores your sides, that your Position staggers, and expects a better cordial than either your wit or art are able to administer to keep life in it.  
Your next advance is against my sixth Argument, which is this; If our election were dependent on man's embracing of the means, than these absurdities would follow; then  
1. The will of God should be moved and determined by an external cause (i. e.) the first cause should be ordered and guided by the second, and thereby be made the second cause, & e contra; which is against the rules of all Philosophy and Divinity.  
2. God hereby is supposed to be capable of passion, (i. e.) when thus moved, but God is altogether immutable and impassable.  
3. Then there should be somewhat in the creature out of God before, greater and better than God, because that every cause is before and better then the effect.  
4. If there might be imagined to be any thing in the creature which might move God to the decreeing or appointing of this 〈◊〉 that, than it would follow that the actings and issues of things h●● not a dependence on the decree of God, contrary to jam. 3. 3●  
5. Then man might have just cause of boasting in himself.  
6. What then would become of children dying in infancy, b●fore they had the use of faith, or works, or any embracing of th● means, and which never were to have a being to act, therefore they were never to be foreseen? To which you frame this answer  
[If our election were so much dependent on man's embracing 〈◊〉 the means, as that there might be imagined to be any thing in th● creature, which might move God to the decreeing, or appointing of men and women to eternal life, than I deny not many absurdities would follow: and this Argument may do something where it hits; but as it happeneth, it hits not us, for we hold no such thing, neither is there any thing asserted in this Position, as that our election is dependent on man's embracing the means, 〈◊〉 as that God should be thereby moved to elect.]  
Answ. This is no more nor other than what was said against the former Argument, only the baby is swaddled in other clouts.  
Nor is that ere a jot the better which follows.  
[But any rational man that shall read these Arguments with a single eye, and with an honest and upright heart, and with a single mind compare them with the Position they are brought to answer, cannot certainly but judge, that either the man did not well mind what was in the Position, or else had forgotten what was in it when he writ his Arguments, or otherwise it must be his folly; for all the expressions he seemeth to quarrel at, be of his own making, for not one of the expressions be found in the Position, as that anything wrought in, or by the creature is any motive, or incentive for which God elects, as a meritorious, or procuring ground or cause of it, but the whole substance of it is, that God saw some men embracing the means of Salvation, and those he elected in Christ, etc.  
Answ. Whereto I say that I did seriously weigh the fraud of your Position before ever I put pen to paper and was now again very considerate of what I had undertaken; and though in terminis, motives and incentives & causes are not therein expressed, yet in that you say that God saw some men embracing the means, & those he elected, it is necessarily employed that those must be singular and numerical persons who must be elected, for or because of their embracing of the means; for why God did choose those that he did foresee would embrace the means, rather than those rhat he did foresee would reject the means, and whether in this is not embracing of the means (according to you) a cause of election, I leave it to any  man to Judge.  
Besides, I do demand whether in this your supposed foresight that you ascribe to God, did he foresee that which he himself would work in them, viz. this embracing of the means, or did he only foresee that which they themselves that were so foreseen would wo●k by their own power, viz. that they would of themselves embrace the means: If you ascribe it to God, than I demand, why he works that power in one rather than another? 
1 Cor. 4.7.  wherein at last you must ascend to the good pleasure of his will. But if you ascribe this power to man himself, than man hath made himself to differ, and hath that in himself which he hath not received, and hath cause whereof to boast.  
But upon this account besides the absurdities before mentioned, the whole doctrine of predestination would be quite overturned; for  
1. So it might come to pass that notwithstanding any decree (with you) yet possible it were that no one might be saved, viz. if no one would embrace the means, which was in their own power to resist.  
2 So might there be an election unto life, and yet no one elected to life.  
3 Those only should be the persons designed to salvation who were objectively and antecedently believers and embracers of the means before their election, & not considered as such, who by virtue of their election, should consequentively and effectively be made to be believers, & thereupon the effects of election to be taken for antecedent conditions necessarily prerequired in the object  
4 So should the whole fabric of divine predestination be dependent on the free will of man, which is abhorrent to all religion.  
5 So there would not be such a considerable difference between jacob and Esau, those to be saved and those to be damned; as to a mere performance of the condition under which men are to be saved and damned.  
6 Upon this account predestination and election of men is to be adjourned even to the moment of death, it being suspended not only on the embracing of the means, but continuance therein.  
I could burden you with many more absurdities and evil consequences flowing from your opinion, but these are enough for you to bear.  
That of yours which follows, is a chip of the same block, [But if he do, or shall at anytime say in plain words, that which he seemeth to intimate in his Arguments, that we hold, that our faith, works, or embracing of the means is a motive, incentive, or procuring ground or cause for which God elects, or that there is any such thing held forth in this position, that God elects men in Christ for these things, then let him receive the words of Solomon for an answer, in Prov. 10.18. he that hideth hatred with lying lips, and he that uttereth slander is a fool.]  
Answ. 
Prov. 24.7.  Sir, I shall only return upon you in Solomon's language, that wisdom is to high for a fool: these absurdities, and many more do avoidable follow upon the position, though your eyes be so blinded that you cannot see it: 
Prov. 26.3.  and therefore, a whip for a horse a bridle for the ass, and a rod for the fools back, that when he is told of it, yet will not see his own error.  
Answ. For that which follows, [for we know and are sure that the Lord hath set apart, or chosen to himself, Psal. 4.3. a godly man: which godly man is every one that hearkneth to the counsel of God given forth by Jesus Christ, and embraceth the means of salvation, even the free tenders of Christ in the Gospel] hath come under consideration already, in the interpretation of Psal. 4.3. pag. 33. where it shows that God sets apart actually in time, for some place of trust, or office, him that is godly: but what hath this to do with election before all time? You make your oration longer, saying,  
[For I dare boldly affirm, that the Lord Christ spoke the mind of the Father, even that which was the purpose and decree of God, when he said, john 3.15, 16. That whosoever beleiveth in him should not perish, but have everlasting life: and so every one that believeth in the King of righteousness, may in the laws of the same King read or find their title good to the everlasting inheritance; and thus, 1 joh. 5.10. he that believeth on the Son of God hath the witness in himself: God giving the holy spirit to those that obey him, Act. 5.32. to wit, Jesus Christ, and as many as are led by that spirit of God, up in obedience to the Son of God, Christ Jesus, are the sons of God, Rom. 8.14, and all this is made known unto us that are believers in Christ, that we might know, who or what sort or kind of people they are, that God did freely set his love upon, and in his purpose and decree, even when he might have left us as lost creatures, chose us unto himself, not for these things, or for any thing he saw in us, or acted by us in the least, as any motive, incentive, or procuring ground, or cause of our election, but the purpose, decree, and promise came freely from himself, even to decree himself to be the God and father of such a sort or kind of people as aforesaid in Jesus Christ.]  
Answ. You say you dare boldly affirm, and I say, there is none so bold as blind bayard, and yet I will not deny that the Lord Christ spoke the mind of his Father, even that which was the purpose and decree of God, when he said, joh. 3.15, 16. Whosoever believeth in him should not perish, but have everlasting life, etc.  
But Sir, you must remember that the question is not whether there be any such purpose and decree, viz. that every one that believeth shall be saved, and that every one that believeth not shall be damned:  
But whether these be all the decrees that God hath made concerning man's final and everlasting estate, yea and to speak properly, whether this be any decree of predestination at all, wherein no body is predestinated, elected nor reprobated.  
Sir, these expressions that you represent, are only declaratory publications of the Gospel, propounded under conditional terms, and obvious in all the Evangelists.  
But tell me where I shall find, Et eris mihi magnus Apollo, If any man doth believe and embrace the means, he shall be predestinated, or he shall be elected.  
Faith is a product of election, an effect in time flowing from the eternal decree, and not a foreseen condition or qualification, drawing after it Gods eternal election.  
'tis beyond all question, and we dispute it not, that God in the same eternity, whereby he elected some, and passed by others; foresaw in his decree (because he foresaw what he would either do or suffer to be done) he foresaw I say both what the elect, and what the non elect would do, and what contrary ends they would come unto, he being the orderer of them both, of Esau aswel as jacob.  
But here sticks the knot of the question, whether the different actions of men foreseen, caused the different decrees of Election and reprobation, which we utterly deny, and this is incumbent on you to prove, which you will do ad Gracas calendas.  
And therefore it is but a wild expression, altogether incongruous with the Scripture-phrase, to say, [that God decreed himself to be the God and father of such a sort or kind of people as should embrace the means] give me its parallel and I'll ask you pardon: But Sir, now I remember myself, you have a toleration to speak nonsense.  
For you run along in the same strain thus;  
And so absolute and irrevocable is this decree of God's unchangeable election, that even the worst of men, in their natural condition, or any men or women in the world, which do consider how great things God hath done for them, as they are sinners, and lost creatures by reason thereof, and return unto their maker in embracing the means of salvation, in being changed from their evil course of life, departing from sin, and leaving the vanities of this world, and believe in Jesus with an upright heart, and with a willing mind; they coming to be so changed as aforesaid, fall into that decree of God that changeth not, and so that which was in the purpose and decree of God before rhyme, actually cometh to be put in execution in time, and so all the promises of God in Christ avoidable come to be the portion of such a changed people, which are Act. 26.18. turned from darkness to light, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in Christ Jesus.]  
Answ. Sir, abate me but these words [fall into the decree of God] and I'll freely grant you all the rest; that which you hint at as the inward sense of our own unworthiness, and relying on the never failing mercies of God in Christ, a departing from the ends of our own ways, and a cleaving unto God with a purpose of heart, are so many lively Characters, evidences, and badges, that such a one was an elect person before the foundation of the world was laid, and that that same eternal though secret decree of mercy towards him before all time, comes now to be put in execution, and manifested to all the world in time; and this he knows, in that he is a new creature, and turned from darkness to light etc. But to say that when these Characters or marks are in him, than he falls into the decree of God, is such a piece of unheard of novelty, that a man shall not ordinarily meet with your compeer, thus to confound election with regeneration: but those of your rank are licentiates for such pranks. That which doth ensue in a qualified sense may be digested, viz. when you say, But although our embracing the means of salvation, and believing in Jesus, and obeying his voice, be no meritorious or procuring ground or cause why God made such a decree, but that which was the moving cause thereof, was his love, as hath been already granted; yet the embracing the means, and believing in Jesus, and obeying his voice, is of necessity to be done by those that have the Gospel preached unto them, as an instrumental cause by which the purpose and decree of God in order to their everlasting good cometh to be put in execution, as a way and means appointed of God for that end: and one would think that this man were a little of my mind in this, by what falleth from him in the close of this second Argument, using these words, at least for the moving of God to elect.]  
Sir, If here, where you make mention of any Instrumental cause, you intent only the Instrumental means of salvation than I join with you; for as I have before asserted, That as God hath decreed the end, so likewise hath he decreed the means conducing to that end: But as there is no external cause at all, and therefore none Instrumental for which he doth elect before all time, but all arising from within himself, even his own love and good pleasure; so when that decree comes to be put into execution in time, then there are subordinate causes, but all set on work by the first cause which is God himself, but not as to election, but all as tending to salvation: And therefore that fell very advisedly from me when I said, (at least for the moving of God to elect) where I place a vast difference between election and salvation; God elects without respect had to faith, works, or use of means, as to the decree, but yet he saves with, by and through faith, works, and use of means as in respect of the end. 2 Thes. 2.13. 1 Pet. 1.2.  
You pack up these your farthels of exceptions thus.  
[Now if he do not hold that it is some cause by which men come to be more peculiarly interessed into the favour of God by believing than they are without believing, why did he not rather say, it must not be accounted any cause at all upon any account whatsoever? But it is that which the Lord Christ hath said, in joh. 16.27. which persuadeth me to be of that mind, in that he hath said, the Father himself loveth you, because you have loved me, and have believed that I came out from God: and therefore If I should say, that loving of Jesus Christ, and believing in him were no cause at all, by which we came to be chosen into the Father's love, I should sin against Christ in speaking contrary to his word: But this is more than was in the Position, and yet it is no more than truth.]  
Answ. Sir, now I will give you an account why I used that expression (at least for the moving of God to elect) my meaning was not that any man came to be interested into the first favour and love of God, which is the good pleasure of his will immanent and eternal in himself, more by believing then without believing.  
For in election God looked upon men as sinners, enemies, ungodly, in their blood, in a doleful plight, and the objects of pity and compassion, and not as on believers.  
And therefore my words carried this sense, that though there were no cause or motive at all, why he should elect one rather than another, because all were in an equally lost condition; yet in the decree of election wherein there was a love unto and a purpose to save some, he likewise decreed to save them by such means which in his wisdom he had ordained to be suitable for the attaining of the end, so that salvation should have adequate causes for the effecting of it, viz. faith, works, and use of means, though election itself had none but singly and simply the love of God arising only out of his own bosom. And therefore it excluded causes as to election, but did admit of causes as to the accomplishment of salvation.  
For the rest of this paragraph of yours, it trips up the heels of all the former your seeming fair concessions, and plainly discovers the secret guile and fraud of your heart.  
For now you begin to speak plain enough, saying [If I should say believing were no cause at all by which we come to be chosen into the Father's love, I should sin against Christ] Here indeed is plain dealing, though all along before you have juggled with me, and denied all causes as to election. And this indeed (though you are not ware of it) mo●lders to nothing all your former exceptions, which have still denied all causes, motives, etc. And now you grant loving and believing to be causes; and confirms every argument that I have raised, and fortifies every of those absurdities that I have charged upon you, as following upon your position, to any of which you make not the least appearance of an answer.  
But I tell you as before, God in electing looked upon men as in the corrupt mass and lump of perdition, regarding nothing what they could be as of themselves, for they must unavoidably be in a lost condition, till by his own act transient flowing from that of Immanent in himself, he made them believers, by giving of them faith, and all of this for the greater advance of his own free grace, which he did not do to others.  
For that place of joh. 16.27. brought to confirm their purpose, I answer, that the love of God hath a twofold acception.  
The first is amor benevolentiae, which is the foundation and fountain of all the good his people have and receive; 'tis the womb that conceives and sends forth all the good things we do enjoy; of which jer. 31.3. I have loved thee with an everlasting love, and so 1 joh. 4.10. we love him, because he loved us first, and of this no cause or reason can be rendered, besides the good pleasure of his will. The second is amor complacentiae, when in time the Lord is delighted with the persons of those that he loved from eternity, Ezek. 16.14. thy beauty was perfect through the comeliness I put upon thee. Cant. 3.1. Behold thou art fair, etc. and thus the Lord crowns, rewards, and delights himself in those graces given to his elect ones: and of this love of complacency is this text to be understood, and not of the everlasting love spoken of, jer. 31.3. in electing of us before all time, and whereof only this controversy is.  
And now gather up altogether, and make up your accounts, and see to what an excrescency of advantage your numerous exceptions against my arguments will amount unto, and you shall find that the Summa totalis will be just— o  
Hitherto have we failed in that still river, the streams whereof shall make glad the city of God, 
Psal. 46.4. Psal. 87.7. Rom. 11.33.  and from whence all our springs flow, viz. God's electing of us to life eternal.  
But now we are to launch into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that unfathomable gulf of the wisdom and knowledge of God, whose judgements are unsearchable, and his ways past finding out, viz. that of nonelection or Reprobation.  
Concerning which this Gentleman's Position did assert this, viz.  
That God saw some men rejecting the means of salvation, continuing in sin and unbelief, yet haply not without the exact form of godliness but denying the power, those he reprobated to everlasting destruction from the foundation of the world. But 
In nova fert animus mutatas dicere formas  
Corpora, etc.   
Having taken counsel of his pillow by his second thoughts, he hath transformed the terms of his position, by putting it into a new dress, and at his peril be it, if it prove to his own disadvantage.  
The Position is new moulded thus.  
God saw some rejecting the means, to wit, the free tenders of Christ in the Gospel, continuing in sin and unbelief, denying the power of godliness, those he reprobated to everlasting destruction; but the foresight of God did not, nor doth necessitate the thing seen.  
To which my answer was.  
Answ. This hath the like unsoundness in it as the former of Election, there being no other ground or reason assigned for it either of sin or unbelieved, no other rejecting of the means but the mere good pleasure of Gods most holy Will, who will do with his creature what he will do; neither can any expostulate, why hast thou done thus? Isa. 45.9. It is true, that sin, and unbelief, and rejecting of the means, are just causes why God decrees such persons to hell and eternal torments, but yet not the causes of their Reprobation, that is solely and singly in the good pleasure of his will, Ephes. 1.5.  
His reply is this, especially to that Text of Ephes. 1.5.  
[This Scripture saith nothing at all of Reprobation, or man's destruction, but of the Predestinating, or appointing of believers to the Adoption of children by Jesus Christ.]  
Answ. 'tis very true Sir, that the letters and syllables of that word Reprobation is not in terminis expressed in that text cited, of Ephes. 1.5. but if by a necessary and an unavoidable consequence it may be thence concluded, I hope it will be as sufficient as though in express words it had been so declared.  
The words are recorded, as for the comfort and encouragement of elect believers, in beholding of the certainty and stability of their Predestination, and Election, resting in the bosom of God and the counsel of his will: So likewise to keep them in an humble posture, and engage them to a continual duty of thankfulness, that when as they were in the same corrupt mass and lump of perdition with others the worst of men, yet the Lord merely out of the good pleasure of his will, and from no other argument or motive out of themselves, did fix his love upon them and predestinated them to the Adoption of children.  
But was there not then the same good pleasure of his will, in the preterition, nonelection, or not predestinating to the Adoption of children, the rest that were passed by, who in respect of themselves, were in as great and as good a capacity of partaking of any indulgence, as those that were elected? and what will this then amount unto, but to be non-elected, which is the same as to be Reprobated, according to the good pleasure of his will, I presume all the art you have cannot assign a medium between the decrees, or at least make two decrees, of predestinating of some men, and the not predestinating of others, but that if some men were not predestinated or not elected, they must thence necessarily be reprobated.  
He give you a familiar instance; Suppose ten men for the evil deeds that they have committed be arraigned, indicted, convicted, and adjudged to death, but that immediately before the time of execution, an act of Grace or special Pardon issues out from the supreme Magistrate, and relaxes and freely remits the punishment to five of those ten, I hope you may hence safely conclude, that the other five shall be executed.  
So let us suppose that the number of mankind are two Millions of men; If out of these by the eternal and unchangeable decree of God, one Million only be infallibly appointed and ordained to eternal life, (they being all alike equally culpable and liable to eternal wrath and death) who can deny but that the other Million are also as absolutely comprised under that sentence of eternal death, whereinto they had hurled themselves? as the decree of predestination or election saves some of mere good pleasure, so the same decree of preterition, non election, non predestination, leaves the rest where it found them, weltering in their own gore, and so reprobates them.  
I hope you will not (with the Papists in another like kind) make a limbo non praedestinatorum seu non electorum, such as shall neither go to heaven or hell.  
And this of the decree of God before all time.  
But when it pleaseth God who separated such from the mother's womb to reveal his Son unto them in time, 
Gal. 1.16.  than it is after this manner: He brings his elect ones to eternal life by giving of the●● faith, repentance, and perseverance; and the manner of Gods permitting the non-elect to run themselves on the rock of eternal death, is by leaving them in their own natural blindness, and perverse enmity of their own imbred corruptions, and nor supplying them with any restraining, assisting, or saving grace, being not bound unto his creature so to do, without which they must avoidable wallow in their own mire, and out of which they are never able to extricate themselves, but are justly by God suffered to continue in their infidelity and impenitency.  
Farther I say, that the formal decree of election contains an absolute and an eternal decree of preparing of effectual grace for those that are so elected: But the formal decree of negative Reprobation or nonelection, an absolute & eternal decree of not preparing this effectual grace for those who are so pretermitted. From whence is plain, that the divine prevision of faith, works, and use of means in the elect, so likewise the continuing in sin and unbelief in the nonelect, doth not nor cannot go before the forementioned decree as you vainly imagine, but are concomitant and coordinate in and with the decree; and that when some are predestinated and elected to the Adoption of children, out of the good pleasure of Gods will, 
Eph. 2.12.  Others are not predestinated, not elected, but reprobated according to the same good pleasure of his will, and still remain aliens from the Commonwealth of Israel, strangers from the covenant of promise, having no hope, and never made partakers of the joy of the elect. 
Pro. 14.10.   
From the canvasing of this text you proceed to another, but with the like success, of which thus you dictate.  
[Neither is that In Isa. 45. at all to the purpose, for it speaketh not at all of Reprobation, or man's eternal destruction, but of God's calling and raising up Cyrus to subdue nations before him, and that he would direct all his ways, that he should build his City, and let go his Captives, and it was his will so to do: and therefore woe be unto him that should strive with his maker, to go about to hinder or frustrate the design of God in that thing, as doth appear from ver. 1. to ver. 15.]  
Answ. Sure Sir, whatsoever mine is, I am sure this is little to the purpose, and therefore to clear the point between us, I shall give you a brief Analysis of this part of that chapter.  
From the 1. ver. to the 20. of it is comprised a prophecy of deliverance to the people of Israel from the captivity of Babylon. In the 6 first verses this is declared that God will do it. That which was the main obstruction which hindered the work, was the murmuring of the people that they were so long in captivity, as though that God had dealt unjustly with them, in suffering the Babylonians to oppress them so long. Against this, God asserts his own justice, partly from the baseness and vileness of them that did so murmur, partly from the Majesty of him against whom they did murmur; both of which he illustrates by two examples, one was feigned, where is brought in the potsherd contending with his maker, ver. 9 woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth; shall the clay say to him that fashioneth it, what makest thou? or thy work, he hath no hands?  
Wherein expostulating with the murmuring Israelites, because he suffered their captivity so long, he vindicates his own power and sovereignty over all his creatures the work of his hands, and therefore that he hath a free disposing power over them, to do with them what shall seem good in his own eyes. They were but as clay in the hands of the potter, base, vile, contemptible, (compared with God their maker) framed of a lump of earth: and therefore if the potter have so much power when he hath made a vessel to dash it in pieces; hath not God much more power to dispose of his own fabric, without a dispute had with sinful flesh, and to be made obnoxious to render an acount for his so doing?  
And I pray, wise Sir, revise my writing again, and see whether this text of Isa. is not most apposite to prove so much as I intended it for, which howsoever it was not specifically to Reprobation in terminis, yet it clearly proves the absolute sovereignty and power that God hath over all his creatures that he hath made, to put them into what condition he shall please, without any replication to be made by the creature: he is Lord Paramount of our lives, estates, and fortunes, and hath the Keys both of Hell and death, 
Rev. 1.18.  and as he is Lord of his creatures may dash in pieces, and send to hell the greatest majesty on earth, without the control of any: 
Job 9.12.  who can hinder him, or who shall say unto him what dost thou? And did I cite that text to any other purpose then to prove this absolute sovereignty? as most expressly it doth, notwithstanding your put blind eyes could not discern it.  
That which follows is a chip of the same block, and hath as little marrow in it as this which is before; where you writ:  
[And how this which he hath here set down will agree together I shall leave to reasonable men to judge, viz. That there is no other ground or reason assigned for Reprobation, either of Sin, unbelief, or rejecting of the means, but the mere good pleasure of Gods most holy will: and yet say, it is true, that sin and unbelief, and the rejecting of the means are just causes why God decrees such persons to hell and eternal torments.]  
Answ. Sir, I shall with as much confidence expose myself to the censure of any reasonable men, whether there be any inconsistency or not, rather a sweet harmony between those two assertions, viz. That there is no other ground or reason assignable for Reprobation but the mere good pleasure of Gods will, and that sin, and unbelief, and the rejecting of the means, are just causes why God decrees such persons to hell and eternal torments. If these two positions be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why had not your wisdom assigned where the irreconcilable discord did lie? 
Judg. 7.22.  1. If they are like those forelorn Midianites that sheathed their swords in each others bowels, and like jacob and Esau, trip up the heels one of another; why had not you like another Solomon determined the controversy, 
Hos. 12. 1 King. 4.16.  but leave things thus as you found them, and so to the judgement of reasonable men?  
And surely Sir, if you be a man of reason (whereof your writings give me cause to doubt) I must tell you that your supposed error either must be in the first assertion, viz. That there is no other ground or reason assigned for Reprobation, either of Sin or unbelief, or the rejecting of the means, but the mere good pleasure of Gods most holy will, and this is but Idem per idem, a trifling of words, or barely without proof of contradiction to deny, it is but petitio principii, a bare and base begging of the question: Or else it must be comprehended in this, viz. That sin and unbelief, and the rejecting of the means, are the proper and meritorious causes why God decrees such persons to hell and eternal torments, which, so far as I perceive by you, neither of us do deny.  
And yet I must put in some caution (because you are so apt to misunderstand) 1. That God's foresight of sin, unbelief and rejecting of the means (which he is no ways bound to prevent) is not affirmed to be a cause why this man rather than another is not elected, it is only as a certain note and infallible consequent of men not elected.  
Causa probationis non rei ipsius; And whereas I do assert that negative Reprobation which is God's absolute, eternal and immutable decree of not electing, depends only on Gods free pleasure, as he is Lord and Sovereign over all his creatures, and may annihilate all, or do with them else whatsoever he pleaseth.  
Yet damning, or decreeing, such persons to hell and eternal torments, being an act of Judiciary power and proceeding according to the tenor of the revealed Gospel, that never proceeds according to the forementioned good pleasure, but is suited according to men's several actions and demerits.  
2. I do not affirm that this decree doth impose any necessity upon the non-elect, or reprobated, that they should avoidable sin, or that it excludes all such persons from all possible means of salvation, that so they may justly and immutably be damned; Only I assert, that together with this free good pleasure of non election or reprobation, God foreknoweth that such persons not elected or reprobated, will out of the freedom of their own wills, neglect and abuse such means of their salvation, and thereby commit such sins, as, for which so foreseen of God, is unto him a just cause of their damnation, whereby he will glorify himself in the manifestation of his justice upon them.  
In short, I do readily acknowledge that God as he adjudicates none to eternal torments, but sinners, unbelievers, and rejecters of the means, so hath he not decreed to adjudge any but such unto hell and eternal torments; from both of which it follows, that sin and unbelief is the cause of the adjudication to hell and eternal torments, and that by the decree of God, but is by no means the cause of the decree itself that singly proceeds from his good pleasure.  
And as it is an undoubted truth, that God, as he never saves any adult person, but such as are penitent and studious of good works; so he hath not decreed to save any but such so qualified with repentance and good works; whence we argue, that repentance and good works are truly the causes of salvation, 
2 Thess. 2.13.  and that by the decree of God, who hath from the beginning chosen us to salvation, through sanctification of the spirit, and belief of the truth: but it doth not thence follow, that repentance and good works are causes of the decree; for upon that account, election should be dependent, not only upon faith foreseen, as you would have it, but likewise upon good works as antecedent to it, which hitherto (for aught I see) you have not that impudence to affirm. The like must be said of reprobation.  
That as he never damns or decrees to torment and adult person▪ but such as are impenitent unbelievers and rejecters of the means: so he hath not decreed to damn any but such so qualified: and whence the like Argument may likewise be taken up, that impenitent unbelief and rejecting of the means are truly the causes of damnation, 
Heb. 11.6. Heb. 12.14.  and that by the decree of God, who hath declared that without faith it is impossible to please him, and that without holiness no man shall see the Lord: But it doth not thence follow, that impenitence, unbelief, and the rejecting of the means are the causes of the decree; reprobates were not sinners (at least in existence) when the decree of non election or reprobation first p●● upon them, which was from all eternity; as the elect were not penitents at the first instant of their election: in the mean time, God hath not decreed to adjudge any but sinners and unbelievers unto eternal torments, as he hath not decreed to reward any with eternal life but penitents. For what God doth or permitteth to be done in time, the same and no otherwise hath God decreed to be done, or permitted to be done before all time; so that the prevision of sin and unbelief, and rejecting of the means, did no more antecede negative reprobation, than the prevision of repentance and good works did antecede the decree of election.  
So that I hope reasonable men will or may now judge that I have reconciled the enmity that your dim deluded sight had imagined, and broken down that partition-wall which your Panic fears raised between these two positions, and by the good hand of God have so reconciled your supposed difference between them, that they go near like Hypocrates twins, hard ●n hand together, though that the one ordine naturae, not temporis, have a priority before the other, to which the last is subservient.  
So that now I am at liberty to attend to what you will say to my first Argument, which is this.  
That which the holy Ghost in Scripture ascribes to the sole will and good pleasure of God, that we are not to assign to other causes: But the Scripture assigns reprobation soley to Gods will: Therefore,  
To which you answer.  
His Major proposition he bringeth nothing at all to prove; for proof of his Minor he allegeth these Texts, Rom. 9.18, 20, 21, 22. Mat. 11.25. Matth. 20.15, 16. Rom. 9.11, 12, 13, 17. Answ. to which I answer, The Scriptures which he quoteth, and all that he can find, in all the book of God, cannot prove his argument, for it is false in the Minor proposition, & therefore the Scripture cannot prove it, for 1 joh. 2.21. no lie is of the truth; although the Scripture doth speak of the will of God, as a cause concerned in man's reprobation, in having his eyes blinded, and his heart hardened, and the like, yet the Scripture doth not assign it solely and singly to the will of God, without assigning it to any other cause; but on the contrary, it doth assign the continuance in sin and unbelief, and the rejecting the means of salvation, as a cause thereof.]  
Answ. I pray, learned Sir, what need I prove the Major that is unquestionable even to you, i. e. would you have me beat the air, and fight against mine own shadow? No Sir, 'tis the Minor that sticks in your sides so, that you cannot breathe out any one thing in a probable way of contradiction to any one of those texts by me alleged: Yet with a face as full of impudence as ignorance, you adventure to say, but do not, to which I answer, etc. This passage of this Doctor-like undertaker, calls to my mind a Doctor of Oxford, whom I well did know, and to this day he is well remembered for it by some, who in an University sermon of his, falling upon a point of controversy, wherein he found Bellarmine his adversary, uttered words to this effect, I will (saith he) confute him in two words, mentiris Bellarmine: and mark I pray, whether this Gentleman tread not in the same steps, he begs the question, by saying it is false, & therefore the Scripture cannot prove it. And what doth he do less than give the lie to the Spirit of truth, when (by his own confession) the Scripture ascribes reprobation to the will of God? which though afterwards he palliates by saying that it doth not assign it solely to the will of God, but that sin & unbelief are concomitant causes, yet he might have showed some ingenuity in alleging of such places of Scripture which had done as he did say, that so there might have been some appearance of an answer, and not that Pythagoras-like his ipse dixit should be taken for currant coin, when as I am certain it is but counterfeit; but to give the lie, and that to his betters (as I am informed) is as ordinary a dish with him, as his daily bread.  
Well Sir, but to attend your procedure, which is thus;  
But whereas he saith, that sin and unbelief, and the rejecting the means, are just causes why God decrees such persons to hell and eternal torments, but not the causes of Reprobation.  
I do understand that the decree of God which was before time, resteth for the ground thereof more peculiarly in the will of God, without assigning other causes to it than reprobation itself, which is the execution of the same purpose and decree of God in time, ●●en and where the continuance in sin and unbeleif, and the rejecting of the means of salvation is found in men.]  
Answ. Here like a Sorbon Doctor speaking ex cathedra, you tender your simple sense of the decrees of God, wherein your mistake is, supposing that we confound the decrees of God with the execution of those decrees, which is not ours; which hath been your error all along: For this reprobation which I insist upon, is to be understood, not for the execution of the decree, but for the decree itself of non electing, which we call negative reprobation, though I will yield you thus far, that according to some places in Scripture, and acceptation of Divines, the word reprobation may be understood either of temporal reprobation in time, which is a denial of effectual vocation, but in stead thereof a hardening of the heart, and a withdrawing of Grace and favour formerly bestowed upon a man, 
2 Chron. 15.2  in poenam peccati, in regard of his ingratitude, and other sins; and in this sense, Deus non deserit nisi desertus, when we forsake him then he will forsake us: Or otherwise it is to be understood of eternal reprobation before all time, which is God's eternal and peremptory decree of not preparing for some that grace which would preserve them from forsaking God; and consequently permitting them to lose eternal life, which we deny to be founded upon any foreseen sins, or unbelief of men, but refer it wholly to the absolute good pleasure of his will, for the alone cause of it. Now good Sir, if you will vouchsafe to call yourself to remembrance by looking into your own position; the matter in debate between you and me is not about this temporal reprobation, that transient act, which is or may be done in time, after the grace of the Gospel rejected; But 'tis only about that reprobation which is eternal, immutable, and immanent in God before all time, even before the foundations of the world were laid.  
And therefore I cannot blame you to write what follows, for I dare affirm that notwithstanding any decree that God had made before time, there should be none reprobated in time if they did not continue in sin and unbelief, and the rejecting of the means of salvation till the day of Grace were at an end, which God is pleased to give unto them, accompanying of them with means in the same day of grace in order to their everlasting good]  
Answ. Suppose I yield you all this, yet you may put your gains in your eyes, and be no blinder than you are, which (God knows) is blind enough, and therefore, (as you before, so I now) do appeal to reasonable men to judge, whether this your daring affirmation doth not extremely enterfere (reconcile it how you can) with your own positions. In this your third position, you maintain that some are reprobated to everlasting destruction from the foundation of the world; and in your fifth position, that those so reprobated, Christ's mercies and merits shall never save them; and yet here you do affirm, that notwithstanding any decree of reprobation before time, yet none should be reprobated in time, did they not reject the means of salvation until the day of Grace were at an end. Make up a fair concord between these jarring strings, and then I will say you are good at the shutting up of a broken bone; unless you will come over to my side, and affirm as I do, which is this, that notwithstanding any such decree of reprobation before all time, yet there shall be none reprobated in time, nay none damned, after that time shall be no more, if they did truly and unfeignedly repent them of their sins, and undoubtedly believe in and accept of Jesus Christ for their redemption and reconciliation, and so cleave unto God with a purpose of heart, 
Act. 11.23. 2 Cor. 6.2.  now whiles it is the accepted time, and whiles the day of salvation is shining on them.  
Nay I shall add further; had Esau, or Pharaoh, or Cain, or judas, 
Ro. 1.28.  or cull out any other, or take all of those forelone hope of caitiffs and castawaies, that are given over to a reprobate sense, had they or any of them in their several generations truly repent of their sins, and from the heart believed in the Lord Jesus Christ for pardon and acceptation, not one of them so repenting should have been damned: And indeed to affirm otherwise, were but to throw stones against the Gospel of Christ, the terms whereof are delivered indefinitely; Believe in the Lord jesus Christ, and thou shalt be saved, Act. 16.31. If you confess with your mouth the Lord jesus, and shall believe in thy heart that God hath raised him from the dead, thou shalt be saved, Rom. 10.9. Repent and be converted, that your sins may be blotted out, Act. 3.19. And indeed there was so much of the Gospel revealed even under the law, Ezek. 18.21. If the wicked man will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. But then worthy Sir, if you go along with me thus far, I must lead you a little farther.  
We have an infallible axiom in the Schools (wherein you are a stranger) that Suppositio conditionalis nihil ponit in esse, Conditional propositions infuse no hability, or put no capacity in the subject to accept of or to perform the condition. Further, we have commonly in use a vain saying, if the sky fall we shall catch Larks; now it doth not hence follow, that either the sky shall fall, or that a man may catch Larks; where shall a man set his footing, or hold his larking-net, if the sky falls?  
My allusion is this, that whiles I do consent, that such who are Reprobated before all time, if they did believe and repent, should not be Reprobated in time, nor damned after time, yet I do not say, that therefore it is in their power either to believe or to repent, notwithstanding they may be accompanied with never so much outward means in the day of grace, in order to their everlasting good. Nay, I say it is impossible that ever they should either believe or repent, if once the decree of non election was passed: Do you chew the cud upon those words, joh. 10.26. You believe not, because you are not of my sheep: and joh. 12.39. Therefore they could not believe because that Esaias said, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.  
Sir, for your own sake, let me persuade you to understand a little better, that nonelection or negative Reprobation is not only a denial of salvation itself unto those that are non-elected, but pretermitted, and left weltering in their own corruption, but likewise that it is a decree of withholding of all grace, which would be de facto effectual unto the avoidance of sin, and such an ordering of circumstances and occasions, as God certainly knoweth will make them freely run into their sins, and obstinately continue in them. And therefore here is that stumbling-block which becomes an offence, yea in truth it is the main knot in this business; you very fond imagine that while God accompanies persons non-elected or Reprobated, with outward means in the day of Grace (as you phrasifie it) in order to their everlasting good, that then it is in the power of that man's freewill, to accept or refuse of that means so tendered; whereas this is a heavenly writ from the truth of Gods revealed will in the Scriptures.  
God in his eternal purpose hath denied, decreed not to give to such the use of that freedom to good which was lost in Adam, 
2 Cor. 3.5. Phil. 2.13.  so that now we are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God, who worketh in us both to will and to do according to his good pleasure; 
Joh. 6.44. Phil. 1.29. 1 Pet. 1.21. Tit. 1.3.  and no man can come unto Christ except God the Father draw him.  
So that when a man believes, it is given him to believe, and faith is the gift of God, Eph. 2.8. and peculiar to the elect.  
And so likewise, it is God that gives repentance unto Israel, Act. 5.31. and so he grants it to the Gentiles, Act. 11.18. 
2 Tim. 2.25.   
Now tell me in sober sadness, how it is in right reason imaginable, that God will give these things, which in his eternal purpose he hath decreed not to give, but to leave them in their own lost and ruined condition, for the manifestation of his glory, when he shall render justice upon them according to their demerits?  
They are held as captives to the devil fast cooped up in his prison, 
2. Tim. 2.26. Isa. 45.13.  so that unless the Lord by his almighty power shall let go those captives, and open the prison door, and proclaim liberty unto them, they have not so much as a will to help themselves; 
Isa. 61.1. 1 Cor. 2.14.  for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.  
And in vain it is to talk of a day of grace, 
Deut. 3.6. Act. 16.14. Ezek. 36.26. Ezek. 11.19. Psal. 110.3.  and means of salvation, for except the Lord circumcise the heart, and open it and pour in his spirit, and cause them to walk in his statutes, and take away their stony hearts, and give them hearts of flesh, and of an unwilling people make them to become a willing people in the day of his power, all the outward means in the world, though never so powerful and effectual elsewhere, when God is pleased to add a blessing to it, yet without this particular operation of the Spirit of God, inwardly enlightening, inclining, persuading, new moulding and new creating and sanctifying the inner man, all the outward actings do become like water spilt on the ground; 
2 Sam. 14.14. 2 Cor. 3.6.  It is but a dead letter, it cannot work that which it hath not in it, and of itself.  
It is only the finger and almighty power of God that must effect it. And now you seem to make a retreat or be at a stand, for thus you writ.  
[But I shall forbear to proceed any further in this place by way of proof, because it will fall in to be spoken to more at large in answer to his following arguments, in which I shall have occasion to show the plain sense of those Scriptures in Rom. 9 and others that have the same sound with them which are mustered up for the proof of every Argument.]  
Answ. In good sooth Sir, if you like a chieftain maintain your cause no better than already you have begun, and if you acquit not yourself with more dexterity in the routing or discharging of my mustered forces now in the rear, otherwise than you have done in the van, surely the Infantry of the Anabaptists will co● you little thanks; I am confident they will never enforce that honour upon you as to make you the Defender of their faith. You conclude this paragraph thus;  
In which I shall by the help of the most high God, make it appear, that God's act of Reprobation in time, in hardening the hearts of men, giving unto them the Spirit of slumber, eyes that they should not see, and ears that they should not hear, breaking them off from their olive tree, hiding the things which did belong unto their peace from their eyes, that they could not attain unto the law of righteousness, giving them up to their own hearts lust, and to all uncleanness and vile affections, and to a reprobate mind, and the like, cometh not upon men merely, solely, singly, and alone by the will of God, as the only and alone cause, without assigning any other thing as a cause thereof, but that these things come upon men, as the just and righteous judgement of God upon them for their continuing in sin and unbelief, and rejecting of the means as aforesaid.]  
Answ. Noble Sir, take it not amiss that here again I pull you by the sleeve, and tell you that you are like a straggling sheep making a frivolous digression from the matter in contest: keep your wits about you, and mind this, that our dispute is about reprobation before all time, and your deviation here is by a discourse of Reprobation in time, wherein we little differ. Only I must inform you of a mistake in you in this likewise, in conceiving that there can be no decree of God, of leaving men to the liberty of their own wills in committing of sin, that can be antecedent to the guilt of actual sin.  
I pray, kind Sir, be pleased out of your vast knowledge to inform me, what foregoing or foreseen sin was there in our first Parents, Adam and Eve, for which God, out of his vindictive Justice, did give them over to the liberty of their own wills, and so suffered them to eat of the forbidden fruit, thereby breaking the most holy and righteous law of God? Or those non-elect Angels who are now reserved in everlasting chains under darkness, 
Jud. 6.  what antecedent sin can there be imaginable to that their first sin, for which they were forced to leave their own habitation, and were delivered unto chains of darkness to be reserved unto judgement? 
2 Pet. 2.4   
And what I say of these the like may be spoken of all the non-elected, there is not any one sin that the heard of Reprobates ever did or shall commit, but that God's decree of suffering them to fall into those very same sins, is antedated infinitely before any such sin is acted. Though I shall withal confess, that in the very Reprobates, God often in a judiciary way, punisheth sin with sin, turning malum culpae into malum poenae, and so Vons avez to my first Argument.  
Your next motion of course is to my second Argument, which is thus.  
That which is the efflux and consequence of Reprobation cannot be the cause of it: but sin, and unbelief, and the rejecting of the means are the efflux and consequence of Reprobation. Therefore.  
The Major is as clear as the Sun.  
The Minor is proved by these Texts, Matth. 11.25, 26. joh. 6.36, 37. joh. 8.36, 37. joh. 10.26. joh. 12.39, 40. Rom. 9.18, 33. Rom. 11.7, 8. 1 Pet. 2.8. Whereunto you say,  
[To which I answer, first, by distingushing upon his Major proposition, and to inquire into his meaning therein: now if he mean by Reprobation, the decree of God before time, distinct from Reprobation in time, or Rom. 1.28. God's giving them over to a reprobate mind, which is the execution of the decree, than I deny that sin and unbelief is the effect of it; for God is so far from decreeing and appointing men to commit sin, or that sin is an effect that cometh to pass by his decree and appointment, that he doth not so much as tempt any man to sin, as we may see jam. 1.13. yea the Apostle james is so far from laying sin upon God's decree, as if that should be the cause that should produce such an effect as sin and unbelief, that he saith v. 14. that every man is tempted when he is drawn away of his own lust, and enticed; and then, v. 15. he saith, when lust hath conceived it bringeth forth sin, and sin when it is finished bringeth forth death: By which we may see that the Apostle doth not make God's decree the cause of sin▪ but that indeed which is the cause which bringeth it forth is even lust.]  
Quem recitas meus est—  
Sed male dum recitas incipit esse tuus.  
Answ. Here were matter for you to work upon indeed, if I would own the Argument as it is by you thus mistated, and truly I do not well know how this error crept in, as you have thus translated my second Argument, whether you looked upon it with a squint eye or a wry neck, and so had a mind to pervert both the words and sense of it; but I am sure in mine own written paper, which one alone, and no more I ever had, which is now in my custody, where as your pamphlet hath it.  
[That which is the effect and consequent of Reprobation] is and so should be, [That which is the efflux and consequent of Reprobation] which one word of effect for efflux doth much vary the case, and overthrows, at least silenceth a great part, if not all what you have said against it; for I utterly disown the word effect; I know sin follows negative Reprobation or nonelection, not as an effect the cause, but as the consequent flowing from and following its antecedent, and therefore I protest against the word as spurious and illegitimate, and no brood of my brain.  
But yet if cause may be looked upon in the latitude it is many times used and taken for, I see not, but that in a large sense Reprobation may be said to be a cause of sin. viz. causa sine qua non; for had there not been such a negative reprobation or nonelection, as the mother, sin, at least actual sin, had never been born nor brought into the world as the daughter. Had God elected all, at least, had not God decreed to permit the sin of Adam and of his posterity, he had not permitted it at all; for whatsoever he purposed to do, or permitted to be done, in time, the same he did decree before all time so to do, or to permit to be done; and if he had not permitted sin at all, and so decreed to permit it, sin would never have been, but it must have been hindered.  
But I insist not upon this, but apply myself to that member of your distinction of Reprobation viz. that which is before all time.  
Wherein, for so much as is contended for by you in this paragraph, if I may gratify you in it, I will subscribe unto it, abating me but this, that whereas you say lust is the cause of sin, I say the devil combining with the corruption of man's nature, which is originally and totally depraved, and hath little of other proper and innate quality but to sin; and so I come to the other member of your distinction, which is worded thus.  
[Secondly, if by Reprobation he meaneth the act or execution of God's decree in time, which is Gods giving up of people to their own hearts lust, and to a Reprobate mind, as aforesaid, then also we find that God's act in the first place, is not the cause of man's sin, but man's disobedience in the first place is the cause why God doth execute the same as his just and righteous judgement upon them for their continuance in sin, etc. as it is expressed in this Position, as appeareth Psal. 81.11, 12. Rom. 1.22, 23, 24, 25, 26, 27, 28. and yet I do not deny but sin and unbelief may be the effect and consequence of Reprobation in this sense, as men's delaying, and not coming in while the door is open, is the cause of the door being shut against them, and the door being shut against them, is the cause of their abiding still without: Wherefore strive to enter in at the straight gate, before the good man of the house be risen up, and hath shut to the door, Luke 13.24, 25. While it is called to day, lest any of you be hardened through the deceitfulness of sin, Heb. 3.13.]  
Answ. I wonder why you should think I meant it of Reprobation in time, which is not in the decree about which our controversy is, but only the execution of the decree; though this be your practice, yet I use no such extravagancies as to run from the question, which is only about Reprobation before all time: and therefore this requiring no other answer, I proceed to that where you hit the nail on the head, for thus you writ.  
But I do partly believe that his meaning by reprobation in his argument, is that which is generally held amongst them, That Gods will and decree before any thing was brought forth in order, or before man had any being, is the only and alone cause of Reprobation, and so consequently of sin and unbelief, and the rejecting of the means of salvation; and that no other fruits at any time can be brought forth by them, notwithstanding all that they can do, but that these things must avoidable follow, they being bound up thereunto by the decree of God; and that which doth make me inclinable to believe that his meaning is so, is because I find his Arguments tend much to the maintaining of such a thing.]  
Answ. All this I steadfastly believe, saving an ill-favoured expression that is interwoven. viz. [That being bound up thereunto by the decree of God] which in my subsequent discourse shall be clearly refused. But as though that in thus affirming I had maintained some formidable doctrine abhorrent to the Churches of the Saints, he seems to bless himself from it, thus.  
But as I tender the honour and glory of God, in the exaltation of his, Psal. 145.8, 9 tender mercies over all his works, and the purity of that truth and sincerity that is in himself, together with his faithfulness in his upright and sincere deal towards the sons of men; and also when I think upon the excellency of his wisdom, I cannot but stand up in detestation of such a doctrine which striketh at the very being of these attributes in God.]  
Answ. Alas Reverend Sir, have I incurred crimen laesae majestatis, that you seem so passionate or is it only an affected garb, of one of your Hypocritical raptures? No Sir, I doubt not evidently to make it so appear, that our doctrine dorh not in the least degree entrench upon any of the Divine attributes, but that it gives to the most High God the honour due unto his name, by exalting him infinitely beyond all the creation, showing their necessary dependence on him in all they have, do, or hope to enjoy: Whereas your Doctrine whatsoever offers and fair pretences it makes, yet 'tis no better than jaels' bottle of milk to Sisera, 
Judg. 4.19.  when ready to perish with thirst, she administers withal a nail, and with a hammer beats it into his temples; for howsoever you make a fair flourish of vindicating the free grace of God, yet the issue of all tends to this, namely to usher in that mincing minion freewill, & so to set her cheek by jowl by God himself; neither are you contented with this alone, but that in those grand determinations of man's salvation or damnation, you plainly give the casting voice to her, so that the result of all must be as she will please to accept or refuse grace offered, so that all the while you will make God as an Idle spectator, till she hath been pleased to interpose her umpirage, and yet all of which must be suspended until the moment of death; for according unto your principles, which unto me is a paradox, Ante obitum nemo supremaque funera debet dici beatus—  
What prejudices you muster up as in defiance and detestation of our Doctrine you do reduce unto three heads, as striking at (as you vainly imagine) first the mercy, secondly the truth, thirdly the wisdom of God; but all of these are built on one and the same false and rotten foundation, and therefore the labour is not so great as to lay it all even with the ground, and for the original of it, to return it to hell where it was first forged. I shall then in your own order wait upon you in your march, and so examine what you have to say for yourself and cause, which gins thus.  
First, if God hath by an absolute decree brought forth such an effect, as a continuance in sin and unbelief, and the rejecting the means of salvation, so as the greatest part of men must be cast into the lake of fire, which is the second death, for doing nothing but what they must do by the decree of God, and cannot do otherwise; then where is the tender mercy of our God, which is over all his works?]  
Answ. My good friend, I must tell you that we utterly abjure that which you infer as a sequel of our doctrine, and for answer unto yours, say, that this which his companions the other two seeming gravamen, are all alike grounded on a false hypothesis, wherein you discover a gross mistake, conceiving that nonelection or negative Reprobation draws along with it an invincible necessity of committing of sin, or that it doth determine man's will to sin either by compulsion or necessity, for which such so reprobated are afterwards condemned; but no such inferences can be drawn from our opinions; We say the negative will of God is no cause at all of man's sin or misery, but his own positive will is the cause both of his wickedness and of his wretchedness.  
He is the true and principal cause of any effect or event, who employeth his faculties and endeavours to bring it into being, and not he who only resolveth not to hinder such evil effects, though he foresee they will come into being if he prevent them not.  
The infallible prevision of God seethe from all eternity the actions of men and their ends, and yet this maketh not the modus agendi to be necessary or compulsory, but leaveth the agent most free, as if he had never foreseen it: so that the absolute decree of not giving faith, final perseverance, and eternal life unto the non-elect (which he is no ways bound to do) howsoever it deny them that grace which would effectually and infallibly make them bring forth fruits meet for repentance, 
Mat. 3.8.  yet it depriveth them not of their own natural freedom and liberty, neither doth it necessitate, compel or constrain them unto any their unbelief or committing or continuing in sin.  
'tis he and he alone, or chief, may well be said to be invincibly drawn into sin, and plunged into and cast into the like of fire, who fights against sin with all his strength, and striveth to avoid damnation.  
And yet by the overmastring power of another is thrust into the one, and hurled into the other; which the consciences of the most wicked in the world can tell them, that there is no such forcing power in nonelection or reprobation: Yea the non-elect Angels (which are now Devils in hell) cannot upon their nonelection, charge God that either their transgression or damnation, was invincibly enforced upon them, they endeavouring to escape it.  
Take a view of any of the men of the world, whom you much conceive may be ranked among the number of such castaways, and therein see whether the decree of reprobation had any such influence upon their outward wi●ked actions, that they might say for excuse they were necessitated thereunto.  
The decree of reprobation did not compel or necessitate Cain to the murderous act of the kill of his brother, neither was there any obligation upon Absalon incestuously to defile his father's Concubines. Neither did it avoidable enforce judas to the selling and betraying of his Master; all these sinful actions, and all the like committed by other the like reprobates, proceed merely out of their own election, having a power whereby they might have abstained from the committing of them.  
And therefore, my kind neighbour to help you one of this mire, that you sink not into grosser absurdities, (as it is too incident to those of your Tribe, who open every casement to entertain all your new lights, though many of them prove but ignes fatui) It will be expedient to take notice of a threefold necessity which may have a dependency upon a subject person, and by means whereof a man may be said that he must do so, and that he cannot do otherwise: There is a necessity of immutability, a necessity of infallibility, and a necessity of coaction or compulsion; I shall explain the terms.  
I call that a necessity of immutability, which doth befall all such things as are appointed by the eternal and immutable decree of God, for God cannot change his counsel, but it must of necessity come to pass, Psal. 33.11. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations. Mal. 3.6. I am the Lord, I change not. Secondly, necessity of infallibility is that whereby God doth certainly and infallibly foresee the futurition of all things; for whereas the foreknowledge of God cannot be deceived, as resting on an immutable decree, therefore whatsoever he necessarily foreknoweth, the same must necessarily come to pass, Act. 15.18. known unto God are all his works from the beginning of the world. Thirdly, necessity of coaction or compulsion is that, wherein any patiented by violence is compelled by an external agent to do this or that which otherwise he is unwilling to do; so Matth. 27.32. they compelled Simon to bear the cross of Christ: so Luk. 14.23. at the great supper, the guests are compelled to go in that the house might be filled: so Acts 26.11. Paul compelled some to blaspheme.  
These things thus premised, I do hence infer, that if the decree of God did produce such an effect as from a proper cause thereof, as the continuance in sin and unbelief, and the rejecting of the means of salvation, by way of coaction or compulsion, so that though they would they could not do otherwise, then well might you fall into that admiration, Where is the tender mercy of our God But the decree of God leaves not men under such necessity of continuance in sin, etc. as though it either compelled men or solicited any unto sinning; but those that sin, sin as voluntarily, and sin is acted as freely by them, according to their own perverse wills and desires, as though there were no such decree or foresight of God at all.  
And yet it is very true that sins do come to pass according to the decree of God by a necessity, first of immutability, in as much as they are permitted, determined, directed and limited by the eternal decree of God, which is as himself immutable.  
Secondly, by a necessity of infallibility, in as much as the foreknowledge of God concerning such future things cannot be deceived.  
But they do by no means come to pass by any decree of God necessarily enforcing, infusing, persuading, or soliciting to sin.  
But Non cuivis homini contingit adire Corinthum, all of your complexion are not equally capacitated to digest such notions, and therefore Qui potest capere capiat, he that is able to receive it let him receive it. If these speculations be too sublime for your thick noddle, blame not me for it.  
And for that portion of Scripture by you cited, it hath come under consideration already, and hath received a full answer, pag. 17. to which I must refer the Reader; only I shall add this;  
That nonelection or negative Reprobation doth not contract the mercy of God into such straight terms, but that every man in the world hath some share in it, though not an equal share.  
And if God's mercy and love may be understood secundum effectum, and not secundum affectum, I would have you find out any creature in the world which hath conferred so many and so great effects of mercy and love upon his young ones, as God did upon Cain, judas, or any other Reprobate, and then I'll give you leave to say that our Doctrine of Reprobation is destructive to the tender mercies of God.  
No Sir, the decree of Reprobation, as it relates to the permission of sin in those non-elected, argues no want at all of mercy in God, though it import a denegation of some mercies, even the top, and height, and bowels of his tender mercies, which God (had he been so pleased) might have bestowed on them; but Ratinabiliter negatur, quod nulla ratione debetur, and with this I shall relax my shoulders from the burden of this gravamen, and so proceed to the next, which is but the second part to the same tune.  
For thus you writ, [Secondly, If God hath brought forth such an effect as a continuance in sin and unbelief etc. by his decree before man had any being, so as that the greatest part of men must be eternally damned for doing but what they must do, and cannot, neither ever could do otherwise: Then where is the truth of God, who hath said, Ezek. 18.23. Have I any pleasure at all that the wicked should die, and not that he should turn from his ways and live?  
Now if this man should undertake to resolve this question, and be true to his own principles, he must say, there can be no other reason assigned for it, either of sin or unbelief, and the rejecting of the means, but merely the good will and pleasure of God: But God himself, whose word I shall believe before this man's arguments, hath said, Ezek. 18.32. I have no pleasure in the death of him that dieth.  
And if this be not sufficient, yet lest men should distrust him, he confirmeth it in Ezek. 33.11. say unto them, As I live, saith the Lord God, I have no pleasure at all in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye, why will ye die, Oh house of Israel.]  
Answ. Let there be a transposition of the words, mercy for truth, in these two gravamen, and then see whether the subject matter be not the very same. I must therefore desire the Reader to receive satisfaction unto this, from that before written, which howsoever calculated for the meridian of mercy, yet may generally serve as an Antidote against all his Gravamen.  
There remains therefore little else to be done as to this, only to examine his texts of Scripture, wherein he insists much upon such expressions, that the Lord hath no pleasure in the death of him that dieth, or, in the death of the wicked, but that the wicked turn from his way and live, etc. Now the mind of the Prophet in this place, is to stir up such as had declined from God, to return unto him by true repentance; and because their iniquities were so many and their offences so great, that justly they might have despaired of remission, mercy and grace, therefore doth the Prophet (for the better assuring of those that should repent) affirm that God delighteth not in, nor willeth the death of the wicked; but of what wicked doth the Prophet speak this? Doubtless of such wicked that truly should repent; and in the death of such wicked God doth not nor never will delight: But he delighteth to be known a God that showeth mercy, grace and favour, to such as unfeignedly call for and desire the same, how grievous soever their former offences have been: But such as continue obstinate in their impiety, have no part nor portion in these precious promises, for them will God destroy, and them will he thrust by the power of his word into that fire that never shall be quenched. Secondly, suppose, I say, that the death spoken of here is to be extended no further than a temporal death, and I am sure it is more than you are ever able to prove, that properly and directly it can be applied to eternal death, and what will that avail you then as to matter of damnation?  
Thirdly, 'tis true, God wills not the death of the wicked, with a desire of destroying, or that he delights in the destruction, vexation or perdition of such creatures, neither would he it, or would effect or cause it if it were nothing else but a naked destruction or perdition: But he wills it and works it (if they do not repent) and delights in it, as it is the punishment of sin, and a vindictive act of divine Justice, and work of God; for God hath pleasure in all his works: The destruction and ruin of Babylon is called his pleasure, Isa. 48.14. he will do his pleasure on Babylon, and his arm shall be on the Chaldeans: and Prov. 1.26. I will laugh at your calamity, I will mock when your fear cometh: and Ezek. 5.13. thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted.  
But to this you make some additions, saying,  
[But now, if God have so disposed of those that live and die in sin and unbelief, as that they never could do otherwise, because of that decree of God which was before they had any being, than I say, what truth were there in all those shows of love that come from God in saying, as he liveth he delighteth not in the death of the wicked? etc. were it not dissembling, false dealing, and hypocrisy, as bad as can be found in the worst of men? But I have better thoughts of God, and so I trust hath every sincere soul that truly feareth God: Rom. 3.4. Yea, let God be true, and every man a liar, as it is written, that thou mightest be justified in thy say, and mightest overcome when thou art judged.]  
Answ. I shall only take notice in this Paragraph of what this learned man writes, that if there should be such a decree of God which did so necessitate men that they must do so and could not do otherwise, and yet to say, that he hath no pleasure in the death of the wicked, were not this dissembling, and false dealing, and hypocritical as bad as can be found in the worst of men? (Horres●o referens) Sir, in this you shoot much besides the mark, we suppose no such decree of God so necessitating any man by way of coaction or compulsion, but that every man that lives and dies in sin and unbelief, might have lived and died in a better condition, if their own corrupt wills had not freely carried them on to such exorbitancies; Reprobatio aeterna nihil ponit in reprobato. The eternal act of God's nonelection, insists, infuses no sinful acts or qualifications, and therefore every aberrancy or deficiency that is found in man, as in reference to his obedience unto the most holy and righteous law of God, cannot in the least degree be put upon the account of the decree of nonelection, but must be reduced only to the malignant will of man, totally depraved and deprived of the glory of God.  
And to what you say as to matter of dissembling and Hypocrisy, this is that which I say, that if God should, as his ultimate end, by an immutable decree determine and appoint a man to sin, or by an irresistible power plunge a man into a course of sinning, and in the mean time make a protestation, that he delights not in the death of the wicked, here you may say were dissembling indeed.  
But when God hath decreed to create a man in righteousness and true holiness, and then to leave him to the liberty of his own will, though in the mean time he know, that being so left to himself he must unavoidably fall, and that he hath decreed to permit him to fall, for the manifestation of his justice, which fall will draw after it many other gross sins, and for which at the last to give him the full wages of all his unrighteousness; here is no false dealing nor hypocrisy, though when he is so fallen God do require the exerting of those graces wherewith he had at first endowed him, and which he wilfully deprived himself of.  
The confiding creditor is not to be blamed nor charged for want of pity, who having lent some money to his neighbour who spends it all and squanders it away in prodigality and lasciviousness, if when his time of payment comes he expects a return of his money, and for want thereof casts and debtor into prison; He that hath wilfully made himself either blind or lame, who can bemoan such a man's condition? For those expressions so obvious in the Scripture, setting forth Gods not delighting in the death of the wicked, it may be inferred thence, that their death and damnation are not things primarily well pleasing to God; but it were ill concluded that God must become a hypocrite and a dissembler if he have eternally decreed to permit them to incur death and damnation by their own default.  
God's ultimate and primary end in the nonelection or Reprobation of some, is mainly to raise glory to his great name by making his power and justice to be known and not that he creates a man on purpose to destroy him. But enough, if not too much, hath been spoken about this already: I shall now proceed to the examination of his last gravamen, which is of the same import with the former, only it hath pleased this Merchant-venturer to cloth it in a distinct livery differing little in substance from his fellows, but only in language which is this.  
[Again thirdly, If God's decree of Reprobation before man had any being, doth produce, or bring forth such an effect or consequence, as a continuance in sin and unbelief, etc. so as that men cannot, neither ever could repent, or believe the Gospel, to the saving of their souls, nor do that which God hath required to be done in order to the obtaining of the forgiveness of sins, and everlasting life, then where is the wisdom of God? Is it not below the wisdom that is in the men of the world, which do not gather grapes of thorns, nor figs of thistles? they do not wait in expectation of grapes, where they plant nothing but brambles, neither do they look for a harvest of Wheat in the field in the which they sow nothing but Tares; for if they should so do, and also complain against the brambles because they brought not forth grapes, and against the field because it brought not forth Wheat, would it not be folly in them? judge ye that have understanding.]  
Answ. In answer to which, to prevent the nauseousness of a vain repetition, I am enforced to crave the Readers patience, to revile the answer to the first Gravamen, which will supply the place of a Catholicon, or universal antidote against all the grievances he can muster up in prejudice of our Doctrine of nonelection or Reprobation, where he shall be abundantly satisfied, that the decree of God is no cause producing any such effect as sin and unbelief, neither doth the decree obicem ponere, so that by reason thereof men cannot repent; it only denies the supply of those graces without which they cannot expect such graces necessary to salvation.  
But I wonder much what vertigo possessed this man's brains when he writes thus of the wisdom of God, Is it not below the wisdom that is in men of the world, &c., do they expect grapes when they plant nothing but brambles? do they look for an harvest of wheat in that field in which they sow nothing but tares? etc.  
Reverend Sir, be serious, and tell me, who own such a doctrine as teacheth that God plants brambles and soweth tares? No Sir, for the brambles and tares they were never of Gods planting and sowing, but the envious man (i. e.) the Devil did it, and man's nature freely contributed assent unto it: we say with Solomon, Eccles. 7.29. God made man righteous, but they have found out many inventions.  
The decree of reprobation implants no evil what it finds not, but it doth only deny to remove that evil that it doth find; God in that decree sows no tares, but as a righteous Judge, he appoints the tares to be bound in bundles and cast into the fire; and now let those that have understanding judge what nerves or sinews there are in this your crimination.  
Neither is there much more in that of yours which follows, thus.  
[But God that excelleth in wisdom doth not so: read and consider, Isa. 5.1, 2, 3, 4, 5, 6, 7. and see what the Lord himself saith, ver. 4. what could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes. See also vers. 7. and he looked for judgement, but behold oppression: for righteousness, but behold a cry. See also jer. 2.21. 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?]  
Answ. But I pray kind Sir, what would you infer from these places by you alleged? for you have drawn no conclusion thence, but suspend it wholly upon the reader's good liking, and therefore by your good licence, I will take the boldness to thrust my sickle into your harvest, and thence glean these (not enforced) consectaries.  
1. That here hence the doctrine of absolute nonelection or negative reprobation is strongly confirmed, in that those who are so reprobated, notwithstanding all the outward means used towards them, yet they will not, cannot believe or repent, but continue in their sins.  
2. That nothing more on God's part could be expected either of desert or of right, than what he had done to his vineyard: only this, that God did do more to that part of the vineyard which he did make fruitful, then towards that part which remained barren, and that in order to, and that antecedently to its fruitfulness.  
3. That something more was necessary to the conversion of them that were not converted, it manifestly appears from hence, because that God beyond that which was common to all, made a reservation of some according to the election of grace. Rom. 9.19. and 11.4, 5. viz. by taking away the vail from off their hearts, 2 Cor. 3.45. Isa. 25.7. and by giving of them a new heart and a new Spirit, and writing his laws in their heart, jer. 31.33. Ezek. 11.19. and 36.26, 27.  
4. That howsoever it be taken, yet might God well demand of those unprofitable and disobedient people, what could he do more than he had done that he might make them fruitful?  
1. Because he owed them no more, nor so much in exact justice, though he might have done more, of mere grace and favour.  
2. Because those means already used, were the chiefest in respect of outward means.  
3. Because they had not done so much as by reason of the means they both ought and might have done.  
4. Because that none of them (herein appealing to their own consciences) had asked any thing more of God, which he had not granted to them.  
And this I hope will be satisfactory to the ingenuous; and from hence I could willingly proceed to his exceptions against my third argument, and pass a slur upon some of his frivolous objections and answers, wherein he doth only verba dare, wastes time, and spoils clean paper with nothing but vapour and smoke. But because it may be pretended, 
1 Cor. 3.12.  that there was something substantial in it; what wood; hay, stubble, I can find in it, I will bring it to the fire that it may be burnt.  
The first objection is thus languaged.  
[But it may be objected, that God knew that such effects would follow notwithstanding, and therefore he could not wait in expectation of better things.  
Answ. I deny not but that God in his foreknowledge did know what would come to pass, and doth know what men will do before they come to act, and yet nothing as from God, in respect of his foreknowledge or decree before man had any being, doth necessitate or is the cause that doth produce any such effect as a continuance in sin and unbelief, etc. and therefore I say, that the oppression and unrighteousness that was committed by the house of Israel, and men of judah, was not unknown unto God before it was committed, or that it came to pass without; or contrary to his knowledge, but it was brought forth directly contrary to the mean: that God used towards them or afforded unto them, which was of such a nature and tendency, had it not been abused, to bring fo●th those good things that God said he looked so, but the contrary was b o●ght forth by them; and upon this a●co m i● is, th' t the Lord hath said to Israel, Isa. 65. 2. I have stretched forth m● hands all the day unto a rebellious people which w●●●● in away that was not good, after their own thoughts: Yea so ●● w ●th ●●ou●in ●●●ce in ●n from being the effect of Gods de r●● of reprobation from before the foundation of the world, that he plainly saith, jer. 19.5. that he commanded it not, nor spoke it, neither came it into his mind.]  
Answ. My very good friend, what you say, as that nothing in the decree of Reprobation did necessitate or was the cause that doth produce any such effect as a continuance in sin and unbelief, etc. I yield you as to cause, and likewise to necessity so far as to co-action and compulsion; But as before I have affirmed, as it was a decree of the immutable will of God which changeth not, and proceeding likewise from his prescience resting on that decree; and so I say again, that it was necessary (necessitate immutabilitatis et infallibilitatis) that such things would follow, notwithstanding expectation of better things; which word expectation is used by the Prophet but by an anthropopathy after the manner of men, for our better apprehension, which signifies nothing else, but that God expects and requires from us what our debt and duty is, which yet nevertheless is done without any frustration of his end, though that be not done which he requireth of us.  
What you writ of the means, that they were of such a nature and tendency, had they not been abused, to bring forth those good things that God said he looked for, etc. I grant it true in respect of the outward means, viz. soil fruitful, place fenced, stones gathered, choicest vine planted, tower built, and a wine-press in it; But all these were but outward graces, common to all the Israelites alike, for there was that unum necessarium wanting, viz. the inward working of his holy spirit in their hearts by changing of their natures, and making of them new creatures, taking away their stony hearts, and instead thereof giving of them hearts of flesh, Ezek. 11.19. and 26.26. without which all the other outward means, though elevated to the top of Pisgah, will prove altogether ineffectual.  
Your progress holds yet further after this manner.  
But that it doth sometimes seem good in the sight of God to hid the things concerning the kingdom of God, and the name of Jesus, from the wise and prudent men of this world, according to the Scripture by him quoted out of Matth. 11.25, 26. I freely grant; as he did hid these things from the men of Corazin, Bethsaida and Capernaum, as a great woe unto them, or as the just and righteous judgement of God upon them, because they repent not; for proof thereof read ver. 20. and so downwards, Then began he to upbraid the cities wherein most of his mighty works were done, Because they repent not; and it doth appear, that as mighty works were done amongst them, and great means given forth of God by Jesus Christ unto them, the greater is their condemnation because they embraced it not.]  
Answ. I wonder Sir, what your meaning is to take cognisance of a text of Scripttre by me quoted, and yet not to give the least colour of answer to it, but only to pervert the scope of the place and the truth of the thing. 1. The scope of that portion of Scripture is an expression of a consolation, wherein Christ supports himself as in reference to the Incredulity of the Jews. The consolation is raised from the good pleasure of Gods will, which had so appointed it. It seemed so good unto thee; which you altogether obscure without taking notice of it.  
2. The truth of the thing is by you concealed, which rests principally in the distinguishing of persons into two ranks, and that arising merely from the will of God; it so seemed good unto him: 1. Because to some it is said that it is revealad, to others not, and that not so much by the preaching of the Gospel, for that was common to them both alike, but by the inward illumination of their minds by the spirit of God. 2. Because the discrimination that is made in the rendering of it to some, and hiding of it from others, is attributed to Gods separating those parties in the decree of election and reprobation. 3. The prime and chief cause of that separation is placed in the good pleasure of Gods will, which is the alone foundation and cause of election and nonelection, Eph. 1.4, 5. Rom. 2.11, etc.  
And upon this account was it that the place was by me quoted, and so by you slubbered over.  
And the like fair dealing I find in that which follows, in your English, thus;  
[And thus I do confess that God giveth to men the spirit of slumber, darkeneth and blindeth their eyes, not outwardly but inwardly, as this man hath said, and also hardeneth and maketh fat their heart, but not from before the foundation of the world, or from eternity, as some do vainly imagine, but as the just and righteous judgement of God upon them in time, when they come to shut their own eyes, and harden their own hearts against the truth in their day of grace: see the words of Christ, Luk. 19.42. saying, If thou hadst known, even thou at least in this thy day, the things that belong unto thy peace, but now they are hid from thine eyes. Also read and consider well for the better clearing of this truth, Ps. 81.11. to the end, Luk. 13.34, 35. Rom. 1.24. to the end: and mind well the 26. ver. for this cause God also gave them them up to vile affections: and also ver. 28. and even as they did not like to believe God in their knowledge, God gave them over to a reprobate mind. And in this sense I do not deny but that sin & unbelief may be an effect and consequence of reprobation; but this reprobation or being given over of God to a rep obate mind, is not solely and singly to be ascribed to the will or decree of God from before the foundation of the world, without any other ground or cause being assigned thereunto by the holy Spirit in the Scripture; for there we may see that man's default in not improving what he hath received, o● may obtain, if he be not wanting to himself, in good earnest to seek the grace that God doth so freely tender to the sons of men by Jesus Christ in the Gospel, is a cause of it.  
Answ. Sir, you that have such rare notions, who ere did imagine that God from eternity should give men up to a spirit of slumber, darkness and blindness of mind, that he should harden and make fat hearts? 'tis but one of your slanders which your dull-sighted proselytes will to easily swallow.  
Yet this I do affirm, that what you say, that God doth all these things in time as a just and righteous judgement: So I say, all these things did God decree that he would do, or permit to be done before all time; for there is no new Immanent act in God, but all whatsoever he in time doth, or that he doth permit others to do, those very samethings are so decreed by God to be done, and likewise so decreed to be permitted to be done by others. Ruminate on this, and for the rest, I may dismiss without contradiction having not much to say to reprobation in time.  
Your next objection that you make to yourself is this.  
Obj. But this tendeth to the exaltation of the creature.  
Ans. That indeed is that false report that is cast upon us in these days, and upon the truth that we profess; but I know not what ground they have for it, except it be this, because we sometime use the word self in our speaking or writing: but upon that accounted they may as well say that Peter was a Free-willer, or one that exalted the creature, because he said, Acts 2.40. save yourselves from this untoward generation: and also they may as well charge the same upon Paul, because he said, 1 Tim. 4.16. Take heed unto thyself, and to thy doctrine: continue in them, for in so doing thou shalt both save thyself and them that hear thee: But we are so far from setting up any wisdom, strength or power of our own, that we do acknowledge that we, 1 Cor. 4.7. have nothing that we have not received, neither do we glory as if we had not received it: for john 1.16. Of his fullness have we all received, and grace for grace; or grace to obtain grace: yea so far are we from maintaining, that we exercise any power of our own in repenting and believing in the name of Jesus, that we do hold and believe that we have no power at all to do either good or evil, but what we do enjoy through the mercy of God by our Redeemer: Who is Col. 1.17. 1 Cor. 8.6. our Lord jesus Christ, by whom are all things, and we by him. Acts 17.28. for in him we live, and move, and have our being. And so wicked men dishonour God, not with any thing they have of their own, but with those members of the body, and faculties of the mind which are in themselves good, as they do enjoy them from God through Jesus Christ, but are abused by being exercised in the speaking of words, and doing of actions that are contrary to the mind of God. See james 3.9, 10. speaking of the tongue and saying, Therewith bless we God, even the father, and therewith curse we men, which are made after the similitude of God; out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be. Now those that we read of in Scripture that said, with our tongues we will prevail, our lips are our own, who is Lord over us? were wicked men and p●oud boasters; but we have learned not to glory in these things, but in this we delight to glory, that we know Jesus Christ to be the Lord, which exerciseth loving kindness, judgement and truth on the earth.  
Answ. Marry Sir, this is brave skirmishing indeed: But I pray inform me, were you so disciplined in the wars, to raise sconces yourselves, and when you had raised them, immediately to make an assault and battery upon them? This would suddenly crown your victory and enlarge the number of your triumphs and Trophies.  
But to what you confess, that you have no power to do either good or evil but through the mercy of God by our Redeemer: as to matter of evil who required such a confession at your hands? and therefore by so much it is more than was necessary, and to boot more than is truth: for who dare affirm that Jesus Christ shed his blood to purchase power for us to do that which is evil? What power any man or creature hath as simply to an external action, he hath it as by virtue of God the Creator, and not God the Redeemer: but only as to such actions which may have a tendency to goodness, heaven, etc. and so with you I will confess that joh. 15. Without him we can do nothing. But in good sooth Sir, this confession being so inconsistent with your other principles, whatsoever it is that you pretend, or fair flourishes you make of denial of yourselves, and making Jesus Christ all in all, yet it is too palpable, you do exalt the freewill of man above all that is called God, and whatsoever is done or spoken in the advance of that, especially in that point of conversion, it is done to the dishonour of God, and of his Son Jesus Christ: Whosoever gives freewill any power at all in the choosing or acceptance of any thing that is good, as from a principle of any innate quality it hath in itself, he doth in so much dethrone Jesus Christ from his kingly power and Priestly office: Jesus Christ died that he might purchase a freedom to the will, and Psal. 110.3. they shall be a willing people in the day of his power: and then joh. 8. If the Son make you free, then are you free indeed.  
For that which follows, I was very unwilling to trouble either myself in transcribing of it, or the Reader, to perplex him with so much of nothing: but by reason I have enjoined myself to that method, I cannot omit it; and thus it gins.  
[And to those Scriptures in Rom. 9 which seem to be the groundwork or foundation upon which these Arguments are built, they hold forth no such thing as this man doth endeavour to draw from them, or wrest out of them, by which he would have his Argument seem currant gold, but will be found to be but dross: for they speak forth no such thing as that God doth elect men in Jesus Christ to eternal life, without any respect had to faith, or the use of means, although they do exclude the works of the law wholly in that thing, as hath been already showed: neither do they speak forth any such thing, as that God doth assign the Reprobation of persons to everlasting destruction solely and singly to his will, without assigning it to any other cause: but the contrary is in it, as hath been already made to appear in ver. 32. and in Chapter 11.20. in which it is plain that unbelief or the not seeking of righteousness by faith in Christ Jesus was the cause why the fleshly seeds or natural branches were broken off from their own Olive-tree, were blinded or hardened, had the spirit of slumber given unto them, eyes that they should not see and ears that they should not hear, and so were Reprobated, because they sought not righteousness by faith, and because of unbelief; and thus neither Ishmael nor Esau, nor Pharaoh were cast out of God's presence, given over or hardened, merely, solely, and singly by the will or decree of God without assigning any other thing in Scripture as a cause of it: for Ishmael was persecuting the son that was born by Promise, Gal. 4.29. Esau was a profane person, and for one morsel of meat sold his birthright, Heb. 12.16. and his posterity also, which is much concerned in what God said to Rebecca, Gen. 25.23. For the Lord did not speak to her of two persons, but said, that two nations were in her womb, and two manner of people should be separated from her bowels, and the one people should be stronger than the other people, etc. And those judgements that are to befall the Edomites, or the posterity of Esau, are not assigned solely and singly to the will of God, mentioning nothing beside the will of God, as a cause of it, as appeareth in that Prophecy of Obadiah, ver. 10. For thy violence against thy brother jacob shame shall cover thee, and thou shalt be cut off for ever: and Pharaoh likewise we do not find to be hardened or given up of God, until he had hardened his own heart first, if we mind and consider well his evil dealing towards God and his people in the first place. Do but read and consider well Exod. 8.32. and Pharaoh hardened his heart at this time also, which is a plain intimation that he had hardened his heart several times before; and so God maketh vessels of dishonour not in the first creation, as hath been imagined by some for then he made all things good, Gen. 2.31. and God made man upright, but he hath sought out many inventions, Eccles. 7.29.]  
Answ. Grave Signior, to what you say that I deduce from the Scripture, that God doth elect men in Jesus Christ to eternal life without any respect had to faith or the use of means, I pray point out the place where either I or any man else have vented such stuff; if you cannot, blame me not to charge you for bearing of false witness against your neighbour, yet this both myself and others constantly do affirm, that in the decree of election, God hath no respect at all to faith or use of means, as a motive, incentive, or cause why he should elect one rather than another; but yet in that decree those whom he sets his love upon to appoint them to salvation, those he doth decree that they shall be saved by faith in his Son, and by exercising of such means as he hath or will appoint in his word.  
To what you do insert by way of concession, (although they do exclude the works of the law wholly in that thing) Sir, this is your mistake, (as I have told you of it before) For I would have you to learn this from me, if your pride be not too great, that where works of the law are excluded, and faith required, that is only meant in the business of Justification, and not to be meant about the matter of election; for in the cause of election, both faith and use of means are as much excluded from having any casting voice at all, as well as the works of the law: yet this to be understood excluded as antecedently to election, but not as consequently excluded, as from being a means, cause, or motive of the decree, but yet excluded as from being of a consequent means for the execution of the decree; for as so, works are as necessary to salvation as faith itself, for Heb. 12.14. without holiness no man shall see the Lord.  
Nor is there any more truth in that which follows, that we should collect from that portion of Scripture, that the Reprobation of persons to everlasting destruction proceeds solely and singly from the will of God; but this is that we do affirm, that God did not elect some but past by them, and left them in their lost condition, and this was simply and singly from the same will whereby he elected the rest, and that for the sin whereinto they had irrecoverably cast themselves, which would avoidable fetter them, and make them obnoxious to all other sort of sins, for those same sins, I say, at the last to condemn them: and who can in this expostulate against the justice of God?  
For Ishmael, Esau, Pharaoh, whom the Spirit of God makes instances of nonelection or reprobation, they were by the decree of God, which is his will or good pleasure, left in, or passed by in that corrupt mass of perdition, out of which the Lord determined not to deliver them, nor to supply them with grace sufficient for their salvation, and this was from all eternity before they were in existence; concerning which our dispute is, which as yet you do not meddle withal, but only about reprobation in time, concerning which I have no cause to contend but shall readily acknowledge that when these men came to be in being, they in their several generations were led away by their own lusts, which, as they did flow from that principle of their nonelection, so one sin in God's justice might be the cause of another sin.  
You make your progress thus.  
[But it is found in Scripture that God's way in making vessels of dishonour, is in respect of what he doth by men in time when they come to have a being: and so it appeareth from that similitude of the potter, jer. 18.3, 4. Then went I down to the potter's house, and behold he wrought a work on the wheels, and 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: and we do find that God doth not apply the parable or similitude to any work that he did in the first creation, or before man had a being, but he doth apply it to his dealing with men in time, when they have a being: for saith the Lord by the Prophet ver. 5, 6. O house of Israel (note) the house of Israel was a people then in being, and yet were not at that time made vessels of dishonour, or given over of God to their own destruction: but God pleadeth from that similitude that he had power, and also woe l do it, if they did walk stubbornly against him, which accordingly came to pass: for saith the Lord by the Prophet, ver. 11. 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: and they say there is no hope, but we will walk after our own devices, etc. ver. 12. and more for the clearing of this you may find, if you read chap. 19 and especially mind the 15. ver. the words are these, Thus saith the Lord of hosts, the God of Israel, Behold, I will bring upon this city, and upon all her towns, all the evil that I have pronounced against it, because they hardened their necks, that they might not hear my words.  
Answ. My friend, why this of the Apostle, Rom. 9 must necessarily be relative to any other place, but immediately from that inspiration of the Holy Ghost, I am assured you can bring no cogent reason for it; 'tis true the margin of the Bible gives a hint of some such parallel places of the like import, but it doth nor thence follow that the interpretation of the one must be concluded to be the sense of the other. But if any man in this list to be contentions to make it relative, then surely it must rather be to that in Isa. 45.9. as I could evidently make it to appear if it were necessary: and then all what this Gentleman hath said to that of jer. 18.3, 4. must needs fall to the ground, where I have nothing to say either to him or it, the strength of my Argument being nothing at all concerned in it. What is in this paragraph spoken as to vessels of dishonour, I shall by and by meet with that in the Analysing of this 9 to the Rom. and in the mean time proceed to attend to what you farther say.  
[And this is that which is pleaded for in Rom. 9 that God hath power and also it is his will to harden the hearts, and blind the eyes, or darken the understandings of those that will not obey the truth in their day of grace, when light is held forth unto them, as it came to pass upon the Jews, as the just and righteous judgement of God upon them, Luk. 19.44. Because they knew not the time of their visitation. Rom. 9.32. Because they sought it not by saith: and Rom. 11.20. Because of unbelief.]  
Answ. Though this be all yielded, yet the truth that I profess is never the more prejudiced: I shall therefore hearken to what you further say.  
[But there is one text yet in the rear of all the rest that are mustered up for the proof of this Argument, which I cannot well pass by, without speaking something to it; lest it should be said, that there was some strength in it: which I knew not how to remove the text is 1 Pet. 2.8. which stumble at the word, being disobedient, whereunto also they were appointed.]  
Answ. Alas! grave Sir, are you now at last grown so conscientious as to hold yourself obliged exactly to answer all my allegations? or do you think you have here espied an advantage? I am very certain that there are but few of all those places I have cited that you have meddled with at all, but put a slur upon the most of them: but none of all, that you have satisfactorily answered. Let your whole pamphlet be surveyed, and judgement given upon it, whether you have given but the appearance of an answer to any one text by me presented: and now do you come with such pretences, that there is no such strength in it but that you knew how to remove? But let us hear what your wisdom will say to it.  
[To which I reply, first, by demanding who it is that can be disobedient in doing what they are appointed to do by God himself? Now if those that live and die in unbelief were appointed of God so to do then where is their disobedience? are they not as much obedient as those that live and die in the faith? for they do no more than what is appointed them of God to do▪ and then do they not equally and alike do the will of the Father? and then would they not be the brethren and sisters of Christ? Matth. 12.50. Let those that have understanding judge.]  
Sir, I will give you for your better satisfaction, the scope of the place, and that will a little conduce to gain the sense of the words.  
The Apostle in this same verse partly confirms what he had delivered concerning Christ, ver. 4. viz. that he was a living stone, chosen, and precious, and partly he prevents an objection which might arise from the in redulity of the greatest part of the Jews, and chief of the Scribes and Pharisees.  
This scandal he removes by the commemoration of a prophecy of David, Psal. 118.22. whereby to signify that they ought not to be offended with the incredulity of the Jews as a thing so strange as never to have been expected, whereas it was foretold by David, and that by a special instinct of the Holy Ghost. 2. And to the confirmation of the same he adjoins another prophecy of Isa. 8.14. And lastly, the same scandal he utterly cashiers, by a declaration that such was the will of God that it should be so, which (as being most just and holy) all the people of God are bound to acquiesce in, and this he clears, ve. 8. when he saith, that those unbelievers who are offended at the Gospel were appointed unto this very same thing. The like expressions are found, 1 Thes. 5.9. God hath not appointed us to wrath: and Rom. 9.17. for this same purpose have I raised thee: and ver. 22. vessels of wrath fitted to destruction: and jude 4. of old ordained to condemnation.  
And this of the scope; now for the sense of the words.  
1. We do not say they were appointed, as if we did maintain that God had decreed to infuse o● instil unbelief into them, for all men are by nature unbelievers and disobedient to the truth.  
adam's disobedien e had exposed them to, and left them in such a connative state of unbelief and disobedience, that they were never able to shake off, nor rid their hands and hearts from, until God by his immediate hand had sprinkled them with pure water and washed them clean; and therefore there needed no new infusion to make them do that, to which (you say) they were appointed to do, their own contracted original depravation wo●ld carry them on fast enough to that without any other, or new intervenient act of God.  
No Sir, God's acts are all holy, and just, they were appointed to that unbelief and disobedience, not that God would work it in them.  
But that he had decreed and so appointed to leave them in that unbelieving and disobedient condition whereinto man at first had freely precipitated himself, whereby he had so captivated all his posterity, that they being deprived of the glory of God, and God likewise having decreed to permit them to fall into gross actual transgressions, from which he was no way obliged to preserve them; and hence it is that here it is said they are appointed to it, because God had decreed not to prevent it, none of this disobedience or unbelief came to pass, either God not knowing of it, or wanting power to hinder it, but God, for the setting forth of his own glory in the manifestation of his justice upon such immorigerous subjects, he had decreed to permit that unbelief and disobedience, and so it was appointed.  
2. Neither do we say that there was any precept or command, whereby God did require that unbelief or disobedience; No, the purity of his most holy nature doth most severely forbid it: but this it is that we assert, that the just God had appointed or decreed not to give them faith, which is an undeserved grace, Eph. 2.8. not to give them the spirit of obedience, for that is a disobliged mercy, and yet without whose gift of themselves they could do nothing, joh. 15.2. Phil. 2.13. and that positively likewise he had decreed, that when they were refractory and disobedient against the Gospel, in a righteous way of judgement more grievously to blind and harden them, so punishing sin with sin; and in the end and issue of all, to give them the wages which they had earned, that so they might reap what they had sown, and receive the fruits of their own labours, viz. hell and destruction; and so all of this was appointed, because decreed to be done or permitted to be done. Therefore you do but dally and play with the words, and make a mock of the language of the holy Ghost, when you write; If those that die in unbelief were appointed of God so to do, then where is their disobedience? are they not as much obedient as those that live and die in the faith? Good Sir, this obedience that you dream of, that so much perplexeth your brains, supposeth a command to that unbelief, that disobedience, which we utterly deny. 'tis true this we do affirm, that there doth proceed a decree, and that, not positive, but negative, viz. a denial of such grace as by which they might be enabled both to believe and obey the Gospel.  
And that grace being wanting to them, how shall they believe, how can they obey? and yet all this is no other than God in his secret counsel hath decreed, appointed, to permit in the manner to come to pass.  
But you have another bout with this text, and say.  
[But secondly, I do therefore affirm that the disobedience o● unbelievers is in not doing of that which they should do by the appointment of God; and as some of the former translations 〈◊〉 read, being disobedient to that whereon they were set: and if this man do but look on his Greek Testament, and say no otherwise o● this text, then in his own conscience he judgeth to be the clea● sense of it, as he is freely willing to answer the same before the great and righteous judge, the Lord jesus at his appearing, when he shall sit upon the throne of his glory: Then I am persuaded that he will say no otherwise of it.]  
Answ. Sir, in answer to this your conclusive cathedral gloss, viz. that the disobedience of unbelievers is in not doing of that which they should do by the appointment of God; I must tell you it is very luxuriant, and corrupts the text, and perverts the whole scope of the Holy Ghost and sense of the words; both of which according to the mind of the Spirit, and given in before, I need not to repeat it.  
The word which the Translators here render disobedient is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies an unperswaded person, an incredulous, unbelieving and refractory person, that will give no assent unto that which he hears. And now I pray learn me one lesson, In what Grammatical construction can these words, whereunto they were appointed, have any manner of relation, but only unto their antecedent disobedient, or unbelieving, and not to any implicit command or injunction of God, as it is by you feigned.  
And then it must necessarily carry this Interpretation, being disobedient, unperswaded or incredulous, unto which their disobedience, misperswasion, or incredulity, they were before hand, even from all eternity, predetermined, predestinated or appointed of God.  
But that which follows of yours puts me into a wonder, as it was to the Jews concerning Christ, joh. 7.15. How knoweth this man Letters, or Learning? (as it is in the Margin) having never learned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I suppose you are not a pretender to any Enthusiastical raptures, as if you could speak any exotic languages, as by an immediate divine inspiration, which you never learned, as one in London once did in my hearing, pretending a miraculous gift in his speaking of Hebrew and Greek, he being no scholar; but let that pass, and him too that set you on this buzz, which only makes a noise, but comes to nothing.  
For those former translations you mention, which render the words, being disobedient to that whereon they were set, I have not met with any such, and therefore leave them to their own sense. But upon your proposal and heavy charge thereon, I have surveyed the original: the words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it properly signifies (as I said before) a person unperswaded, not believing; and for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereon you lay the stress of your interpretation, if we shall follow the usual sense of the holy Ghost, in divers other such like places, it cannot in any other fair construction be rendered then Appointed ordained. viz. by the decree of God, and so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually taken, as joh. 15.16. I have chosen you and ordained you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 1 Thes. 5.9. God hath not appointed us to wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now why you should tread in a path by yourself, and wave the best received Interpretation, I know no cogent reason for it, but that you have a vain affectati-of singularity. Nor indeed much would it conduce to your purpose, had you your desire in this sense of the word; but such men as you are when they can no ways evade the power of the Spirit speaking in any Scripture, than they fall to their wrenches and turn, and doubles, as the Hate doth when she is hard hunted and in danger to be taken, and can find no other way to escape, and therefore I will leave you to your vain subterfuges; and attend to what you further say.  
[Object. But the objection that usually is made against this, is grounded upon Rom. 9.19, 20. Thou wilt say unto me, why doth he yet find fault, for who hath resisted his will? Nay, but O man, who art thou that repliest against God? etc. Now that which some do infer from it, is, That God doth Reprobate men to eternal destruction without assigning, or ascribing any other thing to be the cause of it but the will of God, as this man doth in his argument.  
Answ. To which I answer, that there is no need at all for men to dispute with God so as to demand of him a ground or cause of man's Reprobation, for he hath showed them the things, of himself by the things that are made, even his eternal power and Godhead; so that they are without excuse: Rom. 1.20. and hath showed sufficiently in the Scripture, that the rejecting the means of salvation, continuing in sin and unbelief, is the cause of it, as hath been already proved, and yet I shall by the help and assistance of God endeavour to make it more plain; for consider, that the people that Paul speaks to in these words, Thou wilt say unto me, why doth he yet find fault? for who hath resisted his will, etc. were the jews, which notwithstanding all that God did publish and declare unto them by Jesus Christ, and by his Apostles; first tendering unto them the choice and precious mercies of himself in his Son Christ, that repentance and remission of sins should be preached in his name among all nations, beginning at jerusalem: and so it was declared unto them, Acts 4.10, 11, 12. that there was no other name under heaven given among men whereby they must be saved but only by the name of jesus of Nazareth, whom they had crucified, whom God hath raised from the dead: Which is the stone that was set at nought by the bvilders the jews: yea this truth was plainly declared by Paul also, in Acts 13. from ver. 16. to ver. 46. and he applying his speech to the men of Israel, and children of the seed of Abraham, in the conclusion thereof ver. 38, 39 saith these words, Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things, from which they could not be justified by the law of Moses: Beware therefore, saith he, ver. 40, 41. Lest that come upon you whsch is spoken of in the Prophets, Behold ye despisers, and wonder, and perish, for I work a work in your days which ye shall, (or see Hab. 1.5.) will in no wise believe, though a man declare it unto you; and by this it may solely be concluded, that Paul was not of that mind, that those people, or any other people whatsoever, were appointed, or designed of God, by his purpose and decree from before the foundation of the world, that unavoidably they must, and can do no other but despise Jesus Christ, and the means of salvation by him; for if he had been of that mind, then certainly he would not have bad them beware, or take heed of that which they could not help.  
But notwithstanding this, ver. 45. they speak against those things which were spoken by Paul, contradicting and blaspheming, and although through Jesus Christ was preached unto them the forgiveness of sins, and by him all that believe are justified from all things, from which they could not be justified by the law of Moses, yet, as they had said before, that they were Moses disciples, joh. 9.28, 29. and they knew that God spoke by Moses, but as for this fellow, we know not whence he is; so yet they were resolved to dwell upon the law of Moses, together with being children of the stock and seed of Abraham according to the flesh, for justification in the sight of God: and to the very same people Paul speaketh, Rom. 2.17, 18, etc. saying, Behold, thou art called a jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them which are in darkness: and to those people he speaketh also, Rom. 9 at the beginning, and so forward, saying, in ver. 7, 8. Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called: that is (saith he) they which are the children of the flesh, these are not the children of God: but the children of the Promise are counted for the seed. And this he proveth in showing that Ishmael the son of the bondwoman, Gal. 4.22, 23. verses, and Esau also that was born of Rebecca, which together with jacob was conceived in the womb of her, to wit Rebecca, by one, even by their father Isaac, all descending from Abraham according to the flesh, and yet Ishmael and Esau must be cast out of Abraham's house or family. And that which he saith ver. 13. jacob have I loved, but Esau have I hated, was written by the Prophet Malachy many years after they were born, brought forth and became two nations, as it was said to Rebecca, Gen. 25.23. and the ground or reason showed by Obadiah, ver. 10. and this is to show that God hath not bound himself by any purpose, decree, or promise, to elect, justify, or eternally to save them by their keeping the law of Moses, and in being the seed of Abraham according to the flesh, and therefore there could be no unrighteousness with God in casting them out, or breaking them off from their own Olive-tree, notwithstanding all that they could plead for themselves in these things.  
But it was that vain confidence that Paul knew they had in these things before mentioned in Chap. 2. Behold, thou art called a jew, and restest in the law and art confident, etc. and therefore Paul might well say, thou jew that restest in the law and art confident, wilt say unto me, Why doth he yet find fault? for who hath resisted his will? for being so confident in these things, they would be apt to say, Why should God find fault with us? Is it not the will of God that the seed of Abraham, being circumcised, and keeping the law of Moses, should be his people? and hath not God himself commanded these things, and annexed promises thereunto? who hath resisted his will in all this? But Paul having before fully proved, that God had not bound himself either by purpose, decree, or promise, to elect, justify, or eternally to save them upon that account, might well say, thou must not reply against God, for he having made no such promises unto thee upon those terms, he is at liberty to break thee off as an unfruitful branch, and to make of thee a vessel of dishonour.  
For notwithstanding all the means that God had used towards them in order to their conversion, they having all heard Rom. 10.18. and God having stretched forth his hands unto them all the day long, and yet, notwithstanding all that God had done for them in tendering unto them such precious promises in Jesus Christ, yet they were a disobedient and gainsaying people: and thus walking stubbornly against God all the day of Grace, they are now in the hands of God as the clay was in the hand of the porter, to make of them vessels of dishonour: for the Potter did not take a piece of clay into his hand on purpose to make such a vessel at the first as it was made by him afterwards; but jer. 18.4. the vessel which he made of clay was marred in the hand of the Potter, and so he made it again another vessel, as it seemed good unto the Potter to make it: and so in like manner, those people, the Jews that Paul speaketh of in the Epistle to the Romans, being stubborn in the hands of God, and disobedient unto his righteousness, even when his hand was stretched forth unto them all the day long, it was now just with God to make of them vessels of wrath, fitted, or made up for destruction; and thus it is plain to any rational man, that will but look on these things with a single eye, and with an upright mind judge of the same, that the good will and pleasure of God is not solely and singly the cause of Reprobation, without having any other ground or reason assigned thereunto in Scripture; but that the rejecting the means of salvation, to wit, the free tenders of Christ in the Gospel, continuing in sin and unbelief, and denying the power of godliness, is assigned by the holy Spirit in the Scripture as a cause thereof.]  
And as God thus dealt with the Jews, because they sought not righteousness by faith in Christ, so doth God in like manner deal with all the world for the like cause: He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God: and this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil: and 2 Thes. 2.10, 11, 12. Because they received not the love of the truth that they might be saved, and 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.]  
Answ. I have here presumed much upon the Readers patience, and therefore must crave his pardon, in obtruding upon him so much of nothingness, vanity, and incongruity, (as to the Apostles scope) as is contained in this answer of my adversary, being not ad idem, but a rambling discourse not any whit analogous to the business in hand: Yet I have not spared to set the whole down; having proposed that to myself to be my method at first, that so it might appear, that I had not put a slur upon any part of his writing, which had any appearance of substance in it.  
And yet in my answer hereunto I shall not confine myself to such strict terms as to pursue him so closely in his wild-goose chase through thick and thin, over hills and over dales, Ultra Garamantas et Indos, and so to wait upon him in his crooked ways, or follow him in his extravagancies: he gleans up and patcheth together divers impertinent places of Scripture, as Act. 4.10, etc. Act. 13.16, etc. joh. 9.28, etc. Rom. 2.17. Gal. 4.22. Gen. 25.23. Obad. 10. Rom. 10.18. and jer. 18.4. and 2 Thes. 2.10, 11. and from these to drain out the Apostles meaning in this place.  
But my purpose is to keep me close to the words of the Apostle, who best knew the meaning of the Spirit, and who alone is sufficient to be his own interpreter, and from thence to infer so much as to a rational man may give a full decision to the matter in controversy, viz. that sin and unbelief is not the cause of Reprobation before all time, but that it proceeds solely from the good pleasure of Gods most holy will, to reprobate or pass by whom he pleaseth; though this confident I might say impudent man, saith he, hath already proved the contrary: But sure than it must be in one of his former printed volumes, I am certain it cannot be found in this pamphlet.  
But before I undertake to make an entry on the words, I cannot overslip one of his new discoveries, whereof he desires the Reader to consider that the people that Paul speaketh to in these words, Rom. 9.19. Thou wilt say unto me, why doth he yet find fault, for who hath resisted his will? etc. were the Jews, etc. Sir, may I be beholding to you for this your rare invention? Your skill in Chorography it seems is not ordinary, such a dull brain as I have, did believe that Rome stood in Italy, within the bounds of Europe, but your dextrous art hath espied it out in judea within the climates of Asia, many hundreds of miles distant from what I ever apprehended of it. I pray Sir, in your next inform me whether Rome stood in jerusalem yea or no; But what need I to wonder at thy? for with such fopperies you gull your deluded Auditors, who swallow down worse falsities than these, without straining at such Camels.  
For truly Sir, I must tell you, that you must help me to such a faith that can remove mountains in the twinkling of an eye, nay cities too, before I can yield to you that Paul here speaks to the Jews: For if I may safely believe Paul rather than you, it was directed to the Romans, Rom. 1.7. for all that be in Rome; and the Postscript written to the Romans from Corinthus. Now who can be so ignorant as not to know that the Romans were Gentiles and not Jews? and though in this chapter mention be made of the Jews, his sorrow for them in respect of his near relation to them, their ancient pedigree and great privileges, yet it is directed particularly to the Gentiles, that they might make a holy use thereof. So that your fabric raised on so sandy a foundation, your Babel consisting of a bare circumlocution of several texts of Scripture forced by you to speak what was never intended by the Holy Ghost in them, it all moulders to powder. But lest this may seem rather a tergiversation then an answer, I will, as I intended, offer to the Readers view, the genuine Analysis of the Apostle in this part of the chapter, that so sorting it as collateral to your forced interpretation, the judicious Reader may thereby censure, whether is more suitable to the mind of the Holy Ghost, yours or mine.  
In the former part of this chapter, the Apostle had been treating of the predestination of the Saints by the examples of Isaac and jacob, and now is he entered upon the doctrine of reprobation, by the examples of Ishmael and Esau, under which all Reprobates may be comprehended: Of whom when he had concluded that it was not for any of their evil deeds, but the meet good pleasure of God's will that so rejected them: and having proposed an objection to himself, which carnal wisdom might allege, that if the matter were so, then there was unrighteousness with God, to deal so unequally with persons that were in all things in an equal condition.  
He repulseth this objection as most absurd, saying, God forbidden; and withal he aggravates his protestation against such a conclusion as the charging of God with injustice, by the testimony of God to Moses, Exod. 33.9. I will have mercy on whom I will have mercy, etc. the reason whereof is drawn from God's absolute and most free power that he hath over all his creatures to do with them what he pleaseth.  
The same absolute sovereignty is likewise ratified by the example of Pharaoh, in whom there is such a series and concatenation of acts of the divine providence in hardening and destroying, and that written in such large Characters, that all the future ages of the world might know, that God is Lord Paramount over all the works of the creation, and therefore that he may, when, and whom, and where he pleaseth, raise up some to be as potsherds, that were made of purpose that his absolute power might be shown on them; as to show mercy on whom he will, so to harden whom he pleaseth.  
This block being removed, and thereby the point of absolute sovereignty being confirmed, the Apostle now meets with another objection, ver. 19 Thou wilt say unto me, why doth he yet find fault? for who hath resisted his will? now from what the Apostle here objects, it is palpable that in himself he concludes, that it depends merely on the will of God that some are Reprobated, or not elected, and thereby hardened, and being hardened do avoidable sin and perish. For humane reason from what was said (whom he will he hardens) might conclude, that the Apostles doctrine leads to an absurdity; for if it must be so, how can it be that God can justly complain of those which are hardened, and so of those who are Reprobated, when they do sin? How may it be said can God complain? and that for a double reason: First, because those who are hardened or reprobated, when they sin, they do only such things as God doth will to permit by them to be done. Secondly, because those who are so reprobated and hardened, they can do no other than thus sin, if that unto that purpose they were so hardened and reprobated: Now both of these things are very true, neither doth the Apostle deny either of them. But that which humane reason doth infer from thence, viz. that therefore God cannot in justice find fault, or be angry with the Reprobates when they sin, this he takes for a false conclusion, and therefore he checks the boldness and petulancy of wanton carnal reason, saying, Nay but O man, who art thou that repliest against God? wherein the Apostle flatly condemns the daring boldness of such men, who when God had plainly declared in his word, that according to his free good will and pleasure, he had elected whom he would, and therewith had mercy on whom he would, and that he had likewise not elected or reprobated, and therewith hardened more and more whom he world, yet they would be so adventurous as to reply, answer again, dispute, or expostulate the case with God, thereby tacitly accusing him of injustice, and making him either the author or approver of sin, and so extenuating their own wickedness. In short, it tends thus far to our purpose, that the Apostle insists not on a refutation of these reasons, but by his silence gives consent unto them, only he rejects the sequel thence deduced, by this express reproof, who art thou that repliest against God?  
Next, for a further confirmation of what he hath in hand, he brings a similitude from the Potter's house: Shall the thing form say to him that form it, why hast thou made me thus? In which words are condemned the desperate audaciousness of such, who fear not to contend with God their maker, why he had not made them otherwise then he hath: a like parallel place we have, Esa. 45.9. woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth; shall the clay say to him that fashioneth it, what makest thou?  
Further, in these words, Hath not the potter power? etc. the Apostle by an argument a minori ad majus, clearly evinceth, that God may, without the least tincture of unrighteousness, elect or reprobate, have mercy or harden, appoint to salvation or damnation, whom he will.  
For if the potter may enjoy that freedom without the control of any, that of the same lump of clay he may make one vessel to honour and another to dishonour, how much more may God, who is such a Lord that no man may say unto him, 
Job. 9.12.  What dost thou?  
Add moreover this (to make it weigh heavier) the potter, though he be the maker of the vessel, yet he is not the maker of the clay whereof the vessel is made; but God he made us of nothing, at least he made the lump of clay whereof man was made: Now the Apostle purposely made use of the word clay, to prevent a cavil which might be made, viz. that there is a great deal of difference betwixt us and earthen vessels: be it so; but yet what are we but as clay in the hands of God? for thereof were we at first form, so jer. 18.6.  
And therefore without dispute, we are more properly as clay in the hands of God, than the clay whereof the vessel is made, in the hands of the potter. And that the Lord hath a far greater power over us, than the potter hath over his clay, because we are more properly Gods, than the clay is the potters, for the potter made not the clay, but God made both the clay and the potter; he made the clay of nothing, and of that clay fashioned man: Besides, the potter as he made not the clay, so is it not in his power to unmake it, but that it will be clay still; but God, as he form man of nothing, so if he would please he might reduce us to our first nothing. Moreover, we see that there is a great difference between the potter and his pot that he makes, and yet it is but finite, for both are creatures: But between God the creatot of all, and us his creatures, there is an infinite disproportion, so that hence it comes to pass, that the power and sovereignty that God hath over the work of his hands, is infinitely beyond what the potter hath over his clay. If therefore the potter hath such power over his clay that is not simply his own, but holding all in capite from God himself, how much greater power than hath God over us worms and no men to frame, fashion, and do with us what seems good in his own eyes, without any dispute to be made with him?  
From all which it is as clear as the day, that God in Reprobation or nonelection, though he had no respect to sin as to the decree, yet in respect of the sovereignty that he hath over his creatures, he may according to his good will and pleasure, form and appoint any vessel to dishonour, without being accountable to any, or in the least measure charged of unrighteousness.  
And thus having done with my Antagonist, for his doctrinal part out of that ninth chapter of the Romans, I must attend unto the practical uses that he draws from them, which are these following.  
[Now the use that we make of this, is first, it doth hereby appear, that God's decree before the foundation of the world, doth not hinder men from being eternally saved, if they be not wanting to themselves in the use of that means, and the exercise of that power that God giveth unto them for the accomplishing of their everlasting happiness.  
Secondly, It may be a precious encouragement to all people to go unto God by Jesus Christ, in the use of that means that he hath appointed, for life and salvation, forasmuch as he is able to save to the uttermost all that come unto God by him.  
Thirdly, those that have embraced Jesus Christ by that way and means, may be sweetly comforted in the everlasting love of the Father, manifested to their souls through the precious promises of God in Christ Jesus, which are not yea and nay, but in him they are yea and amen; which promises of remission of sins, the everlasting inheritance, and the holy Spirit of promise, as Ephe. 1.13, 14. 2 Cor. 1.12. a seal or earnest of the same inheritance, and those promises are assigned, and made over so firmly to penitent believers, being baptised in the name of the Lord Jesus, together with seeking for the same spirit by prayer, and laying on of hands, believing the resurrection of the dead, and the eternal judgement, and growing up, upon those principles, in holiness of life, in the fear of God, and with a single heart in obedience to Christ, delighting to observe all his counsel, and so going on unto perfection in the way of righteousness, with perseverance enduring therein to the end of their lives, that they shall undoubtedly be saved in the day of the Lord; according to these, and such like Scriptures, joh. 3.15, 16. Chap. 15.16. Matth. 18.14. It is not the will of your father which is in heaven, that one of those little ones should perish. (Note) It hath an allusion to ve. 6. Those little ones that believe in me, Mark 16.16. Acts 2.38. Chap. 16.31, 32, 33, 34. Matth. 24.13. Rev. 2.10. for God cannot fail in making good his promises to his people, they remaining faithful; for he hath confirmed it with an oath, which to men is an end of all strife, Heb. 6.16, 17, 18. Wherein God willing the more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us.  
Fourthly, let the express words of Jesus Christ be accepted of as a sweet counsel to all people, joh. 12.35, 36. Yet a little while is the light with you, walk while ye have the light, lest darkness come upon you: while you have the light believe in the light, that ye may be the children of the light: also Heb. 3.13. exhort one another daily while it is called to day, lest any of you be hardened through the deceitfulness of sin: Harken unto these things ye sons of men: seek ye the Lord while he may be found, call upon him while he is near; Let the wicked forsake his way, and the unrighteous man his thoughts, let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.]  
Answ. Sir, I shall not have much to say to your uses, as containing little of controversy, though somewhat might be said to each of them; but I shall wink at small faults, as being weary with your former doctrine: and therefore instead of answering any one of yours, I shall deduce from the doctrine that I have delivered certain consectaries, flowing from the breasts of consolation, 
Isa. 66.11.  and naturally arising from the subsequent words of the Apostle, which may conduce much (if well applied) to the business now in controversy between us.  
First, here we may behold as in a glass the hatred of God against sin, and for the sake thereof against sinners, viz. that whiles we see him by his vindictive justice executing of wrath upon sinners, he hereby declares himself to be a God hating sin, neither that any iniquity can dwell with him; 
Psal. 5.4.  And as his anger is extended against sin, so it is only against sin; sin is none of God's creatures, no part of the creation, for all that he made was good: and therefore God is not angry with, nor hates the devil intensively, and that immediately as to his person and nature, for that is good; but as he hath contracted sin, and so that renders him hateful and abominable. How then can God be charged with any iniquity, when he is pleased for the manifestation of his justice, and therein of his hatred unto sin, he is pleased I say, not to elect, but to reprobate some, and fits them, makes them up, or appoints them to destruction, that all the world may ring of his anger and hatred against sin?  
Secondly, and as God was willing to show his wrath, so was it needful there should be such subjects, even the Reprobates, on whom he might make his power known, that whiles we look upon God, avenging himself on his enemies, the Reprobates, 
Isa. 1.24.  and therein shows us his wrath against their sin, so withal we might take notice of his power, 
Psal. 2.9.  that he may break them with a rod of Iron, and dash them in pieces like a potter's vessel, and that only because of their sin; 
Psa. 2.11.  and that we might hence learn to serve the Lord with fear, and rejoice with trembling.  
Thirdly, this may likewise serve as a watchtower, or warning-piece to the elect, that when as they see how infinite the anger of God is against sin, and how full of power he is to take vengeance for sin, 
Judas 23.  they might thence be provoked to hate the garment spotted with the flesh, and always stand in awe and reverence of the most mighty God, 
Heb. 12.29.  whose wrath is like a consuming fire: And therefore it is not said, what if God willing to be angry and to put forth his power as though that God were delighted in anger, and in the acting of such a power, and therefore to this end did not elect or Reprobate such a multitude of men.  
But it is said, What if God willing to show his wrath, and make his power known? viz. to all the men in the world, in all ages and generations, to the Reprobate, that they thence may be made inexcusable.  
But to the elect, that they having in their eye so many examples of God's wrath and power upon the reprobrates for their sins, they might thereby be stirred up to serve God acceptably with reverence and godly fear, 
Heb. 12.28. Phil. 2.12.  so working out their salvation with fear and trembling.  
Fourthly, this will serve as a Mercuries finger to point unto the honour of the Saints, and to set forth the high advancement that from all eternity they have had in the bosom of God, viz. that God could be well pleased that a greater part of the sons of men should be passed by as not known of God, 
Pro. 8.31.  and so left to the original hardness of their own hearts, which Adam voluntarily drew upon himself and all his posterity, and for which to be doomed to everlasting torments, to this end among the rest, that he might make known the riches of his glory on the vessels of mercy; 
Rom. 9.23  contraria juxta se posita mutuo se illustrant.  
But how are the riches of his glory made known to the Saints by the reprobating of some? Why herein it is manifested, that when as there was an equality of condition in all, all alike looked upon as in one corrupt lump and mass of perdition, wherein it was in the free power and holy liberty of God, to have reprobated those whom he hath elected, and to have elected those whom he hath reprobated from eternity, 
1 Thes. 5.9.  Yet he hath not appointed us unto wrath, but to obtain salvation by our Lord jesus Christ: all which doth proceed from the riches of his glory, and no foreseen worth, or works, or faith in us.  
And now worthy Sir, by comparing of your Enthusiasms with my Analysis and practical uses thereupon, let the impartial Reader judge, whether hath more candidly represented the scope, sense and mind of the holy Ghost, you or I  
So that now after this tedious conflict for the defence of my second Argument, I must attend your summons to see what you can say against my third Argument, which followeth.  
[His third Argument is this; If sin and unbelief, and the rejecting of the means of salvation, are the only causes why God reprobates any to destruction, than there is no such mystery in the decree of reprobation, neither are Gods ways therein so unsearchable, but that the true and undoubted cause may be assigned: But yet they are mysterious and unsearchable. See (saith he) Rom. 9.14. What shall we say then, is there unrighteousness with God? God forbidden, Rom. 11.33, 34. O the depth of the riches of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? for who hath known the mind of the Lord, or who hath been his counsellor?  
To which I answer; first, that had I not been acquainted with the blindness of these men, that love to be called of men, Rabbi, or Master, I should have been taken up with admiration, that one boasting so much of scholarship, should make a parcel of Arguments directly against the truth, and yet should appear no better the one with the other.  
In this first Argument, in answer to this Position, he giveth out as if the will of God were solely and singly the cause of reprobation, and that no other cause can be assigned for it, either of sin, unbelief, or rejecting the means, but the mere good pleasure of Gods most holy and righteous will, as in the preamble to his Argument, and in the minor proposition of the Argument itself, he saith, the Scripture assigns Reprobation solely to Gods will; and yet in this third Argument, he strongly calleth in question the truth of all this, in giving out as if the true and undoubted cause cannot be assigned, or as if that which solely & singly was the cause of Reprobation, were not the true and undoubted cause of it: what a piece of confused stuff is this, let them that have understanding judge.]  
Answ. Truly I do not malice, but rather pity this simple sophister, who doth Nodum in scripo querere, peeps about for contradictions in my Arguments; whereas if a man be not blinded through prejudice he shall find a most harmonious concord.  
Sir, I willingly pass by your scandalous Ironies of blindness, Rabbi, Master, boasting of scholarship, as unworthy of a return; but I now tell you, 'tis very true that in my first Argument, and so indeed all along, I do ascribe nonelection or Reprobation solely and singly to the mere good pleasure of Gods most holy and righteous will.  
But I pray Sir, make it to appear how in this third Argument I do trip up the heels of my former Argument, calling into question the truth of all this, as though the true and undoubted cause could not be assigned, or that the will of God were not solely and singly the cause of Reprobation. Curious Sir, learn this from me, that he that doth exclude all outward causes as to Reprobation, which are transient and in time are acted in and by the creature, doth not thereby exclude all inward causes, which are immanent, immutable, and eternal, resting in the bosom and breast of God himself, which we call his will and good pleasure: now the first we deny, this later we affirm to be the alone cause of Reprobation.  
That which makes the decree of nonelection or Reprobation to be mysterious, and unsearchable, is not because there is no cause of it at all, for I have affirmed the will of God to be the inward and eternal cause thereof; but this is that for which the Apostle calls it mysterious, because that no external cause can be assigned, but that the further that men out of curiosity, or rather desperate boldness have attempted to find out an external cause, the more they have entangled themselves, and the more have they entrenched upon the holy majesty of God. And therefo e where in all the holy Scripture, the Spirit of God hath not a tongue to speak of any such external cause or causes of eternal reprobation, there must not God's people have an ear to hear, but in defect of an external cause, to ascribe all to the internal, viz. the good will and pleasure of God himself, 
2 Thes. 1.7. 1 Cor. 13.12. Phil. 3.15.  who hath not otherwise been pleased in his revealed word to give any other account unto us of such his actings, besides his own will. But when the Lord jesus shall be revealed, and that we do behold him face to face, this which now is unto us a mystery, and unsearchable by reason of humane frailty, God shall then reveal even this unto us, and in the mean time let us lay our hands upon our mouths, 
Rom. 11.33.  and with admiration say, O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! And now my good friend, let those that have understanding judge, whether this of mine be a piece of confused stuff; or that it rather be not simplicity in grain in you, to suppose a contradiction in that which doth most strongly confirm what is most destructive to your Position; but such crude stuff as you have here vented, is as ordinary with you as your meat and drink. But you proceed further;  
[3. Again, why doth he say, If sin and unbelief, and the rejecting of the means, are the only causes why God reprobates any; what need he put in that expression only, since the position doth not say expressly that it is any cause at all, but that God saw some men rejecting the means of salvation, etc. and these he reprobated: and if that sort or kind of people that continue in sin, and unbelief, and reject the means of salvation, be not those that God doth reprobate, then let him show us by plain Scripture-proof who, or what sort of people they be, that so they may be known: But the truth of it is, that he can find no expression in the position that he can except against, and therefore he putteth expressions into his Arguments which be of his own making, and them he quarrels at, and shows what great absurdities follow, when there is no such thing in the position.  
But I have followed him a little in owning his expressions, as far as they will stand with the truth, viz. that rejecting the means of salvation, continuing in sin and unbelief, are in some measure the cause of Reprobation, and through the good hand of my God upon me, have proved it by Scripture. And notwithstanding this man hath so strongly opposed it in his two first Arguments, in answer to this position, yet one would think by what he saith in this third Argument, that he were a little inclinable to be of my mind, or otherwise why doth he use those words (the only cause) if he do not in some measure grant these things to be a cause of Reprobation?]  
Answ. Sir, if the word (only) disgust your palate, let it be expunged, and yet the Argument will hold well enough without it, and when so, I will never stand quarrelling upon the punctilio of a word.  
And whereas you say, that the position doth not say expressly that sin, and unbelief, and the rejecting of the means are causes of Reprobation, I yield you; for surely every one of your positions are as so many gins and snares, and that generation of men that are of your judgement; ordinarily your positions are so intricate and involved, so full of Amphibologies, equivocations and mental reservations, that you only stand at the catch, to say, such a thing was not expressed in the position: those who are acquainted not only with the Anabaptists, but likewise with the Arminians and Socinians (of both which you have a tange) know so much.  
You say it is not expressly, which doth admit that it is comprehended in it implicitly, which is as much as I look for, if it may be deduced thence.  
Howsoever, the best of it is, that I have reum confitentem, that rejecting the means of salvation, continuing in sin and unbelief, are in some measure the cause of Reprobation; but where you have proved these to be the causes, he that hath eyes to see let him see, I am sure I cannot find it. You conclude what you have to say against this Argument thus;  
3. To the Scripture which he quoteth out of Rom. 9.14. I have spoken to it already, and to that in Rom. 11.33, 34. it speaketh not at all to that particular business of Reprobation, but of that great love and tender respect that God yet hath to Israel for their father's sake, as doth appear from ver. 25. and so forward, and of the great things which shall be done for them in the latter days, when their deliverer shall come out of Zion, and shall turn away ungodliness from jacob; which great work of God in respect of the manner of it, is much mysterious, inasmuch as there is so much of the depth of the riches both of the wisdom, and knowledge of God, that his judgements to us are unsearchable, and his ways therein past finding out, until the fullness of time shall come, that the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isa. 11.9. & the Lord shall set again his hand, the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shiner, and from Hamath, and from the Islands of the sea, etc. ver. 11. to the end: But here I must break off from saying any more of these things at present, for my leisure will not serve, and it is likely this man will call this Millenarianism, as he calleth the other Pelagianism.]  
Answ. 'tis very right, Sir, you have spoken to that place of Rom. 9.14. but at so pitiful a rate, and to so little purpose, that the Reader will find it would have stood more with your credit, if you had holden your peace.  
And for that place of Rom. 11.33, 34. howsoever it mentioneth not Reprobation, yet it is a solemn conclusion of the things before delivered in the ninth, tenth, and eleventh Chapter. For the Apostle having spoken of many difficult points, as Election, Reprobation, rejection of the Jews, calling of the Gentiles, recalling of the Jews; and having answered many questions, prevented many cavils, satisfied many doubts, he now sets a period to this discourse with a sad exclamation, O the depth, etc. whereby he signifies that he was driven into a wonderful admiration of the wisdom and knowledge of God, in the administration of his love to the elect, and displeasure to the Reprobate: As a man wading into a deep river, that is not fordable, when he comes up to the neck, and feels the water gins to heave him up, and his feet to fail him, cries out, O the depth, etc. and goes back: so the Apostle having waded so far as he could by the leading of the Spirit, in those unfordable mysteries, and being almost swallowed up with admiration at God's administrations, unable to pass any further into that bottomless gulf, he silenceth himself, because the Spirit ceaseth to give him further discoveries, and resolves to enter upon no more questions, but to admire the depth of the wisdom and knowledge of God, whose mind (i. e.) his will and pleasure is no ways to be known of us but by the effects and consequents. And I pray learned Sir, did I allege this place to any other purpose, then that whereas you and other bold baiards, will desperately undertake to assign reasons and external causes for those immanent actings of God; we do with fear and reverence ascribe all to the good will and pleasure of God, because by that and no way else hath he discovered himself in his word? We do plainly see by the effect of it that it was his will so to be, else had it not been, and therefore we say it was appointed and ordained to be so by his good will and pleasure; as for other reasons or causes we see and know none; and surely Sir, you limit this too narrowly, straightening it to the recalling of the Jews, which, would the scope and purpose of the Apostle bear it, yet would it serve sufficiently for my purpose, neither should I make any scruple thereby of your turning Millenary; for to that and a hundred more of other unstable doctrines are such men of your temper inclined unto, being constant only in inconstancy, persisting in nothing but change. But whereas, you seem to put Millenarianism into the scales, as to poise against Pelagianism, Sir, herein th●s far I shall discover my judgement upon them both, that a man may be a Millenary (I mean, in so much as the reign of Christ upon the earth for a thousand years) and yet (with a charitable interpretation) hold all the Articles of the Christian faith, and so be eternally saved. I know many learned, good, and gracious men have been of that judgement; but for Pelagianism, their doctrine is so gross in the whole lump, yea so destructive to and inconsistent with the fundamentals of Christian Religion, that to be a Pelagian in all their known professed tenets, and to live and die so, I do much doubt whether any one of them can be saved.  
But what have I to do to judge another man's servant? to his own Master he standeth or falleth; 
Rom. 14.4.  I have enough to do to attend my own calling, but in the mean time to wait, what great matters will flow from your wisdom in the rear of all, I mean, what you have to say to my fourth and last Argument, which is as followeth.  
[Arg. 4. If the foresight of sin and unbelief, and the rejecting of the means of salvation, be the causes of Reprobation, than these absurdities will follow.  
1. That no child dying in infancy can possibly be Reprobated.  
2. Neither such Gentiles, or Turks, Indians, and Savages that never head of Christ, who never enjoyed the Gospel, nor ever had the means tendered unto them; for how can they believe in him, of whom they never heard? Rom. 10. and how can they reject that which was never tendered unto them? as many nations in the world who are strangers from the life of God, Ephes. 2.12.  
3. If the foresight of sin should be the cause of Reprobation, than the Elect should be equally liable to the decree of Reprobation, as the Reprobates themselves, they all being alike in the corrupt mass and lump of Adam's Transgression; Rom. 9.21, 22, 23. joh. 15.19. Ephes. 2.1, 23. Children of wrath as well as others. Rom. 3.10. and ver. 20. None righteous, no not one.  
4. Then Paul was mistaken, Rom. 9.11. in not assigning sin to be the cause of Reprobation.  
5. The same Apostle than answered very unsoundly to those objections, Rom. 9.13, 19 The first is, If God Reprobated Esau because he hated him, he was unjust.  
The second, ver. 9 Why doth he yet find fault, for who hath resisted his will? for he might in one word have answered to both objections, and said, that sin was the cause of reprobating both Esau and Pharaoh: but he saith the contrary, ver. 11. When they had done neither good no evil, jacob have I loved, and Esau have I hated.  
6. Thereby we confine Gods infinite sovereignty over the creatures, to the narrow scantling of our subordinate power, as though he might not do with his own what he list, without our control, and not make a vessel either to honour or dishonour, unless he were accountable to us for a reason of his so doing.  
Answ. 1. I cannot but take notice of his evil dealing in the making of his Arguments, that he should make no less than ten Arguments against two Positions, and not one in all the ten that answers to either of them: now as I have said before, I must be constrained to say yet once more, that the Position doth not say that foresight of sin and unbelief, and the rejection of the means of salvation be the causes of Reprobation: but the Position saith, God saw some men rejecting the means of salvation, to wit, free tenders of Christ in the Gospel, continuing in sin and unbelief, etc. which word continuing, is forgotten, and not mentioned in all the Arguments: but I must not abate him that expression, Continuing, lest I should be guilty of letting the truth suffer through my negligence: for if he had put in that expression into his Argument, and framed his Argument accordingly, to have answered the Position, as it lieth, there could not one absurdity have followed: but yet I shall examine your absurdities particularly, to see whether they follow from the Position, or any thing that we hold, or whether they will all prove to be absurdities, yea or no.]  
Answ. There are a sort of beggars, that give them what you will, to yield to their craving natures, yet they are never satisfied.  
Some of our children are of such pettish and peevish dispositions, that answer what you will to their wanton fancies, yet they are never contented.  
Sir, take it not amiss, that I must rate you with one of these two, though I have given you ten to two, the least of which might have been satisfactory to a rational man, yet nothing will convince you, but that you are still grumbling that my answers and Arguments hit not your positions, because I bring not every several word of your Positions into my Arguments severally, therefore you say they are not framed against what you do hold. Sir, before this I did not conceive that the rules of arguing limited men to such punctilios of words, but if that any thing might be necessarily deduced from the Positions, besides the bare letters and words of the Position, it might have been a warrantable way of argumentation, let the word (continuing) be put into any, or every of the Arguments, and you will get nothing by it, nor will it abate any of those absurdities I have already marked out to flow from your doctrine.  
If the subtlety of any of your party have drawn out and stated your Positions so, as to lie at the catch for a starting-hole, when you feel yourselves pinched by an Argument, it will prove but a jadish trick to shift your necks out of the collar, by saying such expressions are not in the position, or this contains not all that is in the position.  
Howsoever it is, these your concessions, and owned by you, as they are stated by me, will convince you, that though your position be, God saw some men rejecting the means of salvation, etc. and those he reprobates &c. yet your reserved meaning is, that the foresight of sin and unbelief, and the rejection of the means of salvation, be the cause of Reprobation: and indeed what can be less collected thence? God saw some men rejecting of the means of salvation, those he reprobates; and why did he reprobate those that did reject the means, rather than those that did embrace the means of salvation, but only for this, because they did reject the means? so that the rejecting of the means (according to you) must be the cause of their Reprobation; and hence it is that p. 33. of your Pamphlet you set down these words in a great and distinct character, because they receive not the love of the truth, and for this cause God shall send them strong delusions. But I will quarrel no more about words, but see how you will shake off those absurdities laid at the door of your position. But hereby the way let it be taken notice of, that you have not swept the door of your former position clean from those absurdities which cleave fast unto it, but you have skipped them all over, because in deed they were too hot for your fingers; only you make an adventure to have a fling at the sixth absurdity flowing from that former position, by comparing it with the first that flows from this; concerning which thus you writ.  
Absurdities answered.  
[And I shall compare the first absurdity, as he calleth it, with that sixth or last absurdity, which he putteth to his sixth Argument, in answer to the second position, viz. God saw some men embracing the means of salvation, those he elected in Christ, etc. and there he giveth out as if such an absurdity must needs follow, that no children dying in infancy could be saved, saying, what then would become of children dying in infancy, before they had the use of faith or works, or any embracing of the means, & which never had being to act? and to this he saith, that such an absurdity as this must needs follow, that no child dying in infancy can possibly be reprobated. Now whether two such different things can follow these two positions, I shall leave to the judgement of others that have understanding.]  
Answ. Sir, if any Lyncean eyes can spy out the least inconsistency or contradiction between those two absurdities laid to your charge, to say they clash one against another (according to your principles) ce do quemvis arbitrum, I appeal to any that hath understanding to judge. And yet you have not so much confidence as to make out this your supposed interfering; you only speak to the absurdities apart thus.  
[To the first of these, he seemeth to make their election to eternal life very doubtful, if at all possible, and the ground or reason is, because that children dying in infancy have not the use of faith, or works.]  
Answ. 'tis true Sir, I do so according to your principles; for if God's foresight of faith, and the embracing of the means, be the groundwork of election, as it is by you, and that in children dying in infancy nothing either of faith or works can be foreseen, because never reducible into any act of faith, upon what ground (with you) can such be elected, is a riddle to me.  
Your next work is to make an apology for your tediousness, in these words.  
[I am constrained to be larger in answering these arguments, because I cannot but a little follow him, that I may find him out in his crooked ways, that so he may be discovered; and therefore I cannot but take notice of this expression, before they had the use of faith; by which one would think that the man is of that opinion that faith comes by generation, because his words do seem to intimate as if infants had faith, but not the use of faith: but Paul certainly was of another mind, when he said, faith cometh by hearing, Rom, 10.17.  
Answ. Sir, to let pass your crooked words, you seem to make it a wonder for one to affirm, that infants may have faith but not the act or use of faith, and from such an opinion to conclude, that faith than might come by generation; which indeed were an absurdity in grain. But Sir, are you only a stranger in Jerusalem, and know not these things? or have you not learned to distinguish between the habit of faith, and the act of faith?  
I know a regenerate person when he sleeps hath the habit of faith, though at that time he want the act and use of faith: A convert likewise under a spiritual desertion, may have the principle and seed of faith, and yet want an active and an operating faith: And so an elect Infant, though in respect of the imperfection of its natural faculties, he is indisposed actually to believe, yet in regard he is a subject capable of the inward workings of the Spirit of God to sanctify his corrupt nature, he may passively receive the grace of sanctification, and therewith the habit, root, seed or principle of faith, and from thence to be denominated a believer.  
Infants are reputed in the number of reasonable creatures, yea even before they have the act or use of reason, only because they have it in semine, in the seed or root of reason; and why not alike to have faith in the habit, or root, and so reputed for believers, though they cannot actually exert it? 
Phil. 19  Sir, I must tell you, first, that faith is infused, not acquired; 'tis given to believe, which passively infants are in a capacity of, as well as those that are adult. 2. That their souls may as well be now sanctified by infused grace, as if Adam had not fallen, they should have been holy from the womb, by original justice propagated unto them, and inherent in them.  
3. That the humanity of Christ was in this manner holy, even from the conception, which was therein by special privilege; like unto that course which should have been ordinary in our conceptions and births, if we had not sinned in Adam.  
4. That it cannot fairly be denied to be so in john Baptist, but that so great a Prophet was sanctified by the holy Ghost even from the womb: which may be confirmed by that his extraordinary motion, upon the salutation of Mary the mother of our blessed Saviour; and of jeremy, it is not improbable by that which God saith of him, jer. 1.5. Before I form thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee, and I ordained thee a Prophet unto the nations.  
But wonder I know to be the fecundous spawn and brood of ignorance, and therefore I cannot wonder at the wonder.  
Yet to extricate yourself out of this absurdity, you undertake thus.  
[But whereas he seemeth to make it a very doubtful thing, if not altogether impossible, that children dying in infancy should be elected to life and salvation, from what we hold, I must tell him, there is a great ground to hope, if not a certainty whereby we may believe, that no child dying in infancy before they come to have a being to act, shall ever be cast into the lake of fire, which is the second death, because they not having the use of those faculties, as hearing, together with the use of reason to understand what is spoken, and being not capable of any embracing of the means, and which never had a being to act, therefore they cannot reject the means of salvation; and their not having of faith will never be charged upon them as sin, for where no law is there can be no transgression, Rom. 4.15. and there can be no law to infants, as such, because they cannot know it, when they are Infants, and sin is not imputed where there is no law, Rom. 5.13. and also we find that Christ himself said, Luke 18.16. That of such is the Kingdom of God, and hath no where said that such are reprobated to everlasting destruction; if he hath, show us where he hath spoken it in Scripture, or appointed it to be spoken by any of his Ministers. It is true, we find that we shall appear before the judgement seat of Christ, that every one may receive the things done in his body, according to what he hath done, whether it be good or bad, 2 Cor. 5.10. but we do not find that any shall receive any thing at the day of judgement, as a punishment for what hath been done in the body of another, although we, 1 Cor. 11.22. all dye and go to the dust in the first Adam, in that all have sinned, or in whom all have sinned, Rom. 5. ver. 12. compared with the Margin; and God himself hath declared against such iniquity of proceeding in Ezek. 18.20. The soul that sinneth it shall die, the son shall not bear the iniquity of the father, etc. Now that this was a dying that was more than to die, and to go to the dust, it is evident, for all must undergo that, whether they be righteous or unrighteous: and we find, ver. 26. that when a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them, he shall die; which doth imply, that it was a death that is to be the portion of those that die and go to the dust in wickedness and impenitency, after that death, when the judgement cometh, which is called in Scripture the second death; and it doth appear that that death will not be the portion of any for any thing that is acted in or by another, but for the wickedness and impenitency of every particular soul that liveth and dieth therein.]  
In answer to this rabble, I say, that as there is salvation for all sorts and degrees of persons of age in covenant, but not to be extended to all of those sorts and degrees, to reach every individual person; so in a parallel way we may think of infants, I know no Text giving us universal assurance of their happiness; in case there were, and that all this that you have said were truth, I suppose there were much more cause for believers to beg of God their infant's death, then with David in prayer to seek their life: there being (as you say) full assurance of their happiness dying, and so much fear of their condemnation, living, to see the temptations to which in their growth they are subject. Nay, if no child dying in infancy shall ever be cast into the lake of fire, what should then deny but that it should be enroled in the Chronicles as the mercifullest act that Herod ever did in all his life, 
Mat. 2.16.  when he commanded that all the male children in Bethlehem from two years old and under should be murdered? for had they live to ripe years, probably they would have filled up the measure of their fathers, 
Mat. 23.32.  and contributed as much, and had their hands dipped as deep in the blood of Christ as any other of their brethren; and therefore Herod to be as a blessed memorable butcherous murderer, that sent so many poor souls as Martyrs to heaven, by the sleight of hand, who had been like never to come thither, had it not been for his merciful cruelty.  
Yea, you yourself might be registered as the most indulgent father, who for the saving of the souls of your children, would expose your own to loss, by cutting of your children's throats as soon as they were born, and so posting of them to heaven before their due time; whereas perhaps if they had lived so long, as with their mother's milk to have sucked in the venom of your principles and positions, they might have endangered both body and soul from ever coming thither.  
But what horrible things are these to think of, I am amazed to write it; and yet consectaries that without any enforcement might very well flow from your positions, viz. that no child dying in infancy before they come to have a being to act, shall ever be cast into the lake of fire, which is the second death. Whereas we do affirm, that children as well as others, being the objective subjects of Predestination, and so considered as in the corrupt lump and mass of perdition, with the rest of all the posterity and brood of old Adam, according to the eternal and immutable decree, proceeding from the sole good pleasure of Gods most holy will, 
1 Sam. 25.29.  the souls of some of them are bound up in the bundle of life with the Lord their God; and the souls of the rest, being passed over, or not elected, they shall be fling out as out of the middle of a sling.  
But yet for confirmation of what you here assert, you do endeavour cum ratione insanire, to have some reason for this your wild assertion; and next, you basely prostitute the pure and undefiled word of God to fortify your first: I shall undertake them both in their order, and by God's assistance shall first prescribe you a pill to purge this your melancholy frenzy, and next shall rescue those Scriptures by you alleged, out of your hands, giving them to speak in that peculiar sense they were at first intended by the holy Ghost.  
And first, my learned Antagonist, had you placed the ground of your hope distributively, viz. upon the children of believers, you might have had some foundation for it, because the promise of the Covenant doth no less appertain to Infants, then to those of ripe years; Gen. 17.7. I will be a God to thee and to thy seed. The promise is to you and to your children, Acts 2.39. 
Acts 2.39.  But whereas you take it collectively, and universally, including therein the children of Turks, Jews, Pagans, Infidels, you have neither rule nor word, nor promise for any such hope, that they shall be saved.  
And now the first reason that you produce for your Infantissimous assertion, that no child in infancy shall ever be cast into the lake of fire, is, Because they not having the use of those faculties, as hearing, together with the use of reason to understand what is spoken, and being not capable of any embracing of the means, and which never had a being to act, therefore they cannot reject the means of salvation.  
Sir, for this time admit it so, that children cannot hear nor have not the use of reason; Sir, neither can those that are born deaf, nor Idiots, nor madmen; in what state or rank will you then place them?  
And for the rejecting of the means of salvation, neither can they that never enjoyed the means reject it, and in what squadron will you place them?  
And therefore this assertion of yours is grounded on a false supposition, that God cannot, or at least he will not, or doth not regenerate, without the word heard, understood, and embraced: but good Sir, I must tell you that what expressions are used in Scripture, as necessarily requiring the hearing of the word, and receiving of the means, it speaks of to such as are in a capacity so to hear it and receive it, viz. those of ripe years and rationalists; and where the Scripture is silent, viz. as to children, deaf, or fools, do not you undertake to determine without God's advice and counsel, but leave all the work, as I do, to God's secret decree of predestination, wherein he may do with his own what his good will and pleasure is, either to save, or to damn, without the control of any.  
And though we in a charitable way may hope the best of all those children that are born within the compass of the Covenant, viz. of believing parents, yet how God is pleased to bring his purpose to pass, in the saving of any one of them, is to me, and sober-minded men, as inscrutable, as is the fashioning of their tender bodies in their mother's wombs; and it is enough to me that we may hope well of them, because God by his promise hath engaged himself (wherein he cannot lie, 
2 Tim. 2. Tit. 1.2.  nor deny himself) to be a God in covenant not with us only, but with our children likewise: and were it not upon the account of the decree of election (which is the foundation of all the promise) wherein God hath mercy on whom he will have mercy, and whom he will he hardens, and that, not for any thing of good, either done or foreseen, but merely out of his own good pleasure, we should have just cause to doubt, that all children dying in infancy should unavoidably be damned.  
Besides, my good friend, have you yet learned, or do you understand what it is that doth regenerate? If you ascribe this work to the word heard (as it seems you do) you are mainly mistaken; 
2 Cor. 3.6  The word of itself is but a dead Letter, at best it is but a moral instrument, and therefore it can never operate, unless it be understood, which can never he by one that is as yet unregenerate, 
1 Cor. 2.14.  for the natural man receiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned.  
No Sir, it is the peculiar work of the Spirit to regenerate and convert: Lydia's heart was opened, 
Acts 16. Mat. 13.3. Rom. 1.16.  before she so diligently attended to Paul's words. The word of God that brought forth fruit, did not make the ground good, but it was so before by the special working of that Spirit: The word, which is the power of God to salvation, doth not make believers, but God first makes them so by sanctifying of their natures and giving them to believe. 
Phil. 1.29.  The word of God in Regeneration hath no greater force or power then the word of the Prophets and Apostles had in raising of the dead, which had no other operation then to be tanquam signum, as a sign of the thing done, or as a moral instrument; for there is no lesser power requirable in the recovery of a poor soul from a spiritual death to a spiritual life, than there is from a natural death to a natural life: And therefore as it is Gods peculiar, to raise from death to life natural; so it is his alone prerogative, to raise from a spiritual death to a spiritual life, The dead shall hear the voice of the Son of God, and they that hear shall live, joh. 5.25.  
Yea, the same power is exerted in the work of Regeneration or the new creation, as was at first in the work of the old creation; 
1 Cor. 4.6.  no less than an hand of omnipotency in them both, and therefore not communicable to any creature.  
From all of which I shall hence infer, that if it be Gods peculiar work to regenerate, and not the word in the hearing of it, and that Regeneration is principally necessary to give us ingress into heaven, 
Joh. 3.3. Mat. 5.8.  God may then as well regenerate infants by his secret power unsearchable to us, though they neither hear nor understand, as he doth those that are of riper years, by so weak an instrument as the word and Gospel is, which hath no such inherent power in and of itself.  
Secondly, this your assertion labours of another sickness, viz. a false supposition, that nothing but actual sins expose men to the danger of being cast into the lake of fire, whereas the truth is, That original sin or that hereditary pravity we brought with us into the world, deriving it from our parents, 
Psal. 51.5.  who conceived us in sin, hath so much of filthiness and uncleanness in it, that God may justly cast a newborn infant into the lake of fire for it, unless it be washed clean by the blood of Jesus, who is the alone way, the truth & the life, 
Joh. 14.6.  and through whose alone merits we have an access into the Holy of Holies; into which place are admitted only these whose names are written in the Lamb's book of life, 
Rev. 21.27. Luke 10.20. Rev. 20.15.  whose names are written in heaven; registered there in the eternal immutable decree of God's election unto life: all the rest whose names are not there recorded, infants as well as others, are cast into the lake of fire, which is the second death.  
But enough of this at present; I shall be sure to meet you again more about this, when you lay out your strength against original sin.  
Another thing which you give out in the nature of a reason why infants cannot be damned, is, viz. for that their not having of faith will never be charged upon them as sin. Sir, suppose I grant so much; and so likewise what you produce out of Rom. 4.15. as a confirmation, or rather as a reason of your reason, for where no law is there is no transgression, both may be very true, as set disjunctively; but as you have woven them both into one sentence, they may not be true, nor applicable to your purpose, for herein you vary your terms; that which you writ takes notice of sin, the text speaks of transgression, wherein, I conceive, sin and transgression are not terms convertible: for though every transgression of the law be a sin, yet every sin is not a transgression of the law, as in the case now before us; for original sin, though it be a sin properly and really, yet it is not a transgression of the law as personally acted in and by the infants, but as imputatively, and as a defect of original righteousness. So what you further say by way of illustration, that there can be no law to infants, as such, and sin is not imputed where there is no law, I grant you, as to infants now in existence, which law might require the exerting, or putting out of any act or duty which their minority is uncapable to receive, or to perform: But I must withal tell you, that as Adam, as a public person, as a root, and stock, received Grace, righteousness and holiness for him and his, even for those in his loins; so he received a law to him and his, even the Covenant of works, do this and live; which law was incumbent not only on Adam himself, but likewise on all those that were in his loins. So that infants now are born under a law, and their want of original righteousness, and (that for the defect thereof) their being conceived and born in sin and uncleanness, shall be a deserving cause of their just condemnation.  
What you bring forth in evidence to what you here aim at, viz. Rom. 5.13. sin is not imputed where there is no law, is so far from answering your desire, that it cuts the throat of your assertion.  
For the clearing whereof, its expedient to search into the mind of the Spirit by the scope of the place. The Apostle in this Chapter is prosecuting that grand point of Justification by faith in Christ, and ver. 11. lays down this, that we have received atonement by him, whence he makes this corollary, ver. 12. that as by the first Adam sin and death entered into the world, so by jesus Christ righteousness and life are restored to us.  
But ver. 13. he meets with an objection, that sin is not imputed where there is no law; where he argues after this manner: If all have sinned in the loins of Adam, than those likewise have sinned, who lived before the law was given by Moses: but before the law was given there could be no sin, because where there is no law there is no transgression, as Chap. 4.15. and therefore all have not sinned in Adam. Now here the Apostle denies the assumption, or minor proposition, affirming the contrary, that sin was before the law given by Moses, constantly affirming, that howsoever it was not imputed, (i. e.) reckoned, or accounted, or reputed to be sin, yet indeed and in truth, sin was then in the world; and this being of sin in the world before the law, ver. 14. he proves by the effect, viz. death was then in the world, and that all had sinned, because that all in their several generations had tasted of death: and for a more full manifestation hereof, he distinguisheth mankind into infants and those of ripe years, wherein he affirms by the effect, that not only those that were of ripe years had died, who had sinned in their own persons, but even infants, who had not sinned after the similitude of Adam's transgression, (i. e.) who had committed no actual sins in their own persons, for which they should suffer death, which is the wages of sin; even they likewise had died, 
Rom. 6.23.  as having brought into the world with them the guilt of Adam's transgression, and therefore it could not be denied but that sin was likewise in them.  
So that you that undertake to be a Proctor for all infants, for ought you have proved from this text, you will leave them all in a sad condition, if a more sufficient Advocate may not be found to to plead their cause.  
Another reason there is, which you would fain have to be received from the authority of Christ himself, Luke 18.16. Of such is the kingdom of God: for the salving whereof I must open the words, which do evidence that the Disciples had a prejudice and a cruel one too against infants, thinking (as the Anabaptists do) that they understood nothing of Christ nor of the kingdom of Grace; but Christ rebukes them, and instates infants of believing parents as members of the visible Church, Of such is the kingdom of God. Now we cannot think that Christ's meaning is, of such, as such, is the kingdom of God, as if all infants, whether Jew or Gentile, Turk, or Pagan, belonged as subjects to the visible Church, for then the infants of all the heathens should be covenanted members of the Church visible, and yet their parents are without the vi●●ble Church; and when they should grow to age, they should without any scandal be excommunicated, which were monstrous to affirm; much less can the invisible kingdom of God be of such, as if all infants, because infants, were actually saved: but all that our Saviour intends is, Of such, (i. e.) of such in covenant-relation, is the kingdom of God, of such subjects, (i. e.) infants as well as others. So that our Saviour did herein hold forth the common interest of the whole species of infants within the visible Church; their common interest in Christ, that he is a Saviour of them, as well as a Saviour of the aged: But to conclude thence of such, Therefore all such, is an unheard of non sequitur.  
We find salvation entailed upon qualifications of Graces, but not upon any age or period of life. But that whether it be for matter of election or of reprobation, young as well as old are looked upon, as in the corrupt lump, and out of which some are elected, the rest are left and so not elected, which is to be Reprobated.  
You have one reason more for the defence of your assertion, that no child dying in infancy, etc. And that, I conceive, you offer by way of anticipation to what might be objected from Rom. 5.15, 
2 Cor. 5.10.  16, 17, 18, 19 concerning the imputation of Adam's sin to all his posterity, and thus you state it; that when all shall appear before the judgement seat of Christ every one shall receive according to what he hath done in his body, but not to receive any thing as a punishment for what hath been acted in the body of another.  
And I pray Sir, tell me, you that are so accurate, the reason of your limitation, why none shall receive any thing as a punishment of that which hath been acted in the person of another, but that we may receive a reward for the good which hath been acted in the person of another? where, if the text by you cited, 2 Cor. 5.10. be that rule you walk by, it should hold for good as well as bad.  
But perhaps you foresaw the instance that would be given in against you in that man Christ Jesus, from the acting of whose person in his own body all other bodies that do expect, or hope for any reward of all their labours of love, they do participate, 
Joh. 1. Ezek. 16.14.  for of his fullness have we all received, and we all are made perfect through his comeliness that he shall put upon us, and by his obedience shall those that are justified be made righteous. And therefore, my good friends, this is but gratis dictum, 
Rom. 5.19  and you do herein grossly suborn and abuse that place of the Apostle, to serve your base ends; this sure is no better than the devils juggle, Matth. 4. to mince so much of a text as will serve his turn, and to leave out the rest, so to delude the Readers; I pray use fairer play in your next, and deal above board.  
The next thing I observe of your alike fair dealing is about that text, 1 Cor. 15.22. that all die and go to the dust in the first Adam, in that all have sinned, or in whom all have sinned, Rom. 5.12. and here sure the dust so flies in your eyes, that all the skill and labour you can take will never wipe it away.  
For first, you do confess that all Infants as well as others sinned in Adam, and why should you not alike confess from that very place, Rom. 5.18. that therefore judgement upon all to condemnation, should pass upon infants as well as others; but probable it is, that here your meaning is, that Adam's first transgression, whereon I shall have occasion more fully to answer, when I come to examine and resolve your postscript of Queries; till when I shall dismiss this paradox, and shall apply myself to inquire into the mind of God, in that text by you cited, Ezek. 18.20. the soul that sinneth it shall die, the son shall not bear the iniquity of the father, etc.  
Upon which your comment is, by death in this place is meant eternal death, that which is the portion of the wi●ked for their wickedness, for as for the temporal or natural death, that is the portion as well of the righteous as unrighteous, and therefore from this place you suppose it clear, that no soul shall eternally be cast into the lake for the sin of another (i. e.) for Adam's sin.  
But I pray Sir, what think you first of the sufferings of Christ both in his soul and body? 
●am. 1.12 Isa. 53.3.  there was no sin inherent in himself, neither of original nor actual sins, yet was there never any sorrow or sufferings like unto his, and therefore called a man of sorrows, which though they were not eternal in respect of duration, yet were they eternal according to the nature and essence of them, and in respect of the dignity of the person, being God-man, they were equivalent to any or all of those sufferings which are eternal for time and continuance; and yet all this was undergone not for the satisfaction of any sin in himself, but for what sins were acted in the person of another. Next, what think you of those infants that were drowned in the flood; 
Gen. 19 Num. 16.17.  or those infants which suffered in the destruction of Sodom; or those infants in the conspiracy of Corah, where the little children are said to be swallowed into the pit?  
Now all of these infants were not born within the compass of the Covenant, and out of that there is no salvation; and actual sin they had committed none in their own persons, and therefore their suffering must needs be for the sins acted by another. But to come more close to the text; The scope of that Chapter is this: The Jews in Babylon meeting with much hardship in their captivity, instead of being humbled for their sins, took up an unjust complaint against God, and charged him that he dealt unjustly with them, taking up this Proverb amongst them, that The fathers had eaten sour grapes, and the children's teeth were set on edge (i. e.) that their fathers had sinned; and they who were their children suffered for their sin; implicitly pleading their own innocency, but in a downright way accusing God for afflicting them for their father's iniquities.  
Now this false charge God vindicates and clears himself from in this Chapter, ver. 4. and so ver. 20. The soul that sinneth it shall die.  
By soul here is meant the person, the principal part being put for the whole, by a Synecdoche, as Leu. 7.18, 20, 21.  
By dying here, more properly is understood a metaphorical death, viz. afflictions, wars, judgements, plague, famine, captivity, loss of comforts formerly enjoyed. So it is taken, Exod. 10.17. 2 Cor. 1.10. and 2 Cor. 11.23. Else by dying is meant suffering of punishment, putting to death; so the words to die do signify, Deut. 17.12. and 18.20. and 24.7. and 1 Sam. 14.39. and 2 Sam. 12.5. Take it of whether of these two you will, The words import thus much, that the man which sinneth, what ever he be, he shall suffer, and be cut off for his sin, himself, and not any other, shall bear the burden of it; and beyond this to extend the words, to eternal, or second death, or to be cast into the lake, is not with any right reason to be forced from this place: For the words are to be understood as a direct answer unto the Jews charge and crimination; now we do not find, that any one of them did complain, that they suffered this second death, or that they were cast into the lake you speak of; but only their complaint and charge was, for a bodily personal suffering here in this life, as some of those by me formerly mentioned; the utmost was a death of the body, by what violence soever inflicted, beyond which they had no present experience to know, or judge; for how could they know which of their Fathers went into that lake, or suffered the second death? And therefore if we may (as we ought to do) suppose the answer of God to be ad idem, and not impertinent to their cavil and charge, than the construction of these words must necessarily be confined to temporal afflictions, as war, famine, etc. or at worst, to death, temporal or natural: And than what becomes of all this waste stuff of yours, by your quibbling with the words, [all must die (i. e.) go to the dust, whether righteous or unrighteous, etc. 'tis true, all the righteous dye as well as the unrighteous, but there is a vast difference in the circumstances of their deaths; It is to the righteous a thing desired, a bridge whereby they pass from Egypt, to Canaan; Christ hath by his death sanctified it, and sweetened it so to them, that they desire to be dissolved and to be with Christ. 
Phil. 1.23. Mat. 24.8.  But to the wicked it is the beginning of sorrows.  
This might be enlarged, but to him whose eyes are not blinded through prejudice, 'tis very intelligible, that the utmost of the Prophet's scope can be extended no further than this temporal death, if it be marked what the people laid to the charge of God, and supposing God likewise to have made a direct answer unto their charge, without any equivocation or mental reservation; And so I leave all this that you have said in the dirt, and proceed to what you further say.  
[And again, if this man be of the same mind with some of his brethren, as he doth in some measure discover himself so to be by his words, which seem to imply that Infant children have faith, although not the use of faith; which conceit of theirs is usually grounded upon Matth. 18.16. These little ones that believe in me: from which words some of them do infer, that because Christ called a little child unto him to set before his disciples, as a pattern of humility to them, therefore he speaketh of such little children in respect of nonage, in ver. 6. and if that be so, than they must needs conclude that little children, as such, cannot be reprobated, for saith Christ, ver. 14. It is not the will of your Father which is in heaven, that one of these little ones should perish. But this I do to see how the opinions of those men will hang together, for I do believe that the little ones he speaketh of ver. 6. and ver. 14. are his disciples, which are born from above, converted, and in conversation, in respect of innocency and humility, become as little children, whose qualifications in respect of these things are such, as the Lord Christ requireth the best of his people to be but such.]  
Answ. Sir, to what you say, that I discover myself to imply that Infants may have faith, although not the use of faith; 'tis very true, I do so, and shall be at all times ready, not only to speak it implicitly, but explicitly, and to justify such an assertion; faith they may have in actu primo, but not in actu secundo, (as the Schools distinguish) they may have it in the root, habit and seed, but not in the second acts of knowledge, assent, and application: but of this I have enlarged myself sufficiently before, pag. 127. whereto I shall refer the Reader for further satisfaction.  
But, for what you writ, that this opinion is grounded on Math. 18.6. and thereupon infer a strange exposition framed by some (as you say.)  
I pray Sir, find out those men that create such an interpretation as you speak of and when you have found them indite such another learned polemical pamphlet against their opinion, as you have here done against me; and if they can, let them defend themselves and their private glosses, and I will promise you, that for my part I will not interpose between you, nor have I any thoughts to vindicate it, as conceiving it probable, that you yourself have forged this construction out of the anvil of your simple brain, and now that you endeavour to refute it.  
You make your close to this absurdiry thus.  
[And thus we own the later of the two, which he calleth absurdities, because it is a truth, viz. that no child dying in infancy can possibly be reprobated, for reprobation is the portion of such as have the means of the knowledge of God, and his truth, which is the means of salvation, and so reject it; which infants, as such, can never do, as hath been already proved.  
But for the former, viz. that children dying in infancy, before they have any being to act, should be reprobated to everlasting destruction: he shall never father it upon us, for it followeth not from any principle that we hold, neither will it agree with the tender mercies of our God who hath no pleasure in the death of the wicked, and therefore not of an innocent dying infant, for mercy rejoiceth against judgement.]  
Answ. Sir, this latter absurdity will stick to your skirts, as long as ever you uphold this your position, and that you do not recant it, as hath been by me sufficiently proved; and for the former, it likewise hath been evidenced that children dying in infancy, before they had the act and use of faith, must avoidable be damned, were it not for the sole good pleasure of Gods most holy will, who hath chosen some of them according to the election of Grace, they being in the same lump with others.  
And so I proceed to the second absurdity, which is,  
[As 2. neither such Gentiles or Turks, Indians and Savages, that never heard of Christ, who never enjoyed the Gospel, etc.  
Answ. To which I answer, first by demanding why he concludeth that there be some Gentiles that never heard of Christ, etc. The Apostle Paul delivereth doctrine contrary to this, saying, have they not all heard? yes verily; their sound went into all the earth, and their words unto the end of the world, Rom. 10.18. and chap. 16.25, 26. Speaking of the mystery which was kept secret since the world began, but now is made manifest, and by the Scriptures of the Prophets according to the commandment of the everlasting God, made known to all nations for the obedience of faith; how then is it that this man saith, that there be such Gentiles, or Turks, and the like, that never heard of Christ? if he hath been among such, pretending himself to be a Minister of Christ, he should have preached Christ unto them; But I am persuaded that he groundeth what he saith, upon a report of some History of Travellers, or the like; and from thence there is as good ground to conclude, that they may hear of Christ, and that there are Christians in this part of the world, which worship that God that is the creator of all things by Jesus Christ, as there is for us to conclude, that there is a Mahomet which the Turk doth believe in, and that there are Indians and Savages, who are strangers from the life of God, and that worship the creature more than the Creator; for certainly they may as well hear what we do, as we can hear what they are and what they do: and if they did but delight to retain that God in their knowledge whom we worship, and to entertain the Lord Jesus Christ in their hearts, in whom we believe, without question they might know more of God and his Son Christ then they do; and this doth appear from the words of Christ, Luk. 16.10, 11. He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least is unjust also in much: if therefore you have not been faithful in the unrighteous Mammon, who shall commit to your trust the true riches? and therefore if they were faithful in the use of that means which they do enjoy from God, without doubt they might know more of God than they do.  
Answ. Well far you good Sir, in your understanding; you have already dispatched infants, even those of Pagans, and sent them into Limbo infantum, for there is no place in heaven for them, (I mean Pagan infants) and to the Lake you say they must not go, and now you are engaged to become an advocate for infidels; and take heed at last you turn not proctor for the Devil, and with Origen to be so charitable as to have some hopes of his salvation: for truly, for what yet appears by the word, he is in as great a capacity for salvation as those infidels are: Salvation, according to Scripture-account, is encompassed within the verge of the covenant, and doth not go beyond it. The Scripture leaves men out of covenant in a hopeless condition.  
But against what I say, that some Gentiles yet never heard of Christ, you produce that of Rom. 10.18. and 16.25, 26. that their sound, i. e. (of the preaching of the Gospel) went into all the earth, and their words into the ends of the world, as it was made known unto all nations. But my good friend, you that missed before in your Chronography; I believe you are here likewise out in your Cosmography, for here the Apostle speaks of the ministers of the Gospel, yea and of those, not as sent to the Gentiles neither, but to the Jews, of whom he here treats, and shows their inexcusableness for not obeying the Gospel, whose sound went to the ends of the world: But what ends of the world? we know that the word world is sometimes straitened to judea only, as some are wont to construe that of the taxing of the world by Augustus Caesar, Luke 2. only of judea. Now saith the Apostle, the jews cannot plead ignorance of the Gospel, because the preachers of it have sounded it to them every where. Have they not heard? ver. 18. did not Israel know? ver. 19 but to Israel he saith, All the day long have I stretched out my hands, ver. 21. and you that are so indulgent over those pitiful Pagans, how is it in right reason imaginable, that when Paul writ this Epistle to the Romans, that every mother's son under heaven should have been a hearer of the Gospel, when as the compass of the earth is many thousand miles about, and so many nations which have never been discovered till of late years, yet that they then should have heard the Gospel, and that in so short a time? sure herein your pen did run before your wit, in understanding those words in such a sense: and therefore, my friend, if you mean to make a right construction of those words, you must not extend them to such a latitude, as that all the posterity of Adam had immediately upon the death of Christ the Gospel preached to them; but you must interpret that place, by comparing it with other such like universal expressions, as Mat. 4.23. Christ healed all manner of sickness, and all manner of diseases: and Act. 10.38. healed all that were oppressed with devils: and Act. 10.12. All manner of four footed beasts, and wild beasts, and creeping things, and fowls of the air, appeared by Peter as in a great sheet: and Mar. 1.5. All judea went out to john Baptist, and all were baptised in the river jordan: and john 12.19. the Pharisees say of Christ, Behold the world goeth after him: and Mat. 8.34. the whole city went out to meet Christ: and Act. 2.5. men of every nation under heaven. For as I said before, how can it stand with common sense and right reason, that in so small a tract of time, those inhabitants of the utmost skirts of the world, as America, Peru, Scythia, Tartary, Brasil, Mexico, China, and other corners of the unknown world, should hear that joyful sound, when as neither the Acts make mention of any preregrination to those places, nor any Ecclesiastical history gives intelligence thereof? yea and when as to Fathers who lived four or five hundred years after Christ, both the Indies were then unknown unto them; yea and when they came to beat first discovered, there appeared not the least footsteps of the knowledge of the true God. And therefore the sense can be no otherwise then this, that whereas before the coming of Christ, the word and promises, and oracles of God, were appendent only to the Jewish nation; now Christ being manifested in the flesh, 
Acts 17.30.  he commandeth all men every where to repent; now none were excluded, every nation aswel as the Jews might have a share of Christ crucified, and according to the commission received from Jesus Christ, they should preach the Gospel to them, so far as in reason might be expected from so small a company as did undertake that charge; and many places of the world they had then gone through.  
And Sir, to what you say, [that if there be such Turks and Gentiles that never heard of Christ; if he hath been amongst such, he should have preached Christ unto them.] I must tell you for your better information, that the Gospel of itself is not preachable to all: had not God expressly commanded jonas to preach to Niniveh, he had not sinned, if he had preached to them. Sir, it is a special mission that gives warrant unto any, when, and to whom, to preach those glad tidings, which is not so common to all, but peculiar to such, where God hath a people to be gathered according to the purpose of election; 
Act. 18.10. Act. 16.7. Mat. 10.5. Act. 16.6. Rom. 10.15. Jer. 23.21.  in other cases they are inhibited though they had determined to preach it: the Apostle assayed to go into Bythinia, but the Spirit suffered them not; yea their commission is limited, they may not go into the way of the Gentiles, and into the city of Samaria not to enter: the Holy Ghost forbids them to preach in Asia, and how then shall they preach except they be sent?  
We see by experience in those of your gang, that there is a running and no sending. And I pray tell me, how could any thing of God or Christ in the time of the law, be discovered to any in a saving way, when as the purpose of God that way, was limited to the narrow scantling of the Jewish nation? 
Psal. 147.19.20. Amos. 3.4.  He shown his word unto jacob his statutes and judgements unto Israel; he hath not dealt so with any nation, etc. You only have I known of all the families of the earth, etc.  
No Sir, such pranks of preaching the Gospel, where they have not a special mission, would suit far better with such Itinerants as you are, to proselyte the Indians; the only mischief would be this, 
Mat. 23.15.  that when you had proselyted them, they would be twofold more the children of hell than they were before.  
By what afterwards you writ, you seem to tread the mizmaze, viz. that we receiving what knowledge we have of such, upon a report of some history or travellers, and therefore that they may hear what we are and do, aswel as we hear what they are and do. Sir, if you look about you, there is not the like reciprocal reason for the one as for the other. Those travellers you speak of, of ours, are men of parts and ingenuity, and through long pains and difficulties, have made new discoveries of several parts of the habitable world; but who are the inhabitants? surely a people of a strange temper, constitution and condition, rather like beasts, nay Devils, than men, I mean for some of them; nay such as the Prophet speaks of, Ezek. 3.5. a people of a strange speech & of a hard language, and whose words thou canst not understand, Cannibals, Satyrs, who do really worship the Devil.  
And tell me, how shall these reject the means, who stand in no capacity to receive it; and surely Sir, if your will and judgement have so much of obstinacy in them, as that they cannot take impression by an historical faith of what is delivered from persons of an undoubted integrity: I shall much doubt how it will be pliable to the entertaining of a justifying faith. He that is unfaithful in the least, will be unfaithful also in much, 
Luke 16.10.  according to your own instance.  
And to what you say, that if they did but delight to retain that God in their knowledge whom we worship, and the Lord Jesus Christ, in whom we believe:  
But I pray tell me, how is this possible for them to have this delight you speak of, when perhaps they never heard of the true God, nor his Son Jesus Christ? and next by whom is any such delight wrought in the hearts of any people, but only by God himself, who hath already denied it to them in his decree?  
And therefore what other means they do enjoy, which would require their faithful improvement of them, and of their knowledge therein, I know of none; and if you have found out any, if you please to set it down in plain English, it will prove a greater discovery then that of America itself, unless you mean those constant daily lecturers, the sun, moon, and stars, which in a dumb language preach out the glory of God. But the quickest-sighted of all the Astrologers could never read any thing of the Lord Jesus Christ in all the firmament of heaven, 
1 Cor. 1 23.  which is to the jews a stumbling-block, and to the Gentiles foolishness, the Scriptures wholly ascribing the knowledge of the mystery to the Son of God, revealing it from the bosom of the Father, and to the Spirit of God; but utterly denying so much as a thought of it to any of the greatest or wisest of the world, yea unto the blessed Angels themselves. 
1 Pet. 1.12.  But you further say,  
[But put case it be granted, for Arguments sake, that they never heard of Christ, why then, saith the man, how shall they believe in him, of whom they have not heard? from Rom. 10. and how can they reject that which was never tendered unto them?  
Why then I say again, how have infants faith? for they never heard of Christ as they are new born infants; and I say likewise, that if those Gentiles he speaketh of never heard of Christ, nor yet could, notwithstanding all that they could do in the use of that means they do enjoy, than their not knowing of Christ and believing in him as we do, will never be charged upon them as sin: For we do not find that the Lord Jesus doth require the use of a talon of them, which never received any of him to use.]  
Answ. Sir, what faith infants have, by which they are saved, hath formerly been discussed; It is such as is suitable to their infantile state, differing not in nature and essence from those which are adult, but only in degrees of the discovery of it. It hath been likewise acknowledged, that the Gentiles who never heard of Christ, unbelief will not be their sin for which they shall be condemned, for they shall be judged not by the law of faith, but by the law of works, 
2 Cor. 5.10.  according to what evil they have done in the body; and therefore I do affirm, that the only breach of the covenant of Grace, is too narrow to be the adequate cause of damnation; for many pagans who never heard of Christ, and are under no covenant but that of works, are condemned, not for not believing in him of whom they never heard, Rom. 10.14. nor for the breach of the covenant of Grace, but for the breach of the covenant of works; and without doubt, uncleanness, covetousness, sorcery, lying, Idolatry, etc. and many the like sins, are the causes of their damnation.  
They received a talon in Adam their primogenitor, and he forfeited it both to himself and all his posterity, whereof unless redemption be made by Jesus Christ, they are utterly lost persons. They have likewise received a general talon bestowed on them by Jesus Christ, 
joh. 1.9. Rom. 1.20  who enlighteneth all that come into the world, even enough to make them inexcusable.  
And kind Sir, if you revise your own position, it is limited to the free tenders of Christ in the Gospel; and therefore as you put the case, your supposition utterly clasheth with what you have in your position: But it is an easy matter for such intoxicated unsteady brains as yours, to cross legs now and then.  
You absurdly conclude what you have to say in discharge of yourself from the second absurdity thus;  
[But the Gentiles, if they cannot, notwithstanding all that they can do, hear of Christ in the Doctrine of the Gospel in express words, that they have a means from God by which they in their consciences may be accused or excused in the day when God shall judge the secrets of men by Jesus Christ, Rom. 2.14, 15, 16. See also chap. 1 from ver. 18. to the end: also Psal. 19 at the beginning; by which means there is such a discovery of God from the creation of the world, that the invisible things of him are clearly seen, being understood by the things that are made, so that they are without excuse; but not only in the far countries, but even here in England, where the Gospel is preached, there are many that are strangers from the life of God, I do freely grant, the greater is their sin: and as it is just with God to give those Gentiles over to a reprobate mind, that did not like to retain the knowledge of God which they had or might have had by the things that are made; so in like manner will the just and righteous judgement of God appear toward them which have Jesus Christ preached unto them in the Doctrine of the Gospel, and they receive him not, in suffering the mystery of iniquity to cloud and darken their understanding, by the coming of the man of sin. 2 Thes. 2.9.10, 11, 12. Whose coming is after the working of Satan with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, Because they received not the love of the truth that they might be saved; and 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: by which mystery of iniquity their understandings are so darkened, and their minds blinded, by which they look that all must be in a mystery; removing mountains in a mystery, the body of Christ in a mystery, the Ascension of Christ into heaven, and his second coming in a mystery; the resurrection out of the Grave, or dust of the earth, in a mystery to be out of the grave of sin; and all these and many more such dark and cloudy conceits there are, and will be more and more in men, because they receive not the love of the truth, even the teaching of Jesus Christ in these things that are written, joh. 20.31. that they might believe that Jesus is the Christ, and that believing they might have life through his name.]  
Answ. Truly Sir, your revolution of mysteries, is a mystery to me; And if in this whole paragraph your meaning be only this, that in the defect of the revelation of Jesus Christ, 
Rom. 1. Psal. 19.1. Rom. 2.14.  yet that the Gentiles have so much made known unto them by the invisible things of God, and the objective works of the creation, and the relics of the law of nature, so far as to render them inexcusable, I shall join with you in it, and give my vote against them.  
But if you have any secret reserve (for indeed you are a pitiful soul) that any of those herd of Goats, the Gentiles I mean, should have any possibility of salvation, or hopes to be excused in the day of Judgement from receiving of the just reward of all their iniquities, 
Joh. 15.5. Joh. 14.6.  I do then abominate any such conceit; Without Christ we can do nothing, he is the way, the truth, and the life, and none cometh to the Father but by him; neither is there salvation in any other, nor none other name under heaven given among men whereby they can be saved. If it should be otherwise, then farewell the prerogative of the Jew above the Gentile, of the Christian Church above the Pagans. If God may have his Church, his converts, his right worshippers, his beloved and saved ones, even amidst the blindness and darkness of Gentilism, without the knowledge of Christ, and all divine revelation of Gods will in his word, then let's bid adieu to all Scripture, to all religion, to all profession: but alas what are such opinions as those, but like sick men's dreams, or rather mad men's rave?  
But I pray Sir, tell me in good earnest what your meaning is by those words you thus write, viz. The Gentiles, if they cannot, notwithstanding all that they can do, hear of Christ, etc. which, as the words import, imply an abominable slander against the majesty of God, as though the Gentiles had a desire, and thereupon did endeavour to know and learn the mind of Christ, but being impeded by a more supreme power, were not able to compass their desires.  
Sir, learn to be more modest and reverend in treating of such divine things. Alas, so far are the heathens for a can or a will, I mean, power or desire, that there is neither of them in professed Christians, 
Phil. 2.13.  but what is of Gods own working, who giveth both to will and to do according to his good pleasure. And as for the heathen, instead of doing, or any desires thereunto, as to good, there is nothing but backwardness, indisposition, averseness, yea an enmity against any thing that is really good, at least in a saving way.  
But alas, what persons, or cause is there in the world, that are so base and degenerate, that cannot suborn some luxuriant tongues to plead their case, though never so abominable?  
I have now done with this, and so proceed to hear what you can speak for yourself in the defence of the position from the third absurdity, which is this;  
The third absurdity.  
[If the foresight of sin should be the cause of reprobation, than the elect should be equally liable to the decree of reprobation as the reprobates themselves, they all being alike in the corrupt mass and lump of Adam's transgression.  
Answ. See how he minceth his argument, that he may bring forth absurdities from his own expressions, and then father them upon us. In the front of his argument he putteth in unbelief, and the rejecting of the means, but leaveth out the word continuing; and now he hath thrust out all, except it be this one single term, Sin, that he may bring, reprobation to eternal destruction, to the narrow scantling of Adam's transgression: but that shall never be granted by me, until I see a better proof for it than he hath yet brought, and I can allow him more Scriptures than he hath set down to his argument, job 14.4. and 15.14. Psal. 51.5. all which, together with the Scriptures he bringeth, do I confess, prove that the whole lump of mankind is polluted with Sin; and I deny not, but that this pollution or corruption, is in a measure from Adam's transgression; but that any one's being reprobated to everlasting destruction in the lake of fire, which is the second death, is for Adam's transgression, I deny; for although all the fruits and effects of that sin in the first Adam do accompany us, until we come to the dust from whence we were taken, which is Gen. 3.16, 17, 18, 19 women's sorrow, being multiplied, and their conception, and bringing forth children in sorrow, together with the curse that is upon the ground for man's sake, so as that man must eat of it in sorrow all the days of his life, eating bread in the sweat of his face, being accompanied with pain and sickness, which are the companions of death, till he return to the ground; for out of it was he taken, for (saith God) dust thou art, and unto dust thou shalt return: and this was the sentence of that condemnation that God hath pronounced against the first Adam, or 1 Cor. 15.27. earthy man, and we being then in him when the sin was committed, and the sentence pronounced, we have our part with him in these things, as our portion in this life, for the original sin, or first transgression: But the holy Spirit in Scripture doth no where declare, as I could ever yet find, nor as any one could ever yet show me, that man's reprobation to the second death is for being in Adam's sin, nor for sin in their own persons, no nor yet for unbelief simply so considered but for continuing in sin and unbelief.  
For if they do repent, confess, and forsake their sins, they shall find mercy, and be saved, as hath been already proved: and if the elect should continue in sin and unbelief, and not repent, and believe, or embrace the means of Salvation, they should be equally liable to the decree of Reprobation, as the reprobates themselves, and there would be no difference; but they in repenting, believing and embracing the means of salvation, fall under the unchangeable decree of God's election, so as they cannot miss of salvation, as hath been already showed.]  
Answ. Truly Sir, before this I did not rightly apprehend where the shoe did wring; but now I find that it is Original sin that pinches you so sore, that you cannot well endure the name of it; which had I foreseen, I would not have minced any thing in the Argument, no not so much as the continuing in sin: for howsoever it is, that we affirm that Original sin is an hereditary disease which every soul brings with it into the world, yet it leaves not a man suddenly, no not when he is regenerate, but continues to the end of a man's days,  
It is the very last enemy of ours that death destroys; so that in respect of this, Ante obitum nemo supremaque funera debet dici beatus. Now what you have to say against our doctrine of Original sin, I find not much in this your discourse, for this you grant;  
First, that the whole lump of mankind is polluted with sin, and which pollution, as you say, flows from Adam's transgression.  
And secondly, that all the fruits and effects of that sin do accompany us till death: there is only then your bare denial that eternal death is not the reward or wages of this sinful pollution, the contrary whereof is incumbent on me to prove, to make my charge good against you with that third absurdity.  
Now to prove that the first sin of Adam was ours, not because he is our father by nature, (though that be a ground of the imputation also) but because he is such a father by Covenant and law, the law and Covenant of works being laid in pawn in his hand; we are to understand, that there be three parts in Original sin.  
1. First, a partaking of the first sin of Adam; we all sinned in him, Rom. 5.12, 14, 15.  
2. Secondly, the want of the Image of God, Rom. 3.23. called the glory of God, or original righteousness.  
3. Thirdly, Concupiscence, or a bentness or proneness of nature unto sin, Rom. 7.7, 14, 17, 23, 24.  
As to the first, Adam's sin is ours really and truly, not so much because it is ours, as because it is imputed to be ours by God, who so contrived the law of works, as that it should be made with Adam, not as a single father or person, but with Adam as a public person representing all mankind, and having our common nature as a father, both by nature and law, which came from the mere freewill of God: He was as the root and stock of all mankind, Rom. 5.19. By one man's disobedience many were made sinners, (i. e.) morally and legally, but not physically and personally, the fruit and effect of which is death and damnation; for Rom. 6.23. The wages of sin is death, not only temporal or natural death, but as the Apostles Antithesis necessarily carries it, spiritual and eternal death, in opposition to eternal life acquired by Jesus Christ the second Adam.  
Yea and the whole series and purport of the Apostles discourse, Rom. 5.12. to ver. 19 carries this clear, that every mouth may be stopped, by a comparison of our righteousness and life received by Jesus Christ, with sin and death contracted from Adam; that as by the disobedience of Adam we were made sinners, viz. sinners by imputation, his sin being laid upon our account, as much as if we ourselves had eaten of the forbidden fruit: So by the obedience of Christ we are made righteous (i. e.) righteous by imputation, God being so pleased to accept of Christ his righteousness, as though we in our own persons had fulfilled all righteousness, either in doing or in suffering. See for further satisfaction, 1. Cor. 1.30. and 15.22. and 2 Cor. 5.15.  
The second thing considerable in original sin, is a privation of the Image of God, the glory of God, or original righteousness; of this see Rom. 3.23. Eccles. 7.29. Ephes. 4.24. which uprightness had been hereditary, had man kept his first station; but he failing, in the breach of the holy law of God, he lost that righteousness, both to himself and all his posterity; So that, there unavoidably succeeding a defect of conformity to the law of God, which sinless nature did enjoy, necessarily must it draw with it the sin of that nature which it voluntarily had contracted, viz. Original unrighteousness. Whence I reason thus; Every transgression of the law of God takes along with it the true and proper name and nature of sin, and to have eternal death as the reward thereof, 1 joh. 3.4. Rom. 3.23. But every defect of conformity with the law of God is such a transgression. Therefore, etc.  
The Minor is proved from those places, 1 Cor. 2.14. and 2 Cor. 3.5. Rom. 3.10. and Rom. 7.18. cum multis aliis.  
The third thing considerable is a proneness, aptitude, and bentness to sin, not by imputation, but by inclination: As the young Lion, and the young Serpent, have not the bloody, and stinging nature of the old Lion, and the old Serpent, by imputation, but by natural and intrinsecal inherency: so it is with men from the womb, they are sinners from the birth, bringing into the world a body of sin and death. Whence I argue thus; Every evil concupiscence, or proneness in man to sin, or rebellion to the law of God, or enmity to God, carries with it the name and nature of sin: But original sin (Synecdochically taken; for the habit of original unrighteousness) is that evil Concupiscence or proneness to sin, etc. Therefore.  
For the Major, I presume none dare question it; and for the Minor, that is confirmed abundantly, and that in a special manner in the greatest part of Rom. 7. where the nature of original sin is most lively represented, and the Apostle not only for himself, but for all others, bemoanes their sad estate, in respect of the natural inherency of that depravation of our nature.  
And whereas you, Sir, were pleased to supply me with places to prove what I intended as to original sin, I must tell you, it was not for want of stock that I had then in store, but only because I would not then in so short an epitome be tedious and troublesome to such dissatisfied persons, for whose alone satisfaction I composed that breviary; but never intending it should have been exposed to public view, it was only your pleasure to bring it into the sun light, naked and bare as it was. And therefore that you may see that the subject is not any ways lame or defective for want of sufficient authority to support it, take these texts of Scripture, ex abundanti, for the confirmation of it. Gen. 6.5. and 8.21. job 14.5. Psal. 57.7. Isa. 64.10. jer. 17.9. Matth. 15.12. joh. 3.6. Rom. 5.12, etc. and 6.16, etc. and 8.6, 7. etc. Eph. 2.3. and 4.22. Col. 3.9, 11. Tit. 3.3. Heb. 12.1. jam. 1.14, 15 etc.  
For what you conclude this paragraph with, that if sinners should repent, confess, and forsake their sins, they should find mercy; And if the elect should continue in sin and not repent, etc. they should be equally liable to the decree of Reprobation; I say Sir, though to affirm this doth utterly interfere with your first position, where you affirm that the elect cannot become reprobates, neither can reprobates become elect: And yet there is some truth in it according to the Gospel manner of expressions; but this hath been fully spoken to already. Your next encounter is, to answer a place by me quoted, where you writ thus.  
[But yet lest it should be thought that there is some weight in that Scripture which he quoteth out of Ephes. 2.1, 2, 3. Children of wrath even as others, to prove that reprobation to the second death, is for that sin in Adam, or that infants dying in infancy, should be cast into the lake of fire for the same; I doubt not, but by the help of my God I shall make it appear, that there is no such thing in it: for first consider, that these words in ver. 1. you hath he quickened who were dead in trespasses and sins, cannot relate to their being in the corrupt mass or lump of Adam's transgression, for that is but one, being in the singular number; but that which is there spoken of, is in the plural number, or more than one, to wit, trespasses and sins.  
Secondly, it doth appear that it doth not relate to that sin they had as they were new born infants, because it relateth to their conversation, or course of life, as they had a being in this world, ver. 2.3. wherein in time past ye walked according to the course of this world, amongst whom we all had our conversation in times past, etc. By which it doth appear, that he doth not speak to the Ephesians of what they were as they first came into the world as Infants; for they could not upon that account be said to walk according to the course of this world, neither can new born Infants, as such, be said to have their conversation in times passed in the lust of the flesh, & of the mind; and therefore they were not children of wrath upon that account: but the Apostle there speaketh of that course of life or conversation in which they lived in time past, as they were grown persons in the lusts of the flesh and the mind, fulfilling the desires thereof, and being by nature the children of wrath even as others.]  
Answ. What man, are you so confident of this first fruits of your brain, as to think that you have answered all things of weight, in what I have formerly written to your positions? Truly Sir, if I have any judgement at all, there is not one parcel of all that I have delivered, that you have given the least colour of satisfaction to.  
But let us examine the reasons you give in, why those words were the children of wrath even as others, cannot prove reprobation to the second death, or expose infants to a desert of the lake of fire.  
Your first reason is, because those words ver. 1. you hath he quickened who were dead in trespasses and sins, cannot relate to their being in the corrupt lump, for that is but one in the singular number, but that spoken of here is in the plural, more than one, viz. trespasses and sins.  
A good Critic I assure you; but to this I answer. First, that though the Scripture when it speaks of original sin, may speak of it in the singular number, yet oftentimes it is described by words of the plural number. So Psal. 51.5. the original carries it, Behold I was shapen in iniquities, and in sins did my mother conceive me. and Joh. 9.34. thou wast altogether born in sins, and Col. 2.13. you being dead in your sins; And so here.  
Secondly you must know, that every particular person is the subject of that sin, and in every member and part of that particular person is that sin inherent; there is an infective that hath spread over both body and soul, and even all the faculties of them both, having contracted that defilement by an hereditary propagation; and why may not the Holy Ghost, for the exaggerating of the greatness of our natural corruption, make use of words in the plural number, in setting forth of this sin, as usually it doth, without the censure of a Thomas Tazwel?  
Thirdly, I do willingly acknowledge that ver. 1. Actual sins committed by men when full grown, are here spoken of and meant, but not exclusively to original sin, that is understood as well as actual, and both of these will necessarily require a word of the plural number; Actual sins as the streams running in all their veins, and their whole conversation in the time of their pilgrimage here; but original sin as the foams and fountain whence those actual sins had their first conception, birth, and nursery, being deep rooted, and fast riveted in the head and heart.  
Fourthly, you might easily perceive what I chief insisted on in the quoting of that Scripture, having set it down in words at length and not in figures, by nature children of wrath. So that this your first reason will stand you in little stead, as to acquit you from this third absurdity.  
Neither will your second perform any greater exploits, than his fellow that went before him; for where you beat the air, with your walking and conversation, ver. 2, 3. I must tell you, I insist not on it, neither am I such an innocent as to make that applicable to infants. No Sir, it is the close of the 3. ver. which I mainly intent, and which the Holy Ghost applies singly to the hereditary and original depravation of our sinful nature, lineally descending from our primogenitor Adam, 
Gen. 5.3.  who howsoever he was created in the image of God, yet he begat children in his own likeness after his own image, i. e. deprived of the image of God, and sinful like himself, and by nature children of wrath: To which words you would fain say somewhat, and so you do, but to little purpose and that which you do say is this.  
[But now the question is, how they were by nature children of wrath? say some, because nature led them to the doing of these things, and to the living in such a filthy conversation.  
But I have better thoughts of nature, and yet I desire to think no better of it than the Scripture speaketh of it; and my judgement of it is this, that nature is so far from leading men into sin, that the teaching of it are against sins; which I prove by these reasons being grounded upon Scripture.  
Answ. Here Sir, you propose a question, and make your own skull the anvil whereon to forge and fashion an answer, which I utterly disclaim as none of ours, because of its shortness and insufficiency.  
And whereas you say, you have better thoughts of Nature, Sir you need not tell me so, I know you have; seeing by you, and those of your party, the bondwoman is advanced equal to the freewoman; the servant set up in honour to the disgrace and contumely of the mistress, Nature (I mean) being placed by you in the chair of state, instead of Grace.  

Joh. 7.51.  But doth our law judge any man before it hear him, and know what he doth? I will therefore bring your reasons to the touchstone, whereby you endeavour to confirm this assertion, viz. that nature is so far from leading men into sin, that the teachings of it are against sin; and your first reason is this.  
[Because the Gentiles do by nature the things contained in the law of God, Rom. 2.14.]  
Answ. But I hope you will then limit this law of God to the law of the second table, and therein likewise to the external acts of civil righteousness, and that not as acted from any internal principle of a desire of glorifying of God therein, and then what is all this doing worth?  
Besides, I believe you have not the front to affirm that the Gentiles did by nature worship one God in Trinity, and Trinity in Unity; or that they did abstain from falling down before, or worshipping the creature more than the Creator, 
Rom. 1.25.  or that they observed a seventh day Sabbath; Nature, I am sure, never directed them to such principles.  
Search all the records of the chiefest of the heathens, even those that have aspired to the highest pitch of all humane and natural knowledge: yet in those their loftiest speculations concerning the nature of divine things they were miserably blind.  
Aristotle, a man of the deepest reach that Antiquity ever bred, among so many books that he wrote, and are in part yet extant, hath not left us any one discourse by which it might appear that he bestowed any pains in searching after the knowledge of God, except here and there, in some poor pitiful disputes: and if it may be said thus of the most eminent of the heathens; what then may be concluded of the whole crowd and rout of them? but as what the Apostle ver. 12. having a consideration of them as in their pure naturals, before their conversion by the Gospel, that they were at that time without Christ, 
Eph. 2.12.  being aliens from the Commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world; that they sat in darkness and in the shadow of death? 
Mat. 4.15.  and indeed how could it be otherwise, 
Acts 14.16. Ps. 147.19.20.  when God favoured them not, nor had any purpose to bestow grace upon them? for in times passed he suffered all the Gentiles to walk in their own ways; the word and ordinances of his worship they had not, for he showeth his word unto jacob, his statutes and his judgements unto Israel: he hath not dealt so with every nation, 
Ro. 10.14.  neither have they known his judgements. A preacher they have not, and how should they believe in him of whom they have not heard? 
1 Cor. 2.  and how shall they hear without a preacher? Natural ability to know the mystery of the kingdom of God, 
Mat. 13.11.  they have not for the natural man perceives not the things of the Spirit; nor is there any such power given them of God; for unto you is given to know the secrets of the kingdom of heaven, but unto them it is not given: 
Joh. 15.5.  and without Christ they can do nothing. What then was become of this man's reason thus to brag of men in their pure naturals, which are so befogged that they are never able to extricate themselves?  
I have done with the first reason, and left it naked and bare; I shall next proceed to your second reason, which as it is by you worded, is scarce common sense, but such as it is, take it thus.  
[2. Because those that were given over of God to a reprobate mind, being filled with all unrighteousness, Rom. 1.28. are said ver. 31. too to be without natural affections: now if natural affections had been such an unrighteous thing, as that it should lead them into sin, and they being filled with all unrighteousness, could not have been without it.  
To which I answer; First you mistake in your reading, 'tis affection in the singular number and not affections.  
Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by the Translators natural affection, is yet by them in the margin rendered unsociable, and if Scapulaes' Lexicon be consulted with, such are there denoted; and so the word properly signifies in quo non inest affectus amoris illius mutui inter parents & liberos, who are destitute of that reciprocal love that ought to be between husband and wise, parents and children.  
And now be judge yourself, what a sad reason you have brought upon the Stage for the advancing of nature, that (as you say) it is so far from leading men to sin, that the teachings of it are against sin; because, (for such is the strength of your reason, or else it is nothing) such given over by God to a reprobate mind, are without that reciprocal or mutual love that ought to be between husband and wife, parents and children. I pray Sir, in the next look before you leap.  
And now for the third and last reason, which is of the same size the former were, and this it is.  
Because the Apostle himself directeth the Saints to the teaching of nature itself, 1 Cor. 11.14. and certainly if Paul had been of that mind, that nature had been such an evil principle, as that it being followed, would lead men into a wicked and filthy conversation, he would never have mentioned it as a teacher unto them; therefore the teaching of nature doth not lead men into sin, but the contrary.]  
Answ. The Apostle in this part of the Chapter, is giving directions what suits best with decency, and order in their Church-assemblies, and in particular concerning prayer, whether covered or uncovered, and thereby occasionally of short hair and long hair, and ver. 14. Doth not nature itself teach you that if a man have long hair it is a shame unto him: the doubt now is, what is meant by nature here? and first, not any principle connatural to man in the state of innocency; for thereof there is neither precept, nor rule, nor example, either for long hair or short hair.  
But secondly, by nature is to be understood, that which by a common consent was taken up, and brought it into a custom or fashion, and that especially among the Greeks: for if we look upon other nations, and take the pains to search Antiquity concerning their fashions, you shall find that it was a long time before the Romans used any clipping of the hair, neither was it practised in France or Germany till of later years; nor would Lycurgus suffer it among the Lacedæmonians; and if it were unnatural, why did Absalon were long hair? 2 Sam. 18.9. or why was the law of the Nazarites permitted? It is very apparent therefore that the Apostles meaning is, that custom being (as it were another nature) it was not the manner, custom and fashion of these parts, at least among the Corinthians, to wear long hair, because it was an Argument of too much effeminacy. And now Sir, do but revise the strength of your reason as I have clothed it, and see what weight it may bear which any man of common reason; and thus it lies; the teachings of nature lead not to sin, because the Apostle directs the Saints what is fit for them to do about long hair, from what the custom was then in use among the Grecians.  
I pray Sir take more reason with you when you next offer any reason to a reasonable man.  
Your next endeavour is, to make a gloss upon this text, but it is such a one as doth corrupt the text; and thus it is.  
[But as the law written in tables of stone did discover or make known sin to the Jews, so the law of nature did discover or make known sin to the Gentiles; and so the wrath of God is revealed from heaven against all ungodliness and all unrighteousness of men, as well the Gentiles as the Jews, as appeareth, Rom. 1.18. and as the law written doth work wrath to the jews, Rom. 4.15. when they sin against it; so the law of nature doth work wrath to the Gentiles, when they do that which is contrary thereunto; and so the Ephesiaens, which Paul directeth these words unto, being Gentiles, were not lead unto sin by nature, but nature did in its measure and degree witness against sin, and did by its teaching declare them to be the children of wrath, when they lived in such an evil conversation which was contrary to the teaching of it.]  
Answ. In answer to this paraphrase of yours, it is not enough for me to unsay what you have said, but rather to say that you cannot gainsay in giving of the genuine sense of the words, we are all by nature the children of wrath, i. e. we that are converted, whether Jews or Gentiles, all were alike children of wrath: wherein there are two things to be opened, first, what it is to be a child of wrath, secondly, what it is to be so by nature?  
First, what it is to be a child of wrath.  
First, some by this do understand one that is guilty of and obnoxious to eternal death and condemnation because of sin; but this, though it be somewhat, yet it is not the whole; for Adam after his sin committed, was made obnoxious to the wrath of God, and guilty of eternal death, and yet he could not be said to be a son, or child of wrath; for by this manner of speaking, such an one is denoted as is born such, and by his nature is such.  
For the clearing whereof, take notice of some such parallel places. It is well known to those who are Divines indeed, that these are Hebraisms, to say, one is a son, or child of perdition, as joh. 17.12. 2 Thes. 2.3. or that one is a child of disobedience, Eph. 2.2. and 5.6. and Col. 3.6. and hence this manner of speaking doth a i se, because whosoever is begotten or born of a man is a man, that which is of a horse is a horse, etc. and therefore by the name of the Son of man is understood him, not which is simply a man as Adam was, but him that is born of a man: Adam was a man made, not born, and therefore he is called a man, but not the Son of man. It is observed therefore, that the Hebrews in this their manner of speaking, when they say thou art a son or child of disobedience, a son of perdition, etc. that they assign as it were, disobedience and perdition, to be as the father, and that thou art born of that; and therefore that such expressions do not barely signify that thou art disobedient, but that thou wert born disobedient; not that thou art in a perishing condition, but that thou wert born a son of perdition; not that thou art a sinner, but that thou wast born a sinner. So likewise in those words; a child of wrath, not that thou art obnoxious to wrath and condemnation because of thy sins, but that thou art born a child of wrath, guilty of eternal condemnation: so much of the first.  
The second thing considerable is, how they were by nature the children of wrath: The word nature hath several acceptations; First, sometimes it is taken for the substance and essence of a thing; but thus,  to his essence and substance, man is not a child of wrath, because the substance is not sin, though it be infected with sin; Secondly, for the first principle of motion and rest in every thing, whether that principle be in the substance, or that it be the natural quality and propriety of the thing. And after this manner the first nature of man was good, yea very good, for in that the Lord did imprint a power of motion to that which was good; to know, love and worship God, and thereby to have life everlasting: but this nature was lost by the sin of Adam, and instead thereof there succeeded a naughty quality, whereby it comes to pass that there is no natural motion in us, but unto that which is evil, viz. against God, and against his son Jesus Christ, and no rest but in that which is not good.  
This evil quality came by the temptation of the Devil, and it is as a pestilence that hath infected both the soul and body of man; man I say remaining the same in his essence and substance, is infected with the venom of this evil quality, so that he can effect or work nothing but that which is like himself, because from this he is moved unto all actions.  
Hence it is that there arise all the evil thoughts in the mind, all the perverse and distempered affections in the heart, and all wicked motions and desires in the will.  
And this corruption of the whole nature, which is otherwise called concupiscence, the Apostle calls in this place nature, viz. the first principle or beginning of all evil actions and motions, whether external, or internal; and therefore whereas this is sin, it doth deservedly make such the children of wrath.  
Thirdly, nature is oftentimes taken for nativity, or birth, natura a nascendo, because that every one being conceived in sins, and born in iniquities, 
Psalm 51.5.  and that we are born ungodly and enemies to God, and therefore most worthy that God should be angry with us, and inflict eternal punishments on us; and therefore in this sense likewise are we said to be the children of wrath, i. e. rom our first conception and nativity, and because we are descended from Adam, and sinned in him, and all are born children of wrath, even infants likewise, though they have not sinned after the similitude of Adam's transgression, i. e. actually, 
Rom. 5.14.  yet because they are born of sinful parents, the infection becomes hereditary to them, and they likewise children of wrath as well as others: After this manner of speech is that of the Apostle Gal. 2. We which are jews by nature, i. e. Jews by birth and nativity.  
And by this I hope the judicious Reader will find that I have both confuted your reasons and confounded your gloss, so that the third absurdity will stick as close to your proposition as the spots do to the Leopard: and now I shall have leisure to attend your motion in the removal of your quarters to the fourth absurdity, which is this.  
Then Paul was mistaken, Rom. 9.21. in not assigning sin to be the cause of reprobation.  
Answ. Paul was not mistaken, for he hath assigned continuing in sin and unbelief to be the cause of reprobation, Rom. 9.32. and 11.20. and 1.2, 6, 28.  
Answ. Sir, this hath been your dealing in all this tract of reprobation, wherein you make no distinction between nonelection or negative reprobation which is before all time, whereon your position is built, and against which my undertake are, as you deliver it: and whereof there is no cause assignable, besides the good pleasure of Gods most holy will; and that reprobation which is in time; and whereof sin is the cause, and whereunto those Scriptures by you quoted do answer, which no man contradicts.  
But yet this last reprobation, or that in time, is not immutable as is the other; 
Jer. 6.30. Isa. 1.25. Zac. 13.9. Ro. 11.23.  for a man or a nation may be as reprobated silver today, and yet refined from the dross to morrow: they may be broken off to day and grafted in again to morrow, for God is able to graft them in again.  
But for that reprobation whereabout our dispute is, as it is immanent in God and eternal, so it is also immutable and unchangeable as is God himself.  
And so I pass to the fifth absurdity which is this.  
[Absurd. 5. The same Apostle than answered very unsoundly to these objections, Rom. 9.13, 19  
The first is, If God reprobated Esau, because he hated him, he was unjust.  
The second, ver. 19 why doth he yet find fault, for who hath resisted his will? for he might in one word have answered to both objections and said, that sin was the cause of reprobating both Esau and Pharaoh; but he saith the contrary, ver. 11. when they had done neither good nor evil, jacob have I loved, and Esau have I hated.  
Answ. To the first, when I shall hear any say, that God reprobated Esau because he hated him, without assigning any other cause, and prove it, I shall say more to it; and in the mean time I shall desire to have this question resolved,  
Whether those that shall preach such doctrine, As that God reprobated Esau because he hated him, and for no other cause, do not make God much like the envious Jews, joh. 15.25. who hated the man Christ Jesus without cause.]  
Answ. Sir, for the resolving of your question, and satisfying of the scruple, I must tell you, first, that God is said to have hated Esau before he was born, or that he had done either good or evil; that is called hatred, comparatively, in respect of that love he shown unto jacob; he may be said to hate him because he loved him less than he did jacob: 
Gen. 29.31.  Thus Leah was said to be hated by jacob, comparatively with the love shown to Rachel, because she was less beloved than Rachel: so he that serves two masters, will hate the one, and love the other, (i. e.) will love him less than the other: And thus God loves the reprobates less than he doth the elect; but it cannot hence be concluded, that the Lord doth absolutely hate any creature of his own making, 
●en. 1.31.  for they were all good, yea very good: and Wisd. 11.24. thou lovest all things that are, and abhorrest nothing that thou hast made. 'tis true God hates sin, because he made it not,, and this hatred hath an influx upon the sinner, as he is a sinner, because God made him not so: But God hates not a non-elected person, or a reprobate, as he is a reprobate, neither doth he condemn him, or decree to condemn him, for his negative reprobation, which is God's act, 
Isa. 55.8.  but for his sin, which is man's act.  
Secondly I say, that this hatred in God (his ways not being like our ways) is not to be considered, as to hold proportion with the passions and affections of men in their hatred: For this confusion, or indistinct consideration, or comparison of divine things with humane, is that great witchcraft that puts such a stumbling-block in the way to the knowledge of things, that we cannot discover the truth thereof with so discerning an eye as otherwise we might.  
And therefore though I do attribute hatred to God, yet that hatred in God anteceding reprobation, or which is assigned as a cause of reprobation, is nothing else but God's absolute will of denying that special benefit of effectual grace, and infallible direction unto eternal life, and permitting some men, by their own defective freewill, deservedly to fall under the misery of eternal death. And therefore in some sort I may say that the hatred of God is as much visible, and doth as sensibly discover itself, in the denial of effectual grace, as in the inflicting of the torments of hell.  
For God the Father wounded, bruised, tormented the soul of his dear Son for our sins, without any diminution of his love unto him: But he never denied him effectual grace, whereby he had an immunity from sin: And therefore (say some) It is more desirable to have the benefit of effectual grace, whereby we are preserved safe in the love of God, than to obtain an immunity from the torments of hell; Christ was not exempted from this last, though he was never excluded from the former.  
Thirdly, I would here distinguish of the hatred of God, as it signifies in him, first his affection, or secondly his effection (if I may use such a word) or otherwise the effects of his affection; (though I do confess, that these affections, as of love, hatred, anger, etc. are not properly in God, but are attributable to him ex anthropopathia, by similitude and resemblance.  
First, for the hatred of God as it is an affection, so it doth precede Reprobation, it being the will and purpose of God to deny grace to such whom he will not elect, which is that  we call reprobation.  
Secondly, the hatred of God, as it signifies an effect, to wit, the execution of that hatred, anger, wrath, inflicted on sinners, and so it follows reprobation.  
To sum up all in a few words, that God bore less love to his creature Esau then to jacob, is manifest. That that lesser degree of love which he bore to Esau, may comparatively, to that manifested to jacob, be called hatred; That God may deny some grace to one that he bestows upon another, without injustice; that equal grace is not given to Esau as to jacob; That those, who from the love of God are not elected, by a necessary consequence must be reprobated or not elected, 
Ephes. 1.4, 5, 6, 7. & 2.4, 5.  or loved with a lesser love. The love of God was the cause of our election, and therefore the lesser love, or hatred, the cause of our reprobation.  
And now Sir, if you peruse this what I have here said, you may easily answer your own frivolous question.  
And yet I must withal tell you, that though I do affirm, that God reprobated Esau, or did not elect him, only because he would not, it was not the good pleasure of his will so to do, or it was his will absolute not to do it, that he denied that favour to him that he shown to jacob, and so may be said to hate him without any external cause looked upon as in Esau, why he should be reprobated rather than jacob, neither of them having done either good or evil: yet there was an internal cause of the hatred or reprobation, namely, the good pleasure of Gods most holy will, for the manifestation of his own glory, in his power and justice. And therefore God cannot without blasphemy be compared to the envious Jews, who howsoever they hated the man Christ Jesus without a cause, yet God had a cause, motive or incentive, from within himself, even the manifestation of his own glory, in showing his power and justice on those so reprobated; which glory of his is more precious, and to be preferred before the saving and preserving from the torments of hell, the persons of all both men and Angels: and yet withal I say, that the vindictive punishment of God, or positive reprobation, which is Gods appointing to torments, and hatred of God, as it is an effect of the former, is never inflicted without a just and meritorious cause, viz. the sin of man. And thus much to what you answer to the first objection; to the second you writ thus.  
[To the second, I have already showed, that Paul directed his words to the Jew, who rested in the law, and made his boast of God, and was confident that he was in the way of God, and thence it was that he said, thou wilt say unto me, who hath resisted his will? But Paul had more than the single term, sin, to assign as a cause of their being reprobated, blinded or broken off from their own olive-tree, to wit, a continuance in sin and unbelief, and rejecting the means of salvation, when the hands of the Lord were stretched forth unto them all the day long, and yet they were a disobedient and gainsaying people.]  
Answ. To this I have already answered, pag. 115. that the words were directed to the Gentiles, to which I refer the Reader. And whereas afterwards you say, that Paul had more than that single term to assign as a cause of their being reprobated, blinded, broken off, etc. to wit a continuance in sin and unbelief, and rejecting the means of salvation; Sir, this is but gratis dictum, you only say, but cannot prove it, show me any such expression in this whole chapter, wherein this text alleged lies, yea, or any where else in all the Scripture. It is true those words of yours of the Lords hands stretched forth all day long were spoken to the Israelites, Rom. 10.21. But to Israel he saith. But in what place soever, sin, or unbelief, or rejecting of the means, are mentioned as any cause of Reprobating, blinding, shortening or cutting off, it is spoken only of reprobation in time, which is but the execution of that decree which was determined before all time, and about which immanent act of God, and not these transient, is our present debate. And so I leave both these objections as yet unresolved by you, and standing in as full force, for any thing that you have thereunto answered, as when they were first indicted by the Holy Ghost, penned by his holy Apostle Paul. Give in an answer to it in the heavens if you can, for you are never able to do it here upon earth.  
And so I proceed to the sixth and last Absurdity, which is this.  
[Absurd. 6. Hereby we confine Gods infinite sovereignty over the creatures, to that narrow scantling of our subordinate power, as though he might not do with his own what he list, without our control, and not make a vessel either to honour, or dishonour, unless he were accountable to us for a reason of his so doing.  
Answ. We confine not Gods infinite sovereignty over his creatures, to any subordinate power in man whatsoever; neither doth any principle that we hold, tend to the limiting the holy One of Israel in the least, in the disposing his creatures, any otherwise then it seemeth good in his good will and pleasure to do, as hath been by me already made to appear.  
For as I have already granted, so I say yet again, that God might have left his creature, man, in that lost condition that his own sin had brought him into, and needed not to have been countable to any for a reason of his so doing: But it was merely the good will and pleasure of our God to be moved only from that fountain of love that was, and yet is in himself, to give forth his Son Christ to die for all, and taste death for every man; and that all whatsoever was in man, or acted by man, did not merit the least drop of the blood of Christ, but by the grace of God it came freely, and he might have withheld that great mercy from his creature, and needed not in the least have been countable to any for a reason of his so doing; but through that good pleasure of God, the Lord Jesus is that lamb of God that was in the purpose and decree of God, Rev. 13.8. slain from the foundation of the world: which purpose and decree of God was put into execution in the fullness of time for our everlasting good; and notwithstanding, we could not in the least have looked for these things from God as a debt, yet it hath been the pleasure of God by grace, to send his Son into the world, and to make known the mystery of his will in these things, and freely to give us an account, or show unto us a reason of his so doing; which will appear plainly in the resolving those following questions by the express words of the holy Spirit in Scripture, without either inference or comment.  
Quest. 1. Wherefore did God give his only begotten Son, or send his Son into the world?  
Answ. That whosoever believeth in him should not perish, but have everlasting life, joh. 3.16. and that the world through him might be saved, ver. 17.  
Quest. 2. Wherefore did jesus Christ come a light into the world?  
Answ. That all men through him might believe, joh. 1.7. and that whosoever believeth in him should not abide in darkness, joh. 12.46.  
Quest. 3. Wherefore was jesus Christ delivered to death?  
Answ. For our offences.  
Quest. 4. Wherefore was he raised again?  
Answ. For our Justification.  
These, and many more of this nature that might be mentioned, are laid down in Scripture as grounds and reasons, whereby it hath been the pleasure of God to be accountable unto us wherefore he hath done these great things for us, not in order to the limitation of himself to any subordinate power in us, but in order to the accomplishment of his own will and pleasure for our good.  
And so in like manner Gods disposing of his creature, in making vessels of honour, or dishonour, is not in respect of any confinement of his sovereignty over his creatures to any subordinate power in us, but the confinement of himself therein, is to his purpose, decree, and promise, which must stand and cannot be disannulled; So that the question now is not, What God might have done with his creature being once at liberty; but that which we are to take notice of, is, How he hath disposed, or doth dispose thereof, as having freely, and voluntarily bound and engaged himself thereunto by purpose, decree, and promise, Isa. 14.27. for the Lord of hosts hath purposed, and who shall disannul it? his hand is stretched out, and who shall turn it back? So that what God, for aught that we know, might have done with his creature, being once at liberty, cannot now by him be done, he having bound himself as aforesaid.  
Take but this one instance for the further illustration of this to be a truth: God might, if it had been his pleasure to have kept himself at liberty, for aught that we know, have destroyed the world with the waters of a flood, since the flood that was in the days of Noah; but since it hath been the pleasure of God freely to enter into a Covenant with all flesh, Gen. 9.9, 10, 11. yea with every living creature, and to make a promise that all flesh should be cut off no more by the waters of a flood, neither should there any more be a flood to destroy the earth, therefore now he cannot destroy the earth so any more, because he changeth not, neither can lie.]  
Answ. My good friend, I cannot look upon you as a licentiate Chirurgeon, but rather as an upstart mechanic Mountebank, who though you profess by a tedious tautology to plaster up the wound given to your Position by this Absurdity, yet it sticks as close to it as a burr to your garment, neither can it be cured or removed by any thing you have applied, for you do but daub with untempered mortar; & a multitude of words will never do it.  
I would rather have one solid convincing Argument, than a whole volume of such nonsense and impertinencies as you have surfeited me withal.  
And therefore in answer to what you would say, I deal thus plainly, that I do resolve not to pursue you in this your rambling discourse; you have served us here with a dish of cockcrowne pottage, whereupon if I should insist to frame an answer, it would but waste my most precious time and nauseate the Reader; for from this to the end of your Pamphlet, there is nothing of new, but a recapitulation, and vain repetition of what hath been spoken to, over and over again, and fully answered; Only one thing about the liberty of the will, which when I meet it in its due place, I shall then encounter it. In the mean time, for what is comprehended in this Section, If I should yield you all, I should receive no loss by it, not your cause any advantage, and therefore I shall dismiss it with the appendent question; and answers, without further trouble to myself or the Reader.  
Only let me tell you, that so far as I perceive by your discourse, you have not dived into the bottom of the absurdity contracted to yourself by your Position, which doth assert, that the rejection of that means of salvation, viz. the free tenders of Christ in the Gospel, and continuing in sin and unbelief, are the causes of reprobation, as conceiving it inconsistent with the justice, mercy, and wisdom of God to reprobate without these causes; whereas our constant affirmation is, that the sole good will and pleasure of God is the alone and single cause of non election or negative reprobation from eternity, God having that absolute power over his creature, as that it rests solely in his will, not to elect him, but to suffer him to sin, and so to run himself into eternal perdition; and that therefore those who are contrary minded, that do imagine that this absolute non election cannot well consist with the divine attributes, as his justice, mercy, wisdom, etc. as you do in your strange acclamation, p. 16. Then you do confine the infinite sovereignty of God that he hath over his creature, as though he might not do with his own what he list without our control; but (as I have showed) he may either annihilate, or cast into hell whom he pleaseth, as Lord Paramount. But to this you have spoken nothing at all, as to this reprobation; all that you have said is to a Gospel declaratory way, that no man gainsays neither is it the subject of this our present discourse. But you further write;  
[And so it cometh to pass, that those two different events which do or shall befall the sons of men, which is salvation to all that sort or kind of people that do embrace the means and believe in Jesus Christ; and reprobation, and everlasting destruction to the other sort or kind of people that do continue in sin and unbelief, rejecting the means of salvation; and these two different events come to pass according to that purpose and decree of God which was from before the foundation of the world: but the decree of God, which was before time doth not necessitate these different actings of men that came forth in their generations in time, which is the penitency, faithfulness and obedience of those that thereby come to be under the decree of election to everlasting life; nor the impenitency, unbelief, and disobedience of those that for that cause fall under the decree of reprobation to everlasting destruction; no more than the law and decree that was made by the Governors of this Nation, many ages and generations past, concerning the protection of honest men, and the punishment of them that do evil. But as the decree that was made as aforesaid many ages and generations past, since it was made, is yet a tendency and conducement, if it be considered of, to lead all men to live honestly: So the decree of God that was before time, and published or made known to the sons of men in time, is so far from the necessitating men to do wickedly, viz. to continue in sin and unbelief, and the rejecting of the means of salvation, that it is of such tendency and conducement, upon the right consideration thereof, in respect of the great benefit on the one hand, to be the portion of penitent and obedient persons, believing in Jesus Christ; and the great woe and misery on the other hand, that doth and will befall all those that continue in sin and unbelief, and reject the means of salvation; that it doth, I say, being considered of, as aforesaid, tend strongly to the persuading of all ungodly persons speedily to break of their sins by righteousness, and their iniquities by cleaving unto Jesus Christ, in believing and walking in that truth, & undoubtedly they shall be saved.]  
Answ. 'tis right, Sir, what you say, that there is salvation for one sort of people, and destruction for another sort of people, and that according to the decree of God from all eternity. But when you are put to it, notwithstanding the decree, all may be saved, and none damned, or all may be damned and none saved, for you do not affirm, that God hath purposed any thing as to persons, but merely as to qualifications; 'tis likewise true we say as you, that he that believeth shall be saved, and he that believeth not shall be damned, and this is according to decree, but this is not all that is decreed, for some particulars he hath elected, others he hath not elected, but reprobated; those whom he hath elected, he hath likewise decreed to give them faith, and therefore it is called the faith of Gods elect, Tit. 1.1. The rest he hath decreed not to give them, he hath denied them that grace, he did not bear so much of love unto them, as to those he did elect.  
It is likewise true what you say that the decrees of God do not necessitate the different actings of men, if you mean such a necessity, as of compulsion, or coaction; but if we have a respect unto a necessity either of infallibility, or immutability, and so, Quicquid fit necessario fit; in respect of these, all things that are, are necessarily so as they are, for God's foresight cannot be deceived, and his decrees cannot be changed. But of this sufficiently hath been spoken before, pag. 95. and 96.  
To what you say, that the published decrees of God are of such a tendency and conducement to the persuading of men to forsake their sins and believe in Jesus Christ, I deny not, but that those decrees which are so published in the Scriptures, may be of the like import, as some other portions of Scripture are, viz. of tendency to persuade men to forsake their sins, and believe in Jesus Christ; But I must tell you, that they are only morally and instrumentally so, and not physically; they work only on the outward man, they cannot change the heart, that is God's chamber of presence, 
Prov. 21.1  there is his throne alone, 'tis he alone that changeth that, and turns it as the rivers of water.  

Phil. 1.29 2 Tim. 3.25. Ezek. 11.19. Rom. 8.15 2 Co. 5.14. Joh. 1.12. Cant. 8.6  Were those decrees published unto men every hour, yet they can never work faith, until that God shall give them to believe and repent, and take away their stony hearts, and give them hearts of flesh.  
Somewhat they may do, by setting forth the danger and horror of a reprobate estate, and so to bring a man under the Spirit of bondage to fear; but surely it is the alone love of Jesus Christ that hath a constraining power to put a man into a capacity of the spirit of Adoption, for love is strong as death.  
And then I pray tell me what will all your publications, tendences and conducements avail, where God hath decreed to deny effectual grace, and faith to believe what is so published? But there is enough of this, we shall have more to say to what follows, whi●h is this.  
[And as God hath thus bound himself, by his purpose, decree, and promise, to the doing of the things aforesaid, that so they must come to pass in their season, and it being also his pleasure to let the sons of men enjoy a sufficiency of means while the day of grace lasteth, to be used by them in order to their everlasting good, so he giveth them liberty in the right use thereof, in that day of grace to choose or refuse: and it cannot be otherwise, for a choice must needs be at liberty, and if there were not a liberty given of God in these things, than those expressions in Scripture were in vain, as in 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.  
Object. But to this it will be objected, that that which they might choose or refuse was the temporal or earthly Canaan.  
Answ. That there was such a thing intended in it, I deny not but that was not all; for in those typical things that did belong to them as they were the Children of Abraham according to the flesh, there was held forth that which did lead them up to faith in Christ, in order to their being children of Abraham also by faith, that so they might be heirs also of the heavenly inheritance; and this the words immediately going before do prove, being compared with what Paul had said Rom. 10. For as it is said, Deut. 30. vers. 14. the word is nigh thee, even in thy mouth, and in thy heart that thou mayest do it, the very same word is said by Paul, Rom. 10. vers. 8. to be the word of faith which they preached: and we find the like of Moses, Heb. 11.24, 25. He refused to be called the son of Phraohs daughter, Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: also Luk. 10.42. Mary hath chosen that good part.]  
Answ. Sir, if by sons of men your meaning be to take them collectively and universally, viz. all men of all sorts, that they all enjoy a sufficiency of means in order to their everlasting good, than I utterly deny it, and I have formerly proved it contrary, that whereas he shown his word unto jacob, his statutes and judgements unto Israel, yet he had not dealt so with other nations; 
Psal. 145.19. Matth. 13.11. Acts 16.  for unto some it was given to know the secrets of the kingdom of heaven, but to others it was not given; the Spirit would not suffer the Apostle to preach the Gospel to the Bithynians: and certainly you will never prove any such sufficiency of Grace tendered to every person all the world over, unless you do suborn those silent Orators, the Sun, Moon, and Stars, to plead your cause by a discovery of what feats they have done, and how many they have converted amongst the Indians, Americans, Antipodes, and other unknown places of the world by their dumb preaching of the everlasting Gospel, in order to the everlasting good of these forlorn creatures.  
The next point I shall take notice of in this Section is the liberty of the will, concerning which you spoke before but somewhat lispingly like an Ephraimite, 
Judg. 12.6.  but now like a flesh Gileadite, you speak with a full mouth, and in plain English, that it is in a man's liberty to choose or refuse things to their everlasting good. And this indeed is that unknown Goddess to whom you sacrifice all the strength of your other Positions, for if this liberty of will should miscarry, all the superstructure of your other Positions must needs disshevell and moulder to powder: I have not much to say unto it, because you have said so little, that choice must needs be at liberty.  
And though I need not hunt after fresh work, yet thus much I shall say, that there was in Adam's will (besides the liberty thereof) an habitual holy inclination to all that was good, though with a possibility of embracing evil.  
But that since the fall (besides some kind of liberty) an habitual vicious quality in man, making him averse and froward in choosing the good, 
Job 15.16. Pro. 2.14.  prone and inclinable to embrace the evil; so that man now doth naturally drink iniquity like water, and make a pastime of doing evil: and therefore as Adam's will was truly good, not only in the actions, but in the inward qualities thereof: so our will is truly and properly corrupt, not only as to its evil actions, but also the inward vicious disposition thereof; And until such time as God is pleased to heal the disease, and replant in our wills their primitive integrity, they are utterly dead in sin, captives, and bondslaves of corruption: So that however they have some liberty in natural, civil, or external spiritual things, yet in regard of true grace and holiness, they have no liberty at all to choose that, but are wholly enthralled unto sin, according to that of the Apostle Rom. 6.20. When ye were the servants of sin ye were free from righteousness: and Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.  
And therefore the man doth in plain terms give the lie to the Spirit of God speaking in the Scriptures, that dares to affirm that a man in the estate of unregeneracy (who without doubt is, if any be, a servant of sin, and carnally minded) is notwithstanding free unto righteousness, and may be even of his own natural power subject to the law of God, commanding him faith, and obedience, and that he hath a liberty and power to choose grace when it is offered: strong arguments might be brought to overturn this power upside down, but I am weary of what is already upon my hands. For the objection that you offer, let those vindicate it whosoever made it; for my part I do not insist upon it, but shall answer to that place by you quoted, Deut. 39.19. after another manner.  
And I do indeed conceive that this allegation is not any thing ad rem, not at all to the business in hand. For first, Moses here speaks unto the Israelites not as then in a state of sinful unregeneracy, but rather as in a state of grace, for they were then the Church and people of God, and he speaks unto them, as they were a Church, wherein, because of their holy calling, by the law of charity he accounts of them all as in a state of grace; but if any were in a state of unregeneracy (as doubtless there were) he counsels them to choose life, yet he doth not say, that they might have it out of their own strength without special grace, but this exhortation implicitly teacheth  
First, what duty is incumbent on us, for our part to perform, and yet it doth not acknowledge strength enough in us to perform the duty.  
Secondly, it shows us what is best for us, viz. to choose life rather than death.  
Thirdly, such places are as tutors to us, to inform us of our natural infirmity, when therein we find that we are no ways able to do as we are commanded, 
Luk. 17.10.  but that when we have done our best we are unprofitable servants.  
Fourthly, this will be as a spur to put us on to prayer, to seek that at God's hands which we cannot compass by our own strength; Da Domine quod jubes, et jube quod vis. Give us, Lord, power to do what thou commandest, and then command what thou wilt.  
Fifthly, such exhortations the Spirit of God ordinarily makes use of in converting of sinners, there accompanying the inward energetical working and power of the Spirit of God, with the outward ministry of the word; it was the power of Christ, 
Joh. 11.43. Ro. 1.20.  and not the bare words of, Lazarus come forth, that raised him.  
Sixtly, yea such exhortations are useful to make the wicked inexcusable.  
Seventhly, 'tis to this end, that when the wicked are punished, the justice of God might be vindicated. 
Isa. 5.4.  What could have been done more?  
Those two other places, Heb. 11.24.25. and Luk. 10.42. where you set out the word choosing in capital letters, as though they would have beheaded all the arguments brought against your freewill, yet speak little to the purpose, as to a liberty of choosing that which is good, in a person unregenerate; for that they must speak, or else it were as good that they held their peace, as to your cause now in hand. For as for that of Moses;  
First, I look upon him, not as then an unregenerate person, but as one of the people and household of God.  
Secondly, neither are you ever able to prove that this was his first choice as to the ways of God, but that he was better principled before this.  
Thirdly, the choice which he is here said to make was but a mere civil choice, viz when Pharaohs daughter had adopted him for her child, when he came to years, and well understood his pedigree whence his descent was, he then disclaimed this adoptive honour, and was not further willing to dissemble his nation, and to act for the Egyptians against his own brethren according to the flesh, but chose rather to profess himself an Hebrew of the Hebrews, 
Heb. 11.  though he suffered affliction with them: 'tis true, it's said he had an eye to the recompense of the reward, but then surely that must be in his heart before ever he could make any such choice; and then what will this place be to the purpose as to persons unregenerate?  
And for that choice of Mary's likewise, the most you can make of it, is but an external spiritual good, to choose rather to hear a sermon, than to provide a dinner, to prefer to hear Christ preaching, than how she might give him curious entertainment; and this its possible for one to do and yet to go to hell after the sermon is ended.  

Mar. 6.20. Act. 12.21  Herod made choice to hear john Baptist, and the text saith that he heard him gladly; and yet what became of Herod it is an easy matter to judge without any breach of charity.  
And thus you shake hands at parting with freewill, and return to your in and out discourse after this manner.  
[And thus, when men and women come to repent, and be changed from dead works, and embrace the means of salvation, and believe in Jesus Christ, they then come to be such a sort or kind of people, that it was in the purpose and decree of God which was from before the foundation of the world, to elect, justify & in the end eternally to save; and the decree of God which was from before time, cometh to be actually put in execution upon them, in order to their being made vessels of honour, when they come to embrace the means as aforesaid, and will be fully accomplished when it shall be said unto them, Mat. 25.34. Come ye blessed of my father, inherit the kingdom which was prepared for you from the foundation of the world.]  
Answ. Surely Sir, a man had need to have a great deal of patience, and much time to spare, that can be content to follow you up and down, with your so many wrenches and turn and wind, that at first sight one can scarce discover what the subject is you have in hand, for here you hunt counter, and tell us what sort or kind of people those are whom God did decree to elect, justify, and save from before the foundation of the world, which hath been often answered to, and proved, that they were such persons whom God had a love unto, and from that love did elect them out of the corrupt lump, and likewise did decree to give them faith and repentance, to sanctify their natures, and justify their persons, and at the last eternally to save them. Yea even those individual persons were so decreed as aforesaid and no other, 
Rev. 21.27. & 13.8. & 20.15.  whose names were found written in the Lamb's book of life, and that whosoever were not found written in that book, that they should have their portion in the lake, which is the second death.  
God did not decree to elect and justify and save individuum vagums or qualifications, to be found no man knows where, nor when, for so it might be that for all that election by you imagined, yet no man might be saved, if no man would believe or repent; and indeed no man could, if God did not give them to believe, and give them repentance to salvation. And having done with this extravagancy, you have one fling more at the business you should look at, and this it is.  
[And this is that which God hath done, not in order to any confinement of himself to any subordinate power in us, but in order to the doing of that which he purposed in Christ Jesus before the world began, for our good: and it hath been the good will and pleasure of God to be so far accountable unto us of these things, for our comfort and consolation in Jesus Christ, that if any shall say unto us, who be the vessels of mercy which God hath afore prepared unto glory? that we can say, Rom. 9.24. even us whom he hath called, not of the jews only, but also of the Gentiles. Yea it hath been the good will and pleasure of our God, so to make known the mystery of his will unto us in the Scripture, that he or they, whosoever they be, that do with delight embrace the mean; of salvation, and retain the words of Christ, Heb. 2.1. (See the margin) and not let them slip, or run out as leaking vessels; and 2 Tim. 2.21. purge themselves from error, sin, and uncleanness, shall be vessels unto honour, sanctified, and meet for the Master's use, and prepared unto every good work. And we do find in the Scripture, that all those actings of God in a way of mercy, in order to the everlasting good of his creature, come from him with abundance of willingness, freeness, and delight; for he is a God that delighteth in mercy, Mich. 7.18.  
Answ. Sir, you only speak here of Gods not consigning himself to any subordinate power, but you prosecute not the point as it is laid to your charge.  
We with the Sctiptures do affirm, God's absolute purpose, or the good pleasure of his most holy will is the alone cause of nonelection or Reprobation, and not the rejecting of the means, to wit, the free tenders of Christ in the Gospel; and the continuing in sin and unbelief are not the causes as you assert, pretending, that if these be not assigned causes, than God would be unjust or unmerciful to the creature; hereupon we say, that if God may not do with his creature what seems best to him in his own eyes, without rendering a reason of his actings, but that his attributes must be called into question, this is to limit and confine the infinite sovereignty that God hath over all the creation, and to suffer worms and dust to control majesty.  
But to this, Sir, hitherto you have said nothing.  
To what you say of that place, 2 Tim. 2.21. that it is the good will and pleasure of our God, whosoever they be that delight to embrace the means of salvation, and purge themselves from error, sin and uncleanness shall be vessels unto honour, is very true, and good in that sense it was intended by the Spirit of God, but neither true nor good in that sense it is by you applied and made use of.  
For first of all, you suppose that it is in their own power to purge themselves from error, sin, and uncleanness, whereas this is God's peculiar work, to purge us from our sins, and purely to purge away our dross and to wash us with clean water, and to turn us to himself, and then we shall be sure to be turned; all our strength to perform such a task is else altogether insufficient.  
Your second couchant error here is, that you conceive this purging of themselves will hereby make them vessels of honour; but I say, this their purging was not cause at all of their being vessels of honour, but it was only a means of the discovery of it, wherein they might have comfort and consolation.  
Before, even from all eternity, by that decree of election, they were out of that lump of perdition made vessels unto honour, or vessels of mercy which God had afore prepared unto glory; but when the times of refreshing come, 
Rom. 9.21.23. Gal. 1.16. Heb. 9.14.  and that the Lord is pleased to reveal his son in them, and that such his secret decree comes to be put in execution in time, by God his giving of faith and repentance, and purging their consciences from dead dead works to serve the living God, than they shall be vessels unto honour, unto their own comfort and to the good example of others. Such a manner of speech there is, joh. 5.8. Herein is my father glorified, that ye bear much fruit, so shall ye be my Disciples. Now they were his Disciples before, but the meaning is, that by bearing of fruit they should approve themselves, both to their own consciences, and to the world besides, that they were the Disciples of Christ.  
Neither is that which follows altogether so sound, where you writ.  
[But on the other hand, in respect of what he doth in the making forth of his justice in the punishment of his creature for sin and impenitency, he doth it not until he is provoked thereunto, even 2 Chron. 36.16. until there is no remedy; for the Lord is, Psal 19.1. and 145.8. slow to anger, and of great mercy; and hath, Ezek. 33.11. no pleasure in the death of the wicked. And therefore although that the embracing of the means, repenting, and believing in Jesus Christ, be not procuring ground or cause of any the least mercies we do enjoy; yet the continuing in sin, and unbelief, and the rejecting of the means of salvation, is a procuring of punishment: see jer. 2.17. Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? also ch. 4.18. thy way and thy do hath procured these things unto thee; this is thy wickedness, because it reacheth unto thine heart.]  
Answ. Sir, though it be very true, that the continuing in sin and unbelief, and the rejecting of the means of salvation, be the procuring cause of punishment in time, but not the cause of the decree of negative reprobation before time:  
Yet where you say, that God doth not make forth his justice in punishing until he be provoked; Sir, I cannot allow you so much, to take this universally. For, tell me if you can, how those infants had provoked God in the general deluge, 
Gen. 7.  when they were swept away with the rest of the wicked world: or those infants, in the combustion of Sodom, 
Gen. 19  how had they communicated in pride, fullness of bread, and idleness, with the rest of the citizens: or what confederacy was there in those infants in the rebellion of Corah, 
Numb. 16.  that they descended likewise with their fathers into the pit: or how had those women been a provocation whose wombs were shut in the case of Abimelech: 
Gen. 20. 2 Sam. 24.17.  or those sheep, the people of Israel, what had they done when they suffered that havoc by the pestilence, when seventy thousand men were destroyed?  
No Sir, in many cases there is no visible provocation, besides the original depravation of corrupt nature, which through the want of original righteousness doth justly deserve wrath and punishment. In some it is not for any sin either in them or their Parents, but that the works of God should be made manifest in them.  

Joh. 9.3.  But for other cases, take the rest, and make the most of them.  
And now to fill up your pamphlet, and for want of better stuff, you obtrude upon us a leathern tale of your own observation, and this it is.  
[And I can yet remember when I have been a hearer of these men which have taken unto themselves the title of Clergy, as if they only were the heritage of the Lord and none besides them, speak much to this purpose, that God was abundantly more prone to show mercy than to execute wrath, and have earnestly pressed their hearers to the use of means, calling upon them to be careful to come to Church, as they call it, and to hear sermons, saying, thou dost not know when God's time is, therefore give attendance to the means; If thou art careless in coming, and wilt come but now and then, thou mayest be absent when God's time was to call thee, and then thou art undone, thou must never look for the like time again; and such like doctrine as this, which soundeth like the truth, but contrary to their own principles, and disputed against by this man in his arguments.]  
Answ. Sir, for you that pretend to have more understanding than all your teachers, and that you undertake to be a teacher yourself, yet I must tell you, that for ought you have here discovered, you understand little what you say, nor whereof you affirm, 
Psal. 119 99 1 Tim. 1.7. Heb. 5.12.  but had need that one teach you again which be the first principles of the oracles of God.  
And for that musty tale of yours, in answer to it I say, that I have not been a hearer of all men, neither can justify all those whom I have heard in all things that they have delivered, but leave them to rest upon their own bottoms, 
Rom. 14.4  and to stand or fall to their own masters, and so to answer for their own errors.  
But by way of retaliation say, that for those of your party, I have been oft a hearer of them, partly I confess out of curiosity and out of an itching ear, partly to be satisfied as to their abilities, whereof I had heard great cracks, but never came off from any of them, with any satisfaction as to what the report was given, but I was always cheated and gulled with abundance of froth, crude and unconcocted stuff, indeed most suitable to such apron-men as they were from whom it came, for, similes habent labra lactucas, like lips like lettices; do men gather grapes of thorns, 
Matth. 7.16.  or figs of thistles?  
But you run along in your shooting at rovers thus.  
[But whatsoever they say or hold, the Scripture will sufficiently prove, Hos. 13.9. 2 Pet. 2.1. man's destruction to be of himself, and that God's act of reprobating of persons, blinding of their eyes, hardening of their hearts, and breaking them off from the olive-tree, Christ Jesus, is for refusing to hearken to his counsel in time, while the day of grace lasteth; for although he through grace and mercy doth give men liberty to choose life, yet it must not be in their time, nor in their own way, but in God's time, and in God's way; and therefore it is that peoples not embracing the free tenders of Christ in their day of grace come to be under the decree of reprobation, and the execution thereof falleth upon them, for they are vessels of wrath that God Rom. 9.20. endureth with much long-suffering; and they Rom. 2.4, 5. despising the riches of his goodness, and forbearance, and long-suffering, which led them to repentance, and to treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgement of God.  
And thus in abusing this much long-suffering of God, and rejecting the means of salvation, continuing in sin and unbelief until their day of grace is at an end, they come to be fitted for destruction, even fit objects for his wrath to work upon, as the earth which drinketh in the rain which cometh oft upon it, and yet beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned.]  
Answ. Sir, what here you do insist upon is merely about temporal reprobation, blinding eyes, hardening hearts, cutting off etc. which may be for any sin as well as one; he may punish sin with sin, and turn malum culpae into malum poenae, 
Rom. 1.23; 24.  he may punish spiritual fornication with corporal adultery.  
Yea God hath such an Autocratorical majesty and sovereignty over his creatures, that he may punish without any eminent actual foregoing sin; as in the man that was borne blind, neither hath this man sinned nor his Parents; etc. joh. 9.3.  
But where you say, that God gives men liberty to choose life, but not in their own time, but in God's time; I pray Sir, make me acquainted with that mystery (according as it is held by you) how comes it to pass, that the will of man is at liberty to choose, at some times and not at others, and what then becomes of that liberty of choice, when (as you say is man's time) that he cannot choose? Is that liberty then lost? or doth God over-powerfully restrain it? or is the nature of it destroyed? surely, whatsoever you should hold forth in this, it must needs prove destructive to your other principles.  
Next, your phrase and manner of speech is altogether unsuitable to a Scripture-phrase, when you say, that people, not embracing the free tenders of Christ in the Gospel in their day of grace, come to be under the decree of reprobation, and the execution thereof falleth upon them, etc. Sir, herein I would know from you, first what difference or distinction you make between the decree itself, and the execution of the decree, or whether you do not confound them one with another. Secondly, whether the free tenders of Christ in the Gospel may not be made to a person this day, and then rejected, and so, (as you say) thereby reprobated; and yet withal, that upon the like free tenders made to morrow, viz. Christ and his excellencies published to such, may they not then be accepted, and thereby again elected; and whether this ebbing and flowing, this chopping and changing of decrees do not interfere with your fifth position?  
That which follows of yours is this.  
[And this is according to the account that God hath given us in Scripture of the things, as will appear by resolving of these following questions, with the express words of the same.  
Quest. 1. Why were the things of the people's peace hid from their eyes?  
Answ. Because they knew not the time of their visitation, Luk. 19.44.  
Quest. 2. Why did God break them off from their own olive tree?  
Answ. Because of unbelief. Rom. 11.20.  
Quest. 3. Why did they not attain to the law of righteousness?  
Answ. Because they sought it not by faith, Rom. 9.32.  
Quest. 4. Wherefore did God give up the Gentiles to uncleanness and to vile affections?  
Answ. Because that when they knew God, they glorified him not as God, neither were thankful.  
Quest. 5. Wherefore did God give them over to a reprobate mind? 
Rom. 1.28.   
Answ. Even as they did not like to retain God in their knowledge.  
This is that which God hath been pleased to make us acquainted with, as a true account of his dealing with, or disposing of his creature, not in order to any limitation or confinement of his sovereignty over his creatures to any subordinate power in us, but according to what he hath been pleased to confine himself unto by his purpose and decree; and that which he hath done, and doth do in these things is in order to the execution and accomplishment of the same purpose and decree, that so His Rom. 1.17, 18. righteousness might be revealed in the Gospel to his faithful people, to their great joy and comfort in believing, and the revelation of the righteous judgement of God from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.]  
Answ. Sir, all of this, both of questions and answers, and the paraphrase afterwards upon it, concerns only the rejection of persons in time, or if you please to call it so, temporal reprobation, but no ways relates unto nonelection or negative reprobation which was before all time, about which alone is our present contest; for as to temporal reprobation I have often told you, I do not contend about it, but do acknowledge, that where God doth actually reject or reprobate in time, it is many times (though not always) for some actual sin committed; and why should I now any further trouble myself about it?  
And now you are drawing to an end you say.  
[And therefore, that which we hold doth not in the least confine Gods infinite sovereignty over his creatures to any subordinate power in us, nor to the doing of any thing in the least, more than what it hath been his pleasure to confine himself to the doing of by purpose, decree, and declaration of the same in the Scriptures of truth, which cannot be disannulled; and therefore this man may father this absurdity, together with the rest of them that he hath endeavoured to cast upon us and the truth that we profess, upon those to whom they do belong.]  
Sir, it is too too manifest, that notwithstanding what you have here written to guard the authority and credit of your positions, yet that this absurdity with all the rest of its fellows, are the accursed brood of what you here in your positions affirmed, and that they will still lie crying at your doors, because you have exposed them to view, and own them as your own brats, and therefore till you can better acquit yourself of them then hitherto you have done (which will never be) you must be enforced to father them whether you will or no.  
Your close of all follows thus.  
[Some other positions there were written, and some of them he saith may pass with a grain of salt, and some which he doth not well understand the meaning of, wanting, as he saith, an Oedipus to unriddle the meaning of using scornful and deriding expressions, saying, the novice leadeth him in a mist, and the like: and yet he frameth some arguments against them, shooting as he saith, at adventure, and yet they fall from him as if they were shot against the truth: but at present not being very well at leisure, and also under the envious dealing of Satan, I shall let them rest, and commend what I have here done to consideration, if he have but the patience to read it with an impartial eye, and with a single and upright mind, without a spirit of prejudice against it, in respect of the homeliness of the expressions, because they are not full of, 1 Cor. 2.1, 2, 3. Excellency of speech, and the enticing words of man's wisdom, and Theological expressions. I shall conclude all at present with these ensuing Queries, which wait for an answer, etc.]  
Answ. It's true Sir, I writ as you say to— and used such expressions as I thought might best suit with one of your quality, as not infallibly knowing in whose forge those positions were hammered. Some of them I conceive might be passable, with a charitable construction; others were so ambiguous, that I could only guests at the meaning, whereunto framing my arguments according to mine own received sense, (and I believe it was yours) I am confident you will be never able to frame a better answer than you have already against what here you have undertaken, which is as much as if you had said nothing. What the obstructions were that did impede your further prosecution, I list not to inquire into, and you have done me a courtesy to spare me further trouble: and surely none but your very good friend would have traced you up and down so far as I have done; and howsoever you may truly think you have exercised my patience to read, and weigh, and answer your pamphlet, yet I will deal so ingenuously with you, as to make this protestation, that what I have done in answer to yours was with an impartial eye, and with a single and upright heart, if I know mine own heart; 
Isa. 8.20. 1 Joh. 4.1 1 Cor. 3.12, etc.  neither will I suffer any prejudicated opinion to lodge in me, till such time as I have brought it to the law and to the testimony, and thereby tried the spirits, and what I find of gold, silver, precious stones, to receive it gladly, and to glorify God for it, and to rejoice in it; but what I find of wood, hay, stubble, to commit it to the fire that it may be burned.  
And though I am an admirer and honourer of eloquence as the workmanship of jehovah, who creates the fruit of the lips, 
Isa. 57.19 Prov. 22.11.  and for the grace whereof the King will be a man's friend, yet I dote not so much on the thin, though fair skin and shell of learning (as Rhetoric is) but that I would choose to give entertainment to truth and grace, though in a course and homely dress, rather than to error and vanity, howsoever candied over and sugared with never to many gaudy & enticing words of man's wisdom.  
For your defect of Theological expressions, I cannot wonder at it, for it hath not been your trade (as you call it) you have not been conversant among Divines, neither heard many of their words, nor seen much of their writings, 
Deut. 32.2.  whose doctrine drops as the rain, their speech distils as the dew, as the small rain upon the tender herb, and as the showers upon the grass; and if you then be a stranger to their Idiom, and can make no use of their style in your deliveries, who can be amazed at it?  
And howsoever I might say as well as you, that I have been under the envious deal of Satan, which might have put some remora to my proceed in this answer, yet I list not so to Apologise, 
2 Cor. 12.9.  but shall commend what I have here done to the grace of God which is sufficient for me. And the consideration hereof to those that are judicious, to whom God hath given aptness and abilities to discern between truth and error, light and darkness, good and evil. And the success of all, unto the grace of our Lord Jesus Christ, 
Tit. 1.2. 2 Tim. 2.13. Rev. 3.14. Isa. 55.10.11.  who hath engaged himself by his promise, wherein he cannot lie, nor deny himself, because he is that faithful and true witness. That as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater, so shall the word be that goeth forth out of his mouth, it shall not return unto him void, but it shall accomplish that which he pleaseth, and it shall prosper in the thing whereto it is sent. Amen, so be it.   

Thomas Tazwels QUERIES Counter-questioned.  
SIR, when at first I surveyed over your bundle of Queries, I was divided in my thoughts, whether it was fittest for me to undertake an answer to them yea or no; 'tis true, I did not conceive that they were proposed by such a one that breathed after satisfaction, for than I had been bound in conscience (because directed to me) to have given a direct account for the resolution of a troubled spirit; but I was better acquainted with the temper of such Sceptics, Seekers, Queristers, the top of whose Religion consists most what in abstruse Questions: But that which caused this distraction in me, was, the calling to mind Solomon's advice, Prov. 26.4, 5. Answer not a fool, according to his folly, lest thou also be like unto him. And Answer a fool according to his folly, lest he be wise in his own conceit; So that which way soever I did address myself, I was sure to be gored by one of the horns of that Dilemma.  
Therefore I did the rather make choice of a middle way, neither directly to answer to any of your queries, nor yet to leave any of them unresolved, but when I apprehended them as captious Questions, more to try abilities, then to expect satisfaction, I thought it best to follow our Saviour's example, Mark 12.13. Who when the primates of the Pharisees had sent unto him certain of that sect, with the Herodians, to catch him, and entangle him in his words, they began first by insinuation, Master, we know that thou art true, and carest for no man, for thou regardest not the persons of men, but teachest the way of God in truth.  
Secondly, by question, Is it lawful to give tribute to Caesar or not? shall we give, or shall we not give?  
But Christ, who was privy to the secret guile of their hearts, desiring a penny to be brought him, asks them this question, Whose is this Image and superscription? they say Caesar's; then saith he, give unto Caesar the things that are Caesar's, and unto God the things that are Gods; so that he makes no direct answer, but by a Question.  
The like may you see Mark 11.28, 29. when the chief Priests and Scribes asked of Christ, by what authority dost thou these things? jesus answered, I will also ask you one question, and answer me, and I will tell you by what authority I do these things, etc.  
The like course I shall take with you; I have not positively delivered my judgement to any of your queries, but for the resolution of them have set down antiquestions, to which if you give a direct answer according to the Scripture, you must then needs answer yourself to all those of your own queries. So that making Christ his practice a precedent to myself, I shall both follow his example, and withal observe the wise man's direction, both to answer a fool in his folly, and yet not to answer a fool in his folly, viz. implicitly and consequentially to answer by a question, but positively and directly not to answer to the words.  

1. Whether it can be proved from the word of God, that the fall which we had in the first Adam, were any further than to the dust from whence we were taken?  
2. Whether it be not improper to say, that we died in the first Adam a spiritual death, when the Scripture doth say, that that was not first which was spiritual, but that which was natural, and afterwards that which is spiritual? 1 Cor. 15.  
3. Whether there need to be any talk at all of any wisdom, power, or strength of our own, when it is by all granted that we have our life and being in jesus Christ, and have nothing that we have not received?  
4. Whether God the Father have any other end or design in giving of, or sending his Son into the world, but only that the world through him might be saved?  
5. Whether the elect are at all in the Scripture demonstrated under any such term as that word world?  
6. Whether the Lord jesus Christ doth use or exercise any other power in bringing of men and women to believe to the saving of their souls, but that which may be resisted, or rejected?  
7. Whether Gods decree before the foundation of the world be any other thing, but that believers should be saved, and unbelievers should be damned?  
8. Whether God can be said to judge the world in Righteousness, and yet condemn those for unbelief which never had power to believe?  
9 How can the Saints be said to judge the world righteously, if they are carried on to believe by a power that they cannot resist; and those that are to be judged by them cannot believe for want of the same power?  
10. Whether if the salvation of some, and the condemnation of others be necessitated by the decree of God without any respect at all to obedience or disobedience, then to what end is it said in the Scripture of truth, that men did, or might choose, or refuse?  
11. Whether is unbelief the cause of Reprobation, or Reprobation the cause of unbelief?  
12. Whether it be not sin to say that the secret will of God is not according to his revealed will?  
13. Whether that opinion which some men hold concerning God be not damnable, namely, to say that God declareth in his word, that he would have all men to be saved by his Son, and yet never intendeth that they should be saved?  
14. Whether there be any Gospel to be preached to that man or woman for whom God never intended salvation in the death of his Son; and if there be any, than I would know what Gospel it is, and who they are that should preach it?  
15. Whether condemnation to the second death or lake of fire, was ever threatened but for personal rejection of the means afforded?  
16. Whether those that perish to eternity, might not have been saved, had they in their day improved the means afforded?  
17. Whether any can believe that Christ died for him upon a Scripture-account, except he believe that Christ died for all?  
18. Whether Gods opening a door of salvation to all the Sons of men, will not make his righteousness appear glorious in judgement?  
19 Can man be said to refuse that which he never was in a possibility to receive?  
20. Doth Christ's bemoaning persons in the state of unbelief plainly argue they might believe?   

1. Whether we did not all sin in Adam, as Rom. 5.18, 19  
2. Whether the desert and reward of that sin be not death eternal as well as temporal, as Rom. 6.23. where eternal death from Adam is placed in opposition to eternal life by Jesus Christ.  
3. Whether there was not in Adam immediately upon the eating of the forbidden fruit, inward terrors, and feelings of God's wrath, and thoughts that he was cast off and forsaken of God, as Gen. 3.10. wherein the truth of that threatening was really accomplished, Gen. 2.17. these being kinds of spiritual death, and a degree of eternal death; and so Adam was spiritually dead whiles he lived, as the damned are said to live in death.  
1. Whether the scope of the Apostle, in 1 Cor. 15. from. v. 35. to ver. 51. be not only to show, with what manner of bodies we shall arise, viz. incorruptible, glorious, powerful, and spiritual, but no mention at all either of natural or spiritual death.  
2. Whether that in that treatise of the resurrection, he doth not prove by an Antithesis, that as we have our animal or natural life from the first Adam by a natural generation, so we have our spiritual life from the second Adam, Jesus Christ, by a spiritual regeneration; but that the order and manner thereof is this, we have and enjoy first our natural life by propagation, but our spiritual life afterwards by infusion of the spirit.  
1. Whether the Almighty power of God is not as much exerted in raising of a sinner from the death of sin unto the life of righteousness, as it was either in the bringing of Christ from the dead, as Eph. 1.20. or in the raising of the body of dead Lazarus from the grave.  
2. Whether that in both those resurrections, viz. either to a spiritual life or to a natural life, such who are so raised are not alike passive in their resurrection, contributing nothing of themselves as to their resurrection.  
3. Whether that such as do ascribe a liberty to the will for the choosing of good, when it is tendered in the outward proposals of the Gospel, do not attribute too much of power and strength and sufficiency to themselves, contrary to these places, 2 Cor. 3.5. Phil. 2.13.  
1. Whether God the Father had any other end or design in giving of, or sending his son into the world, but only that he should give eternal life to as many as were given to him of the Father, joh. 17.2. who were not every mother's son in the world, but a peculiar people, Tit. 2.14. and to those he shown his love, being his own, joh. 13.1. and for those he laid down his life, joh. 15.13. and unto those did he manifest his father's name, joh. 17.6. and for those he prayed, joh. 17.9. and for their sakes was he stricken. Isa. 53.1. and for their sakes did he sanctify himself, joh. 17.19.  
1. Whether any other than the elect can in any warrantable construction be understood under the term of this word world in these places following, viz. Rom. 11.12. 2 Cor. 5.19. 1 joh. 4.14. joh. 1.29. joh. 3.16, 17. joh. 4.42. joh. 6.33, 51.  
2. Whether can be understood any other than the reprobate of the world in these places following. viz. joh. 14.17, 22. joh. 15.18, 19 and 16.20, 23. and 17.9, 14, 25. 1 Cor. 11.32. 2 Pet. 2.2, 5. 1 joh. 3.11, 13.  
3. Whether the flesh of Christ when dead, or Lazarus in the grave, were able to resist the omnipotent power of God, when either Christ was quickened by the spirit, 1 Pet. 3.11. or when the word of command was spoken, Lazarus come forth, joh. 11.43.  
1. Whether the Scriptures by way of allusion do not make an alike proportion between the necessity of the putting forth an omnipotent power which cannot be resisted, Rom. 9.19. in the converting of a sinner unto God, or giving them to believe, Phil. 1.29. and the raising of one from a natural death to a natural life. See Eph. 1.19, 20. Rom. 6.4, 13. and 8.11. and 11.15. 1. Pet. 1.21.  
2. Whether cannot Omnipotency, which said at first let there be light, and there was light, and gave a creature being out of nothing, say as well let there be a will unto conversion, and there shall be such a will, and by an invincible persuasion remove all reluctancies and oppositions in the will.  
3. Whether whatsoever God doth, or permitteth to be done in time, he did not decree to do, or permit to be done in the same manner, measure, and circumstances of time, place and persons, as they are done before all time.  
4. Whether that upon a supposition, that Peter, Paul, james, john, etc. are absolutely and actually justified and saved in time, did not God decree absolutely and actually to justify and save them before all time.  
1. Whether those words in the Gospel, He that believeth shall be saved, and he that believeth not shall be damned, was not a secret kept hid from the Angels themselves, (especially for the clear manifestation of it) until that Christ was manifested in the flesh.  
2. Whether those words are not held forth only as a Gospel-declaration, how a man may know himself capacitated for salvation, viz. by believing, and that it is no ways mentioned as to be the substance of the decrees of God, though whatsoever therein comes to pass, was in reality decreed by God.  
3. Whether the foreappointing or determining of men to a certain end, be not the substance of Predestination.  
4. Whether all men be not foreappointed or predestinated to a certain end.  
5. Whether there be any such decrees to be found in the whole Scripture, he that believeth shall be elected, or he that believeth not shall be reprobated.  
6. Whether believing be not the effect, or part of the execution of the decree of election from eternity, and not a cause or a condition drawing after it the decree of election.  
7. Whether not believing, rejecting of the means of salvation, and continuing in sin and unbelief, be not faults voluntarily proceeding out of the wicked hearts of men, who are reprobated from eternity; not foreseen as causes of their negative reprobation, but only as causes of their positive reprobation or judicial condemnation.  
8. Whether that upon a supposition that there were no other decrees of election and nonelection than this, He that believeth shall be saved, and he that believeth not shall be damned, might it not so come to pass (there intervening no irresistible power of God, but man left to the supposed liberty of his own will) that either no man might be saved, or else that no man might be damned.  
1. Whether God may not in righteousness judge such to blindness, who have put out their own eyes.  
2. Whether God may not in righteousness expect a return of that talon to him which he at first committed to man, and if man hath misemployed it, or squandered it away, may not God in righteousness judge and condemn man for it.  
3. Whether man in the state of innocency had not a power to do whatsoever God did require of him.  
4. Whether that power was not only given to Adam himself, but likewise in him to all his posterity, had they continued in obedience to the command of God.  
5. Whether Adam lost not that power both to himself and all his posterity, by eating of the forbidden fruit, and therefore it is said that in him we have all sinned, Rom. 5.18, 19  
6. Whether are not the Saints carried on to believe by the Father's drawing of them to Jesus Christ, john 6.44. yet such a drawing, as that it is by the cords of a man, with bands of love, (i. e.) by arguments suitable to our capacity, where the love of Jesus Christ constraineth them, and that of an unwilling they are made a willing people in the day of his power, Psal. 110.3.  
1. Whether the Saints may not be said to judge the world righteously, if those that are judged by them, have by a free and willing choice, acted those things in the body which are repugnant to the most holy and righteous law of God.  
1. Whether God be bound to supply man with that Grace which he hath formerly, and that voluntarily deprived himself of.  
2. Whether that in the ways of salvation and damnation there be any coaction or compulsion of the will either to good or evil, but that whatsoever it wills it wills freely, else were it no will.  
3. Whether in the decree of some unto salvation, God doth not decree unto the means as well as to the end, viz. unto salvation, but through the sanctification of the spirit, and belief of the truth, 2 Thes. 2.13.  
4. Whether in the decree of preterition, nonelection, or negative reprobation, God leaves not man to his own contracted disobedience, and for that disobedience decrees to condemn him.  
5. Whether the decrees of God be not immutable, and that thence whatsoever God decrees must necessarily come to pass.  
6. Whether there be not a foreknowledge of God in the decrees.  
7. Whether that foreknowledge can be deceived, but that it must necessarily be effected, as it is foreknown.  
8. Whether in the proposals of choosing and refusing mentioned in the Scripture, God may not justly expect the acting and exercising of that power wherewith he had at first endowed man.  
9 Whether such proposals are not chief used to convince men of, and humble men under their natural inability, and so to drive them to seek for a power out of themselves; and not any way conclusive, that they have such a power in themselves for the choosing of that which is good.  
1. Whether those to whom God hath decreed not to infuse grace into them, not to give them faith and repentance, when God is the alone worker of it (as Phil. 1.29. Ephes. 28. 2 Tim. 2.25.) whether I say can such believe or repent, Matth. 13.11. and therefore their Reprobation anteceding their unbelief.  
1. Whether (to speak properly) there be not one only will in God.  
2. Whether the Commandments, Promises, Threaten, etc. being by some called the revealed will of God, is not a part of and subordinate to his secret will.  
3. Whether God doth not sometimes command that which yet in his secret will he hath not purposed should be effected, but so commanded sometimes for trial, as in that command to Abraham of sacrificing his son, Gen. 22.1. and to Pharaoh of letting the people of Israel go, Exod. 6.7. that the hardness of his heart might be discovered, and God's power on him might be shown.  
1. Whether that opinion which some hold concerning God be not damnable, namely to say, that God intends the salvation of all men; for if he did intent it, who should hinder him? for Rom. 9.19. Who hath resisted his will? and jer. 5.29. every purpose of the Lord shall be performed: and Rom. 9.11. the purpose of nonelection as well as of election must stand: and job 9.12. Who can hinder him?  
2. Whether those words, God willeth all men to be saved, are not to be interpreted thus, viz. some of all sorts, and not all of all sorts, viz. some of Kings and those that are in Authority as well as of any other lower sort of people.  
1. Whether it can be infallibly known to any one Minister of the Gospel, for what individual person God never intended salvation in the death of his Son; and therefore since there are still Tares amongst the good Wheat, Reprobates among the Elect indiscriminate till Christ shall distinguish them, by setting the sheep on the right hand and the goats on the left.  
2. Whether the Gospel is not to be published to all persons promiscuously, to whom such Ministers are sent to preach it.  
1. Whether condemnation to the second death, or lake of fire, is not threatened to those that are without, Rev. 22.15. and Rev. 21.8, 27. not written in the lambs book, and such are those Gentiles, who Ephes. 2.12. being strangers from the Covenant of promise, and without a God in the world, they were not in a capacity to reject the means which they never enjoyed. Ps. 147.20  
1. Whether those that perish to eternity can possibly be saved when as God hath decreed not to give them faith, nor to give them repentance.  
2. Whether any or all the outward means in the world can be so improved as to the saving of any one soul, unless God by his omnipotent power, do inwardly make it effectual by infusion of sanctifying and saving grace, Ezek. 36.27. and taking away the stony heart.  
1. Whether any can believe that Christ died for sin upon a Scripture-account, except he believe that Christ his death is sufficient for all.  
2. Whether the Scripture doth warrant this assertion, to say that Christ died effectually, or intentionally to save all; for he laid down his life for his sheep only.  
3. Whether believing only be not a sufficient title to interest a man in the death of Christ.  
1. Whether Gods own ways and his thoughts in opening a door of salvation to some of the sons of men, and shutting of it against others, will not make his righteousness appear glorious in judgement, more than our ways and our thoughts in opening a door of salvation to all alike.  
2. Whether the glory of God manifested in his executing of justice upon the reprobates, is not as dear unto him, and to be as much adored by us, as if he had saved and glorified all the world.  
1. Whether a man may not be justly said to refuse that which was once in his power to receive, but that he voluntarily disenabled himself of that power, as all of us did in Adam, his sin being ours by Imputation.  
2. Whether all sorts of reprobate persons do not really refuse the outward tenders of grace, and resist the external motions of the holy Ghost, and neglect so great salvation offered to them, and forsake their own mercies, though they were never in a possibility to receive them, because God had decreed never to work grace in them.  
1. Whether doth not God's bemoaning persons in the state of unbelief plainly argue that their state is lamentable.  
2. Whether such persons who are in a state of unbelief would not believe if God would give them to believe.  
3. Whether Christ his bemoaning of persons in a state of unbelief, and yet his suffering them so to continue, be not well consistent, especially they being none of those who were given to him of the Father.    

A POSTSCRIPT TO Thomas Tazwell.  
SIR, I need not tell you what trouble you have put me to, in pursuing you in all this your rambling discourse and frivolous Queries, for it is very visible; and yet (against the dissuasion of some friends) I have willingly gone thorough with it, not so much in any hopes that I had for the recalling of a back-slider, by a better information of him; for 'tis too well experienced that men of your jump, they will sooner precipitate themselves into a hundred new errors, then to retract one; an easy observation will clear this for a truth. But indeed the greatest motives I had for the undertaking of this task, were, First, the glory of the most high God, that his precious truths might not be perverted by your lies, but that his glory might shine all the world over, as well in the execution of justice, as manifestation of mercy, and that in both he might be all in all, and all his works of creation might be subservient to his good pleasure and most righteous will. The next thing I had in mine eye was a tender love I bore to a number of poor simple souls, whom you had dipped, and plunged into your faith, and were almost jurati in verba magistri, receiving your crude dictates as so many Oracles; and for their sakes did I likewise draw this burden on myself, that by unkennelling you out of your Fox-holes, I might uncase you and turn your inside out, and so disfranchise you of all those strong holds and subterfuges wherein formerly you trusted, 
2 Tim. 3.6  and therewith deluded and led captive many silly women laden with sins (for most of that sex were your over-credulous Auditors) that so they beholding your nakedness, they might be ashamed for leaning on and trusting to such bruised reeds as your rotten Positions were. And now I have done, one word of advice I have to give you, which is this, that neither you nor any of your comrades should be much solicitous for any reply unto my writings; for it is already by me resolved, that whatsoever your further undertake shall be in this kind, or howsoever you shall be a provocation to me, yet I will not Serram trahere, not bandy words any more with you, nor show myself so effeminate as to strive for the last word, for so there would be no end of making of books; 
Eccles. 12.12.  and if this that I have written will not do it, I conceive no less than an Omnipotent hand will ever be able to alter your judgement. Besides, I have wasted so much precious time on you already, that now I must endeavour to redeem it, and that so these controversal points being laid aside, I may with more intention bend my studies, 
Psal. 9.10. 2 Tim. 4.6.  not only for the discharge of my particular calling in dispensing of the Gospel of grace; but also, since I have almost attained the period of man's age, and therefore (in natural account) the time of my departure being at hand, it will be of more concernment to me, to spend the remainder of my spare time in this my short pilgrimage, in acts of practical devotion, and to wave polemical contests; that so setting before my eyes that great account that must be passed before that great Tribunal, I may consider before hand, how I may do it with joy and not with grief. 
Heb. 13.17.   
But if you or any else shall object against me that I have been too harsh in dealing so homely and roundly with you, personating rather a ranting Quaker, than a sober Divine; all that I have to say for myself is this, and yet I hope this is satisfactory enough to the wise and judicious, that my plain dealing proceeded not from any enmity I bear to your person, God he knoweth it, for I shall be still ready to do you any office of love, but merely out of an indignation that I had against your writings, which did so deeply entrench upon the Majesty of God and his glorious Attributes.  
Yet in this life I acknowledge (and therefore I rather pity then malice you) there is not an equal discovery to all men in a like measure, but to some more, to some less; the Talents are not distributed by God after a Geometrical proportion, all are not teachers, there must be some hearers, for the Oeconomy of the Church of God. But sure my hopes are, that if you belong to God, that in some of those whereabouts our contest hath been, where you have been otherwise minded then myself, 
Phil. 3.15.  that God will reveal even those things unto you.  

Col. 3.4. 1 Cor. 15.54.  Elias cum venerit, solvet omnia, When Christ who is our life shall appear in his glory, and that this corruptible hath put on incorruption, and this mortal shall have put on immortality, though now we may be of different judgements, and jar and wrangle amongst ourselves, yet then (if we appertain to Christ) both you and I shall be made real friends, and mutually agree in the harmonious consort of that heavenly choir, in singing the songs of the Lamb, saying, 
Rev. 15.3.  great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou king of Saints. Now unto this King eternal, 
1 Tim. 1.17.  immortal, invisible, and truly wise God, be honour and glory for ever and ever. Amen.  
FINIS.