The Grotian religion discovered, at the invitation of Mr. Thomas Pierce in his Vindication. With a preface, vindicating the Synod of Dort from the calumnies of the new Tilenus; and David, Peter, &c. And the Puritanes, and sequestrations, &c. from the censures of Mr. Pierce. / By Richard Baxter, Catholick.

The Preface, to the Re∣verend Mr. Thomas Pierce.

Reverend Sir,

Sect. 1. I Do plainly and faith∣fully * 1.1 here render you that Account of my thoughts of Grotius and his English fol∣lowers, which in your Rejoynder to Mr. Bar∣lee, you are pleased to demand, and make my Duty. I had much rather have been excused from stirring in this unpleasing business any more: But if it seem necessary to you, I must yield: For I confess it is so odious a thing, to calumniate so Learned a man as Grotius, and all others of his mind and way,

that I must needs Repent and Recant if I be guilty of so great a crime. But while I am confident that I am not, to pretend Repentance were an hurtful hypocrisie. By that time you have returned me your thoughts of my Rea∣sons, I shall be more capable of discerning whether I have be••n mistaken or not. And if I find that I was, I shall promise you a Re∣cantation instead of a Reply.

Sect. 2. In the mean time I joyn with you * 1.2 in Charity to Grotius: You vindicate him from Popery, and I from Dissimulation. Had he been living, I think I should have had more thanks from him then you. If I under∣stand him, he took it for his g••ory to be a mem∣ber of that Body of which the Pope is the Head, even to be a Roman Catholick: and therefore would have given you little thanks to vindicate him from such an imputation.

Sect. 3. If any shall hence gather, that * 1.3 you are such your self, as I manifest Grotius to have been, I protest against such accusati∣ons of you, as no part of my intention: But as you have given too much occasion of them by your vindication, so is it in your power at your pleasure to remove that occasion, by dis∣owning what in Grotius you dislike. But if

still you like his Doctrine and Design, but not the name of a Papist, you know that cu∣stom is the Master of Speech, and it is not in the power of one or two to alter the significati∣on of common words: But for the things we shall better understand each other.

Sect. 4. For your Brotherly and mode∣rate * 1.4 dealing with my self, I must acknowledge your gentleness and charity; but I would I had been of your counsel, and had been able to have perswaded you to the like to others. In my opinion it would have adorned your La∣bours far more then all that Learning and Command of words that subserves your parti∣al interest or passion.

Sect. 5. You seem, as Grotius, to be too * 1.5 much affected to your opinions commonly cal∣led Arminian: and too much imbittered against other mens. I must confess to you, that I am grown to a very great confidence, that most of our contentions about those points, are more about words then matter, and that such eager men as you and your An∣tagonist, do make themselves and others be∣lieve that we differ much more about them then we do: And pardon me if I add, that thereby you tell the world, that you do not well

understand the true state of the Controversie, or else you would not take the breach to be in∣comparably wider then it is. Our differences are of four sorts, 1. About points which the Calvinists themselves do not commonly hold: Such as that of Physical Predetermination, which is much commoner among the Domini∣cans then the Protestants: To which (were it of moment) I might add the Supralapsa∣rian Doctrine of Predestination or Reproba∣tion at least; and the Doctrine of Christs dy∣ing only for the Elect. You know that the Synod of Dort owneth none of these: and it is that Synod that is the Test of the Calvinists Anti-Arminianism. 2. About matters un∣revealed, and utterly unknown to all conten∣tenders, and to all the world. 3. About meer names, and words, and methods. 4. About revealed Doctrines of weight. I suppose you will easily consent, that all our quarrels be laid by about the three first. For why should you charge a Party with the opi∣nions of a very few, which upon greatest de∣liberation in a Synod, the Party will not own; Nay with those opinions that are more proper to their Adversaries? And why should we quarrel about bare words, or unrevealed things? And truly if you will cut off these three sorts of Controversie, it is so little that

will be left of the fourth sort, that it will find small work for hot contentions, and be but a poor excuse for such loads of odious inferences, and uncharitable censures as Grotius and others are too much gulity of. I have thoughts, if God will, to demonstrate this; but I know not whether I shall have time. In the mean time consider but this, that the Doctrine of the Divine Decrees is resolved into that of the Divine operations: Lets agree of the last, and we agree of the former: And almost all the Doctrine of the Divine operations, about which we differ, dependeth on the point of Free-will, and will be determined with that. And how far we differ (if at all) in the point of Free-will, I desire you to consider by what I have briefly spoken ad populum in my Treatise of Judgement, pag. 141, 142. And I desire you hereafter to charge none of the errours upon the Anti-Arminians, which in those fourty Excuses I have confut∣ed, unless you can shew that I cross the Prin∣ciples of the Synod of Dort: Or at least, charge them not in these Controversies, with any thing, which that Synod did not own, if you will be just.

Sect. 6. And here I think it my duty to * 1.6 rebuke the unworthy dealing of your friend

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that wrote the Examination of Tilenus (I am glad to find you disowning it as none of yours) pag. 28, 29. he pretends to give us [concisely but truly] the summe of the Doctrine of the Synod of Dort in the five Articles. And when he hath made this Pro∣mise, he presently falls to falsifying, and ca∣lumny, unworthy a Divine, a Christian, or a Man: the weight of the case and greatness of his sin, command me to be thus plain: Yea were I of his Party I must say the same. What! shall so many Countries purposely consult to declare their thoughts, and their writings be common in the hands of all, and the adversary purposely write against them, and pretend to be acquainted with their Do∣ctrine, and make it his design to bring it to be odious to the world, and yet shall falsly tell the world that they hold and assert the things that they are not only silent in, but disown, de∣test, and are contrary to their Doctrine. Tru∣ly this is an exceeding shame to the Arminian and Jesuite cause, to find the Learned Pa∣trons of it, to deal so unconscionably that a Reader cannot believe them; and that where it is so easie to any to see their false∣hoods.

Sect. 7. 1. Saith he [They hold, that God by an absolute Decree hath elected to * 1.7 Salvation a very little number of men, without any regard to their faith or obedi∣ence whatsoever, and secluded from sa∣ving grace all the rest of mankind, and ap∣pointed them by the same decree to eternal damnation, without any regard to their impenitency, or infidelity,] But 1. Where talk they of a very little number? 2. Its not true that they say he doth it [without any regard to their faith or obedience whatever,] for they profess that he hath re∣gard to it, 1. as the benefit which he de∣creeth to give them. 2. As the condition of the Glory which he decreeth them. He decreeth to save none but for their obedience as the fruit of faith, which is not a means or Antecedent to Gods Decree, but to our sal∣vation, as the most rigid Anti-Arminians teach. 3. He calls that secluding all the rest from saving grace, which the Synod calls but Preterition, and Non electon, and reliction. 4. He unworthily feigneth them to say that God [appointeth them to eternal damnation without any regard to their impenitency or infidelity,] when they pro∣fess, that it is propter infidelitatem & cae∣tera

peccata, that he decrees to damn them, as the Causes of damnation, though not of the Eternal Decree: and they do not only respect Infidelity and other sins as the cause of dam∣nation, but as the state in which God find∣eth many when he denyeth them the grace of faith; and of all the non elect they deter∣mine that God leaves them but in that mise∣ry, into which by their own fault they pre∣cipitate themselves: and that he leaves them by his just Judgement to the Malice and Hardness of their own hearts: (§. 6. & 15. art. 1.) Though they deny election to proceed upon foreseen faith (because God de∣crees to give that faith, before we can be fore∣seen to have it) yet they purposely pass by the question, Whether foreseen Infidelity be in any the qualification of the object of Reprobation or preterition: But plainly they took foreseen [Malice, Hardheartedness, mens own sin, and their own wayes and common misery] to be the qualification of that object: And they make Preterition an act of Justice in God.

Sect. 8. And where now is the odious error * 1.8 that this second Tilenus puts such aface upon? 1. Is it in the Number? If he think a greater number are saved or absolutely decreed to sal∣vation, then they do, he should speak out.

2. If he think that God fore-saw that they would believe and obey, before he decreed to give them faith or the grace of obedience, and consequently that these are only or principally of themselves, and not of God, he must condemn Austine and the rest of the Church, and the Council of Orange and other Councils and Popes themselves, and all the Thomists, Dominicans and Iansenists, and many more, at well as the Synod of Dort: And for my part I wish no more in this of him and you, then may consist with Rational Prayers and Thanksgivings for the Grace of God. Would you not have men pray for faith that want it? Or for more that have it? and give thanks for it when they receive it? Was it not a Rational Prayer [Lord increase our faith] and [Lord, I believe, help thou my unbelief.] And was it a Ra∣tional Thansgiving of Paul for his converts that God had given them both to Believe and suffer for him? Sure you do not mean when you pray for [Increase of Faith] that God would give you natural free-will which you had before, or that he would send the Gospel to you; but some way that he will effectually procure you to believe. (and doubtless the way of his internal operation is beyond our reach, and therefore beyond

our dispute.) 3. If his offence be at Gods Preterition of men without a foresight of their demerit] as taught by the Synod, it is not their doctrine (true or false) but his forgery, yea it seems contrary to their doctrine. But indeed they (well) affirm that there was the same sin and demerit, in many whom yet God decreed to convert and save. 4. If his offence be that they think that [God doth not effectually convert and save all the rest of the world,] if he be a ••hristian he believes the same himself: or if he be not, one part of it may be seen. 5. If he be offended that they teach that God doth not give sufficient Grace to the rest; I answer, that which he calls sufficient Grace (or those of his way) they confess that God giveth to other men as well as to the elect; To give them the Natural Power of Free-will, and a Christ to be believed in, and an offer of Christ and life, and an earnest per∣swasion to them to accept him, and to leave the matter to their own choice, yea and to add common exciting moving help of the Spi∣rit, which yet is uneffectual, this is it that the Jesuites call sufficient Grace. Who quar∣rels with them for the name? the Do∣minicans yield it them; and though the Ian∣senians deny it them, the Protestants have

no mind to quarrel about a word, the thing is yielded them by all: This General and Common Grace which such call sufficient, leaving the matter to the sinners choice, we yield that God giveth to the worst that perish. But be not angry if we thank God for more, even for giving us both to will and Do.

Sect. 9. 2. Saith this New Tilenus [they * 1.9 hold, that Christ Jesus hath not suffered death for any other but for those elect on∣ly: having neither had any intent nor commandment of his Father to make satis∣faction for the sins of the whole world. Answ. A most shameless falshood, made, as they say, of his fingers ends. There's not a word of the Decrees of the Synod that hath any such importance. They do indeed assert, Art. 2. §. 8. That it was only the Elect that God the Father intended by the death of Christ effectually to bring to faith, Justifi∣cation and Salvation: which is the same doctrine with that of Election before menti∣oned. And if this Tilenus think that God Intended the Justification and Salvation of all by Christ, its absolutely or conditi∣onally. If absolutely, they shall be saved: which no Christian that I know believeth; If but conditionally, 1. The rigidest Anti-Arminians,

even Dr. Twiss doth over and over grant it you of Justification, and Sal∣vation, that Christ died to procure this com∣mon grace, that men shall be Justified and Saved if they will believe. 2. But did God purpose to cause in men this condition or not? If he did, then it was Absolutely or Condi∣tionally: If absolutely, it will be done. If conditionally, what is the condition? and so in infinitum—.

2. But contrary to this Accuser the Synod declareth, Art. 2. §. 3. that [This death of the Son of God is the only and most perfect Sacrifice and satisfaction for sins, of infinite value and price, abundantly suf∣ficient to expiate the sins of the whole world,] and that it is [therefore suffici∣ent—because this death was joyned with the sense of Gods wrath and curse which we by our sins had merited] that is, that the sins of all the world were charg∣ed on Christ, and he bore their penalty, as Paraeus in his writings to the Synod (and there contained) expresseth it. They add also (§. 5.) that the promise of Salvation to all that will believe must be preached to all without difference, with the command of Faith and Repentance: And (§. 6.) they add that [the reason why many that

are called by the Gospel do not repent, or believe, but perish ••n Infidelity, is not through any defect of the sacrifice of Christ offered on the Cross, or insufficiency of it, but by their own fault] And the Brittish Divines, and the Bremish especi∣ally, and most clearly Martinius (and Crocius well,) did give in their suffrages for Ʋniversal Redemption, which are recorded in the Acts of the Synod, and these Decrees are plainly agreeable.

Sect. 10. And can Tilenus, or you, or any that is most passionate in these points, tell us * 1.10 of one jot more that you ascribe to the death of Christ for all, then the S••nod of Dort doth? I must say if you can, its yet beyond my reach or my remembrance. They give more to Christs death for the Elect then you, but no less that I know of, to his death for all then you. For you say that he dyed to bring it to mens choice whether they will have Christ and life or not? and so say they, and Calvinists commonly (as Dallaeus hath told you, in the very words of abundance of th••m.) If you say that according to you, Christ hath Parchased suf∣ficient Grace for all, or for more then the Elect, to cause them to believe I answer,

1. That the highest Grace with you doth but bring it to their choice; and help, but not determine their wills; and this they grant to other•• as well as you do. 2. Is it the name of sufficient Grace, or the Thing? The thing that you call so, as I said, they grant to be as common as you can resonably expect them to imagine, and Christ did not die to purchase empty Names as a bene∣fit. The difference is plainly but in this: The Synod thought that Christ purchased more for some, then you do; but no less for others.

Sect. 11. 3. Saith this Tilenus, they hold * 1.11 [that by Adams fall his Posterity lost their ••ree will, being put to an unavoidable Ne∣cessity to do, or not to do, whatsoever they do, or do not, whether it be good or evil; being thereunto predestinate by the eter∣nal and effectual secret decree of God.]

Answ. Ʋnworthy falsification still! Not a word to any such sence in the Synod. Well might this Author conceal his name for shame of the world. As the words be not in the Decrees of the Synod, so much is there and in many suffrages against the sense. 1. It is but the Moral or Disposi∣tive, or Habitual Freedom of the Will, that they or other Protestants commonly say

that man hath lost. They all profess that man hath the natural faculty of Free-will. See my forecited pages in my Treatise of Judgement of this. 2. There is not a word in the Decrees of the Synod, that men are put to unavoydable Necessity. 3. Much less to do or not do, what∣ver they do or do not, good or evil: All this is such a self-devised tale, that no honest man should have been guilty of against the poorest neighbour or enemy, much less against a Party, and a Synod of so many truly Learn∣ed and Worthy men. The Question is whe∣ther men have original sin or not? Those of you that are of Dr. Jer. Taylors mind in this, speak out, and disown the Pelagians no more, but speak as bitterly of Austin as of the Synod of Dort. Do you believe that all ungodly men, or any man Naturally, hath the Habit of Faith, or Love or Holiness? This is the very Question, if you will rightly understand it.

Sect. 12. The fourth Article forged by * 1.12 this Ghost of Tilenus is, [that God to save his Elect from the corrupt Mass, doth bege•• faith in them by a power equal to that whereby he created the world, and raised up the dead, insomuch that such unto whom he gives that Grace, cannot reject

it; and the rest being reprobate cannot ac∣cept of it, though it be offered unto both by the same preaching and Ministry.] Answ. 1. Where did the Synod say that this was to save his Elect from the corrupt Mass, excluding all others Salvation. And if you quarrel not with a supposed exclusion but an inclusion, then he that denyeth a ne∣cessity of Salvation from the corrupted Mass, may tell God he will not be beholden for such a Mercy, and stand to the venture. But if you mean it Exclusively, they pro∣fess that faith is the means of our Salva∣tion, not only from the corrupted Mass, but from Infidelity, and the Curse of the Law, and from damnation, and all the sin that would procure it. 2. If you think that God doth not cause faith in us, you will not then pray for it, nor be beholden for it. 3. But if you yield that he causeth it, but not by such a Power as you mention, you either think that God causeth it without Pow∣er (which is an opinion that needs no censure) or that he hath many Powers, and causeth one thing by one Power and another thing by another: which is as unbeseeming a Divine or Christian to assert. Is not all the world of sober Christians agreed, that Omnis Potentia Dei est Om∣nipotentia?

Ether God causeth faith by the same Omnipotency by which he created the world, or else he causeth it not at all: For he hath no Power but one, and that is omnipo∣tency. In these several senses it may be said, that a thing is the effect of Omnipo∣tency. 1. Properly and strictly as denomi∣nating the cause. And so all that God doth is the effect of Omnipotency, even the life of a worm or fly: and therefore you cannot deny it of Grace. 2. Impro∣perly, as meaning that the Agent doth act to the utmost of his Power, and could do no more: and thus never did any Divine that was well in his wits say, that Grace is the effect of Gods Omnipotency. 3. Improper∣ly also, as meaning that so much Power as was put forth in causing faith, would have created a world, had it been that way imployed. And this cannot be their mean∣ing, because sober Divines do not use to ascribe several degrees of Power (unless denominatively ab effectis) to God: and if they did, yet would they not pretend to judge of the scantling, and say, This work hath more power and this less: especially in such Mysterious works: Gods will is suf∣ficient to cause the thing willed: And the willing of Grace, will not cause a world,

nor the willing of a world will not cause Grace. 4. Improperly, as only describing the degree of excellency in the effects, as related to the cause; As if they said, there is so much excellency in this effect of Grace, that no cause below Omnipotency, that is, below God himself, could procure it. And he that denieth this, let him prove if he can, that any creature without God can Sanctifie. 5. And if only the several effects are compared, as if the meaning were, [the work of Grace doth more clearly Demonstrate Omnipoten∣cy in the cause, then the creation of the world] I have met with none that dare pretend to be a judge in the comparison or competition. In some respect the work of Grace demonstra∣teth Omnipotency more, as being against more actual resistance: In other respects the cre∣ation demonstrateth it much more. But sure sober Divines did never intend to make them∣selves judges of these things, or trouble the Church with disputes about them.

Sect. 13. 4. You slanderously say that * 1.13 the Synod saith [the Reprobates cannot ac∣cept it] They have no such words: And for sence, they deny them no Power but Mo∣ral, which is the willingness Habitual it self; they knew that all had a Passive and Obe∣diential

Power, and also a Natural Active Power or Faculty of willing, and so far can Accept: The Question is only of the Moral Disposition: And I pray you, if you are a Christian, or a man of observati∣on, tell us whether you think that an Infi∣del hath a Habit of faith, or a Disposition of Believing; Or whether a drunkard have a Habit or Disposition of sobriety, or a Whoremonger of Chastity, or a worldling of Heavenliness. The Synod never doubted but that men have the Natural Power of Willing; and what then can be moreover imagined to be in the Will, besides the Mo∣ral Inclination to Will? Now I dare ap∣peal to any reasonable man whether these vicious persons have holy inclinations to the contrary virtue? that is, whether a wicked man be Habitually or dispositively a godly man? This is the very question when you have driven it to the Head, about the Power of unsanctified men to Repent, b••lieve, love God, &c.

Sect. 14. And you wrong them also in * 1.14 feigning them simply to say, that those to whom God gives grace cannot reject it. They say indeed that [Post Dei operatio∣nem, (quoad ipsum) non manet in homi∣nis

potestate regenerari vel non regenerari, &c.] For when effectual Grace hath done its work, the man is regenerate already, or else grace were not effectual: besides, by [Power] here they mean nothing but the Proportion of mans corruption and resisting disposition, compared with that Grace that shall infallibly prevail against it. For the manner of Gods operation, they cenfess it such as man cannot here comprehend (Art. 3, 4. §. 13.) And §. 16. they tell you that [Sicuti post lapsum homo non desinit esse homo, intellectu & voluntate praeditus, nec peccatum, quod universum genus humanum pervasit, naturam generis humani sustulit, sed depravavit & spiritualiter occidit: ita etiam haec divina regenerationis gratia, non agit in hominibus tanquam truncis & sti∣pitibus, nec voluntatem ejusque proprie∣tates tollit, aut invitam violenter cogit; sed spiritualiter vivificat, sanat, corrigit, suaviter simulac potenter flectit.] So that you see they deny not Natural Free-will, which is a Power of Choosing or Refusing, but Mo∣ral Free-will, which is a Spiritual Inclina∣tion: And so they deny not in the Regene∣rate the Natural Power of sinning and resist∣ing grace, (much less in the elect unregene∣rate) but only that this Power, or any ill

disposition of theirs, shall eventually frustrate the Grace that comes from a Resolution to re∣new them.

Sect. 15. I would at this time only ask * 1.15 you, Whether every Jesuite will not confess that God did from Eternity fore-know who would Believe and Repent, and who not? If so, then whether it be a rational conceit, that God in sending Christ to die, and the Word and Spirit to convert men, hath as full a pur∣pose that these shall be effectual to convert and save them that he fore-knew from Eter∣nity would never be converted or saved, as them that he fore-knew would certainly be converted and saved? And will not most of your most odious inferences fall upon your own Doctrines, if you confess Gods fore-knowledge, as well as upon theirs that maintain his De∣cree of giving effectual Grace to some.

Sect. 16. The fifth feigned Article of Ti∣lenus * 1.16 is, [That such as have once received that Grace by Faith, can never fall from it finally or totally, notwithstanding the most enormous sins they can commit.] Answ. This also is in his own abusive language, and not in theirs, whose words concerning falling away are [Quod quoad ipsos non tantum

facilè fieri posset, sed & indubiè fieret; re∣spectu autem Dei fieri omnino non potest; cum nec consilium ipsius mutari, promissio excidere, &c. non possit.] So that if you speak of Power in them, they say that the Regenerate cannot stand, and not that they cannot fall: But because Gods purpose is un∣changeable, &c. therefore necessitate con∣sequentiae at least you must confess your selves that it follows that the Elect must ne∣cessarily persevere; and so there is a Logical or Moral Impossibility of their Apostacy. Will not any Jesuite confess this, that all that (suppose on fore-knowledge) God electeth to salvation, must necessitate consequentiae infallibly be saved? No doubt they will: and some of them much more.

Sect. 17. Your addition is a perverse in∣sinuation * 1.17 [notwithstanding the most enor∣mous sins they can commit.] It seems to intimate, that they may commit as enormous sins as others, and yet not fall away: When the Synod holds that in committing gross sins, they fall into a present incapacity of salva∣tion, but that God will keep them from such sins as are inconsistent with Habitual Grace, (or Charity, as some call it.) So much for Tilenus.

Sect. 18. And now on this occasion * 1.18 (having done with your friend) I return to you Mr. P. your self. You recite some words out of my third Dispur. of Sacraments; which you bid your Reader believe not a word of, pag. 115. Wherein had you done justly, 1. You should have noted some difference be∣tween a man godly, and one that is not noto∣riously ungodly. 2. You should not have feign∣ed me to speak that of Solomon, which you utter assertively as my own, when I purposely added that it is the common opinion, and that I desired all men to take heed of taking such controverted passages for certainties in their temptations. 3. And in reason you should have intimated to your Reader, that as I lay down ten particular proofs of Notorious un∣godliness; so I suppose, both that the sin of Peter, David, &c. was exceedingly in re∣gard of manner, ends, concomitants, &c. different from the like fact in a graceless man, and yet that it put them into that present in∣capacity for heaven, that Actual Repentance, and deep and serious Repentance too, was ne∣cessary to their recovery and forgiveness: A scrap of my words may easily be mis∣understood

Sect. 19. I suppose, by my Papers of Per∣severance, * 1.19 you will not think me your violent or rigid adversary; and truly I am heartily willing of further information: And there∣fore to debate this point a little with you, I will tell you why I cannot yet believe that Pe∣ter or David (for of Solomons case I told you my own uncertainty) were utterly unsan∣ctified graceless men, and such as had need of another New birth, after their fall; or as the Papists say, that they had wholly excussed Charity, or the Spirit of God, or Habitual special Grace. 1. I do not find any mention of them or any others that were twice regene∣rated, or sanctified in Scripture. 2. Those passages, Heb. 6. & 10. seem to import, that if men should thus wholly excuss the Spirit of God, there were no renewing them by Re∣pentance. 3. Christ saith, that the Hearers like the good ground that give deep rooting to the seed, do not fall away in tryal: But Da∣vid and Peter were such by Gods own testimo∣ny; ergo—I shall pass by all the com∣mon Arguments for perseverance, because they are mentioned by so many: but 4. No Scripture tells us that David or Peter were void of Charity, (though as to the degree, and act and sense, we are agreed that it was

decayed, and so far David beggs for a recove∣ry.) 5. David prayes Psalm 50. that God would not for that sin, take his holy Spirit from him: which implyes that yet he had it. 6. The thing in it self seems utterly impro∣bable to me, that David or Peter should have no Love to God, after those particular sins. The sins I know were odious, and deserved an utter desertion of God: But God inflicts not all that we deserve. 1. It is not imaginable that this sudden prevalency of sensuality did so far change the judgement of David or Peter, that hereupon they Habitually esteem∣ed the creature above God, and valued the pleasures of sin before the Pleasing and the favour of God. Its true that Actually in the time of sinning, the power of sensuality pre∣vailed against the Act of Charity; and so it doth in every sin that men commit, according to the measure of the sin. But that Habitual∣ly God was afterward set less by then the sen∣sual pleasure, by these holy men, is utterly improbable. 2. And you cannot imagine that the Faith of David and Peter were Ha∣bitually extirpated, and they were turned Ʋn∣believers. And I cannot think (whatever the Papists have yet said to the contrary) that a sound Christian faith is separable from Charity, though a superficial opinionative

belief may. 3. Do you think that if David or Peter had after their sin, been upon sober deliberation put to it, they would not have chosen the Love of God before the world or sinful pleasure? I think they would. 4. ••s is it likely that this one Act should turn their hearts into as Graceless a frame as the ungod∣ly themselves that never were sanctified? It is not likely. Yet so it must be, if they excus∣sed all the Love of God. 5. I think it was the Habit of Grace, that the Gracious looks of Christ on Peter, and the words of Nathan to David, did excite and bring again to Act; Peter was converted indeed by a particular Conversion from that sin, when he Repented; but surely he was not converted a second time from a state of unbelief, or of ungodliness, or uncharitableness, or unholyness. 6. I verily think that after his sin, David went on in his ordinary course of Religion and Obedience in all things else (abating in the Degrees): O∣therwise his Apostacy would have been noted by those about him, and so his very sin would scarce have been hid, which he desired to hide. And I do not think that he went to God daily in publick and private, without any love at all. These things to me are utterly im∣probable. 7. Christ prayed before hand for Peter that his faith should not fail: therefore

his Charity was not totally extinct. To con∣clude this: They that build on the Rock per∣severe in tryal, Matth. 7. 25 because they build on the Rock; But David and Peter had built upon a Rock: therefore I think they did not totally fall from Habitual Grace.

Sect. 20. Truly Sir, I am willing to learn * 1.20 better that Doctrine that is according to god∣liness, and to disclaim all that is against it: But you must hereafter learn to do us that ju∣stice, as not to take our expressions of the worst that the mercy of God will cover in a man obedient in the main, to be our descripti∣ons of Godly men. My thoughts are, that men are to be judged godly or ungodly accor∣ding to the predominant Estimation, Election, Resolution and Operation of their souls, and the bent and course of their lives, and not by a particular act: because no Act will prove us holy indeed, but what proveth a Habit; and a predominant Habit. And withal, that men thus Habituated, never live in a course of wilful sin, nor have any one sin which for Ends, Concomitants and all, is such as that of unsanctified men: And that the ungodly have never one true act of saving Love to God. But yet for all that, I think, that Good

men may have one hour of their lives so bad' (or a day, or more) and bad men may have some hours of their lives so far good, that you will make but a blind unjust judgement of them, if you will judge them both by that one hour; the good by the worst hour of his life, and the bad by the best: and especially if you cull out that one hour of a good mans life, and silence the bent of heart and life that is for God, and then say, [This is Mr. Bax∣ters Godly man.] I do not think that God will d••al thus by us. And I would make this motion to you in the daily exercise of your watch: Try whether in the very omission of some duties to your flock, or condemning of your Brethren, &c. you may not have sins that are a companyed with as little love of God, as Davids and Peters more disgraceful and (materially) hainous sins. Is so, con∣sider whether they prove you graceless. You little suspect that the uncharitable passages in this very learned Book of yours, are as pro∣bable a symptom of the absence of Charity as the sin of David or Peter were. I would have you fear it, and search with jealousie, and judge your self as impartially as you do David and Peter. Be not n••t angry with me, if I tell you that if I must needs choose one of the two, I ••ad rather die in the state of David

before Nathan spoak to him, or of Peter af∣ter he had denyed his Lord, then of Mr. Pierce that ha••h committed no such sin, now after this Book, which its like you repent not of (with the rest of your failings, which are known to God.)

Sect. 21. To save the labour of oft repe∣titions, * 1.21 I intreate you to take my judgement of the sins of the Godly (as Peter, &c.) to be that which I have expressed in my Directi∣ons for Peace of Conscience, but more di∣stinctly in my Disput. of Justification, pag. 397, 398. in the end of my Papers to Mr. Tombes: For that is it that I yet stand to.

Sect. 22. Its strange that in an Age that * 1.22 knows the Lives of those that you are for, and against, you can make it the ground of opposing the Puritanes, as you call them, be∣cause their Doctrines lead men to Licentious∣ness, and destroy godliness: And the same saith Grotius, when still he confesseth the Papists Lives to be such as if they believed not their Doctrine. If really your Doctrine be so much more holy then theirs, and theirs so much more unholy then yours, its strange that the difference appeareth not in mens

lives; or at least, that their lives should be so much better then their Doctrine, and other mens so much worse. Help them but heartily to promote Holiness, and the men that you are so much against, will love and honour you whether you will or no.

Sect. 23. Having H. Fitz Simmon's * 1.23 Brittanomachia in my hand a little before I saw your Book, where that most Petulant Jesuite devideth us English Protestants into Formalists and Puritanes, and inveigheth against the Puritanes as their greatest ene∣mies, with a double measure of malignity, I was sorry to find yours to use so much of his language, and that the Jesuite and his For∣malists should so far accord in so bad a work. Doubtless it is your desire to be understood by your Readers: And if so, you must expect that the word [Puritane] which you use for a reproach, should be taken in the vulgar sense: or else you were too blame that you would not give us your Description of a Pu∣ritane, that we might know your meaning. A Puritane is not the same thing to one man as to another. With a Papist, a Puri∣tane is a zealous Protestant, that i•• nearer the Dominicans then the Jesuites in Doctri∣nals, and is most averse to the Papal way.

With King James a Puritane was a turbu∣lent seditious Separatist, or Non-conformist: For he profest he meant not all Presbyterians or Non-conformists by that name, much less all Calvinists. With some Protestants, a Pu∣ritane is one of the old Catharists, that thinks a man may be perfect without sin in this life, as Grotius and the Papists do: And because this is the Antientest use of the word, take heed lest by vindicating Grotius you make folks think that you are a Puritane your self. With an Arminian a Puritane is one that is against Arminianism. With the old Episco∣pal party, a Puritane was a Non-conformist. With the late Prelates, a Puritane was either a Non-conformist, or a Conformist that in Doctrine was no Arminian (of which sort Pet. Heylin gave us a Description by their opinions); Or else a Conformist that would not bow towards the Altar, or read the Book for Dancing on the Lords daies, or that Preached twice a day, &c. such variety of Puritanes were then made: These were the senses of this word among the Leaders of the several parties: But among the vulgar a Puritane (all over England where ever I came) was one that would speak seriously or reverently of God or Heaven, or of the Scri∣pture, and that would talk of Hell or the life

to come, or call men to prepare for death or judgement, or that would not swear, or would reprove a swearer, or a drunkard, or a Pro∣phaner of holy things: or would not spend part of the Lords day in sports or idleness; or that would pray in his family, or read the Scripture and pious Books, or religiously educate and instruct his children, or teach his servants to fear the Lord, or would go hear a Sermon at the next Parish when there was none at home, &c. These were the peo∣ple (whether they were conformable or not) that in all Countries were called Puritanes and Precisians, and hated and reviled openly as if they had been men not be endured on earth. And in Preparation to the war, not very long before it, your party in their wis∣dom, gave them a new name, and the Puri∣tane was called a Round-head (A Learned invention; intimating that the Puritanes do speak, and not as Long-heads, bark or grunt.) And when the wars had given Li∣berty to the rage of such as hated Puritanes, then ordinarily he was a Puritane or Round-head that was heard to pray or sing a Psalm in his house, and such like. Sometimes the sign of Purgation, by which men must prove themselves no Puritanes, was, If they could swear nine oathes in a breath. The way that

one company of the Kings Souldiers testified their freedom from this crime by (as credible impartial witnesses in Somersetshire told me, that saw them do it) was by Pricking their fingers, and letting their blood run into the cup, and drinking a health to the Devil in their own blood. Now among all these sen∣ses, me thinks you should have told men which is yours, before you had talkt so much against the Puritanes, unless you would com∣prehend them all. In the mean time, as Custom is the master and interpreter of speech, so you that speak to the vulgar, must by them be supposed to mean as the vulgar, and by a Puritane to mean a man that feareth God, and seeketh first his Kingdom and Righteousness, and more carefully provideth for heaven then earth, and is so precise, that he will not drink, and swear, and go to hell for the company of good fellows. The impious rout of the vul∣gar will understand you thus, whether you will or not. By which you may conjecture what good your Book is like to do them, what∣ever you intend. Had you been writing against Papists, would you not be loth to say that they are all Hereticks and Traytors? And yet if you will say that you mean by Pa∣pists only such a•• Grotius doth describe and mean, when he speaks against them, you

might easily justifie the truth of such words. But all the Papists in Europe that know of it, would nevertheless suppose you wronged them, as long as the common use of the word [Papist] doth teach men to make a more ex∣tensive interpretation of it. And so in the present case.

Sect. 24. And let me tell you that where∣as * 1.24 in your commendation of Grotius, you in∣timate that you are a friend to Catholicism, in Principles and Disposition, you lamen∣tably deviate from it, in your uncharitable censures of the Puritanes and Presbyterians; Its no Catholick Church that cannot hold such men as these, nor a Catholick Dispositi∣on that cannot embrace them with that un∣feigned special Love that's due to Christians. I am confident, upon long acquaintance with those that the world calls Puritanes, that God thinks not of them as so odious a Generation, as you endeavour to make them seem to the world. I can say with boldness that I have attained to so much impartiality in my Re∣ligion, that I would gladly cleave to any par∣ty how much disgraced soever, that I could perceive were in the right: And after the best account I can take of all the parties now on earth, these are my fixed resolutions and

desires, even to be Catholick in my Estima∣tion and respect to all, Loving all Christians of what sort soever, that may be truly called Christians; but not partaking of the errours or sins of all that I thus love; and therefore not to imitate all in their way of worship or conversation; but with this Catholick Cha∣rity to have the Conversation of such as the world hath long called Puritanes; and in this state I desire to die. And I had rather my right hand were used as Cranmers, then I should have written against Puritanes what you have done. O how should I fear that ter∣rible saying of our Lord, Mateh. 18. 6. Whosoever shall offend one of these little ones which believe in me, it were better for him that a Mill-stone were hanged a∣bout his neck, and that he were drowned in the depth of the Sea.

Sect. 25. But to pass by these: I have * 1.25 here in these following sheets obeyed your in∣vitation, about my censures of Grotius and his English followers, and given you the Rea∣sons of what I said. But I desire you to con∣sult with some that are more impartial then you or I, whether you be not guilty of injustice in calling your Book [A vindication of Episcopal Divines] from me: Intimating

to those that take words in their common sense, that I had laid some charge upon Epis∣copal Divines in the general, when it was so few that there I spoak of, with a description of them, and a profession of my great respect and reverence to so many of the rest. And if you would know more then yet I have told you, what evidence there is that England be∣friended the design of Grotius, I pray you read Mr. Prins Introduction to Canterbu∣ries Tryal; and his History of his Tryal; and his Rome's Master-piece; and his Popish Royal Favourite: Of all which I now re∣commend nothing to you, but the Proved Evidences and Matters of fact, which you may receive from the greatest enemy.

Sect. 26. One thing I have a mind to ad∣vise * 1.26 with you about for my own information: I perceive (without distinction) you do with some reproach and bitterness express your dislike of Ministers living on Seque∣strations: Not knowing your Reasons, I am desirous to be better informed herein, to avoid much guilt which else I may and do incur if I be mistaken: For I must confess to you that it is not only my opinion that the thing is law∣ful, but that I take it for one of the best works I can do, to help to cast out a bad Mi∣nister,

and to get a better in the place: So that I prefer it (as a work of mercy) before much Sacrifice. As for casting out Able, Faithful, Godly Ministers, because they are Prelatical, Presbyterial, Independent, Armi∣nians, or interested in the late civil differen∣ces, this I utterly disown: But the casting out of the utterly insufficient, ungodly, un∣faithful, scandalous, or any that do more harm then good, I take it to be one of the most pi∣ous and charitable works (supposing a better put in the place) that I can put my hand to: Now if I be mistaken in this, I should be glad of your help for my conviction: For I am still going on in the guilt. I need not go to Mr. Whites Centuries to be acquainted of the Qualities of the Ejected: Our Coun∣tries have had too many of them, that have long been a burden instead of a blessing; Some never preached, but read the Common-Prayer Book, and some preached much worse then they that were never called Preachers. Some understood not the Catechism or Creed; many of them lived more in the Ale-house then the Church, and used to lead their people in Drunkenness, Cursing, Swearing, Quar¦reling, and other ungodly practises, and t∣mend all by railing at the Puritanes and Preo¦cisians: Some that were better, would be

drunk but now and then, and preach once a day (remembring still to meet with the Pre∣cise, lest their hearers should have any mind to become Godly), but neglected most of the Pastoral care, and lived in much worldliness and prophaness, though not so disgracefully as the rest. Now my opinion hath been and is, 1. That it is a work of great charity to souls, and honour to Christ and the Church and Gospel, to cast out these men, till they prove reformed. 2. That when they are cast out, others that are more fit must be put into their places, and live on the Church mainte∣nance as these did. My Reasons for the first are, because I am a Christian, and believe that there is a God, a Heaven and an Hell, and that our people have souls to save or lose, and that a Ministers [taking heed to him∣self and unto Doctrine, and continuing therein, is Gods appointed means of saving himself and them that hear him, 1 Tim. 4. 16. with many the like Reasons, which be∣ing obvious I recite not. My Reasons for the second are, 1. Because the maintenance is for the Ministry, and the Ministry is for the end, even the good of souls and the honour of God, &c. He therefore ceaseth to be the Minister, or do the work, or be capable of the ends, and thus by his own viciousness, doth cease to

have a right to the maintenance: and he that is the Minister and doth the work, ought by the Magistrate to have the maintenance conferred on him. 2. From a Parity of Rea∣son: If it be just and necessary in lower cases, much more in this. If every City had a Physitian that was maintained by a publick stipend for the publick service: and if igno∣rant, or malicious, or careless men get in, that kill men instead of curing them, it were cruel and bloody Charity to keep in these men, and let them kill more, for fear of Sequestring their maintenance. To let a cowardly, un∣skilful or trayterous Commander, keep his place and undo the Army, and cast away his Souldiers lives, for fear of Sequestring his pay, is cruel Charity. To let an ignorant Pi∣lot cast away the Ship, for fear of Sequestring his pay, is also cruel Charity: So by a School∣master, a Steward of your estate, or the like: And to leave the City without a Physitian, the Army or Regiment without Commanders, the Ship without a Pilot, lest another should live on the Sequestration, is as cruel still. 3. It was the intent of the Donors, and of God himself in requiring and accepting the Donation, that the maintenance should be fi∣nally and chiefly given to God and the Church, and not to particular men, but in order to these

ends: and therefore the Right must be secu∣red (and the use) to God and the Church; or else the Intent of the Donors will be frustrated. 4. What a misery else will the Church be cast into, if the souls of thousands must be left de∣solate, because a Woolf is once crept in? 5. This would discourage others from ever being Be∣nefactors to the Church, if they see that the Churches enemies must keep it as their due, because they have got possession. 6. So long as the fore-described men did keep their Church-maintenance▪ I think, before God they were usurpers, (like the Physitian that takes mo∣ney for killing men by ignorant applications, poysons, or neglect) And therefore that they are bound, if possible, to make Restitution of all the Tythes or other maintenance that ever they received (while they were such) as truly as if they had broke mens houses for it, or robbed them by the high-way. And if it be so, then cannot it be unjust for the Magistrate to dispossess them of it, and deliver it to others. If (as you seem to mean) you would have had none of all those Insufficient ones, Drunk∣ards and the rest before described, to be Se∣questred, nor any better put in their places, but all to be as it was under the Prelates; or if you think the fore-described to be as good as the Puritanes that are now substituted, that

differ from you, plead then no more to this Ge∣neration for the Piety of your Principles: For its easie to see what a friend you are to the Church, and what a case you would bring it to if you had your will. You would then with Grotius, do more then wish that there were not a Puritane left in the world. But if this be not your meaning, it had been meet that you had spoken with limitation, and told us what Sequestrations you are against, and not have spoken so in general.

Sect. 27. Your phrase of [growing fat * 1.27 or lusty upon Sequestrations] with such like, do seem to intimate, that you either are one of those, or uncharitably judge others to be such, that take the carnal Accommodations of the maintenance, to exceed the flesh-dis∣pleasing duties and sufferings that faithful Ministers must expect. I will not say to you as Grotius to Rivet, Viles, vaenalesque animae, &c. Men judge as they are: but I will seriously profess to you, that I unfeign∣edly judge my self far below many Ministers about me that live upon Sequestrations, in point of self-denyal, and of exemplary holi∣ness; and yet I that am so far below them, can truly say, 1. That if you could give me but probable evidence that my Ejection and

Sequestration and Silence would be more to the good of souls (by a better supply) then my continuance in the Ministry, and that the Church would have a better provision if we were out, I would prevent a Sequestration, and be so far from being against it, as that I would presently surcease my self; yea and be glad to further the Ejection of all the Puri∣tanes, as you call them, in the Land, if I did believe that the Church would be bettered by the change; and I would not beg for the Mercy of a fifth part for them, but let them live as well as they can, if the Church have benefit by it. 2. And that if you could but assure me that it were lawful for me, and bet∣ter for the Church thus to surcease, and de∣liver up to you or any other my work and maintenance, my flesh would rejoyce in the ease, and my mind in the benefit of the Church; and if I know what is in my heart, I should be no more sorry for the loss of my Church-maintenance and place, then the Ox is for be∣ing unyoked, or the School-boies for the break∣ing up of School. Do you in the ears of the world, give out such thoughts of the painful, burdensem, suffering life of faithful Mini∣sters, as if their Sequestrations were so va∣luable for men to grow fat and lusty upon, as to make such a life seem desirable to the flesh,

which calls for so much patience and self-denyal? So many temptations have I felt my self, to run away with Jonas from Gods work, and so oft am I provoked to look back, and such delightful thoughts hath my flesh of a retired private life, (looking towards it at the horse to his Provinder or Pasture) and so oft have I been driven to pray to God for the pardon of this sin, and strength against it, (when yet my discouragements are less then most about me meet with) that I must needs take it to be my duty both to rejoyce with thanks and praise to God, that so many Godly painful Ministers can still hold on, under all their discouragements from the wickedness and ingratitude of men, and the greatness of their burden, and also daily to beg of God that he would support them with patience, and help them to bear their heavy burden, and conquer the with-drawings of the flesh, lest they should forsake the work and burden, and therewithall the power, preheminence and maintenance, which you would make men think they do so highly value.

Sect. 28. As for your main Controversie * 1.28 with Mr. Barlee, I find no call to interpose in it any further then to tell you, that If it shall be proved to you that the Calvinists that

follow the Synod of Dort, or contradict them not, do extend the Mercy of God, and the Merits, Sufferings and Grace of Christ as much to all as you do or as the Jesuites them∣selves do; then me thinks I should intreate you to be reconciled to them, and to forbear your indignation, and odious characters and infe∣rences: But whether they do so, I shall leave you to judge, when with what is said you have considered what follows.

Sect. 29. 1. That the Jesuites about * 1.29 Election say not that God hath Absolutely Elected all to life, but that he hath Elected certain qualifications to be the Condition, and so hath chosen all men to be saved on Condi∣tion they Repent and Believe, &c. This much do the friends of the Synod of Dort grant you as a common thing. They confess that God hath from Eternity Decreed that Faith and Repentance shall be the Conditions of life, and that none but the persevering shall be sa∣ved; and that he hath Decreed that there shall be a General Gift or promise made of pardon and life to all upon these Conditions: And though they like not the name of a Con∣ditional Decree as importing that the Act of Decreeing is suspended on a condition, yet hey profess (even Dr. Twiss himself oft)

that the Decree doth suspend the Benefit of∣fered us, upon a Condition. So that truly (if I can understand them) they are for as much General Election to the utmost as the Jesuites are: But the difference is that the Synod is for more: Even for a special Electi∣on of some to be Infallibly saved (agreeable to the Scriptures): which no whit diminish∣eth the Mercy that is common to others: They have not the less because we have more.

Sect. 30. And the same may be said of * 1.30 the Purchase as of the Decree. That the sins of all the world were the cause of Christs death, or as Paraeus saith, in Script. Synodal) were laid on Christ, the Synod never denyed; nor that it is a satisfaction sufficient for all (which they maintain); nor that Christ hath procured a Grant and offer of pardon and life to all on condition of faith and repentance: So that they grant as much for All as the Jesuites: Only they say, he hath done more for some, that are given him in a special manner by the Father.

Sect. 31. The same also I may say of the * 1.31 Gift of Grace. The Jesuites say, that all men (that hear the Gospel at least) have so

much Grace bestowed from Christ, as that the matter is brought to the choice of their own wills, whether they will have Christ and life or not; And so say the followers of Augustine and the Synod: Only they add, that Christ doth more for some, then this; not only bringing it to the choice of their wills, but giving them the Grace infallibly to chose it.

Sect. 32. The same also may be said of * 1.32 the Grace of perseverance. The Jesuites say that he giveth all men to persevere if they will: And the Synodists say that and more, with Augustine, that he giveth the will and perseverance it self to the Elect.

Sect. 33. It is true that whereas Au∣gustine * 1.33 thought that Eventually the Elect only persevere; and some that are sanctified and not Elect, do fall away; the Synod do judge otherwise: But note, 1. That they deny not but men may fall from a present ca∣pacity of salvation, and under the necessity of a renewed Repentance to put them again in∣to a present capacity. 2. That this is nothing to the point in hand, of the extent of Grace, save only that the Synodists do extend Grace further, or advance it more then the Jesuites

do. For they allow as much to all as the Je∣suites, even for perseverance; but as Au∣gustine and the Dominicans give more to some (the Elect) then the Jesuites; so the Synod gives more to some then Augustine; or if you say, they give less, because they de∣ny Sanctification to the non-elect; as that is but a mercy that increaseth their misery ac∣cording to the Jesuites, so its more fitly said, that they give more then less: He that saith [All that ever are sanctified truly, shall be saved] doth more advance the grace of God, then he that saith [Some that shall never be saved are sanctified.]

Sect. 34. And a•• for the point of Free-will, * 1.34 the Jesuites and Dominicans differ about the Definition of it; and the Feuds seem unreconcilable: The Synod hath not meddled with defining Natural Free-will: and there∣fore you cannot say they are your adversaries; And if they had, yet that is a Philosophical Controversie, and not about the extent of Grace: So that I think I may conclude that the Synod gives as much as the Arminians or Jesuites to Ʋniversal Grace, both in Decree, Redemption, and Execution by Collation of Grace; but they give more to the Elect.

Sect. 35. And seeing this is (I think) * 1.35 undenyable, judge I beseech you but impar∣tially, whether it be Christian dealing to give out, that they do by the restraint of Grace, make God a Tyrant, Cruel, not lovely to man, a Dissembler, with abundance of the like; when they came not a step behind the Jesuites or Arminians in setting forth Gods Love to All, but go beyond them in Extolling his special Love and Grace to some, even to his Elect.

Sect. 36. If you say, that they withall * 1.36 assert, that without this special Grace men cannot Repent, Believe, &c. and therefore they make God cruel in denying them that which is of necessity to salvation. I answer, 1. If they do say this, they do not deny a jot of Grace that you assert, but only assert that Original Pravity which the adversaries de∣ny. Let that then be known to be the diffe∣rence, that they make God more Gracious, and man more sinful and impotent then you do: and do not say that which is not so, that they make God less Gracious, because they make man more sinful. But 2. I told your Tilenus the truth even now, that its an hard Question whether in this you differ at all, (unless with the flat Pelagians you deny Ori∣ginal

sin.) For what mean you or they, when you say men Can or Cannot Repent and Be∣lieve? Is there any thing in the will besides a Natural Power or Faculty, and an Habit, Disposition or Inclination to act, and the act it self? I know of no more: And as to the Natural Power of Willing, the Synod is agreed with you that it is in all: or else ••hey were no men: And so far all Can Repent and Believe: But as to the Inclination or Habit, the Jesuites themselves cannot deny but the Impenitent are without it; yea more, that they have the contrary habit of evil; and so far they Cannot Repent or do well. So that when the Synod says they Cannot, they speak but of a Moral Impotency, which is nothing else but Habitual unwillingness; and so the Cannot and the will not is the same thing: and its all one to say, [The Impe∣nitent Cannot Repent without special Grace] as to say, [The Impenitent are so Habitually Impenitent, that they will not Repent without special Grace.] Some other objections I know may here be raised, which I may not be so tedious as to discuss at this time.

Sect. 37. These things considered, I be∣seech * 1.37 you Brother in the name of Christ, to cease your too uncharitable distances and cen∣sures, and entertain yet those Principles that are truly Catholick, and dare not to shut out any from your Love, or Peace, that you cannot Prove that Christ shutteth out. Especially take heed of using thus the choicest of his servants, but look upon them with a single eye. And for them and the Synod of Dort, I may well challenge that Justice from you, as to im∣pute no such opinions to them which they pur∣posely disown and publickly profess to detest: As [That the most hainous sins do not hin∣der the salvation of the Elect, however they live: That the Reprobate cannot be saved, though they truly perform all the works of the Saints; That God by his own meer will, without any respect at all to sin, or sight of it, did predestinate and create the most of the world to damnation; That Reprobation is the cause of Infidelity and Impiety, in the same manner as Election is the fountain and cause of faith and piety; That many harmless Infants of Believers are snatcht from the mothers breasts, and tyrannically cast into Hell, so that neither Baptism, nor the Churches prayers in

Baptism can profit them. These with abun∣dance more (that are charged on them) the Reformed Churches do with all their hearts detest.] Saith the Synod themselves, in Conclusione Decretorum.

Sect. 38. To conclude, we should live in Peace, if the advice of the Synod (ibid.) * 1.38 were followed [A phrasibus denique iis om∣nibus abstineant quae praescriptos nobis ge∣nuini sanctarum scripturarum sensus limites excedunt, & protervis sophists justam an∣sam praebere possint, doctrinam Ecclesia∣rum Reformatarum sugillandi, aut calum∣niandi.] And if withall we were humbly conscious of our own frailty and fallibility, and could maintain that unfeigned Charity to our Brethren, which beseemeth all the Dis∣ciples of Christ, and which would cause us to say and do by others (even in our Contro∣versal writings and private speeches of them) as we would have them say and do by us.

Dear Brother, you must either take this course, or wish you had taken it.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  §. 4.
• * 1.5

  §. 5.
• * 1.6

  §. 6.
• * 1.7

  §. 7.
• * 1.8

  §. 8.
• * 1.9

  §. 9.
• * 1.10

  §. 10.
• * 1.11

  §. 11.
• * 1.12

  §. 12.
• * 1.13

  §. 13.
• * 1.14

  §. 14.
• * 1.15

  §. 15.
• * 1.16

  §. 16.
• * 1.17

  §. 17.
• * 1.18

  §. 18.
• * 1.19

  §. 19.
• * 1.20

  §. 20.
• * 1.21

  §. 21.
• * 1.22

  §. 22.
• * 1.23

  §. 23.
• * 1.24

  §. 24.
• * 1.25

  §. 25.
• * 1.26

  §. 26.
• * 1.27

  §. 27.
• * 1.28

  §. 28.
• * 1.29

  §. 29.
• * 1.30

  §. 30.
• * 1.31

  §. 31.
• * 1.32

  §. 32.
• * 1.33

  §. 33.
• * 1.34

  §. 34.
• * 1.35

  §. 35.
• * 1.36

  §. 36.
• * 1.37

  §. 37.
• * 1.38

  §. 38.