I Understand by several that were your Hearers the last Lords day, (and these not of the weak­est or least intelligent of them) that in your Ser­mon at Pauls before the Lord Major and Al­dermen of this City, with many others, you were pleased to vent your self with much un­seemliness of Passion (which gave great offence to the sober and most considerate part of your Auditory) against certain Opinions, which through the violence (I in Charity pre­sume) of the distemper then upon you, you so far forgat your self as to call Pelagian and Arminian; and that in the heat of your Discourse upon this Theam, you reflected in words of much bit­terness, and with height of indignation, upon a Book lately pub­lished, which (as my Intelligence beareth) you either plainly said, or insinuated, maintains the said Opinions. That by this Book you meant that, intituled, Redemption Redeemed, your Auditory ge­nerally conceived, and your self (I presume) will not deny. Sir, you are a Gentleman, to whom I never (to the best of my know­ledg) gave the least offence: if unwittingly I have done it, I am ready to make you all Christian satisfaction. For your parts of learning and knowledg, according to what grounds I had to make an estimate of them, I proportionably honored you: and much more, because (as I always conceived, until now) you chiefly em­ployed them about that most honorable and worthy work of pro­pagating the Glorious Gospel of God in the World. That testi­mony also and report, which from many hands, time after time, I [Page 4] received, concerning your Moralities, goodness of spirit, blame­lessness of conversation, &c. much advanced my esteem of you. Notwithstanding had you poured shame and contempt upon my head alone, had you ground to powder onely me, and my Name, you might have done it without trouble or inconvenience to your self, at least from me: such Millars in black clothing I meet with dayly, and let them pass quietly by me. But in as much as you have magnified your self, in your wrath and height of spirit, against the Truth, yea several of the first-born and most important Truths of the living God, it will neither stand with that loyalty of obedience, which I owe unto the Command of God imposed on me in that behalf, nor with that love which I owe unto your self as a Chri­stian Brother, to suffer such a sin to rest upon you. The Lord God Almighty, before whom I stand, knoweth, that I delight not in Contests with men: I am all desires made, for peace with all men, and for a quiet and retired pilgrimage on Earth. So that whenso­ever I contend with any man, I sacrifice the darling-disposition of my Soul upon the service of the Truth. Nor shall any man approve himself more easie to be entreated, upon any equitable, yea or toler­able account, or more willing to receive satisfaction from him that hath offended him, then I. Therefore Sir, I beseech you, trouble not, dishonor not your self, either with seeking out, or with pre­tending to finde, any other construction, meaning, or intent of this Address unto you, then as a simple, plain-hearted, and right-christi­an Application of my self, to vindicate the just right and claim of the dearly beloved of my Soul (and I trust, of yours also) Truth.

First therefore, whereas you were pleased to take that undue li­berty of Conscience, as to affirm, That the said Book, against which you so publickly inveighed, before you had (I fear) privately survey­ed it, or that the Doctrines or Opinions maintained therein advance carnal Reason into the Throne of God (or words to like effect) be pleased to understand, that this was an assertion, proceeding either from ignorance, and this extreamly palpable and gross, or else from an itching humor to asperse, and defame, though never so untruly: both which are very evill Oracles for a Minister of the Gospel to consult about his Pulpit affairs. And Sir, I judg that I may very Christianly expect from you, that either you produce some passage from the said Book, wherein carnal Reason is so magnified, as you affirmed (which I am certain you cannot do,) or else that you make [Page 5] an ingenuous and free acknowledgement, that at this turn you lost your way of dealing Christianly. That Reason, the use, exercise, and service whereof the Preface of that Book requireth of all men, in, and about matters of Religion, is not carnal Reason, if by car­nal, you mean, sensual, worldly, blinde, corrupt, or the like: but that Candle, or Lamp of the Lord (as Solomon calleth it, Prov. 20. 27.) that spiritual or inward Light, which God himself hath plant­ed in the Souls of men, by which they are made able, though not always willing, to search out, discover, and discern many worthy Truths, as well concerning God himself, as, that he is, that he is good, wise, just, powerful, &c. as in other things. It is not by car­nal Reason [ i. e. by Reason as it is made, or becomes carnal, through the wilful negligence, and sinfulness of men] that men by the force and help of it come to discover that there is a God, or that this God is Good, Just, &c. the carnality that cleaves to it, is a cumber, and hinderance to it, in such actings and workings as these: but it is by Reason, as retaining that of God in it, or such impressions of divine Light, whereby, notwithstanding much en­feeblement and dimness contracted by the irregularities of men in sundry kindes, it is yet able, and in some capacity, to discover and judg of many such worthy Truths, as those mentioned. Nor doth the said Preface ascribe this ability, or capacity we speak of, unto Reason simply considered, or as bare or meer Reason, much less, as carnal Reason, but as super-intended, influenced, and supported, in, and about her movings and actings, by the Spirit of God him­self. Which Spirit of God seldom or never withdraweth himself, in his super-intendency over the Reasons and Understandings of men, to such a degree, but that they are still preserved in some ca­pacity of searching after, finding out, and discerning aright, the things of their eternal Peace (I mean, things essentially requisite hereunto) until after much, and long abuse of his gracious presence and treatings with them, by walking stubbornly against that Light of the Truth, wherewith he hath enlightened them, and those motions and secret excitements unto Righteousness, with which he hath followed them from time to time. Besides, what Reason soever it is, which the said Preface interesseth in the discerning and judging matters of Religion, it is so far from advancing it into the Throne of God hereby, that it onely subjecteth it to the Com­mands of God in this behalf, who in a thousand places enjoyneth [Page 6] such duties unto men, to the performance whereof they cannot prepare or fit themselves in the lowest degree, without the use and exercise of their Reasons and Understandings. Therefore Sir, your Charge against the said Book, or Preface, with the advancing of carnal Reason, in one kinde or other, but especially, into the Throne of God, is a most Unchristian, yea Unmanlike Slander, having nei­ther ground, nor colour of ground, for the justification of it.

Secondly, Whereas you represented (indeed, reproached) the said Opinions of your Contest, as the great Advancers of Natures, and Adversaries to the free Grace of God, I desire an ingenuous, fair, and Christian Account hereof also. For certain I am (and you may readily be so too, if you please, in case you be not as cer­tain already) that the Scriptures lay not the least jot or tittle of any such imputation upon them. If you plead, but Reason doth; do you not give both me and others, by this plea, just cause to judg, that you manage your Religion by affection, or peradventure onely, and reserve your Reason for unworthy practices? But however, I shall be content to stand by the award of Reason in the case. For certain I am, the matter being as clear as the light at Noon day, that the said Opinions are the great Afflicters, Humblers, Abasers of Nature (if by Nature, you mean, Nature corrupted and depra­ved) and withall, the great Advancers and Magnifiers of the free Grace of God; resolving all the shame, guilt, demerit, punish­ment, of all the sins that are committed under the whole Heaven, into the corruption and depraved Wills of men; and all Acts of Righteousness, Holiness, Faith, Repentance, &c. in the World, together with the rewards of them, into the free, meer, undeserved Grace and Bounty of God. Whereas your Chimerical Notions and Doctrines of a peremptory Personal Reprobation from Eter­nity, of necessitating Grace, &c. do most notoriously and mani­festly burthen and charge the most infinitely-pure and righteous, the most infinitely-sweet and gracious Nature of God, both with all the shame of all the sins and wickednesses, that are practised in all the World, as likewise with all the miseries, punishments, tor­ments, which ever come to be inflicted upon poor Creatures for such things. All the water in the Sea will not wash your Opini­ons clean from the stain and horrid foulness of this abomination. They that have attempted the washing of them, AEthiopem la­varunt, have (according to the Proverb) but washed a Blacka­moor. [Page 7] And as for your pretended magnifyings of the Grace of God by your Opinions, they are nothing else but the abuse of the simplicity and credulous weakness of inconsiderate men. For the certain Truth is, that were the Grace of God such a thing, as you, with others of your Sence, imperiously and importunely obtrude under that name, upon the Judgments and Consciences of men, the Receivers of it were never the neerer Salvation for the collation of it by God upon them. This is made manifest above all reasonable contradiction in Pag. 319. of that Book which you so much abhor.

Thirdly, Whereas you, after the usual manner of those that a­bound in Passion, but are scanted in Understanding, filled the ears of your Auditory with a sound of words, purporting I know not what sad uncomfortableness in the Doctrine about falling away (maintained in the said Book) you should have done well, before you had condemned the innocent, not onely to have heard his Cause, and weighed his Plea, but to have given likewise some competent account (at least) of the insufficiency and unsatisfacto­riness of it. I can hardly think that you had perused the nineth Chapter of the Book you wote of, before your definitive sentence against the said Doctrine: because this Chapter chaseth far away that Bugbear of uncomfortableness from before the face of that Doctrine, and lodgeth it in the Heart and Soul of that Doctrine of Perseverance, which is (it seems) the enticing Dalila of Doctor Hills Soul. I perceive that the observation of this Rule of Christ, Judg not according to appearance, but judg righteous Judgment, is very rare amongst men.

Fourthly, Whereas you put your Auditory upon the temptation to beleeve, that the nineth Chapter of the Epistle to the Romans, doth not at all treat of Justification by Faith, but of your Personal Reprobation from Eternity, or (which comes to the same) of a li­berty in God to chuse and reprobate what persons he pleaseth; and sought to make them partakers of your faith herein, by telling them stories of v. 13, 14, &c. of this Chapter, as if they were all words, sentences, and thoughts made for your minde in the business, I here offer unto you in a friendly way, to confer with you at your best leasure, about the sence and import of these Verses, either private­ly with your self alone, or with two, or more, or with as few, or as many, as you please, in presence. At this Conference I shall de­sire also to have the spirit of that boasting of yours throughly tried, [Page 8] which you built upon some other Texts of Scripture, with the slime of these, or such like words, in stead of better mortar, viz. that whilest they stand, your Opinions cannot fall. Indeed if you dare not trust your Reason with the managing of the Conference, but resolve to negotiate the business with your Passion, or with affection onely, I am like to make small earnings (and your self as small) of the opportunity, were you willing to afford it. But if you have that good Opinion of your Judgment and Understand­ing, that you will allow these to treat, I make little question but by the mediation and consent of these, I shall prevail with you, as to the argument, or subject matter of the nineth to the Romans, to exchange your Reprobation for my Justification, and to acknow­ledg, that the Apostle in this Chapter discourseth still forward that great Doctrine of Justification by Faith, which he had (onely with some occasional insertions of other matters by the way) prosecuted (well-nigh) from the beginning of the Epistle. As for your con­ceit of a Personal Reprobation from Eternity handled in the said Chapter, you may, if you please, see the comb of the confidence thereof cut by that Hand of Light, which is stretched forth in the 68 Page of that troublesom Book we spake of, where the 15 and 21 Verses of the Chapter are in part opened. Somewhat also upon the same account is to be seen pag. 462. of the Book.

Fifthly, Whereas you challenged or charged your Adversaries, that they are wont indeed to discourse other the Attributes of God, but seldom or never speak of his Soveraignty; first, I do not remember where I ever found, no not in any of those Authors, which you (I suppose) presume yours, the Soveraignty of God numbered amongst his Attributes. But, 2. he his Soveraignty an Attribute, or no, I beleeve it was very inconsiderately (to speak softly) affirmed by you, that the persons you charge, seldom or never treat of it. I know none of them (nor do you, I suppose, know any more) that omit or wave the consideration of it, when ever any good occasion falls in their way to discourse it. Some­what you may finde concerning the Prerogative of God (which, I presume, is either the same, or of very neer affinity, with his So­veraignty) in the Book so oft pointed at, pag. 67, 68 Yea the Soveraign­ty of God is expresly & by name asserted in the latter of these pages.. Indeed it is no great marvel if you finde not the persons you mean speaking much of the Soveraignty of God, as you call Soveraignty: they are not wont to speak much of that which is not. I beleeve you will [Page 9] finde that, which you notion for Soveraignty in God, disclaimed by the great Founder and Father himself of your Faith in your Contra-Remonstrancy, Mr Calvin I mean, in this Passage from his own pen. Facessant ergo procul à piis mentibus monstrosae illae spe­culationes, plùs aliquid Deum posse, quàm conveniat: vel eum sinc modo & ratione quicquam agere. Nec verò commentum illud re­cipio, Deum, quia Lege solutus sit, quicquid agat, reprehensione vacare. Deum enim qui exlegem facit, maximà cum gloriae suae parte spoliat, quia rectitudinem ejus ac justiciam sepelit These Latin passages speak in English to this effect. Far then be such monstrous [...] ­culations as these from pi­ous mindes, that God can do something more, then what is conve­nient; or that he doth any thing without measure or reason. Nor do I admit of that devised conceit, that God is there­fore improv­able, whatsoe­ver he doth, be­cause he is free from all Law. For he that makes God lawless, de­spoileth him of the greatest part of his glo­ry, because he buryeth his Rectitude and justice. Calvin. Opusc. De AEternâ Dei Praedest. p. 843. I have ground to sus­pect, that by your Soveraignty of God, you mean a lawlessness, or exemption from all Reason, rectitude, or justice in acting. If so, you see you Anti Calvinize, as well as Anti-Arminianize, yea, and that which is worse then both, you Anti Christianize, blas­pheming God by Attributing that to him, which is so inconsistent with his glory.

Sixthly (and lastly) Whereas you reflected upon the Author of that Book, which so torments those that dwell on the Earth, as if he falsified, wrested, perverted Authors, after the maner of the Bishops in their days, when they pleaded for Altars, &c. or used words of this import; the very truth is, that this also, if it be comely to call a spade, a spade, is a pure, pute, and putid calumny. The Authors cited in the said Book, at least the far greater part of them, speak as clearly, as di­rectly, as distinctly, to the heart of the main Doctrines maintained in the Book, as the Author of the Book himself. Nor are you, nor any other man, able to prove the least touch of any falsifying, or per­verting any one Author brought upon that stage. Si quid humani­tùs acciderit, if there be any thing unwittingly mistaken (as mis­takes in this kinde may be incident to the most upright of men) in any quotation, this onely proves the Author to be a man, not a falsifier. Yea, there is nothing asserted or maintained in the said Book, especially in the two main Doctrines there contended for, but what (for substance, and effect of matter) is plainly affirmed, and held forth, over and over, not onely by he best and most Or­thodox Fathers, Chrysostom, Augustin, &c. but by the most Orthodox Writers likewise of later Times, as Luther, Calvin, Musculus, and others. Yea your selves, the Preachers of this pre­sent Age, how ever by times you appear in flames of fire against them, yet otherwhile, and sometimes in one and the same Sermon, [Page 10] you give Testimony unto them. There is sufficient proof made pag. 561. of the Book so impotently decryed by you, that a Jury of no fewer then 52 Preachers, and amongst these, such as are count­ed Pillars, in, and about the City of London, in the same Pamphlet, wherein (as they pretend) they give Testimony to the Truth of Jesus Christ against Errors and Heresies, do clearly build up the principal Doctrine avouched in the said Book, viz. that which teacheth General Redemption by Christ. Yea your self, in this ve­ry Sermon, wherein you set your self with all the might of your indignation against it, yet gave the right hand of fellowship unto it, in granting and affirming, that you beleeve and teach, That had Judas beleeved, he should have been saved by Christ. See (I desire it rather to your satisfaction, then shame) the Doctrine of General Redemption demonstratively proved and evinced from such a Position as this, pag. 113, 114, 115, &c. and again, p. 135, 136. of that Truth-teaching Book, so often hinted. Yea the Synod of Dort it self (as is somewhere observed in this Book Page 547) acknow­ledgeth, that If Redemption be not acknowledged as a common benefit bestowed on Mankinde, that General and promiscuous Preaching of the Gospel committed unto the Apostles to be per­formed among all Nations, will have no true foundation. There­fore whilest you oppose and clamor against General Redemption, you do not onely cry down the glory of the unsearchable riches of the free Grace of God, vouchsafed in Christ unto the World, but also quarrel and fight your best friends, as well as those, whom you count your Adversaries, and traduce under the Name of Pelagians, Arminians, &c. liveries made of the same, or like cloth, which the Servants of the Truth have been compelled to wear in all ages. Yea in such your inconsiderate Contests, you act as men divided, in, and against your selves; and your sayings, like the children of Am­mon and Moab, when they came forth to battel against Judah and Jehosaphat, help to destroy one another 2 Chron 20, 23.

Sir, The Premisses considered (with several other things of no better import, about which notwithstanding I shall not be trouble­som unto you, at the present) I cannot but expect some Christian satisfaction from you, at least in the behalf of those most worthy and important Truths of God, which you so unworthily, and this standing in the place of God, traduced unto his People. And (to deal plainly and clearly with you) the Satisfaction I expect must [Page 11] be some ways commensurable to the misdemeanor, in circum­stances respecting as well the publiqueness of it, as the notorious­ness and offensiveness of it, in all particulars. I expect likewise that this Satisfaction be speedy, and without delay: or at least that you will spedily engage your self verbo Sacerdotis, that you will ac­cordingly expedite the same with the first opportunity. Other­wise I shall be necessitated to do that, which (I suppose) will not be for your Honor; I mean, to publish in print unto the World, your Athecological Demeanor in the Pulpit, as well in your Moral, as Intellectual Miscarriages; and shall out of hand begin with the printing of the Contents of this Letter, in case I hear not forth­with from you. Sir, if I knew how to relieve those Truths of God, which you desperately affronted, there, where they suffer­ed by you, and may yet further suffer (I mean, in the Mindes and Judgments of those who heard you, and of those who may hear the Contents of what you delivered upon this sad account) with­out making a breach upon your reputation, I should freely pass by mine own Interest, and demand nothing of you for Personal Re­parations; although I beleeve that you hardly know how to pro­voke at much as higher rate, then you practised provocation upon me, in the Premisses: unless (haply) that may be some allay here­of, that you were ravished by some other mans spirit, far worse then your own, into such a splenetique Ecstasie. For Dr Hill hath formerly worn the crown of a meek, temperate, and Christian spi­rit. But we read, that Moses the Saint of the Lord, and meekest man on Earth, yet was at the waters of strife provoked to speak unadvisedly with his lips: and I (with many others) do beleeve, that Dr Hill was overshadowed with the spirit of some Lion, or other (and which probably I could point at amongst the herd) when he conceived those roarings (as David expresseth somewhat the like carriages of the Tongues of men, Psal. 74. 4.) or those devouring words (another Metaphor of the same pen) whereof he was delivered in the Pulpit, May 4. 1651. The ground of my conjecture herein, is, partly because that which was born of him here, had so little of his own likeness in it, partly because it had so much of the likeness of another man. But, concerning my self, the best is, that I am secure, that neither you, nor others, can value me at any lower rate, then I do my self. You trod but upon the Earth, when you trampled me under your feet. If you pursue [Page 12] me to the grave, you cannot hinder my Resurrection; the day whereof will be time enough for me to become any thing. I trust you will take nothing amiss in these lines. If there be any thing hard in them, I hope you will put it upon your own account, not mine. The Law of Nature and Reason is, that they who be­get Children, should undergo the trouble and charge of keeping them, prove they never so troublesom, untoward, or hard-favor'd. They that will adventure [...] must make account to meet with that [...] which belongs to it. Howsoever my Prayer for you is, and shall be, that God will give you Repent­ance to the acknowledgment of his Truth, and your own Error.