Golden remains of the ever memorable Mr Iohn Hales of Eton College &c.

Right Honourable, and my very good Lord,

UPon Thursday the 17/27 of this present, the Deputies being met in the morning, the Remonstrants were called in, and willed to give up their Considerations upon the Catechism, according to the injuncti∣on laid on them on Friday last. Episcopius, Corvinus, Duinghonius, Poppius, Pinakerus and Sapma gave up altogether in common, and excused them∣selves, for not giving up one by one, as was enjoind them, because their Considerations being altogether the same, they thought they might exhibit them altogether; Niellius, Goswinus, Matthisius, and Isaacus Frederici, gave up singly, every one by himself, the rest gave up none at all. What these Considerations were I know not; for they were not publisht. Then did the Praeses require them coram Deo to answer di∣rectly and truly, First whether or no these were the Observations which they gave up to the States of Holland; to which was answer'd, that as far as they could remember they were, and some others besides. Second∣ly, whether they had any more Considerations besides these; to which they all answered, No•••• Here Scultetus stood up, and in the name of the Palatine Churches, required a Copie of these Considerations upon the Catechism. We have saith he a command from our Prince to see that nothing be done in prejudice of our Churches. The Catechism is ours known by the name of the Palatine Catechism, and from us you receiv'd it. The Observations therefore upon it concern us, we require there∣fore a draught of them, with purpose to answer them, and submit our answer to the judgement of the Synod. This request of the Palatines was thought very reasonable. These Considerations (I speak of those on the Confession; for those others I saw not) are nothing else but Queries upon some passages of the Confession, of little or no moment: so that it seems a wonder unto many, how these men, which for so many years past, in so many of their Books, have threatned the Churches with such wonderful discoveries of falshood and error in their Con∣fession and Catechism, should at last produce such poor impertinent stuff. There is not, I perswade my self, any writing in the world, against which wits disposed to wrangle cannot take abundance of such exceptions. After this did the Praeses put the Remonstrants in minde of the judge∣ment of the Synod past upon the manner of propounding their Theses on the Articles. Two things there were misliked. First their propounding so many Negatives. Secondly, their urging so much to handle the point of Reprobation, and that in the first place; whereas the Synod requir'd they should deliver themselves, as much as was

possible in Affirmatives, and begin first from Election, and from thence come to the point of Reprobation in its due place. He required them therefore to signifie whether they would follow the Judgement of the Synod, or their own. They answered, that they had given up their rea∣sons to justifie their proceeding, and otherwise to proceed their Consci∣ence would not permit them. For, saith Episcopius, the point of Repro∣bation is that quod maximè nos aegrè habet: that he could not endure that Doctrine concerning the absolute Decree of God; that God should peremptorily decree to cast the greatest part of mankinde away, only because be would. Corvinus answer'd, that he could not salvâ Conscientiâ versari in Ministerio, till that point were clear'd. Isaacus Frederici, that prae∣cipu••••m momentum was in that question: others, that in the question of Election they had no seruple; all their doubt was in the point of Re∣probation: and therefore their Conscience would not suffer them to proceed farther in disputation, till that matter were discust. To this answer was made, that the Synod did not refuse to handle the matter of Reprobation, but thought it not fit to have it done in the first place. But when this would not content them, the Praeses proposed unto them, whether they were resolv'd so to proceed, or else to relinquish all farther disputation. They replied, they resolved to break of all farther Treaty, if that matter might not be handled. It was told them, that it should be treated of in its due place, but the question was only de modo procedendi, whether they should handle that first or no. Episcopius and some others of them gave answer, that for the order they did not precisely stand upon, mode de tota re agatur: but this answer they stood not unto. For when the Praeses told them again, that it was the pleasure of the Synod, first to handle of Election, and then of Reprobation as much as should seem necessary, and for the Churches good, and withall charged them to answer roundly and Categorically whether they would proceed according to this order: they answered, No. Then did the Praeses require them to withdraw, and give the Synod leave to ad∣vise of this: The sum of that which past in the mean time was this: That their pretence of Conscience was vain, since it was not of any thing which concern'd Faith or good manners, but only of order and method in disputing, which could not at all concern the Conscience; that the Disputation must begin from Election. First because the order of Nature so requir'd, to deal of the Affirmative before the Negative; and again, because that all Divines, who ever handled this Question, did hold the same order; and the Holy Ghost in Scripture had taken the same course. That they should be assured in the name of the Synod, that they should have Liberty to diseusse the question of Predestination throughout. That whatsoever they pretended, yet the true end of

their so hotly urging the question of Reprobation, was only to exagi∣tate the Contra-Remonstrants Doctrine, and to make way for their own Doctrine in point of Election: I••••dius observed, that it had been the Custome of all those who favour'd Pelagianism, to trouble the Church, with the question of Reprobation.

D. Gomarus that saw that his Iron was in the fire, (for I perswade my self that the Remonstrants spleen is chiefly against him) began to tell us, that Episcopius had falsified the Tenent of Reprobation: that no man taught that God absolutely decreed to cast man away without sin: but as he did decree the end, so he did decree the means: that is, as he predestinated man to death, so he predestinated him to sin, the only way to death: and so he mended the question, as Tinkers mend Kettles, and made it worse then it was before.

In summe the Synod caused a Decree to be penn'd to this purpose. That it should be lawful for the Remonstrants to propose their Doubts, both in the Question of Election, and of Reprobation: but for the order in disputation, which of the two should come first, they should leave that to the Synod, who thought it fitter to give, then to receive Laws; and that whereas they pretended Conscience, it was but vain, since there was nothing in Scripture against this Command of the Synod; nay that it was more agree∣able with Conscience to obey then to withstand. Then were the Remon∣strants called in, and after a short admonission better to advise them∣selves, the Decree of the Synod was read unto them. And when they began to urge their Conscience, the Praeses Poliricus spake to this pur∣pose: that there had heretofore been many Decrees made by the De∣legates, but they had been all neglected, he therefore strictly warn'd them, that no man should dare to withstand any Decree either of the Magistrate, or of the Synod, either by open opposing against it, or by sullen silence, under pain of penalty according to the will of the Lords. When Episcopius had said aegerimè ferimus, and would have said some∣what more, he was enjoyn'd silence, and so the Session ended, Mr. Praeses telling us, that the next Session we should come to the question, si per Remonstrantes liceret.

Now concerning Monsieur Moulins Proposals, of which your Lordship requir'd to know what I thought, I will deliver my self in my next Let∣ters to your Honour. In the mean time commending your Honour to Gods good protection I humbly take my leave.

Dort this 17/27. of Decemb. 1618.

Your Honours Chaplain and bounden in all Duty Jo. Hales.