SEeing the Doctrine of the Gospel tyeth not it's Disciples unto bare speculation and meer knowledge of the History; but also bindeth them to the practise, and edification of their neighbours; every man will say, that the use thereof consisteth principally in 3 things, which every Christian, but more especially each faithfull Pastor ought to pro­cuce so far fourth as lyeth in him: whereof the first is,

• 1. The conversion of a stranger to the faith.
• 2. The amendment of a bad living Chri­stian.
• 3. The consolation of the sick, and other­wise afflicted.

If therfore the Doctrine of the Presbyterian party cannot serve to any of these 3. ends, nay if it be directly contrary thereunto, no Chri­stian can doubt but that it is quits different [Page 2]from the Doctrine of the holy Scripture, which is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnesse. 2 Tim. 3.16.

The principall points & Doctrines of whom are contained in these 5. Articles.

1. That God by an absolute decree hath elected and chosen to life a very small number of persons, without the least regard either of their faith or obedience: and excluded the rest of mankinde from all saving grace, destined by the same decree unto eternall damnation, without any consideration either of the incre­dulity or impenitency.

2. That Jesus Christ dyed for no other than onely the elect; not having the least intention of his own, or commandment of his Father, to make a propitiation for the sins of the whole world.

3. That by the sin of Adam his whole po­sterity hath lost their free-will, being subject by an inevitable necessity to do, or leave un­done that which every man acteth or omit­teth, be it good or evill, being thereunto pre­destinated by the eternall and efficacious de­cree of God.

4. That God to draw his elect out of the corrupt masse predi [...]eth a faith in them, by a [Page 3]power equall to that whereby he created the world, and raiseth up the dead. So that they to whom he giveth his grace are not able to reject it; and that the reprobates cannot ob­tain it, although it be offered them in the preaching of the Gospel.

5. That they who have once received this grace by faith can never fall totally or finally, notwithstanding the most enormous sins that they can commit.

Let us now see what profit ariseth from this Doctrine, and how it serveth to the 3 ends and uses here above proposed.

First then if he that is of that opinion will go about to convert an Infidel, the Infidel will tell him, that he knoweth not how to love, nor yet beleeve that God to be true and just, which onely for his own pleasure hath destined the greatest part of mankinde to everlasting tor­ments without the least consideration of any sin, or at least onely for the sin of one man; who notwithstanding obtained pardon for himself after he had wilfully committed it. That herein he seeth not the least track either of goodnesse, or wisdom, or justice to use them so cruelly that are destitute of certain graces and benefits which this God hath never wil­led to have given them, and which these mi­serable [Page 4]wretches could obtain no other way, and to whom by an irrevocable decree he hath impo­sed a necessity, as well of sinning without having any power to repeat, as of perishing eternally: which are the words of one of their own Doctors. That it cannot be that God which in his Word doth make himself the lover of mankinde, who would that all men should be saved, and that none should perish, who sweareth by himself that he will not the death of a sinner, but that he repent and live, should keep them from re­penting, and being saved.

Yea, he will the more abhor that Doctrine, when it perswadeth that God useth double dealing, and hath a double will; the one ex­terior, whereby he inviteth the sinner unto grace, making as though he were desirous of his salvation; the other interior, and bidden, which is alwayes accomplished, whereby he Ieadeth him by inevitable means as well into sin, as to damnation.

The Infidel will say to his convertor, that Homer were sooner to be beleeved than he, when he saith, that he who speaketh contrary to what he thinketh ought to be held as an enemy▪ and hated as the gates of hell: and that in the judgement of these men, the most wic­ked hypocrite and traytor in the world doth [Page 5]most lively represent the Image of that God which he speaks of.

Now if this new Evangelist do tell him, that the passages of Scripture which say, that God would have all men to be saved, ought to be understood onely of some of every Nation and condition; the Infidell will reply, that then the Scripture ought with much more reason to say, that God would have all men to be damned, because that in every Nation and condition there are far more of these [...]han of them; and that in all reason the denomination should be taken from the greatest number.

But then this Catechist will bring another distinction, and say, how that God indeed wil­leth the conversion and salvation of all men; yet onely so as he approveth of those things in themselves, and not that he giveth all men the means necessary to obtain them. Our Ca­techumenist will be the more astonied, and de­mand of him further, how it is possible that God by an absolute and irrevocable decree should have ordained that those things which he naturally detesteth and hateth, should come to passe; and yet that those things which he loveth and liketh, should not. And if it were possible, his Cathecist will make him turn Ma­nichee, and think that this evill beginning, or [Page 6]evill God that is the author of all evill, hath continued warre with that God who loveth righteousnesse, and hateth wickednesse; and that an honest man should have just reason to be angry with him that did interpret his words in that manner, that the Cathecist doth those of holy Scripture, whereby it followeth that God is the author of all wickednesse that hath been, is, or shall be in the world.

But then again the other will reply, that he confoundeth the sin with the act; and that God causeth the second, but not the first. Whereas the other perceiving the mystery, wil again tell him, that the greatest Doctors have written that God hath predestinated men as well to the means, as to the end: and that the act is not the cause of damnation, in that it is the act but onely in that it is the sin: and that the miserable men which are under the decree of reprobation, are no more able to abstain from sin, than to shun their damnation.

The Catechumenist will further adde, that if the Gospel according to this Doctrine be preached unto the most, not to any other end but onely for their greater damnation, that he will no longer hearken to it: seeing it is most likely that he is of the greatest number, and not of the small; that he remembers he [Page 7]hath read in some Authors, that God directs his Word to them, that thereby he might make them more deaf; and sheweth them the light of the Gospel to blinde their eyes; and that therefore they who never heard the Word, are lesse miserable, or shall fare better then they who could not therefore beleeve, because God would not give them grace suf­ficient to beleeve.

Finally, our Catechumenist will tell him, that if the decree of God be so, as the Cate­chist proposeth, it must needs follow, that they both labour in vain, seeing that every man before he is come into the world is al­ready inrolled in one of the two Registers, ei­ther life or death; and that it is no more pos­sible to be blotted out of the one or the other, than it is for God to deny himself.

The Catechist then fearing that this Prose­lyte will fall from him, doth tell him further, that it is not for us to search into these secrets, that there is no visible mark whereby to dis­cern the elect from the reprobate; and that the elect themselves know not the election be­fore their calling, which is deferred some­times unto the last houre of their lives, that every man ought to be ready to answer and obey God when he calleth. That there are [Page 8]none but profane and reprobates who say, that men labour in vain, seeing that they whom God hath elected to salvation are like­wise elected to [...]aith and good works.

But these things will the more provoke our Catechumenist, for he will say, or at least think, that it is no matter to be able to distin­guish in particular the elect from the repro­bates; and that it sufficeth to know in generall that every one is necessarily either of the one, or other. And seeing that no man is able to so any thing before his vocation and conversion which may avail him, that therefore we should defer all things till then; and seeing that our saving vocation worketh with such a force that it is impossible to disobey, it would be extreame folly to hasten the execution of Gods will by humane industry and study; yea and that our prayers too were likewise hereto vain, in as much as we cannot make any thing pleasing to God without faith, which is never to be had before our calling. That the questi­on is not of the quality of him who so speak­eth, whether he be profane, or no; but of the quality of the doctrine which necessarily makes him to be so.

Let us now see whether this doctrine have more power over a debauched Christian to [Page 9]bring him to repentance and amendment of life. To him the [...]fore he will shew the filthines of his sin, the scandal to his neighbour, the ingratitude to his Creator and Redeemer, the menaces of the Law, and the vengeance of God prepared for all Impenitents, &c. Where­upon this man having more knowledge of the doctrine of the Presbyterians, than a good conscience will send his censurer to the ma­ximes and principles of them; and will much muse how the other should be ignorant that every thing which is done by men on earth, be it good or bad, cometh not to passe but by the efficacious decree or ordinance of God, who doth all in all. That the first cause doth in such manner move and direct all the second causes (among which is the will of man) that they cannot otherwise stir, than as they are stirred. That he is very sorrie that he is gi­ven to such and such a vice; but his comfort is, that he knows that God would have it so by his secret will, that God hath predestina­ted him hereunto, having as much willed and procured the treason of Judas, as the salvation of St. Paul. That he hath no power to retain grace, when he that gave it will take it away: that the Spirit bloweth where it listeth, in­spireth whom it will, with-draweth when it [Page 10]pleaseth, and when it pleaseth returneth again. And if it return with intention of his amendment, it shall be as impossible for him to withstand or else delay, as it is now to work or hasten it. That it is not for him to prescribe the time and houre of his conver­sion, wherein a wicked man doth no more than doth a dead man in his resurrection. That God is able to quicken him, and endue him with his Spirit, though he were already dead foure dayes, and stinking in the grave as Lazarus: yea if that perhaps shall not be untill the last houre of the day, yet God gi­veth not the grace to cry, Abba, Father. That he so abhorreth the Doctrine of those who are styled Independents, that he dareth not use the least endeavour to do well, for fear of ob­scuring that grace which worketh irresista­bly, and attributing any thing to the will of man.

Yet he remembers that he had sometimes good motions proceeding doubtlesse from the Spirit of God, which hath given him the truth, faith that can never fail; and that for the present he is like unto the trees in Winter, which seem dead though they are alive, being of the number of the elect. And his sin it self how enormous so ever worketh together to [Page 11]his salvation, yea and that he hath already obtained pardon for it. That his Censurer cannot deny it, seeing that he exhorteth him to repentance, which is nothing worth with­out faith; no more than faith if it beleeve not the remission of all sins both done, and to be done, although he were of the number of the reprobates: a thing which he will not affirm for fear of being so held indeed. Yet notwith­standing his Censurer could again nothing by it, who by his exhortation and threatnings could not any way alter the decree of heaven, but onely molest him with the torments of hell, and to stir up a worme in his conscience to gnaw him to no purpose. If hereupon the Censurer proceed and tell him, that although the Spirit alone doth immediately produce repentance in the heart of a sinner, yet not­withstanding that exhortations and threat­nings are the means and instruments which it useth in the work. The other will demand further of him the explication of his saying therein, observing a manifest contradiction, in that on the one side repentance is immedi­ately attributed to the holy Ghost; and on the other side, these Scriptures and threatnings are held as means, and instruments of this work. The operation being not there imme­diate [Page 12]where the means are used. That if these means of exhortation be necessarie, or at least if it be ordinarily required in this operations, how can it be that they who reject it, and re­sist the Instrument, do not likewise (nay can­not) resist the principall cause which is the holy Ghost? He that will not suffer the rasor the necessary instrument of his cure, doth not he therein also reject the Chiru [...]gion?

The Censurer will say, that the elect reject neither the one nor the other. The holy Ghost piercing the eare to make it hear, and opening the heart to make it receive those admoniti­ons which are altogether vain and unprofita­ble, untill the holy Ghost doth so work with them. Thereupon the other will make him to confesse, that the Word preached for the most part is destitute of that operation of the Holy Ghost, as it appeareth by the misprixion that the most part make of it, which cannot be when the efficacy of the Spirit doth accom­pany it. It followeth then, that the whole Ministery is but a fancy or dance, no more co­operating to mans conversion, than the clay which our Saviour applyed to the eyes of the blinde did unto his [...]ight; or the sole voice calling upon Lizarus made him to rise out of the grave. He will also demand of him, why [Page 13]it is (seeing Nature doth nothing in vain) that the Author of Nature and of Grace did appoint the Ministery of the Word; and why those things which the Censures attributeth onely to the Spirit are yet notwithstanding in the Scriptures attributed to the Word preached? And how it is, that thereby we are said to be begotten, renewed, nourished, edified, purified, &c. Whereas the new Do­ctrine of the Presbyterians leaveth it in no other function than to serve as an object, and repre­sent that without, which the Spirit hath al­ready wrought within, as well in the wi [...]l, as understanding, without any co-operation of the Word, not onely unprofitable without the Spirit, but also dangerous, and aggravating the damnation of its contemners, although it were impossible to receive and cherish it, even as it is impossible for them to adde the efficacy of the Spirit which is not in their power.

There now remains no other instance for our Censurer, than to exhort this profane fellow to pray unto God, that he would be pleased to give the grace to leave his lewd­nesse, promising that if he pray as he ought to do, he shall be heard, and receive what he de­amandeth▪

But hereupon this profane man, being well instructed in the Doctrine of the Presbyterians, will demand of him, how it is possible to pray as we ought to do if God giveth not grace be­fore-hand; and that also so effectually, that it should be impossible for him not to pray. And therefore seeing that he faileth so to do, the Censurer must needs say, that God will be no more invoked on by him than he hath gi­ven him grace whereby to do it. And that it is no lesse easie to perceive that God sent not this Corrector to him with an intention to better him by his Ministery, when he finds more confusion in the doctrine of the speaker, than amendment in the hearer; to whom he bringeth either the pillow of Epicurus to lull him asleep in his security; else the haltar of despair, wherewith he may hang himself as Judas.

But above all, this Profaner will finde yet one more singular help to the flattering of his flesh, by the Answer which the Presbyterians do usually make unto those who ask in what case David would have been had he dyed in his adultery: Whereunto they say, that it was impossible for David to have dyed before he repented; because that after this he was to get a son from whom the Messias was to de­scend.

But hereunto our Profaner will reply, that the impossibility of dying before repentance, according to the Doctrine of the Presbyteri­ans, is founded upon the generall promise made to all the elect; and not upon any par­ticular promise to David touching the Messias, whom God had sent into the world by other means, had he foreseen the impenitency of David, as he foresaw his repentance.

That, if the Presbyterians be not deceived, he is as sure not to dye without repentance, as was David. So that according to that doctrine, the true means to avoid death, is to commit, and ever continue in some mortall sin. It be­ing impossible for him to be killed in adulte­ry, or perish in any other sin, before having first made his reconciliation with God, who is not angry for ever (to speak in the language of the Presbyterians) but onely with the re­probates.

See then the invention of immortalitie found out to satisfie the Parace [...]sians, and such like fools, who search for this remedie against death in dangerous and naturall causes. Our Presbyterians sheweth an Antidote in a mor­tall cause of so facile and agreeable execution to the facile auditors, that the Poets Ambr [...]sia, and Mede's charms are fabulous unto it.

Now then our Corrector will either desise his enterprise in reforming this mans deboist­nesse, or else forsake his own principles, and correct his Doctrine.

But perhaps he will acquit himself far bet­ter, in undergoing the office of a Comforter to one that is afflicted, than he did of playing the Convertor of the Infidel, or the correcto [...] of the profane Christian.

The ground of all comfort and consolati­on to each afflicted soul hath been eve [...] thought and found in the death and passion of our Lord and Saviour Jesus Christ; where­by having satisfied the justice of God his Fa­ther, he obtained reconciliation for all man­kinde, actually applyable to all those, who acknowledging the infinitenesse of the benefit do thereupon embrace the author of it with a true and lively faith. Neither can our Com­forter finde any other foundation whereby to consolate and assure his Patient against the terrours of Gods justice, the condemnation of the Law, and accusation of his own consci­ence. But the sick, otherwise afflicted, can ne­ver make the true foundation of Gods Word agree with the false foundation of the Pres­byterians, viz. That Christ dyed not but for a very small number of persons already elect­ed [Page 17]unto salvation by his heavenly grace; who in his decree did no more consider the death of his Son, than the faith of the elect.

How shall I truly know, will the Patient then say, that I am rather of the small num­ber than of the great? seeeing that you my Pastor and Comforter, will not that the pro­mises of salvation are made universally to all; and those places of Scripture which seem ge­nerall according to your opinion, are to be re­strained onely to the universa [...]ity of the elect; and that in all the rest of the holy Scripture there is no more speciall promise, nor men­tion of my self than of any other, and who besides the holy Scripture have no revelation whether of Angel or Prophet to assure me thereof.

When our Saviour said to his Apostles, O e of you shall etray me, although this concerned but one of them, yet were they all exceeding­ly troubled therewith. So the were there but a very small number of reprobates for whom, as you say, Christ dyed not, yt should I have no just reason but to fear, and think that I were one of them much rathe, seeing their number is so great.

Whereupon our Consolate will alledge unto him the judgement of carity, which [Page 18]presumeth well of every one, seeing that God doth as little reveal the decree of reprobation, as that of election. But his Patient will not there finde the least assurance; and that for many Reasons.

1. Because this judgement of charity, if a man apply it generally to all, will necessarily prove false. The Comforter not daring to maintain these Propositions together, that Christ dyed for all men, and that he dyed but for a very small number.

2. The judgement of charity hath never any place, when he must have the certitude of faith to beleeve, or do any thing with a good conscience.

3. The judgement of charity extends it self no farther then to the suppressing of fini­ster opinions, and suspicions lightly concei­ved against our neighbours, whose infirmities it commanden us to conceal, without prea­ching any falhood to him.

When I see my one present himself at the Table of our lord, in the judgement of chari­tie I think hi [...] to be prepared as he ought, seeing nothin to the contrary. But that they who are thus well prepared, do there partici­pate to their souls health, this they beleeve with the judement of faith, which medleth [Page 19]with nothing that is or may be false. So like­wise when I see a sick-man as he is giving up the ghost, calling upon Jesus Christ, I beleeve in charitie that he dyeth like a Christian; But that God maketh them happy who depart in the true faith of our Lord and Saviour, this I beleeve with the certitude of faith, and in such a manner as it is impossible to be decei­ved. Which yet notwithstanding both may, and also doth happen in the judgement of charity.

In a word, the judgement of charity hath no place but in those things onely which are between man and man. But when there is question of the divine promise that hath foundation in divine truth, there is then re­quired a certitude of faith, wherein there is nothing to be found that is either false or doubtfull.

If any man say, that we should presume every one to be of the number of the elect, un­till he appear to be the contrary. The Patient will answer, that by outward appearance we can know nothing either of election or repro­bation. And that therefore it is not sufficient to presume, but that also we must have a full and perfect assurance that Chrit died for him whom we go about to comfort: which assu­rance [Page 20]is not to be found in the Presbyterian doctrine, seeing it denyeth that Christ dyed for all men.

The Minister or Comforter will then ask the Patient, if he never felt the witnesse of his adoption which the Spirit of God beareth to the spirit of the elect; and if he be assured that he had faith once, he may be certain that he hath it still, notwithstanding the small fruit that it produceth.

Whereunto the Patient will well reply, that Calvin himself doth much trouble and ob­sence this certitude in his Initi [...]tions: l. 3. c. 2. ss [...]0. The heart of man (saith he) hath so many secret corners of vanity, is full of so ma­ny hiding holes of lying, is covered with so guilfull hypocrisie, that it oft deceiveth him­self, perswadeth him that he hath true faith, when he hath not.

If the Patient acknowledge that he never felt this testimony in his heart, his Comforter will answer him in the same manner as he formerly did the Profane, when he took upon him the office of a Censurer and Corrector, viz. how that all are not called the same houre.

But if the Patient do then ask him some assurance that he shall be thus efficaciously [Page 21]called before his death; the Comforter will finde none for him. Onely he will tell him, that assuredly Christ dyed for him if so he be­leeve in him. Wherein he will shew himself ei­ther a prevaricator of his own side, and an overthrower of the Presbyterian Doctrine, or else that he is deprived of common sense.

For if he give the self same consolation to all that are sick, to all that are afflicted, yea even to those who for the greatest offences are led to execution; and if this consolation be founded on the truth, doth it not then follow, that in truth Christ dyed for all, and everie one?

And if he so understandeth it, that this be­cometh true by the faith, which the Patient addeth to the discourse of the Minister, he hath lost his sense in affirming, That the ob­ject of faith, or thing proposed to be beleeved, receiveth it's truth, and dependeth on the consent and belief of man; who by this appro­bation and faith hath no more power to make that true which is false in it self; than to make that false by his incredulity which in it self is true. The incredulitie of man may de­prive him of the benefit of this death; yet can­not it make that Christ suffered not this death, to testifie his love unto all mankinde [Page 22]universally, even of all that are bound to be­leeve in him; and yet no man bound to be­leeve that which is false.

The Apostle saith, that God will send the spirit of errour upon them that have not re­ceived the love of the truth. And yet accord­ing to the Presbyterian Doctrine, he would have a man first beleeve that which is false, and then afterwards for having beleeved this falshood, he shall be punished with the spirit of errour for beleeving of a lye.

See then if this be not a labyrinth of pro­digious D vinitie, which turneth obedience into punishment. For if these men speak true, and that Christ not dead for those that be­leeve not on him; how can they deserve to be punished for not having beleeved that which is false? and they that have obeyed his Com­mandment in beleeving of his death, how should they suffer the punishment due unto disobedient and incredulous, which is to be­leeve lying?

In a word, to deny the universalitie of the merit of Christs death, is outragiously to dis­honour God; as though the author of truth commanded all men to beleeve a falshood.

And the better to discern the giddinesse of this spirit, it is to be noted, how that as on the [Page 23]one side this doctrine doth forbid to beleeve that which the Scripture doth affirm as most true: so on the other side doth it command every one to beleeve that he is elected unto life, although he be a reprobate in effect; and that he cannot loose his faith, being once had, for any sin whatsoever he doth commit; which the Scripture doth deny as a thing most false in like termes.

If then that this Doctrine which denyeth that Christ dyed for all, bereaveth the afflict­ed of all consolation; the other point which denyeth that a man may fal away from grace and faith, doth clean overthrow the Ministe­ry of preaching, which consisteth in exhorta­tions by promises and threatnings; which can no longer be a means to do any good work, onely by the immediate operation of the holy Ghost, as it hath been above said.

So neither is there to be found in all the Scripture any one promise of such perseve­rance in faith as these men intimate: Seeing that all exhortations, whereof the Scriptures are full, do directly oppugne this pretended promise. They admonish the faithfull that they take heed they do not fall, of hardning their hearts, of receiving the grace of God in vain, of falling from their stedfastnesse. And [Page 24]yet the imaginary promise of the Presbyteri­ans doth declare, that they cannot fall, that they cannot harden their hearts, that they cannot have received the grace in vain, and that they cannot fall from their stedfastnesse. By which means the admonitions that de­ [...]nce the danger, and beget fear, do over­throw the promise which saith, there is no fear of danger, nor cause of fear. If it be not, t [...] Presbyterians will make us beleeve, that the faithfull who fear a danger that can no more happen, than that God should lye, are more foolish than certain melancholy persons who fear that the heavens would fall, which notwithstanding shall one day passe away.

For [...]mme of all, it will come unto that passe, to observe that it were better to addresse our admonitions unto God; for him to finish his will in men, to convert, correct, and com­fort them by his omnipotency, which no per­son is able to resist. And then it is his fault so many men continue faithlesse, profane, and desperate; because it is he that refuseth to give or taketh away the grace necessary as well to their conversion, as to their repentance, and perseverance in the faith.

If any of these Presbyterians were sick of the Palsey, and presented himself to some [Page 25]Physician; who by the means of an exquisite potion promiseth him to leave his bed ere long, and go whither he pleaseth. The other having recovered his health, and the use of his arms and legs, would he further binde the Physician to carry him upon his shoulders from place to place, for the sparing of his legs, and the nourishing of his sloth? while in the mean time he lyes lazy in his bed, and continueth the excesse which brought him to his sicknesse. And yet notwithstanding these men are not content, that God should furnish them with necessary and sufficient grace, to preserve and keep them from all temptations of the world, and the flesh, and to continue in that faith, and thereby to conserve this grace in watching and praying; but they will also have God immediately, and irresistably to produce all these things in them.

What remains then but to say, that God himself doth beleeve, doth repent, and perse­vere in well-doing in man. Even as Servetus said, that the fire doth not burn, that the Sun shineth not, bread nourisheth not, but onely that God doth all these things immediately in his creatures, having given them these pro­perties.

The preaching of the Word being thus [Page 26]made of none effect by the Presbyterian do­ctrine, there will remain no lesse use and profit in the Sacrament of Baptisme, and the Lords Supper, unlesse it be that the Ministers them­selves in administring thereof do destroy this unhappie doctrine: for to every person to whom they baptize, they apply the promises of the Covenant of grace, that they nothing belong unto the reprobates of the world. The Eucharist is given to all, with assurance that Christ dyed for all those who do receive it; although their doctrine affirm, that he dyed not for those who receive him unworthily unto their own condemnation, the number of whom is very great in the reformed Church.

What then remains? Even their prayers themselves, the exercise whereof is common both to Pastor and the flock; cannot be of any profit either to the one, or to the other, seeing that all are either elect or reprobate. They for their part obtain nothing for the means, if that God have written their names in the book of life from all eternity, without having any more regard to their prayers, than unto their faith, and that it is impossible for them to be razed out. And as for these, they are no more able to get themselves registred in by [Page 27]their prayers, than to undo the immutable and unchangeable decree of God.

So that by this triall of the practise, each one may see what esteeme we ought to have of that opinion, which resisteth the conver­sion of Infidels, the amendment of the scan­dalous, and consolation of the afflicted. Which makes the preaching of the Word to be of none effect, and quite overthroweth the use of the Sacraments, and exercise of prayers. And in a word, over-turneth the foun­dation of the Ministery, that con­sisteth in sound Doctrine, and good Discipline.