ANIMADVERSIONS AND CONSIDERATIONS UPON A Sheet, Printed for Francis Smith, CONTAINING A Confession of the Faith of several Catapaedobaptists, whose Names are thereunto subscribed. As also the Absurdities of the Doctrine of Arminianism, , and General Redemption; and that it is a Popish Doctrine; and their Objections briefly answered.  
By J. H.  
Tolle, Lege, Judica.  
LONDON: Printed for W. Marshal, at the Bible in Newgate-street. 1679.   

THE PREFACE.  
TO all true Protestant and Christian Readers, into whose hands this little piece may come; I desire to let the World know that it is not for the sake of any Interest I have in the World, or in any Sect or Party of People, this day in the present Age, that engages me to this present Affair: No, let the World know, that I knew long since, upon whom I have cast the infinite weight of both my Soul and Body, viz. upon Jesus; that is, upon him, as fulfilling, and having fulfilled in his mediatory person, the whole Law of Works; and for justification of Faith and Love, for me, and for all his Elect that were given to him by the Father before the world was. The Truths once delivered to the Saints, declared in the Scriptures of truth, witnessed by the Fathers and Sons of the true Protestant Church, since the Apostles days, before the Supremacy of the Pope of Rome to the five or six Centuaries, though then opposed by the Arrians, Nestorians, Sabellians, Manichees, and others, and since by the Papists, the Head of Antichrist; and by the Kenites, and pretending Reconcilers of Protestants and Papists: I mean the Bridge-makers for a passable way for Papists o'er to us, or we o'er to them; viz. the Grotians, Armenians, and all that hang that way, since those unhappy names, as well as persons, received their Being in the World, are the alone and only Motive that carries me into this Affair at this juncture of time: And particularly, by providence, hearing this man, for whom this Sheet was printed, by name Mr. Francis Smith, a Stationer in London, preaching up at the Field Town, in the County of Oxford, this Novel, Papistical Doctrine of Arminianism, , and General Redemption, and Conditional Election in time, under the notion of an Anabaptist, or Catapaedobaptist, if you rather please; and having then opposed him, as to his Doctrine, and finding him and his Adherents stubborn and Heretical, and withal scattering the Poison of their Doctrine in this Sheet, under the notion of a Confession of their Faith, to the subversion of the unsettled and ignorant people, I, as a Servant to the royal truths of my Sovereign Lord Christ, and for the better information of his Elect, have, according to my poor ability, cast in this Mite into the Corban, as my Testimony to him and his truth, in this lowering yet Evening Tide of Antichrist. The Apostle Paul is my Precedent, Gal. 2.5, 6. who would not give place for an hour to the Enemies of the Gospel, neither did he respect any man's person; though they seemed by their external deportment and manners to be some body in the people's Eyes. My Judge is Christ my Sovereign; my Jury, the twelve Apostles, at that great and approaching Sessions, when he shall again descend the pregnant clouds to judge the World, Acts 1. Heb. 9 ult. and crown his Saints and witnesses. If any shall think my Language too harsh, or , let them know 'tis not the Sword of the Flesh, but that of the Spirit I fight with. The Prophet Isay called them in his days dumb Dogs; the Apostle of the Gentiles, Heretics; and I call but all such as come forth in any of the Whore's Trinkets but barking Dogs, who are far worse than those dumb Dogs and Heretics were, because they are stubborn Promoters of the Papal Doctrines, though not of Popish Ceremonies, according to that ancient definition of Heresic; by that ancient witness of truth Bishop Grosthead, once of Lincoln: Heresis est sententia contraria sacrae scripturae palam docta pertinaciter defensa. And as it was said by the Protestant Divines of Germany concerning Grotius, Quod Hugo Grotius papizat; so say I of all these who promote the same Doctrines as he did: who instead of flying out of Babylon, as the Holy Ghost exhorts, Rev. 18.4, 5, 6. they hover under her enchanting skirts; to whose charge, if they repent not, all the Blood of the Martyrs will be laid, as well as to the direct Papists, when the Lords time shall be accomplished. And till they have answered Jewel, White, Willet, against the Papists in the very same points, they say nothing against me or my Animadversions, though they attempt a Reply. And so Reader Farewell. Thine in what I may, as to these truths herein defended, while I am  
Joh. Humphrys.   

ANIMADVERSIONS and CONSIDERATIONS upon an Heretical, Catabaptistical, Pelagian, Arminian, Papistical Sheet, lately published, entitled, A Confession or Declaration of Faith; lately presented to King Charles the Second: Printed for one Francis Smith; which, because the Doctrine therein contained is partly Papistical, and partly mixed with the Ingredients of of Quakerism; as , General Redemption, and falling away from Christ, and such like Trash, against the Doctrine of the Gospel, primarily taught by Christ and his Apostles, and secondarily witnessed to by the Protestant Christian Divines of all Ages, and by the Martyrs in the past times of Popery; I think fit to declare to the World, for the sake of God's Elect, chosen in Christ, by the good will and pleasure of God alone, from before the foundation of the World, to Eternal Salvation by the Transaction of their sins by the Father on Jesus, and the free imputation of the Righteousness of the Law, fulfilled in him to them, which they do in his time, when he gives them Faith, receive it by Faith alone.  
LET me tell you, you Arminian, Pelagian, Papistical Baptists, are not built on the Foundation of the Prophets and Apostles, Ephes. 3. but upon the Foundation of the Papists, and Antichrist; for the Papists are true in nothing, but in the Doctrine of the Trinity, as said Mr. Philpot, Martyr; and dying men, especially Martyrs, should be believed. You peep your Heads out to show your Antichristian Horns, because you are in hope, that some lately honoured at the Sturn, may countenance your Sect, as being inclinable to the same Opinions, as being newly whasted (by Divine Providence) from the Transmarine Territories of Papistry, upon the Christian Protestant Shores; who yet, it is yet to be doubted hath too much of the Pelagian dust of S. Omers cleaving to his feet, or shoes: But this will fail you in the day of the Lord, when the true Jesus, Son of God, and Son of Mary, Highpriest, Prophet, and King, in one Person, will plead his own Truths, that you, and such as you, have most abominably abused and belied.  
Your first Article professes Faith in one God, and the Father, of whom are all things; which the Turk and Mahometans do acknowledge as much as you, or more. See the Koran, Chap. 17. entitled, Of the Voyage by Night; and Chap. 18. called, the Chapter of the Cave, 27, 28, 29, 30 lines.  
To the second, that all the misery, and death, and condemnation of the World, brought in by the fall of the first Adam, is but temporal, corporeal, and only as to this life, is a Lie against Scripture, Reason, and the Authority of good and approved Authors. This Opinion was held by Jacobus Faber, and many other Papists, but not by Bellarmine, Gen. 2. In the day thou eatest, thou shalt die the death; is a Hebrew phrase, signifying, eternal and temporal death, moriendo morieris, Eph. 2.23. Rom. 8.6, 7, 8. Rom. 5.6.8. Rom. 6.23. Rom. 7.14.17.20.23. Rom. 5, 14. to 21. Ezek. 16.3. to 9, 10. Mat. 25.41. Gal. 3.1. the wages of all. sin is death in that kind, that the gift of God is life: But the gift of God is life eternal to all Abraham's Seed; ergo, the wages of all sin is eternal death, by the Rule of compar. contrar. My Authorities are Calvin Instit. lib. 2. cap. 1, 2, 3. the Assemblies Catechism, Quest. 19 and Answer to it: Dr. Willet against Papists in his eighteenth general Controversy read at large, besides Luther, Zuinglius, Melancthon; and more Ancient, Augustine, Hierom, Chrysostom, Ambrose, Tertul. Justin Martyr.  
The third Article professes General Redemption; that the Father gave Christ out of his love to the whole world, and a Ransom for all universally: wherein 1. The Father's gift is diminished; and 2. The Sons Ransom belied; for the Father gave him to be a Propitiation for the sins of the world of the Elect, and none else; that is, to all the Elect of Jew and Gentile: so is all taken, 2 Cor. 5. definitely; and John 17.6, 7. and 10. he gave him to the Sheep only, whose sins he laid on him, Isai. 53.6.11.1 Pet. 2.24, 25. 2. Cor. 5.21. and to whom only he gave and imputed his Righteousness, 2 Tim. 1.9, 10. Gal. 1.15, 16. The Elect Jews were his Sheep; and other Sheep I have, that is the Elect of the Gentiles; and the Reprobates he called Dogs, Wolves, Lions, etc. which he ransomed not, neither was given to ransom; so he did more for his Elect than you acknowledge, viz. transacted and bore their sins on his own body. 2. He did it not for all, but only for them whom the Father gave to him, and him to them, Joh. 17.2.6.8.9.11.29. Joh. 6.44.39.37. Joh. 10.3.11.15, 16, 26, 27, 28, 29. These only by his Blood hath he cleansed in his sight, not by Waterbaptism, but by his Blood, 1 Joh. 1.7.9. and Chap. 5. and of this is the Water of Baptism a Figure; and by his Blood hath satisfied Justice for all their sins, past, to come, and present, and redeemed them; and of this is the Supper a Symbol or Sign, 1 Cor. 11. etc.  
The fourth Article sings the same Song, wresting the word All to a false sense; that God is willing that all should come to repentance, and none should perish; and that the pardon of sins should be preached to every Creature, that none might suffer in Hell: The Word of God is belied, making it speak what it intends not, and the Gospel sophisticated: For first, the Gospel is ministerlally offered to all, Mark 16.15. but by recommunication of the Spirit only to the Elect; Rom. 9.11, 12, 13, 18, 19, 20. with 1 Pet. 3.17. Mat. 13.11. To the Elect it is given to know the Gospel, but not to the Reprobate, Joh. 12.40. Rom. 11.7, 8, 9, 10. And Piscator a Protestant Divine saith, Gratia affertur à deo, animo communicandi eam folis Electis haud quaque singulis.  
To the fifth; I say, degrees of Christianity abstractively adapt not to the Ministry; beside, I deny you to be a Church of Christ: Ergo, have no power to give your approbation in Ordination: Beside, the Church alone, though true, cannot by Divine Authority ordain Ministers, or Commissionate them to go forth to Preach.  
The sixth Article is ambiguous as most of your Preachments are, to deceive the simple, and obtain Proselytes, Rom. 16.17, 18, 19 Submelli Hybleo venenum latet: Faith don't justify, as an Act; nor is it the Root of Justification, as Papists say; it is Christ, and his Personal Righteousness, that justifies the ungodly, being Elected, Rom. 4 Rom. 8.33. Psal. 32.1, 2, 3. and they by Faith, when God gives it them, Ephes. 2. apprehend and receive this Righteousness of Christ, wrote in his Person for their justification, Rom. 8.2.3. Joh. 1.12. where you say, Believers commit themselves to his Grace: I boldly assirm, you Arminians, Grotians, and Pelagians don't mean, by Grace, to the imputation of his Righteousness, wrought in his Individual Person for all his Sheep, and given to them for their justification, and received by Faith of them. Thus all true Protestants but you, with Bellarmine, and all the Papists, mean, that the Act of Faith, in this your Opinion and new-fangled Gospel, and Christ, with repentance and obedience to your holy Baptism, this is your justification, and the Papists, for which you will be ashamed in the day of the Lord Jesus, when the Thrones of the Kingdoms of the World shall bow before him, Phil. 2. and all that own and receive not his imputed Righteousness shall be slain, and cast in the Lake, Rev. 21.8. and 22.15.  
The seventh Article tells a loud Lie, like his Fellows; for God gives his Spirit to his Elect Sons, before you do believe, or can believe, repent, or obey; for all these are done by the Spirit, or some Power else; but no Power else but the Spirit can work these: Ergo, the Spirit is given first, not before their Redemption, Reconciliation, and Justification, but before the Application of this Grace; by the Office of the holy Spirit, this Grace is revealed, received, and applied to the Elect only, Gal. 4.6. Col. 2.10, 11, 12. Joh. 14.15, 16. Chap. 1 Cor. 2.10, 11, 12. Rom. 8.15, 16. Ephes. 1.13.18, 19, 20.  
The eighth Article is swollen big with the poison of Sophistication and Contradiction; and that because you hid your Errors under a disguise, like a hitter Pill wrapped up in a little Sugar, or Wormwoodseeds in Plumbs, to deceive the simple, and Children; for you would make us believe you own the Decrees of God, while indeed you deny them. 2. Acontradiction, because if they be Elected for foreseen Faith, works, or repentance, than it is not of mere mercy, and good will, and nothing in the Creature but sin: So that the second part of your Article contradicts the first, and the first is sophisticated: You say, God Elects from the Foundation of the world such as believe; that is, when they believe he Elects them, that is, he hath decreed to Elect all that believe; but he Elects them as mere sinners, and because he Elects them they believe, and not that he Elects them because they believe.  
The ninth is like his Fellows, full of falsehood, for they were ordained to Condemnation before they were ungodly men, and because of their Reprobation became ungodly men, because they were afore ordained to destruction; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before decreed, or afore written for destruction; and therefore became ungodly.  
The tenth lies like the father the second Article. For Adam's fall brought in Eternal deaths as well as Temporal, I said afore; and if all are under that Condemation, Rom. 5.16, 17, 18, 19 Ex. 16. Rom. 6.21. then Infants for Infants are part of all. Beside, all that are fallen into Condemation, which all are, cannot be saved till they are born again of Water and the Spirit, or baptised with Fire and the Holy Ghost, Mat. 4. Jo. 3.3, 5. 1 Jo. 5. Heb. 10. Ez. 36. Water, in all which places, is not your Baptism, but the cleansing of Christ's Blood, applied by the Spirit to the Elect in their Conversion and Regeneration; of which Baptism is but a mere figure to Abraham and his believing Seed, as Circumcision was before the actual payment of the Debts of the Elect, by Christ on the Cross at Jerusalem, Heb. 13.11, 12, 13. Heb. 9.26. Heb. 1.3. Heb. 10.54.10, 14. see 18 Q. of the Assemblies Catechism, and Answer: Four things issue to all Adam's posterity by his fall. First, The guilt of Adam's first sin. Secondly, The privation of Original Righteousness. Thirdly, A depravation of the whole nature of Body and Soul, by Hereditary descent. And fourthly, All actual Sins flowing from it, Ro. 5.12, 19 and 10. Ephes. 1.1, 2, 3. James 1.14, 15. Mark 15.29. Ro. 7. See Doctor Willet's 81 Gen. Controversy against Papists; the Elect have their Sins transacted on Christ, and his imputed Righteousness covering them, and the Spirit of Christ in his time converting them to it, and the rest, great and small, are blinded and damned, Ro. 11. The whole Law broken by Adam, and his Posterity in him, comprehends both Faith, and perfect, and sinless obedience; which Covenant being broke, he brought both himself and posterity under Condemnation Rom. 5.18, 19 temporal and Eternal; for such is the Wages of Sin, Ro. 6.21. and lying under the breach of the whole Law of God, are eternally condemned, except they be elected, called, justified and sanctified freely by his Grace, Rom. 8.29, 30, 31.  
Christ did not come into the World to save men if they would, Ephes. 2.1, 2, 3, 4, 5, 6, 7, 8. for then none would be saved; but he came positively and absolutely to save them that were eternally given to him to save, Jo. 17. and Jo. 10.26. to 29. Christ's death and passions were not Temporal and Bodily only, Mat. 27.46. and Chap. 26.36, 37, 38, 42. Mark 14.3, 4. Luke 22.42, 44. Joh. 18.11. but Spiritual and Infernal passions, Acts 2.31. Ps. 16.10. Lament. 1.12. And if Christ's Sufferings were such, then Adaw's fall must procure such: But this Hellish Doctrine denyeth both: By this Doctrine the Covenant of Grace was made since the fall of Adam, and not from Eternity, as the Scripture inculcates, Titus 1.1, 2, 3. Ps. 89. and Zach. 6.13. 2 Sam. 23.5. and then the Covenant of Grace is but a new Covenant of Works, viz. Faith and Obedience; as if Faith was not included in the Covenant of Innocency, and fulfilling the conditions of the pardon of Sin in the Gospel, upon pain of Eternal Damnation; so that by this Doctrine the new Covenant of Grace is a thousand times more bondaged, servile, and legal than the Covenant of Innocency: For the forfeitures of that, say they, was but bodily and temporal, and so was Christ's death that satisfied for it: But the forfeitures of this new Covenant of Grace, according to their Doctrine, is Spiritual and Eternal Damnation, and no help or satisfaction neither: in the Covenant of Innocency Christ made up the breaches, but the breaches of this Covenant of Grace we ourselves must make up by our , Faith, Repentance, and Obedience, or else perish eternally: And from the Pelagion, Arminian, Papistical new Covenant of Grace, wherein Christ is only or chief an example, only by his Kingly and Prophetical Offices in Heaven, he prays for me, my Faith, Victory, and Repentance; but if I do it not, or cannot, his Prayer is in vain. And as for his Priestly Office, as Dr. Hammand saith, it died with him: For it was only to remove the Covenant of Works, which was by a temporal death easily removed, its forfeitures being but a temporal death; from such a New Covenant, Lord deliver me, and his Elect, and from the Promulgators of it. Another Juggle they have is, that Election is not in the Covenant of Works, or from Eternity, but in Christ since; that is, they that do believe the Doctrine they preach, believe, repent, obey, and be baptised, are Elected; and this God foresaw, and knew, and willed: And to uphold this Babel, and Whores Doctrine of Babylon, they turn upsidedown the very Heart and Entrails of the whole Scriptures, to the last of the tenth Article: I say the Jews were under a Covenant of Grace, and by the sign thereof, Gen. 17. brought by Divine Command their Children into the visible Church. We are under the same Covenant of Grace, and the matter and manner of the sign was changed under the New Testament, or Administration of Grace, but not the Subjects; for than it had been necessary that Christ should have forbidden Infants Baptism, or John Baptist his Messenger, for Christ knew it was once commanded as the New Covenant sign; but he never repealed the Subject, nor his Messenger that came before him, or the Ministers that followed after him; Ergo, what is not repealed by Divine Institution, abides steadfast, as a Nail fastened by the Masters of the Assembly, given by one Shepherd, Christ Jesus: Therefore till the Catabaptists prove by Scripture, that Christ, or his Predecessor John Bapt. or his Successors, the Apostles, forbidden the Subjects in Gen. 17. licenced, till than you do all of you shamefully beg the Question; and you shall be with your Antichristian Spirit famished for me, before you shall have a Morsel from me to feed your Heresy: wherefore leave that unlawful Trade of Begging, and work for your live; that is, prove out of the New Testament, by God's Word, that Infants are commanded not to be Baptised, or that Circumcision was not a Sign and Seal of the Righteousness of Faith. Or, that Baptism did not come in the room of Circumcision; do one of these or be silent before the Lord for ever: For, because you have rend the Seal of his Covenant, God will rend you and your Sect into a thousand pieces: This will be the end of you, to perish in your own Dung, Phil. 3. Except the Elect among you, and true Converts, they only shall be preserved, and in due time come out of your Babylon, as well as Rome's or England's Babylon.  
The Eleventh Article builds up your Idol Baptism, and sets it on your sandy Foundation; for there is not one word of Teach before Baptism; but contrary, after Baptism to Teach, Mat. 28. latter end: For the first word rendered to Teach, is, in the Greek, Matheteusate, that is, Disciple all Nations. But the Question may be asked, How shall we Disciple them? the Answer is, Baptizeing them, etc. then teach them to observe all things, etc. the Jews did so Disciple their Children; and Children Acts 15. are called Disciples; and doubtless the Righteousness of Christ, and the Kingdom of Heaven, is given to the Elect of them, Mat. 18.4, 5, 6. 1 Cor. 14 20. Mark 9.42. Luke 17.1, 2. and belongs to them; and therefore the Sign of the Covenant belongs to them, which is the Water of Baptism, and the very rantizing or sprinkling in the Figure is sufficient, because the Sprinkling the Blood in the Substance is sufficient, 1 Pet. 1.2. The same way that Abraham was Discipled are all aged ones in all times; that being ignorant of God's Covenant never knew it, or received the Figure before: and this by teaching them the Covenant of God, as God taught Abraham, and then set the Sign on them. But the way to Disciple Infants, as in that day by Circumcision, so in this day by Baptism, Acts 15.10. 1 Cor. 12.13. Their Children were called Disciples, and so are ours Disciples of right, if the Substance of the Covenant of Grace be the same, as it is, for there is no new thing sub Coelis; and our Baptism now doth Baptise into the whole Body or Church Universal, 1 Cor. 12.13. that is, into the number of the Elect, and not into particular, visible Congregations, and when they do actually believe, then are they Members of the visible, particular Church, actual Members; and then, as Baptism, shadowed out their cleansing by Christ's Blood, and the Application of it to them in the Womb by God. So doth the Supper, when they believe, figure out Christ's Redemption and Satisfaction to them by his Blood, Joh. 6. ult. 1 Cor. 11. ult. And though the Sacraments be distant in Administration and Respect of time, yet Satisfaction, Redemption, and Cleansing, was actually done at once for all the Elect by Christ, John 18.34, 35. with 1 Jo. 5.6, 7, 8. and yet, I say, the Elect have their cleansing sealed and signed Externally, (for the Internal Seal is the Spirit, Ephes. 1.13. Rom. 4.) mostly in their Infancy, because God imputes Christ's Righteousness to them in their Infancy, Rom. 9.10, 3. Gal. 1.16. Mat. 19.14. And because Baptism is not a Communion Sacrament, as the Supper is, 1 Cor. 11. hence they did not eat the Pascal Lamb, till they were able to stand on their Feet, eat bitter Herbs, and walk, Exod. 12. for the Pascal Lamb, under the old Administration of Grace, was the Sign of Christ's Death for the Elect, as the Supper is now, both figuring out the same thing; to wit, the pardon of Sins by Christ's bearing them, as the Lamb taking them away, John 1.29. only that figured out the actual time of discharge of the Elect to come, but the Supper that the actual time is past, Heb. 9.29. and ch. 10.14. Neither is Baptism the way of making visible Churches, but Profession of the true Faith of Christ, Rom. 10.11.10.12. Gal. 3.26. By Faith, and not by Baptism; you make Baptism your Christ, and so slight the Lords Blood, by placing life in the Figures. But the Apostle, when some in his time, see 1 Cor. 1. did too much magnify it, he thanked God that he he had not Baptised but a few Families, and tells them, His Mission was to preach the Gospel: A more weighty Affair than administering Baptism, though both belonged to him. The Apostles never preached up Baptism, as the Catabaptists do: And though Circumcision did make Disciples of right, yet it did not make them visible and actual Disciples, but Faith in God's Covenant, and the eating the Pascal Lamb was a, or the, visible Communion, as the Supper is now to professed Believers. You belie the word of God to prove your own Heresy. For this you must answer one day; mark it, Generation was not the way of the Jews, intromiting Church-Members, or making them. It was the knowledge of God's gracious Covenant, Gen. 15.6. Faith in Christ, as now. Christ's Priestly Office took away the Sins of the Elect under the old Administration or Testament, as well as now under the new. The Covenant was and is substantially and formally the same, only differs diathetically, and by way of Administration, Heb. 8. Jer. 31.31, 32, 33. 1 Joh. 2.1, 2, 3. Why do you lie against the Scriptures? and say, That unscriptural Sprinkling, for, 1 Pet. 1.2. as the Blood of sprinkling purges away the Sins of the Elect, so will the Water of sprinkling sufficiently figure it out. A little Wax will seal a great Lease when the Covenants therein are firmly agreed. do you know what you prate of, the Bondwoman and her Son? You yourselves are Children of the Bondwoman, Gal. 4, The Seed of the Adulterer and Whore, Isay 57.34, 10. and 12. You trust in the life of your hand, in your Faith, Repentance, and Obedience for your formal justification, as all Papists do; and as the carnal Jews did suppose that the Law of works was given for them to fulfil in their own persons, and what they failed of it was to be supplied by the Sacrifices and Ceremonies. Thus mistaking the whole Order and End of the Law, which was to carry them to Christ the Mediator, who was ordained in his person to fulfil all the Law of God, and that Righteousness of his to be imputed to the Elect for their justification, and received by Faith, when God gave it them to believe: And so the Law at Sina, given in Thunder and Tempest, was to show them their Sinfulness, Rom. 3.19, 20, 21, 22. and God's Wrath boiling against Sinners, Rom. 1. and 2. ch. who all in Adam have violated Gods holy Law, Rom. 3. and come short of the Glory of God by it; and to break the Rock of their Carnal Confidence and security, 2 Cor. 3. Exod. 19 and 20. To bring the Elect thereby humbly to submit to Christ, the Everlasting Mediator, on whom the Lord laid all the Sins of the Elect, Isay 53.6, 11. 1 Pet. 2.24, 25. Mica 7.18, 19 Psal. 89. and Psal. 80. ult. and imputes his Personal Righteousness to them for their justification, 2 Cor. 5.21. Gal. 3.13. Now as they corrupted their Administration of Grace under the Old Testament, so do you and your Generation, Pelagians, Arminians, and Papists, under the New Testament: For, the Apostle in that Text, Gal. 4. opposes the Covenant of Grace to the Covenant of Works, or to the Law, made by the Jews, as a Covenant of Works, as aforesaid; and not the New Testament or Administration of Grace against the Old; for as they did take the Law for a Covenant of Works, so do you the Gospel; calling Faith, Repentance, and Obedience, the Conditions of it; which are freely given to them as Fruits of the pardon of Sins, not procurers; and rejecting the imputed Righteousness of Christ, as Papists do, and make the Acts of your Faith to justify you, which is full of Sin, yea full of Error and Heresy; and therefore your Righteousness shall not profit you in the day of Christ, because you are not wholly freed by Christ, but Sons of the Bondwoman.  
There were never but two Covenants, for Matter and Form, that of Works, and that of Grace, directly opposite one to the other. The Covenant of Works was never by Divine Institution established to men since Adam's fall; but immediately taken up by Christ, the Elects Surety, and laid on his Shoulders, Isay 9 Being freely wrought in and by him for them, is a Covenant of Grace to them, but of Works to Christ; who obtained all by his Works for them. This Covenant of Grace hath two Administrations; one under the Old Testament, before the Law at Horeb, and after the Law to Christ's time in the Flesh: Then began the New Testament and Administration of Grace to the Elect; more glorious by far than the other for Administration; though in respect of the very Substance of the Covenants, the Stipulator and Mediator Christ, who undertook it for them, the Father gave him from Eternity, Titus 1.1, 2. 2 Tim. 1.9, 10. Rom. 8.29, 30, 31. Ps. 89. Isay 53.6. Zac. 9.11. and 6.14. In that of Works in Paradise, there was Faith and perfect Obedience, but no Repentance, Confession, or Sorrow of Sin, or new Obedience was admitted in that; but in that of Grace, there is Faith, but different from that Faith in the Covenant of Works, and new Obedience and Repentance, Confession and Sorrow for sin admitted of none of these, but to formally justify, only Faith in Christ receives justification, and Repentance, and New Obedience follows as fruits of Faith, and of the pardon of sin, which sundamentally hangs on Christ's bearing sin away, and satisfying for it once for all. Neither doth our Faith, or Repentance, or new Obedience, make us Righteous, but Christ's Righteousness, fulfilling the Covenant of Works in his own person, and imputed to us, and received by Faith, as given of God for that purpose, Ephes. 2.5, 6, 7. Neither is our Repentance, or Confession, or New Obedience, or sorrow for sins committed any part of our Righteousness before God, (but as to man) being wrought by the Spirit of Christ in us; follow the pardon of our sins, and our being made Righteous; and follow Faith also in this administration of Grace publicly, Gal. 3. and are not the Grounds or Causes of pardon or Receivers, but the absolute Fruits and Effects in the Elect believing. Besides: The Law at Horeb was to the Jews a conditional Covenant for Temporal Blessings, and being broke, incurred Temporal Curse; which, as such a Covenant, expired when Christ came, and the Pedagogy of the Jews ceased; only the Law, as in the Spiritual Power, of it, as a demonstrative Law in the hand of Christ and the Spirit, to humble the Elect, and make them sensible of their condition and misery, by the fall from the Covenant of Works in innocency, as in Adam, the only Hole at which all Curse, Wrath and Misery, Spiritual and Temporal entered, Rom. 5. That they may fall on Christ, and at his Feet for all Redemption and Help, out of themselves; thus the Law continues still, and for want of this Spiritual Axe, Mal. 4. to cut down and humble you, that you may appear as nothing but Firebrands for Hell, it is that you and all your proud Generations have perverted Christ's Gospel, and established a new one, Gal. 1.8, 9 the which makes your case worse, you are insensible of it, but glory and triumph in your cursed Bondage, Gal. 4. Your justification is full of sin, and you make Christ to purchase a sinful justification, Gal. 2. and so the Minister of sin you make him, while you prate that he removed the Covenant of Works, and satisfied that, and procured a Lex remediens, a milder Law; that is, that by Faith, Repentance, and Obedience, we may be justified; and so you make sin to justify; for all our Faith, and Repentance, and Obedience is but filthy Rags, Isay 64.6. Phil. 3. and full of sin: And Christ faith, That when they have done all that's their duty, that is to believe, to repent, and obey, Luke 17. then are they unprofitable Servants. Ergo you make sin to justify when you make Faith actually to justify. 2ly you make Christ the upholder of sin, when you, with the Papists your Brethren, make Christ's Blood to purchase a sinful justification; that is, that our Faith, and Repentance shall justify. Do you see the Pelagian, Arminian, Papistical Crew! upon what Rocks and shoals you split yourselves, and all to bring in a new and another Gospel to damn you, and to exclude Christ's everlasting Righteousness, or the Law of works perfectly fulsilled in his person, to be imputed to poor, sinful, undone, ruined Worms, for their free and real justification.  
Now all these Imperfections are covered to true Believers with the same Righteousness that covers their persons, Tit. 1.15. And so both they and all their Performances and Righteousness, though in itself faulty, is accepted and sanctified, and all the sinfulness of it and them covered, Ps. 32. Rom. 4.5, 6, 7. This is a benefit peculiar to the Elect, who truly believe and receive the imputation of Christ's Righteousness, and not to you that cannot cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Ruin, Damnation lingers not, except in infinite Mercy he give you humility and poverty of Spirit; Faith in that truth of the true Jesus, and everlasting Covenant, and Repentance for your Blasphemies and Errors, as a Fruit of the pardon of your sins by their transaction on him, and the Evidence of your Faith in receiving his Righteousness, etc. So unless you are freed by Jesus from all sin and misery in esse or posse coming on you in God's sight from Adam's fall, or by your own actual and daily Transgressions, and from all the sin and spottedness of all your most holy Duties, your Faith, Prayers, Repentance, and new Obedience, though wrought poorly in you by Christ's Spirit as true Believers, and freed from allsin, past, present, and to come, by the transaction of them on Christ by the Father, Isa. 53.6. and the imputation of his pure Righteousness to your persons, received by Faith alone, you are not free indeed by the Son, Jo. 8.31, 32. but in Bondage under the Law and Curse thereof, Deut. 27. ult. with your Children.  
Your twelfth Article is swollen big with an absolute Error drawn from the practice of the Apostles, laying on of hands, not ministerially, as a sign of the approbation of Elders, but as an Apostolical practice, which did with them cease, as being fruitless and uneffectual, beyond their time, and unpractised in the ordinary Churches, nor at all upon any Record of Command— more than James anointing with Oil, which Papists make a Sacrament; or Christ's washing his Disciples Feet: But because it is sufficiently confuted by Colonel Danvers, a Brother of yours in the water, but I hope in the Spirit built on better Principles, I desist to prosecute further; only I observe this by the way, That your Tribe and Fraternity, having sinned most against the Covenant of God's Grace in Christ, in founding yourselves upon Popish, Pelagian, and Arminian Principles, he hath hardened your hearts, and left you to more Horrible Errors than others.  
Your thirteenth Article is double tongued— runs with the Hare and holds with the Hound; for Communion, Prayers, and use of Sacraments, are the duty of Believers— but not the immediate duty of damnable Heretics. For first repent, and believe the Gospel, if you can, according to its primitive Institution, than those follow in order.  
To your fourteenth Article I answer that you have neither the true Form or Power; and if you had the Form and not the Power, it's enough for us to departed your Tents, because they are Tents of Darkness. You have not the true Faith, ergo not the true Spirit; ergo not the true Love, ergo not the true Power. And for your Form it is not Apostolical or truly Scriptural. Antichrist's Foundation, ever since the false Apostles seduced the Galatians, is that you are built on.  
Your fifteenth Article is a Beggar too, and presupposes that which we cannot grant you, That you are the true Church and Ministers of Christ; 'Tis true, the true Ministers of Christ are to be free, and Hospitable, not like your ltnierants, who trade it in the World, and prate of what you know not, and have not observed the Apostles Rule, 2 Tim. 2.4. and 15.16. vers. for you do not Orthotomounta rightly cut down in twain the Law and the Gospel; preaching one to the proud, selfconceited Hypocrites, and the other the humbled Sinners; and as for Hospitality, when God shall give us Gosel-wages, 1 Cor. 9.12, 13, 14. 2 Cor. 11.7, 8. I trust we shall by his help do our duty in that. You preach not the true Jesus, nor the true Gospel, as Paul did, 1 Cor. 15.3.17. 2 Cor. 11.4.  
The sixteenth Article opposes his Fellow aforegoing, and gives him the Lie to his face, where Ministers are to be hospitable— But here you take the means of hospitality from them, and tell them, they must preach freely. You forbidden Tithes, that sticks in your throats— though Christ's Covenant dashed in pieces you can swallow down like the Pharisees Camel, ex ungue Leonem: But pray, where are Tithes forbidden (jure Humano) as a Gospel Maintenance, if not jure Divina. I would Gospel Ministers had the Tithes by the godly Magistrates Authority, it would be no sin against Christ.  
I ask you a Question, Did Constantine sin, or not sin, in giving the Tithes to the Clergy; which thing was done by him: 1. Before the Roman Antichrist arose. 2. In love to Christ, notwithstanding that Voice that is said to tell him, that he had by so doing ruined the Church. If you say it was a sin, then prove against what Law he sinned? for where there is no Law, there is no Transgression. Is it not lawful for Gospel Magistrates to provide for Gospel Ministers? if they may not, by what Law may they not? if they may, by what Law may they not give them the Tenths? 1. You'll say, perhaps, because the Tenths are the Husbandman's own; it may be when Christ hath taken the Kingdoms in his own Power, he will give it up to them; but till then 'tis in the power of Kings to dispose it as they will, and your duty to be subject to them, Rom. 13. And it is a custom, è memoria hominum, and therefore not ours, but the Princes; and may not he give it to whom he will? 2. You'll say, 'twas an Antichristian Maintenance, brought in by the Pope: This Reason is of most prevalency, could you prove it. For first, 'tis apparent that Tithes were given to the Pastors of Churches, before the Roman Antichrist risen up.— So, you make Baptism of Infants Antichristian, as brought in by the Pope, which was practised from the Apostles days, and never questioned till about the fifth Cent. and then by the Insurrection of Catabaptists. See Calv. Instit. 4. lib. 15, 16. Chapters. But to close all, pray why do you bring in, and establish the capital Errors of Antichrist and Papists; as Free Will, General Redemption, falling from Grace, etc. which were established by Huberus, Phygius, Hemingius, Bellarmine, and many other Papists: Yet wipe your mouths, like the Whore in the Proverbs; Come, let's take our fill of love, I have offered Burnt-offerings and Peace-offerings to day: So you, Come, let's build on their Foundation, for we are baptised with Believers Baptism, and have gathered Churches, and separated from the Church of England. Don't you know that Separation is not a mark of the Spirit sufficient to carry you out, Judas Ep. 19 No, nor giving your goods or bodies to the fire neither, 1 Cor. 13, no, nor the multitude of your Party, 1 Kings 18.22. and Chap. 23.20.21, 23, 24. For your pretended holiness, prayers, and zeal, Mat. 6.5, 7, 8. Phil. 3.6.— Now seeing you build upon the Foundation of Antichrist, the very Doctrines of the Whore, and  yourselves with his Scarlet Cover, hating all that are not of your Sect, especially of the Element of Water, and with her Whore's Righteousness, viz. that of Works, for Faith and Repentance are our Works for Justification; and yet rail so egregiously against others for holding some of her Ceremonies and Figures,— which at worst can't be so bad as her Doctrine is; therefore sweep your own doors, and pluck the Beam out of your own eyes, ye Hypocrites, Luke 6.42.  
The seventeenth Article cuts its own Throat, for none are more notorious Heretics than you Pelagians, Arminians, that have drunk down the Poison of Antichrist in these damnable Principles, which never no true Protestant held, since the Reformation, till Arminius and Grotius in Germany, and the Socinians in Muscovia, till King James his days, who gave a breathing time to the Promulgators of it, and permitted it liberty, to the rooting itself in the British soils. All the Martyrs died professed Enemies against it, and charged it upon the Papists, who ever owned it as the Foundation of all their Doctrine. See Foxes Martyrol.  — O! monstrum horrendum ingens— 
Augustine opposed it in the fifth Cent. wherein Pelagius first broached it in the Western World; and being banished from Rome, brought it into Britain. Not a word of it in the first four hundred years after Christ, though the Arrians, Nestorians, Eutychians, and Manechees swarmed with damnable Heresies, yet not a word of this new Gospel; though I believe the Basis of it was laid by Cerinthus and Cerbion, in Primitive times, and by the false Apostles before the Apostles death, as the Apostle demonstrates in his Epistles to the Galatians, Romans, and Hebrews. Therefore we must leave to do with you after the first and second Admonition, and reject you, as the poison of the Church, and the greatest Enemies to Christ, his imputed Righteousness, and our precious Souls.  
The eighteenth Article proclaims loudly falling away from Grace, and so speaks perfectly the Language of Rome. See Dr. Willet against Papists, in his Fifth Absurdity of General Redemption and Universal Grace, pag. 912 of his Sinopsis. This Error was detested by the Fathers of the Primitive Times; as first Dionysius the Areopagita, in his Eleventh Epistle to Apollophanus, who as he says of himself, was 25 years of Age at Christ's death. Next Justin Martyr, 163 years after Christ, in his Explic. Quest. a Gentibus Christ. positaram, Quest. 23. and Quest. 98. he declares against it, That the Saints cannot fall away, being once in Christ. Then Ireneus, about 182 years' post Christ lib. 5. Cont. Heres. pag. 550. to 558. and pag. 564. accordingto the Edition at Basil, 571.— And Clemens Alexandrinus, a learned man, Anno Christi 200— Then Tertullian, about the same time, in his Book Adversus Hereticos. cap. 2. Editio Beati Rhenati Parisus, 1566. Tom. 1. par. 161.162.— Nemo sapiens, nemo fidelis, nemo major est, nisi Christianus. Nemo autem Christianus, nisi qui ad finem usque perseveraverit. And Origen— And Cyprian, Anno 270. post Christum. Arnobius, Hilary, and Basil, 370. Ambrose 400 Epiphanius and Chrysostom, Anno Christi 230. and Angustine in cent. 5. Cyril, prosper, and Gregory the Great, 600. and Bede 700. Anselme, 1093. since the Conquest; and Bernard, Anno 1140. As in a Sermon on Can. 7.9. and Can. 3.4. I held him, and would not let him go, until I had brought him into my Mother's house. He descants thus. Venerunt flumina flaverunt venti & impegerunt in eam & non cccidit, co quod fundata esset supra petram, petra autem est Christus, Anno Christi, 1616. And Luther, and Calvin, Melancthon, Zuinglius, and Zanchy, and all the Councils, as Milivitan. Can. 3.4. Jo. Hus. and all the Protestants beyond the Seas, have wrote against the Papists, and defended the impossibility of a Believers falling finally. And to shut up all, take Christ's own words, Joh. 10.26, 27, 28, 29. And lastly, take August. once more, lib. de cor. rep. & great. Chap. 7. Eorum qui Electi sunt, si quispiam perit fallitur Deus, sed nemo eorum perit quia non fallitur Deus, 2 Tim. 2.19. Rev. 3.3. Heb. 6.4.5. are, with other such places, spoken of Hypocrites; as Mat. 13.5, 6, 7. which were never elected, or truly converted and called. Where are you now? can you subvert Christ's words, Joh. 10.26. Ye believe not, because ye are not my Sheep; And Rom. 8. latter end; My Sheep hear my voice, and I know them, and they follow me; and they shall never perish, and none shall pluck them out of my hand. And then for that Text, Joh. 15. you pervert it, as you do other Texts, to your own destruction, 2 Pet. 3. For every Plant or Branch in Christ the Vine, by external profession, that brings not forth the fruit of true Faith, for Faith is the fruit of the Spirit, shall be taken away from that profession, to some damnable Heresy or Atheism: And that Scripture is verified in you, and hundreds more of you Baptists, who since you have forsaken your Baptism, and the Covenant of the Grace of God, are given up to damnable Heresies, to Arminianism, Pelagianism, a Popish Principle, and some to Quakerism, and flat Atheism: And therefore this day is that Doctrine of Christ fulfilled upon you. O! that God would grant you repentance, 2 Tim. 2.25. it is God that gives repentance; and it is to be feared, because you have stolen that Prerogative from God, and placed it in yourselves, that God will harden your hearts, as he did Pharaoh's, Rom. 9 and give you up to believe a lie, that you may be damned, 2 Thes. 2.10, 11, 12. and Joh. 12.40. blind your eyes, and harden your hearts, lest you should be converted: For to him is all Power, and Glory, and Freedom, to do what he will in Heaven and Earth, for ever and ever, Rom. 11. last.  
The nineteenth Article makes provision for the poor, and belongs to the Churchwardens and Overseers of the Poor, and to the King's Justices of the Peace at the Quarter Sessions, and Monthly Meetings: Nevertheless, I desire to give of my Morsel to every one that wants, and a Cup of Water to a Disciple in the name of a Disciple.  
This is the Mode of all Sects and Heresies, this day in the World, to call all their own Brood Saints: so do the Papists, Arrians, Arminians, Socinians, Quakers, and Baptists. This is that Christ prophesied of, Mat. 2.11. Lo here is Christ, lo there is Christ; but you are all deceived, for Christ is not confined to your secret Chambers, to your Societies, or to your Wilderness: he is wherever the Faith of Christ is, which you deny, having brought another Gospel, Gal. 1. and are therefore accursed.  
The twentieth Article professes the Resurrection from the Dead, which the Quakers do seem to deny; that is, that the Bodies of the Saints that died, shall rise again, and together with Christ their Head be glorified; and the Bodies of the Unbelievers be raised, and their Spirits and Souls be reconjoyned, and suffer together with the Devils to all Eternity. But some of you Baptistical Arminians do hold, that the Soul is mortal, and dies with the Body, till the Resurrection,— contrary to the true Church's confession in all Ages, and to the Scriptures, Phil. 1.21, 22, 23. ver. If Paul's Soul had died with his Body till the Resurrection, it had been no gain to him to die; for then there had been more gain to have lived, though in a wicked World, because here he by Faith enjoyed Christ, and his Soul lived with his Body; but when dead, his Soul also slept at least, and then he could enjoy no Communion of Christ, till the time of the Resurrection: But to die is gain; Ergo, his Soul did live and enjoy Christ immediately after his dissolution, as vers. 23. Again, Heb. 9 after Death comes Judgement, yea a particular Judgement of the particular Soul: but if the Soul die with the body, though but for a time, than no particular Judgement, which the Scripture allows: if the Soul dies with the Body till the Resurrection, what need then is there that Christ should intercede, Heb. 9.24. and appear there before God for the Saints, Heb. 6.20. What does he appear for the dead? then he need not intercede till they live, that is, till the Resurrection: Beside, Christ's Argument to the Sadduces, your half Brethren, may serve to confute you, God is not the God of the dead, but of the living; Ergo, the Souls of Abraham, Isaac, Jacob, and all do live, though their Bodies be dead, and Christ, in respect of his Body, is the Forerunner, because the Bodies of the Saints shall also (their Souls being reconjoyned) enter with him, Joh. 17.24. 1 Joh. 3.2. Phil. 3.21. and the Souls of the damned are now in Hell, Judas Epist. vers. 7.2 Pet. 2.7. Ergo, the Souls of Saints are now in glory with Christ the Lord. And lastly, the old Whores Purgatory is better than your mortality, for a live Dog is better than a dead Lion, Eccles. 9.4.  
The one and twentieth Article acknowledgeth a general Judgement, but tacitly denieth the particular Judgement, because the Authors of the Article deny the Immortality of the Soul, from the time of the death of the Body, to the general Resurrection, as I said before: It is, saith Paul, appointed once for every man to die, and after that death, to Judgement; that is, every particular man; for the Premises is particular, therefore the Assumption must be particular: the death he speaks of is a particular death; Ergo, the Judgement that follows is a particular Judgement; which, I say, these good Gentlemen tacitly deny: It is absurd, that the Soul should not live a moment; for if the Soul be immortal, à parte post, that is, from the instant of its infusion into the Body, it may not desist from life a moment, for than it would lose its Immortality. If we grant you Mortality of the Soul for a time, they may as well beg its Mortality for ever; for to unreasonable persons that have not the true Faith of Christ, grant an Inch, and they will crave an Ell.  
But I pass to the two and twentieth Article, which is like a Jewel in a Swine's Snout: What, the Kingdom of Christ set upon the Foundation of the Whore of Babylon, and Antichrist? it loathes my Soul to see it. The Reign of Christ in the Kingdoms of the World in his Saints, in a restorative Apostolical manner, before the final dissolution of the World, is and ever was the Judgement and Faith of Saints; and not only so, but at the general Judgement, when Christ shall again the second time appear, Acts 1. in that glorified body of his, and descend from the Throne, in that flesh he did ascend with, the innumerable Societies of Saints and Angels, the then living Saints being changed, 1 Thes. 4. ult. Phil. 3. ult. to meet the Lord in the Clouds of Heaven, and together with him, to return to take the Kingdoms of the World into his possession, Dan. 7. Rev. 11. and so to judge the Earth, and give his beheaded and suffering Sons, Rev. 20. quiet and peaceable enjoyment of the new Heavens, and new Earth, Isai. 63. and 2 Pet. 3. till the second and last Trumpet, 1 Cor. 15. whether numerically for a thousand years, or less, or more, may be disputable by some; but for the sum and substance, hath been owned from the very Apostles days by the Fathers; as Papias, Justin Martyr, and Irenaeus, and almost, if not all, except August. and Jerom, who yet spoke very favourably foe the Chyleasts, or fifth Monarchical Judgement. Licet non sequamur, tamen damnare non possumus, quia mult● Ecclesiasticorum virorum ista dixerunt, Jer. 23. Ep. de regnand. secundo Christi. But to set up this glorious Truth and Kingdom of Jesus Christ upon a rotten Papistical, Pelagian, Arminian, Heretical, Antichristian Foundation, you will receive the reward of the Pharisees, Mat. 7. Lord, we have prophesied in thy Name, and cast out Devils: but, saith Christ, depart from me ye cursed into everlasting fire, prepared for unbelievers.  
The three and twentieth Article pleads for the holy Scriptures to be the Rule of Faith and Life; it is one thing to take the Letter of the Scripture, with the Doctrine and sense of the Holy Ghost included, and another thing to accept for our Rule the humane glosses of men's natural or deluded spirits, the latter of which is equal with their Error that deny the regular Authority of the Scriptures: The Letter of the Scriptures, and the Spirit of Jesus, are both in Commission from Christ our Prophet to teach his people: they that exclude the Spirit, and pretend the Letter, are as unfortunate as Arminians, Socinians, Pelagians, and other Carnal Heretics: but they that reject the Letter, and pretend the Spirit, are swallowed up of Enthusiastical Delusions, as Quakers and such like: For whom God hath joined together, we must not dare to separate asunder, without incurring the Curse of adding or diminishing.  
The twenty fourth Article pleads for Liberty of Conscience in spiritual matters: It is not to be doubtted but that the Saints of God ought to have their liberty to worship God; and to hinder them, is the greatest sin, next to the sin against the Holy Ghost: but the question is, who are the Saints? 2. Whether false worshippers may have liberty from godly Magistrates? 1. Saints are either called to the Faith of Christ, and so to the profession of it; and such are visible, though they may differ among themselves in some circumstances: 2. Saints that are Elect, but uncalled, may be among them that are false worshippers, till called: the first only worship God truly; because none can worship God truly, but such as truly believe in the Son of God, according to the Declaration of God, and that Record he hath given in the Word of his Son; viz. that Christ was made Sin, and a Curse; that he laid their sins on Christ, and so freed them, and their Curse; and so that Righteousness of the Law fulfilled in his Person as God-man, is imputed to them for their whole Righteousness, which they by Faith alone receiving, are visible Saints, and do worship God truly: they that have not this Faith, though Angels in appearance, are but false worshippers, because the Law of Faith in Christ, is the fulfilling of the whole Law directly, the first Table towards God, Exod. 20. containing first four Commandments, that is fulfilled completely in a true Believer: and forasmuch as Love flows from Faith, so is the second Table fulfilled in a true believer; but this fulfilling the Law by Faith in a Believer, is not his Justification or Righteousness before God, for that is Christ's fulfilling it in his Person, Rom. 8.2, 3, 4. and Gods imputing it to the sinner, Rom. 4.5, 6, 7. and Faith as an Instrument receives it, and applies it to its self: So than the Act of Faith in us doth not justify, for then our Works and the Law would justify, but it is still Christ alone that justifies, Rom. 8. To the second question; the Magistrate may restrain false worshippers: See Rev. 2.20. and 2 Cor. 10.5. the Instruments of the Church for this purpose are spiritual, 1 Cor. 5. delivering the proud and contemptible to Satan; and the godly Magistrate is but a Ruling Elder, whether in a Congregation or Nation. Let the Tares grow with the Wheat— some say is meant of secret Hypocrites: but I suppose that bloodshed, consiscation, or any corporal persecution in this day, is not to be in any wise inflicted on deluded Consciences.  
The twenty fifth and last Article, seems to contradict his Predecessor; for he allows the Magistrate to punish evil doers, and encourage the good, but his Predecessor flatly denies the Magistrate to have any thing to do with matters of Divine Worship. Now among the Pretenders to Spiritual Worship, three parts for one may be supposed to be erroneous: Now, what is more cruel than false worship? Ergo, the Magistrate is to punish false Worshippers, or else he must not punish all evil doers, forasmuch as such are the greatest evil doers in quality, if not in quantity, or number. But here lies a Fallacy occult to most men's judgements; false worship, say they, consists in mode, or manner of worship, not considering that the greatest evil in worship lies in the substance, not in the mode: For false worship consists either in the substance, as in a false Faith, and false Principle, or else in false mode, or manner of worship: the last is bad, but the former worst of all, because it is the ground of the latter; the latter, though true, is but a form of godliness, if the former be wanting. Hence all Arrians, Socinians, and the greatest part of Rattabaptists, Arminians, Free-willers, General Redemptionists, Conditional Decretists, and Quakers err in the former, though some of them may not in the latter; therefore, at best, have but a form of godliness, and from such we are commanded to turn away; for the Power consists in true Faith, and true Principles, and true love to God and Man, both arising from the diphthongued Union between the Soul, and the Man Christ Jesus, by the Spirit of the Lord; and then mode, order, and disciplinal method will be soon rectified, if the Premises be truly grounded, or else not.  

The Doctrine of Quakers, Pelagians, Arminians, Grotians, Pharisees, Assidians, Papists, and Justiciaries.  
ABsurdities from your Errors arising, That God gave his Son for all Universally, upon condition that they believe, repent, and, obey him; and so Election, upon condition of something in the Creature; either naturally, as restored by Christ at once, as the Pelagians, or else wrought in them by the Spirit, upon the assent of their free will, as the Papists, and Council of Trent, only by God's foreknowledge, ab Eterno; but not determination, and free act, and without considering any thing in the Creature, and particular free Personal Election from Eternity, merely of good pleasure, without any thing in the Creature, but to be wrought in the Elected, as the purchase of Christ's Blood after Election.  
1. You make Christ the Minister of sin, Gal. 2.17. for you make man's act of Faith, Repentance and Obedience, the formal cause of their Justification, not only without which (sine quâ non) but by which they are justified before God, and not by Christ's Merits only: But man's act of Faith, repentance and obedience, is sin, and filthy rags, Isay 64.6. Phil. 3. Ergo, that which is sin you make to justify, and consequently Christ must be then the Minister of sin, if his Righteousness alone be not sufficient to justify (being imputed by God, and received by Faith) for something that is sinful, and of man's, must help to justify, and Christ's Merits only make it passable and acceptable: so than Christ's Merits makes sin passable and acceptable, for all our righteousness is but filthy rags, Is. 64.6. Phil. 3. dung and dross, yea loss, which is worse than sin; for man hath no righteousness, except it be wrought in him by the assistance of the Spirit; therefore it must be that righteousness wrought in man that the Prophet means, and the Apostles; for in him we live, move, and have our being, Acts 17. Now the major is proved by all the Testimonies and Writings of Arminians, Baptists, of that Sect, and Pelagians and Papists, and is notoriously known; The minor is made good from Isay 64.6. and Phil. 3. Ergo the COnclusion is true, That they make Christ the Minister of sin.  
The second Absurdity is, That those of this Error do make the Souls of Men, before Christ's coming, mortal, and to die with the Body; which is contrary to the Apostle, Phil. 1.23, 24. worse than the Papists, their Purgatory, For a live Dog is better than a dead Lion; and agreeable to Atheists, Stoics, and Heathens: Besides, it makes all Christ's Sufferings on the Cross (as they say) to remove the first Covenant of perfect works, and to bring in a Lex remediens, a milder Law, to be only Temporal Punishment: For such as was our Deliverance, such was his Passion, 1 Thes. 1. ult. to deliver us from the Wrath to come, did he die. Ergo our first death is both Eternal and Temporal. Again such was God's promise to Adam, had he stood; such was his punishment if he fell. But if he had stood, he had life Eternal; Ergo, falling, Eternal death; besides, The wages of Sin is Death, Rom. 5. and Rom. 6. ult. and James 1.13, 14, 15. But all man's Sin entered with his first fall, Rom. 5.12. Ergo, the first fall is the ground of Eternal Death: And that Unbelief only is the cause of Damnation, is a Lie against the Scriptures. For 'tis true, Unbelief is the cause of all sins efficiently— And Sodom and Gomorrah were damned instrumentally for Adultery and Fornication, Ep. Judas 2. Pet. 2. and not instrumentally and directly for Unbelief in the Son of God: Yea Originally because they were reprobated from Faith, effectual Calling, and Glory, 2 Thes. 2.10, 11, 12. and because he did not taste death for them nor deliver them, because they were not elected, ab eterno, 2 Thes. 2.13. 1 Thes. 5.9. John 22.40. Heb, 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That by the Grace of God he might taste Death for every Son.  
The third Absurdity is, 2 Tim. 2.19. then by these men's Doctrine the Foundation of God is not sure, if the acceptance of Christ and his Merits depend on man's ; for conditional is not certain, for Faith is no condition on man's part, but a Necessary Qualification wrought in the Elect to apply his Grace, and purchased by his Blood too, and wholly wrought by his Spirit in them, as effectual Calling, Rom. 9 Fph. 2. Cratia non offertur Deo singulis, animo communicandi eam, sed solis Electis. Piscator against Papists.  
The fourth Absurdity is, That God's Grace is not free, which is by his word declared to be most free, Rom. 7. and Rom. 4. not at all of our works wrought in us, for than it is not free: Now Election is the top of his free Grace from whence flows all the other Justification and effectual Calling and Glory, Rom. 8.29, 30, 31, etc. for if it be upon any condition in us, than it is not free; but it is most free, Ergo, upon no condition in or by us at all, Acts 13.48. None can believe but who are preordained to live, Ephes. 2.8, 9, 10. The Elect are created unto good works, according to his good pleasure, Phil. 2. Huberus and Hemingius, the great Jesuits, and Patrons of this Sophistry, say, non absolué statuit, sed defixit in Christo, ut credant in eo, salvi fiant; but predestination is de scientia Dei & voluntate ejus, and Act of his Will, Ephes. 1.4, 7. as well as of his prescience, Rom. 8. Whom he knew he did predestinate; there is his Knowledge, act of Will, and determinate Counsel; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius denifinivit prepositus, signifies an act of his will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminus, by his determinate Counsel; and it was 500 years before this Error was seen or heard in the Horrizon of the World, till in the fifth Century Pelagius preached it at Rome; and all the Fathers then, especially St. Augustine opposed it. Now saith Tertullian, id est verius, quod est prius; & id est prius, quod est ab initiis, & ab Apostolis. Then in latter times, about six hundred years ago, when Popery and the Babylonian Whore brought forth her great Bastard Antichrist, she laid him on the Foundation of this Metropolitan Error: And then in Germany, Arminius and Grotius licked up the Dust of the crooked Serpent; and King James tollerating it in England, than it began to spread and infect with its poisonous Breath, the Universities and Doctors of our Island, and then since our Vineyard hath been rifled and undertrod by the croaking Jesuits, they have filled every Puddle and Lake, not only Fountains anf Rivers, with their Horrible Spawn.  
The fifth Absurdity, that Man hath power and free will of himself to believe, and to convert, or help to convert himself; he would have all (say they, to believe) then all have power to do it, or else God mocks them: All in that Text is not Universal, but Definitive, all the Elect of Jew and Gentile; as in 2 Cor. 5. it is used, and so is All taken; for the whole World lies in wickedness, but we are of God: there all the World is taken for a part; and Christ healed all Diseases, and John Baptist baptised all; yet Herod, and many more, were not by him baptised; all put for many, Isai. 53.11. and Joh. 12.40. it is apparent, that God doth harden and soften whom he will, and it is no derogation to his Justice or Mercy; for Rom. 9 he may do with his Clay what he will; and he only offers Grace universally by the external Ministry, but by the Spirit internally, only to the Elect, and none else, Acts 13.48.  
The sixth Absurdity, Man may resist his Effectual Calling if he will; and the Jusuit Hemingius brings in Mat. 23.33. but that Bone will not be so picked, for Christ speaks that in reference to his external Ministry and Manhood, as an external Minister; only in that place, and so in other places too, you may find him acting the part of an external Minister, though he was God blessed for evermore.  
The seventh Absurdity, is falling away from Election, and Faith, and Unbelief, the only cause of Damnation. This last I have elsewhere answered to; but to the first part of the Absurdity, there are a Cloud of Witnesses against Saints falling away; for Hypocrites falling away we admit readily, according to which acceptation, Heb. 6. and such like places are to be understood. Tertul. Ireneus, Justin Martyr, and Jerom; yea all the Fathers of the first five Centuaries, yea and all the Orthodox since; and Bernard, though living in corrupt times, in the twelfth or thirteenth Cent. on Cant. 3.4. v. Venerunt flumina, venti slaverunt, & impegerunt in eam, & non recidit eò quòd fundata supra Petram & ea est Christus. And Tertul Nemo sapiens, nemo fidelis nisi Christianus, & nemo Christianus, nisi qui ad finem usque perseveravit. And S. Aug. on Joh. 10.26. Eorum qui Electi sunt, si quispiam perit, fallitur Deus, sed nemo eorum perit. quia non fallitur Deus. And Bernard on Rom. 5. Seoumdum tempus pro peccatoribus & inimicis sed seoundum praedestinatinem pro amicis. And August. Cent. 5. Electi sunt ad regnandum cum Christo. And Ambrose, Cent. 4. Omnibus qui sunt ex ejus corpore vitam acquisivit. And August Illi Christo intelliguntur dari qui praeordinati sunt. And John 10.26, 27, 28, 29. Joh. 17.2.6.9, 10. and Jon. 6.29.37.44. cum multis aliis, quae nunc longum est praescribendum.  
The eighth Absurdity, is general and universal Redemption, contrary to the Scriptures, and to Joh. the 6.37.44. and Joh. 10.26, 27, 29. and the whole Chapter; and Ephes. 1.4.7. and to Acts 13.48. he only Heb. 2. 9, 10. tasted death for every Son whom, Joh. 17. the Father gave him from Eternity. If Christ died for all, he either died effectually, or sufficiently; effectually he did not, because all are not saved: sufficiently he did not, because his death only extends to them the Father gave him, who are beloved in the Womb, Rom. 9 before they have done good or evil: If he died for all, and all are not saved, then is his Death and Grace in vain; but that is against both the Honour of God, and Dignity of Christ. Compare Isai. 49. to Isai. 42.  
The ninth Absurdity, that Unbelief is the only cause of Condemnation. I have said something to this before; but this is contrary to Rom. 2.12. to Heb. 6. to Rom. 5.12.16. Then all the Gentiles before Christ and Faith was preached, were freed from condemnation, and all the Jews too, for aught I know, for Faith was not publicly preached to them till Christ came, Gal. 3. ult. Acts. 17.30. and 14.16.17. Then Infants of Unbelievers cannot be damned; contrary to Ezek. 9 for they were slain that belonged to the Parents that did not mourn for sin— and if you say that was only but a temporal death. I answer, God did not, even under that temporal conditional Covenant, destroy his own People that were saved by Christ so rashly, they were certainly the Reprobates.  
The tenth Absurdity: Why did the Apostle cry, Rom. 11.33. Oh the depths of God, etc. his Counsels, etc. if your Doctrine be the truth? there is no mystery, no depth in that, for it's built on Reason, and every Creature that hath but common Reason may fathom it easily, that God gave Christ for all. 1. To put them into a condition of peace, and reinstate them in Innocency, as before the Fall, that they have naturally free will in part, or whole, to convert themselves, and to believe that Christ abolished the Covenant of perfect obedience, and purchased a milder Law, that it they obey the Command of Christ in the Gospel, and repent, and be sorry for sins committed, which they all have power to do, if they will, and that but sincerely, in your sense; for in the sense of Truth, sincerely is to do the Will of God without any flaw; as the word, and the use of it, truly imports: Sincerè, id est, sine cerâ, all Honey without any drege of wax, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the first word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, splendòr solis, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secerno, to do one's works in the light of the Sun. A Metap. taken from the Eagles, that try their young, by holding them up to Sunbeams, which if they can't endure, they cast them down as none of their own: it is to do all works, obedience, and repentance, & quid non, in the light of Christ's Righteousness, and Justification from all sin, guilt, and wrath by Christ, and then 'tis freely done, and not for any reward; for repent, believe, obey, is to be justified, but sincerity is to do them, because I am freely justified by Christ's transaction of my sins, and his perfect Righteousness imputed to me: This is the mark of Popery, and Pharisaicality, which in the end will batter you all to pieces. The 2d. word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies. Innocence, and Simplicity; as it were non cornibus feriense, ex à privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to stick with horns, or to be pushed at, as only the innocent perfect Keepers of God's Law, as freed from Deut. 27. ult. for except all sin be clearly abolished, without any spot, wrath will break out: Now is your Arminian Faith, and Repentance, and Obedience so spotless, else wrath will break out upon you one day or other; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aufero: as if all sin must be quite taken away, or else the work is not sincere: but Faith and Repentance is our work, because done in us, though by the Spirit. And the Apostle in 1 Cor. 2. saith, The natural man cannot receive the things of God; which it might, if yours were the things of God; for there is no Mystery in your Arminian, Pelagian, Papistical, and Socinian Doctrines, but merely Reason: And that word in 1 Cor. 2. may be well and properly read, the rational man, or reason itself, cannot receive the things of God, for they are a mystery; Pseuchicos Anthropos, the rational man; for the Soul is the subject of Reason, and before Faith is given, is rational, but not spiritual; 'tis Faith in the Blood of Christ, wrought by the Spirit of Christ, that makes it truly spiritual. But Pucksius the Jesuit answers for you to that place in Rom. 4. alleged, that the Apostle admired, because he knew the depths of God's Counsels; and that it was beneath so great an Apostle, not to know the depths of God. I leave his foolish Assertion, as not worth the answering, and refer you and all your Tribe to Doctor Willet against the Papists, in his Synopsis of the Controversies between the true Protestants and Papists, where all your Doctrine is fully answered and confuted, by irrefragable Argumentsl, which when you have answered, we will prepare new ones for you.  
The tenth Absurdity: if this universally be true, than all have power to believe if they will, contrary to Rom. 3.3. than all have Faith given them, and then their unbelief resists God's gift.  
Consider which is the greatest Mystery, the Doctrine of Election and Reprobation of persons freely from Eternity, or conditional Election, upon foresight of works or Faith, or the Election of Seed, not persons, as the Quakers prate; Arminians and Papists would be justified by obeying Christ without them, Quakers by obeying Christ within them. What difference is here, but as much as is between an Heretic or Papist, without doors in a plain dress, and a Papist dressed up in a Mystery, or an arrant Whore in honest women's apparel, sic etiam.  
But neither will be justified by the obedience of Christ for them, that they scorn that any man should pay their debts for them, but give them but leave, and let God have patience, and they will pay him all their own way, Mat. 18.  
2. Consider which is most for the glory of God's Justice, Truth, Mercy and Love, and for exalting of Christ, and Gods free grace, for that of necessity must be the truth, and all men liars.  
3. Consider which is most for the security of God's Children, for that is God's great care, either to leave all men to their free will; an invention much like the Pope's Purgatory, of later years, congenerated out of the drunken Pates of filthy dreamers, Judas Ep. to overthrow the Grace of God, and Righteousness of Christ imputed; for this Doctrine knows, nor owns nothing of that kind of righteousness; or to secure them in the hands of Christ without and above themselves, and he and his Spirit to do all for and in them freely.  
They object, that by Jacob and Esau in Rom. 9 are meant two Nations and Peoples. I answer with Calvin, they do so; But the Apostle doth not bring them in so, but as two Persons, signifying the Eternal free Personal Election and Reprobation of God; either Gods will or man's will are most prevalent: God desires not the death of a sinner, yet they do die, because they will not believe, and repent, when the Ministry bids them; therefore to conclude, that man's is more prevalent, is blasphemy against God; but if Gods Will is, then is there eternal free personal Election and Reprobation. I demand, when did God give this grace to all men? when did Christ restore all men? if as soon as they fell in Adam, than all are conceived, and born pure; contrary to Psalm 51. to David's experience, and contrary to Psalm 58.3. for then the wicked could not err from the Womb; and contrary to Prov. 22.15. for than is not iniquity bound up in the heart of a Child.  
Now there are a parcel of Feminine and Womanish Objections drivelling at the unclean mouths of Quaking and Arminian Jezabels, all which, were they a thousand more, and the strongest that their Jesuitical Tribe can bring, are anticipated with an Answer by our great Apostle, Rom. 9.19, 20. in the 19th verse is the protoplot of all Objections, and the Answer in the 20th verse.  
Octject. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Who hath resisted his Will then, if it stand in the Free and Personal Election before and without any thing in man, or of man? Why then doth he find fault? Or, Why doth he accuse us, seeing we cannot help it? Or, Why doth he expostulate the Case with men? As Why will ye die? etc. Ans. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, say you me so! O! man! But who art thou that replieth against God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or that judgest from the Truth against God, as the Word signifies. What will these busy Bodies and Tatlers not stick to meddle with God? Shall the Clay oppose the Potter? Shall the Axe resist the Hewer? O! monstrum horrendum ingens cui lumen ademptum! for indeed these Sophisters have but one Eye.  
Object. 1. If Christ died for all what need preaching? Acts 13. ult. 48. He that ordained the persons, hath ordained the end for them, and the means to come, as via regnandi, to that end. Let this suffice for an Answer.  
Object. 2. If there be a particular Election, than they shall be saved, and the rest damned. Answer, Sape etiam stultus opportunè loquitur, Fools may tell truth: and so in this do you.  
Object. 3. This renders God unjust and unequal. And so thought the unbelieving Jews under the Law, so do you under the Gospel, and with the same Irony as the Prophet did them I answer you. Go to then, make you a clean heart, and purge away all your sins clean out of God's sight; get you a sinless Faith and Repentance; and fulfil the whole Law in your persons perfectly, and then God will perhaps receive you. But, secondly, I answer, Who art thou that repliest against God?  
Object. 4. The Scriptures bids all repent and believe. Answer, It speaks especially to all the Elect of Jew and Gentile: Or ministerially to all universally, but spiritually and effectually, to the Sheep the Elect.  
Object. 5. God don't desire a Sinner's death, but that he repent. Answer, He dont desire the death of Elect Sinners, nor never did; for he hath loved them with an Everlasting love, a part ante & post, Jer. 31.3.  
Object. 6. Then is God a respecter of persons. Answer, So he is: 1. by way of decree; for he respected Abel and rejected Cain, because he had elected the one, and rejected the other; and so the person of Jacob, and hated the person of Esau; before they did good or evil. Secondly, Officially he respects men's persons; for Ministers shall shine as the Stars; and I have said, ye are Gods, to Magistrates, and not to all; and the Man is the Image and Glory of God, according to the place and Authority of an Husband: So is not the Wife as a Wife, and a Woman: See 1 Cor. 11. therefore they that contend, and despise, and rule over their Husbands, are meritricious Gentlewomen, and Amazon's, terrible Monsters, generated out of corruption and the worse part of Evah, but the works done by his redeemed and justified Children— he respects not their persons for their works, but for Christ's Righteousness imputed he respects both them and their works, and will reward them. Neither doth he respect the Beauty, Riches, or Wisdom of any man, so as to respect the person for those things, though good in themselves.  
Object. 7. He gave himself a ransom for all. Answer, for all his Elect definitively; which shall be testified in their proper times, Kainois idiois, that is, when he by his Spirit calls, and doth convert them.  
Object. 8. It is not our works, but Christ that works in us , Faith, Repentance, and new Obedience. Answer, Though he does, it is but filthy Rags, Isay 64.6. Phil. 3. but Dross, Dung, and loss, as to our justification. Nothing can justify in any Covenant, but a perfect Righteousness performed in a perfect and righteous person, that never sinned, Rom. 8.2, 3. Hab. 1.13. Rom. 7.  
Object. 9 This Doctrine of Election and Reprobation will dishearten people from using the means. Answer, It will not God's Elect, but rather hearten them. Secondly, All are commanded ministerially to use the means, and have Abilities to do it; yea the blind may hear, Rom. 10.10, 11, 12, 13. but spiritually the Spirit blows where it listeth, John 3. the Spirit is but given to the Sons alone, Gal. 4.6. Mat. 13. John 12.40.  
Object. 10. Disobedience to the Law brought and incurred but temporal punishments, but to the Gospel Eternal punishments, Heb. 12.2. Ans. Disobedience to every, or to one Tittle of the Law, incurs now, and ever did, Eternal Condemnation; for the wages of Sin is Eternal death, and Sin is but a transgression of the Law; Ergo, the transgression of the Law deserves Eternal Death. But the Jews as they were under the Law given at Sinai, had a Temporal Conditional Covenant, to restrain their exorbitant Spirits, and allure them by Temporal Blessings, 1 Tim. 1.5, 9 There were three ends of the giving the Law at Sinai. 1. To show the dreadfulness of the fall and breach of that Law in Paradise; and that at the last Day God shall in Thunder and Flame, judge the Bodies and Souls of all that fell and are not reconciled by Christ, or covered with his Righteousness, Rom. 4.6, 7, 8. Psal. 32. or for whom he hath not fulfilled it in his most sinless and excellent person; and so it is a demonstrative Covenant of works, Rom. 3.19. showing Sin, and breaking in pieces the selfconceited carnal hearts of God's Elect; that they may receive the Grace of God in Christ by Faith, Gal. 3.24. Isay 42.18, 19, 20. And this was then Externally and Internally, and Spiritually and internally now, in them that are called, the use of the Law, to bring them (in the hand of Christ) to nothing but despiration, in and because of sin and self-impotency within and without, that so they may, in emptiness and poverty, receive by Faith a full and able rich Christ. Which when it hath done by Faith, the Law vanishes out of the Conscience like a baffled Giant, and retires into the Flesh to curb that to its duty; and is then a Commandment and Law of Love upon the new Covenant heart of a Believer, to freely move him, according to the External Rule and Matter of the means, to glorify Christ in the World, 2 Cor. 3. and 2 Cor. 5. the love of Christ constrains us. Secondly, a second end of the Law at Sinai, was to be a rule to the Elect Believers then, to walk with God, whose Heart and Will the Law represents. And so it was put in the Ark, A Type of Christ, in whom now the Law is for a Believers Rule. Thirdly, It was given as a Temporal, Conditional Covenant, to frighten the stubborn Jews from Rebellion, and to engage them to Righteousness, a thing God did and does delight in: And so the breaches were, as in this respect, punished, but with a Temporal Death and Punishment; and the Performers with Temporal Life and Blessings; and as such a Covenant, its Epoca began at Sinai, and did end when Christ came in the Flesh. The ignorance of this distinction is the root of all Errors and Heresies: And so it was to the Jews under that Testament of Grace, as it is now to us under the new and last Testament of Grace, sealed and confirmed, not with the Blood of Creatures and Beasts, but with the Blood of Christ, the Son of God, to the everlasting Comfort of the Elect Believers.  
Object. 11. This Doctrine, General Redemption, sets all on work to use the means and to endeavour. Answer, Have ye never read or heard of Penelope, that famous Wife, that when her Husband was gone to the Trojan-war, and thought to have been slain, by his long tarrying, and she having many Wooers perplexing her, not delighting her as they do the Ladies of these times, was spinning; for Ladies, in those more ancient times, were good Housewifes', though now they are many of them Sluts, and she put back the sharp importunities of her Rivals with this defence, That when she had spun off her Web she would answer them. Now to prove herself Loyal to her Husband, and deceptious to her Rivals, she unspun in the Night what she had spun in the day. Hence we call all labour in vain, The spinning of Penelope 's Web: And such is the Works and Endeavours of all unconverted and unbelieving persons whatsoever, though not to so good an end as hers was; and this is as good an Answer as your Objection. Add to it the Testimony of Christ, Mark 7.7. In vain do they worship me, and of Jer. 12.1, 2.  
Object. 12. What if this Doctrine be Popery, yet if it be true it is not to be rejected. Answer, Philpot, the Martyr, said to Bonner, Bishop of London, That the Papists held not one Truth, but the Doctrine of the Trinity, and yet they held this of Universal Grace; and the Words of a Dying Man are true, ut aiunt, much more of a Dying Martyr, and Christian Man.  
Object. 13. 'Tis Life and Conversation that saves us and makes us like God, and not Opinion. Answer, The living Principles of the Doctrine of Christ are not Opinions but Fundamentals, preached by the immediate in spiration of the Spirit, confirmed by the ancient Testimony of the Prophets, and sealed with the Signet of real Miracles; and attested to by the ancient Fathers of the first 500 years, and by all the true Churches to this day; and the Scriptures are the rule and ground of Faith, Ephes. 2.20. But such is the Doctrine of Election, ab eterno, and Reprobation, free and personal; a good Life and Conversation built upon Christ is the fruit of Christ's Spirit working love in the called Elect: But such a visible Conversation, built on the Law and man's own Righteousness, or man's Faith and Repentance, though wrought in time, is no other than the superstructures of the Scribes and Parisees of old, and of Mystical Papists. and Antichristians, the Bastards of the great Whore, in this day, Rev. 17.1, 2, 3. Rev. 2.26. 'Tis Christ's works, Faith, and Conversation, in him that gives life to his— and not that wrought in them, though by the Spirit; that does but testify that they have life in Christ to the World.  
14 Ob. God then made man to damn him. Answer with the Apostle; But who art thou man that repliest against God? Shall the thing form say to him that form it, why hast thou made me so? And beside, the Scripture saith, He that made them, will not save them, Isai. 27.11.  
15. Ob. The easiest way is the wrong, but eternal free Personal Election is the easiest. Answer, you know not what you say, no man is saved, no man believes, no man truly reputes, but it cost Christ his dearest Heartblood, and must cost us the farewell of dearest delights, and sin, and the loss of our own hearts, self, and interests, Luke 14.28, 29, 30. 2. That that is the rationallest way, is the easiest, because all men have naturally reason; but your General Redemption, and Conditional Election, and Free Will, is the most rationallest, and agreeable to reason; therefore the easiest, and the way of God above reason, and is only fathomed by Faith; as Heb. 11. Chap. appears: And that gate is strait and narrow, Mat. 7. and few enter into it.  
16. Ob. That whatever we do or sin, we shall be saved by the way of Election. Answer, that is your carping Calumny against the Truth; God's people cannot sin that sin that God cannot or will not forgive, 1 Joh. 5. ult. There is a sin unto death, and a sin not unto death: the Elect are beloved when they do no good, or evil; they are beloved when they do evil, their persons, not their sins, I mean, Gal. 2.20. Rom. 9.11. and 13. 2 Tim. 1.9, 10. and they are beloved when they do good, and they shall do good, because they are beloved, Phil. 2.13. Heb. 12. two last verses. Again, the Truths of Christ believed and received, and not Errors, is the only ground of sobriety, righteousness, and godliness, Tit. 2.12. and 13. 2 Cor. 5.14. And again, pray, inspicite vobis, look upon your Peacock's feet, how much unlike the Devils they are; though, like the Pharisees, your Feathers be fine; your envy, your malice, your pride, your errors, your instability, your factions and schisms, and Popish Principles, backbiting, whispering, tale-bearing, vain discourse, tattling, 1 Tim. 5. busi-bodying in other folk's matters, 1 Pet. 4.15. these, and such like, are the Ingredients that your holiness and righteousness is composed of, crying out with the Pharisees, Isai. 66. Stand far off me, I am more holier than thou art. And this is the manners of you Baptists, most of you, in this latter day, and Quakers, and others too, the more is the pity. Ob. But we love one another. Answer, O! Do you so, so do the Papists, so do the arrantest Heretics in the World; and 'tis but self-love, and with dissimulation neither, for to prop up Self, and honour Self, and secure your Reputations, that is dearer to you than Christ's Blood, or love: Prate not thus, See you what Christ saith, Mat. 5.46, 47. Luke 6.30, 31, 32, 33, 34, 35, 36, 37. 1 Joh. 2.10, 11. and Chap. 4.20. Joh. 5.40, 41. Measure your life by these Scriptures, and deal truly with your hearts.  
Because you have Free Will, answer me these Questions.  
1. Had the Angels Free Will to stand or fall? if they had, why did they fall? or did the Elect Angels stand by their Free Will, the other having no sin to tempt them to fall, more than the Elect had? and why are they called Elect that stand, and the other not that did fall?  
2. Had Judas free will to believe and repent, as much as Peter? if he had, why did he not do as Peter did? or did Christ pray for Judas, as he did for Peter? Mark that.  
3. When Satan entered Judas and Saul, had they power to resist and abandon him, or not? if they had, why was it so great a burden to them, that the one was mad, the other hanged himself?  
4. If no sin be damnable, but unbelief against the Gospel, how came the Angels to be damned? and how came Sodom and Gomorrah to be cast into Eternal Fire, if the sin against the first Covenant be only the cause of a temporal death and punishment, as is by you asserted? Ocellos vobis Jehovah aperito, etc.  
Per Johannem H.  
FINIS.