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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43716	Patro-scholastiko-dikaiōsis, or, A justification of the fathers and the schoolmen shewing, that they are not self-condemned for denying the positivity of sin. Being an answer to so much of Mr. Tho. Pierce's book, called Autokatakrisis, as doth relate to the foresaid opinion. By Hen: Hickman, fellow of Magdalene Colledge, Oxon.	Hickman, Henry, d. 1692.	1659 (1659)	Wing H1911A; ESTC R217506	59,554	166

those who are not wont much to deal in any books but our new Pamplets of a Catechisme set forth by Authority for all Schoolemasters to teach in King Edw. 6. daies the very year after the composing of the publick Articles the King prefixed his royal Epistle wherein he commands and chargeth all Schoolmasters whatsoever within his Dominions as they did reverence his Authority and as they would avoyd his royal displeasure to teach this Catechisme diligently and carefully c. In that Catechisme how doe Master and Scholar plainly declare themselves to be no friends to any of the Tenents which Mr. P. contends for If this Book be not at hand let the Bible printed by Rob. Barker Anno 1607. be consulted and at the end of the Old Testament there will be found certain Questions and Answers touching the Doctrine of Predestination which are as full and punctual against Arminianisme as may be But lest all this should not bee thought evidence sufficient we will produce our Arguments to prove the Church of England not to bee Arminian and if not Arminian much lesse could she account Anti-arminianism Blasphemy 1. Who were the Composers of our 39 Articles were they not all the Disciples and Auditors of Martin Bucer and Peter Martyr or at least such as held consent with them in Doctrine Dr. Alexander Nowel was Prolocutor of the Convocation in the time of Qu. Eliz. And whether he had any Communion with Arminians let his Catechisme speak I mean the English one dedicated to the two Archbish To the Church doe all they properly belong as many as do truly fear honour and call upon God altogether applying their minds to live holily and godly and which putting all their trust in God do most assuredly look for the blessednesse of eternall life they that be stedfast stable and constant in this faith were chosen and appointed and as we term it predestinated to this so great felicity pag. 44. and paulo post the Chuch is the body of the Christian Common-weale i. e. the universal number and fellowship of the faithfull whom God through Christ hath before all beginning of time appointed to everlasting life Shall we think that he and others engaged with him in the same Convocation were so ignorant that they understood not what they put into the Articles or so infatuated by God as to put in things that were quite contrary to their own judgement 2. If the Church of England did consent to the opinions commonly called Arminian how came she to dispose of her places of greatest influence and trust to such as were of a contrary perswasion no places in our Church are more considerable for leavening the Clergy than the Archbishoprick of Canterbury and the two Chaires in the University both these have been occupied by those who detested Arminianisme as the shadow of death Parker Grindall Whitgift Bancroft Abbot are all known particularly in the time of Bishop Bancroft came forth the book called The Faith Religion Doctrine professed in the Realm of England and Dominions thereof said in the Title page to be perused and by the lawful authority of the Church of England allowed to be made publick Let Mr. P. or any one for him name the Dr. of the Chaire in Oxon that did not totis viribus oppose such a Platform of Gods Decrees as men would faign obtrude upon us now In ●ambridge indeed we may find one Dr. Overall who may bee suspected a little to Arminianise but his opinion is disliked by Mr. Playfer in his Apello Evangelium and therefore is not that which Mr. P. stickleth for In the Conference at Hampton Court he did declare himselfe against the totall or finall falling away of Gods elect And would Mr. P. but come over to us in the point of Election Gods invincible working on the hearts of his chosen ones we should soon agree or else very easily bear with one another in our differences 3. If Mr. P. go the way that the Church of England hath taught him how came it to passe that as many as trod the Arminian path were wont to be suppressed censured so soon as they beganne to discover themselves Who is such a stranger in the History of the University that hath not heard of Barrets Recantation made in the University Church 10. of May 1595 And these are the words of the Order appointing him that penalty Habitâ maturâ deliberatione nec non visis diligenter examinatis positionibus praedictis quia manifesto constabat positiones praedictas errorem falsitatem in se continere nec non aperte repugnare religioni in Ecclesia Anglicanâ receptae ac stabilitae ideo judicaverunt c. See more in Mr. Th. Fuller Peter Baro's Arminianisme cost him the loss of his place and which was worst lost him the Affections of the University Mr. Edward Sympson a fine Critick preached a Sermon before King Iames at Royston taking for his Text Iohn 3.6 That which is born of the flesh is flesh hence he endeavoured to prove that the Commission of any great sinne doth extinguish Grace and Gods Spirit for the time in man Hee added also that St. Paul in the seventh Chapter to the Romanes spake not of himself as an Apostle and Regenerate but sub statu legis Hereat his Majesty took publickly expressed great distaste because Arminius had lately been blamed for extracting the like exposition out of the Works of Faustus Socinus whereupon hee sent to the two Professors in Cambridge for their judgement herein who proved and subscribed the place ad Rom. 7. to bee understood of a Regenerate man according to St. Augustin his later opinion In his Retractations and the Preacher was enjoyned a publick recantation before the King which was performed accordingly Mr. Mountagues Appeale had almost been strangled in the womb by Archbish Abbot When it saw light how exceedingly it was disliked may appear by the several Answers made to it by Bish Carleton Dean Sutliffe Dr. Featly Mr. Yates Mr. Wooton all Episcopal Presbyt Mr. Francis Rouse Independ Mr. Henry Burton Nor doe his Respondents object any thing more than his dissent from the Doctrine of the Church of England He was censured for it by the Parliament Mr. Rim from the Committee for Religion made this Report to the House of Commons April 18. 1626. That hee had disturbed the peace of the Church by publishing Doctrines contrary to the Articles of the Church of England and the Book of Homilies that the whole frame and scope of the booke was to discourage the well affected in Religion from the true Religion established in the Church and to encline them and as much as in him lay to reconcile them to Popery Let mee here insert an Order made by the House of Commons 28 Ian. 1628. after a large Debate We the Commons now assembled in Parliament do claim profess and avow for truth the sense of the Articles of Religion which were established in Parliament 13

Eliz. which by the publick Acts of the Church of England and the general and currant exposition of the Writers of our Church have been delivered to us and we reject the sense of the Iesuites and Arminians and all others wherein they differ from us If any one shall be desirous to know why we meet with no censures of Arminianisme in Oxon the answer wil be that thi● was not because she had lesse zeal● against that error than her Sister● but because her members either were free from it or else kept it to themselves Yet I could tell him o● Dr. Howsons suspension for flurtin● at Mr. Iohn Calvin 4. How comes it to pass tha● those who now follow Arminius di● heretofore follow Mr. Calvin D●… Iacksons Questions in vesper 162● were An peccatum originale liberum arbitrium in Adamo ipsius posteris penitus extinxit Affirm An voluntas hominis lapsi sic libera quoad actum conversionis ad Deum Neg. And whos 's these were 1627. An praedestinatio ad salutem sit propter praevisam fidem Neg. An praedestinatio ad salutem sit mutabilis Neg. An gratia ad salutem sufficiens concedatur omnibus Neg. Mr. P. knows if he knows who admitted him a Demy Nay he himself confesseth that he holdeth not the same opinions that he did when he first commenced Mr. What did not the Parents Masters Tutors of these persons know what the Doctrine of the Church of Engl. was or were they some schismatical Puritans who instructed them in a doctrine contrary to what is establisht by Law I hope they will not so blemish their education yet doe they not strangely blemish the Church her selfe For if shee did verily apprehend these Geneva Doctrines to be so contrary to the glory of God and the power of godlynesse why hath shee not in some Convocation declared the mischievousnesse of these tenents and warned her Sonnes against such Catechisms and Systems of Divinity as do contain them Why hath the Practice of Pietie Perkins his Principles Balls Catechisme with divers others been so often printed 5. If the Church be so cordially for Arminianisme how came it to pass that King Iames should bee so very solicitous to have it weeded out in other Churches Did he not put the States upon calling an Assembly to condemn Episcopius and his party Did he not send some of his Divines of singular Piety and parts to sit in that Assembly charging them not to agree to any thing contrary to the Church of England and yet rewarding them at their returne when they had suffraged to the contra remonstrants Did not he exclaim against the impudence of Bertius for saying that his Doctrine of the Apostasie of Saints was agreeable to the Doctrine of our Church Doe but observe how Mr. P. strives to get out of your hand though you think you have him fast Div. Puri p. 6 7. Although King Iames in his younger yeares had imbibed and suckt in even before hee was aware that Presbyterian opinion of the Genevizing Scotish Kirk which no man living will think strange who knows the place of his birth his education yet in riper and wiser years he found so great reason to retract and abjure his former error that he readily accepted of Bishop Mountagues Appeal and commanded it to be printed and to be dedicated also unto his royal self when even this was the Doctrine Appealed for that the children of God may fall away according to the tenour of our sixteenth Article which the King perceiving to be the words and mind of the Church of England and that Bertius had discerned it a great deal sooner than himselfe he did not think it below him to grow in knowledge wisdom as well as yeares The very mentioning of B. Mountague makes him talk like a Dictator rather than an Historian B. Mountague saith in his Appeale lest the Lambeth Articles should too much stand in his way that they were afterwards forbidden by publick authority But Mr. Tho. Fuller Book 9. p. 231. makes himself a little merry with the Learned man When where and by whom this prohibition was made he is not pleased to tell us and strange it is that a publick Prohibition should be whispered so softly that this author alone should hear it and none other to my knowledge take notice thereof Such another Winter tale hath Mr. Pierce told us King Iames changed his judgment when or where how many monthes or years before his death of these not a tittle Doth he think that so unlikely a change will bee believed without very strong proofs I can prove that not above a month before he dyed giving directions and instructions to two Divines having occasion to touch upon the treatises of St. August that are extant in the 7. Tome he stiled them S. Augustins Polemical Tracts against the Hereticks that agree with our Arminians and presently calling to minde their proper name termed those Hereticks Pelagians Vid. Feat Parallels Now though some people who vvill be prating about vvhat concerns them not do talk parilously about some poyson given to the King not long before his death yet that the poyson vvas the Arminian errors I never heard or dreamed That the Divines employed at that venerable Synod never changed their mind is beyond all doubt Hear Bishop Hall and Bishop Davenant in their Letters to one another Bishop Hall Yea as if this calumny was not enough there want not those whose secret whisperings cast upon me the foul aspersions of another sect whose name is as much hated as little understood My Lord you know I had a place with you though unworthy in that famous Synod of Dort where however sickness bereaved me of the honour of a conclusive subscription yet your Lordship heard mee with equall vehemence to the rest crying downe the unreasonablenesse of that way I am stil the same man and shall live and die in the suffrage of that reverend Synod doe confidently avow that those other opposed opinions cannot stand with the Doctrine of the Church of England Bishop Davenant replyeth As for the aspersion of Arminianisme I can testifie that in our joint employment at the Synod of Dort you were as farre from it as my selfe And I know that no man can embrace it in the Doctrine of Predestination and grace but he must first desert the Articles agreed upon by the Church of England nor in the point of perseverance but he must vary from the common Tenet and received opinion of our best approved Doctors in the English Church Mentis aureae verba bracteata Obj. Notwithstanding all this ●t is plainly said that we may fall away from grace received Article 16. As will appear if we compare the 16 th Article with the first part of the homily touching falling away from God Pag. 54.57 With the forme of Baptisme with the Catechisme and all with the Conference at Hampton-Court Pag. 29 30 31. Answ All these have been compared

'le ne'r put him to distinguish between the same evil action and it self Nor did any one else but he hath frequently frightfull apparitions in his own fancy in the vanquishing whereof he takes not a little pride Nor will I offend his terse eares with such a barbarous word as pecceity which he tels us occurs not in any Author sacred or prophane Onely I must observe how variously his pulse beats p. 13. Sin it self is a Physicall Abstract at the grossest of which sinfulnesse at least is an Abstract Metaphysical which admitting not any composition cannot further be Abstracted no not so much as in Imagination p. 78. c. 2. Sin is a Concrete in respect of sinfulness and doth note the same thing in one word thot sinfull action doth in two which I will make him to apprehend do he what he can to the contrary besides not reading what I write by shewing that a sinne and a sinfull action or act or motion have the same enunciation in all propositions imaginable p. 84. To prevent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give this notice to to Mr. W. that if the word wickednesse be not alwaies synonymous with sinne yet it is so often pag. 164. Sin is a complexum quid in the acknowledgement of all 1. That sin is a complexum quid is not acknowledged by all or any except by complexum you 'll mean complexum ex genere differentlâ for sin is an abstract word and doth not in it's signification connote any subject 2. It hath neither truth nor sense in it that a sin and a sinfull act or action or motion have the same enunciation in all Propositions Imaginable I can say not to doe what a man is bound to doe is a sin but I hope it is not a sinfull act or action or motion sin may be predicated of original and habitual corruption so cannot sinfull act or action Let Mr. P. explain how sin is a Physical abstract and how it is synonymous to the word wickednesse and yet signifieth but the same thing in one word that sinfull action doth in two and he shall reconcile what to me seemes not reconcileable If I had said albedo is a concrete in respect of albedineitas and signified that in one word which superficies alba doth in two I should be thought at Magd. Coll. to forget my self extreamly And to prevent a Logomachy I further adde that sin and sinfulness are to me synonymous and therefore perhaps I may use them promiscuously meaning by them what the Latines doe by peccatum pravitas malitia and the Greeks by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Little probability may the Reader think wee should agree for hee saith p. 150 151. That sinis so perfectly a Concrete that unlesse it is a Concrete it cannot be conceived to be a sin no more than a concrete can be conceived not to be a concrete but I say that sin is so perfectly an abstract that if we conceive not of it as an abstract we conceive not of it as sin I am to seek what vox Abstracta is if sin be not such The third term is privation which I must the rather explain because he tells me Pag. 162. That I seem to make no difference between a simple Negative and a Privative A Privation with me as with all others is the absence of a positive form in a subject capable of such a form Instances are commonly given of blindness deafness c. Mr. P. indeed seems not to know the difference between a negation and a privation as any Sciolist will gather from his words Divin Phil. p. 111. It cannot so much as be pretended that every sin is onely privative for every privation presupposeth a habit which every sin cannot doe because a man may be covetous or cruell who never was liberall or compassionate which rather implies a negation than a Privation of those virtues which he hath not lost but never had This is one of the convincing demonstrations which he tells me I had not the courage to venture upon Must not he be very spleen bound that would not smile at such stuffe Did this disputant never peep into a Philosopher to know the signification of the word privation if he did not why doth he venture to use a Philosophicall dialect If he did how could he make shift not to remember that privation is as well the absence of a form that should or might have been in the subject as of a form that sometime was in it One of the three principles of naturall generation doth denote the absence of a form that never was in the subject but of which the subject is onely capable and yet sure it was wont to be called privatio But the reader hath had too too much of these trifles I had rather that he would take notice that there is a twofold privation in respect of a habit The one pure the other not pure the one in privari the other in privatum esse as Aquinas doth expresse it somewhat more roundly The privation also which hath respect to an action is twofold one that altogether takes away the act the other that takes away but the rectitude of the act the question therefore is Whether that evil quality or quasi quality from which any act or habit is denominated evil be a privation as I say or a positive entity as Mr. P saith That it is not a positive entity I proove by good authority better reasons By authority 1. of the Fathers and other ancient Christian writers who did not write in the Scholasticall stile and strain they with one mouth assert the meer privative nature of sin Dionys Areop in his book de Divinis nominibus frequently speaks to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Reader peruse the whole discourse of that ancient in that place with the two Greek Scholiasts on him Greg. Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratione Catechetica pag. mihi 490. Joan. Damascenus Orthod fid lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. ad Julianum is of the same minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Scholiast Nicetas p. 1045. Neque enim malum substantia ulla est sed boni privatio quemadmodum tenebrae luminis recessus Non enim alia est mali substantia quàm virtutis abscessus Athanasius I shall commend hereafter Amongst the Latines Austin and Anselm who have both not obiter but data operâ enquired into the formalis ratio of Sin have determined it not to be positive Aug. toto libro de natura boni Anselm de concep Virg. lib. 1. cap. 4 5 6. De casu diaboli à Cap. 8. ad 11. Now though I would not erre with the Fathers yet do I lesse distrust my self to erre while I keep them company and do with the more confidence look an adversary in the face when my quiver is full of their Testimonies 't is in favour to