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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78160	Prædestination, as before privately, so now at last openly defended against post-destination. In a correptorie correction, given in by way of answer to, a (so called) correct copy of some notes concerning Gods decrees, especially of reprobation; published the last summer, by Mr. T.P. in which correct copy of his, he left so much of pelagianisme, massilianisme, arminianisme uncorrected, as Scripture, antiquity, the Church of England, schoolmen, and all orthodox neotericks will exclaime against to his shame, as is manifestly evinced, / by William Barlee, rector of Brock-hole in Northamptonshire. To which are prefixed the epistles of Dr. Edward Reynolds, and Mr. Daniel Cawdrey.	Barlee, William.; Reynolds, Edward, 1599-1676.; Cawdrey, Daniel, 1588-1664.	1657 (1657)	Wing B819; Thomason E904_1; ESTC R19533	287,178	284

the Church of God and in our memory so much danger and distemper to the Belgick Nation whereof King James was so sensible that in a Letter to the States King James his Declarat against Vorstius in his works in Engl●sh p. 350. 355. he calleth Arminius an enemy of God and chargeth Bertius with grossely lying against the Church of England in avowing that the Heresies contained in his blasphemous book of the Apostacie of the Saints they are the Kings own words were agreeable with the Religion and profession of this Church And he did solemnlie desire the Embassadors of that State to forewarn them from him to beware of the disciples of Arminius of whom though himselfe lately dead he had left too many behind him When you first acquainted me with your purpose to answer that tract which was before I had seen it it being then but manuscript and had onely heard from you the drift of it you well remember what my judgement was that in polemicall writings it was best to forbeare the persons of men and to hold close to the Argument I learned it of Tertullian a grave writer Tertul. advers Hermog c. 1. viderit persona cum doctrina mihi quaestio est And it was the speech of an aged holy divine of this Country now with God that in disputes soft words and hard arguments were best Yet I deny not but the case may so be that in writings of this nature there may be a necessitie as well of sharp rebukes as of strong refutations Tit. 1. 13. And truly it was matter of much trouble to me to finde in that Treatise a distinction of Modest Blasphemers and others who are for Ligonem Ligonem And to finde so eminent servants of Christ as Calvin Dr Twisse and others to bee ranged under one of those members as men that tell the world though such words are no where found in them but the quite contrary that the evill of sinne in man proceedeth from God onely as the author and from man onely as the instrument yea to be worse then the Manichees and Marcionites of old as to this particular blasphemie Vide Aug. cont Julian lib. 1. cap. 2. For though the names of the authors are not as is said in civilitie cited yet the references in the margin of the book which surely were not set there to beare no signification make me think of Tacitus his observation Tacit. Annal. lib. 3. verbis ultim●is touching the Effigies of Brutus and Cassius in the funerall of Junia praefulgebant Brutus Cassius eo ipso quod effigies eorum non visebantur It had been much to be wished that imputations of such a straine had been left by men professing modestie and ingenuitie unto Bolsec and others of his complexion But by whomsoever used they are but as the Confectioners beating of his spices which doth not at all hinder but strengthen the fragrancie of them I do not jurare in verba either of Calvin or any other man But I cannot but with griefe bee sensible of so high a charge as blasphemie to bee laid upon persons so deeplie acquainted with the mind of God in his word as they were The vindicating of them I leave to you and shall onely say that their Lord and their Brethren before them have met with the same measure Mar. 2. 7. Mat. 26 65. Acts 6. 13. And that there have been men of great learning and not wholly devoted to the judgement B. Andrewes opuscul p. 115 of Calvin who have taught even dissenters thus to speak of him Calvino illustri viro nec unquam sine summi honoris praefatione nominando non assentior But it is no new thing to draw invidious consequents from such opinions as we have a minde to render odious unto the world A fate which hath ever Vide etiam contra Julian 6. 2. cap. 1. l. 3. cap. 24 lib. 4. cap. 3. followed these controversies from the beginning of them Nine or ten Pelagian calumnies Austin that renowned Champion of grace is put to remove in his second and third books contra duas Epistolas Pelagianorum In the Epistles of Prosper and Hilary unto him we finde many heavy consequents charged by the Massilienses upon his doctrine de vocatione secundum propositum de praedestionatione that it giveth occasion of sinning makes men carelesse of standing carelesse after lapses of rising againe taketh away all industry and regard of vertue induceth a fatall necessitie weakneth vigour of preaching is contrary to the edification of hearers rendreth fruitlesse all Christian correption and driveth men unto despaire Yea that holy man or Prosper his follower for the worke goes under both In respons ad Articulos si bi falso impositos in edit Basil Prosper ad capitula object Vicentian Histor Gotschalc cap. 2 3. Amica Collatio p. 294. names was faine to conflict with these very objections of Gods making men to destroy them and of his being the author of sinne And after that the same objections were made against the same doctrine of Austin under the odious name of Haeresis praedestinatiana as the renowned Bp Usher and learned Camero have observed And the same wee finde revived in handling the same controversies in our daies rendring those opinions which please us not as fore impedidiments unto true piety by the Author of the book called Gods love to mankinde and others From which charge they have been sufficiently vindicated Prosper ad capitul Gallor Histor Gotschalc cap. 5. as of old by Prosper Aquitanicus Rhemigius Lugdunensis and others so of late by those learned men who have answered the forenamed book But this being a taking medium I finde used also by the Socinians Jonas Schlingius hath written a disputation against Meisner a Lutheran divine in defence of Socinus to this very effect But how ill it beseemeth sonnes of the reformed Church of England to take up that charge * Bolsec in vita Calvini cap. 23. Bellarmin de Amiss grat statu peccat lib. 2. cap. 4 5 6 Becan opuscul to 1. opusc 3. 11. Kellisous Survay lib. 5. cap. 1 2 3. Fitz Simon Britannomach lib. 1. cap. 12. Stapleton de justific lib. 11. Fevardent dialog to 2. p. 155-195 Maldonat in Mat. 26. 14. 24. Pineda in Job 1. 21. Horontius loc catholic lib. 3. cap. 2 3 4. Possevin select biblioth l. 8. cap. 32. which Bolsec Bellarmine Becanus Kellison Fitz Simon Stapleton Fevardentius and others of that party have unjustly cast upon the worthy instruments of God in the reformation of the Church and which have been so expressely disavowed and so fully wiped off by a whole cloud of learned Writers some † Calvin instit lib. 1. cap. 17 §. 3. cap. 18. Sect. 4 lib 2. cap. 4. Sect. 1 2. in Psal 105. 25. in Hos 13. 11. cont Libertinos cont calumnias adversus doctrinam ejus de occulta Dei providentia opusc

take upon him that which he cals p. 20. the drudgery of a Reply let him do it candidly not so much against the more lighter parts of my book wherein after some worke I took a little leave to play as against that wherein every judicious person will say the strength of it lies If he doe otherwise he shall henceforth sibi Musis canere take all the sport to himselfe as for me I will be as a deafe man who will never dance at any such musick As for you my deare and Reverend Brethren as I have had so I humbly begge the continuance of your prayers upon my Ministry labours person for the afflicted Church and people of God amongst us that it may at length enjoy truth peace righteousnesse in a setled way according to Christs mind that we may all speak and mind those things whereby both we and those who heare us may be saved In Christ I continue your indebted Brother and fellow-Labourer William Barlee Brockhole Febr. 6. 1655 6 A Post-SCRIPT to be subjoined to the DEDICAT Reverend Brethren FOure full moneths after the winding up of my first Dedicat. to you and the dispatching of it away from me to the Printers it hath been my happy unhappinesse to light upon a third piece of Mr T. P's which he seems not to be very unwilling in his Epist Dedicat. we should call his monumentall OBELISK for the eternizing of his memory and which some in intuition of many passages in it might think reasonable enough to call the REPROBATES PLEA for sinning drawn up by his faire spoken and last Advocate rather then as he or some friend for him doth entitle it The sinner impleaded in his owne COVRT In this tract it is most certeine that there bee many bona mixta malis and almost as many mala mixta bonis as if hee had been ambitious to make it knowne to the world that where he doth well none can do Vbi benè nemo melius ubi maelè nemo pejus better and where he doth ill none shall or will do worse I doubt not but that as many of you as have had leisure or opportunity to peruse it in any or all the obnoxious passages of it will with me conclude that I may be very well allowed to call in my Apology in my first addresse to you f●r my appearing at last in the world against a Minister nunc dierum in a polemicall way for my not intended prolixity for the Acrimony of my stile As to the first I thinke I am rather now bound upon the bended knees of my soule and body to ask God and you his Ministers together with our deare Country pardon for deferring the publication of my writing so long Had that been forth presently after it was in September last finished by me possibly the author of this last Pamphlet might have thought it reasonable to have abated much of his scornefull insolency in many things which he hath again belched out now this third time against Gods absolute Decrees and Counsels from p. 241. usque ad 250. and else where up and downe The best is and it s that wherein I am bound not only to observe but even to adore the Divine over-ruling Providence my plea for my otherwise as might be thought unexcusable prolixity is become very easie and it is this That my one book gives a ful answer to all materiall passages of no lesse then three of my Antagonists viz. To his first Cryptick one which as yet is so to most of the world To his CORRECT published Copy which I use to call his Daemon Meridianum And now to his third piece which was altogether in Cryptis to me when I wrote mine If this by any rationall body can be proved to be otherwise I shall bee content to bee by you put to the penance of writing a third volume for answering all but I know you will not judge it needfull As for the third thing the tartnesse and acrimony of my stile which some before out of love to me and undeserved respects to Mr T. P. weresomewhat stumbled at who yet from many acts and deed publike and private was then as well known to me as he is now Sic mihi notus Vlysses I do now feare since in his last he hath to the open view of the world so fully displaied himselfe in his unconscionable wilfull and not weak or childish misrepresenting of the opinions of his adversaries for the making of them odious so as a Bellarmin from Rome or a Stapleton from Doway would hardly have done as you will easilie see if you doe but peruse what he like another slanderous Dragon Rev. 12. 15. casts out of his mouth p. 320 321 332 333 334. 368 circa finem 383. alibi passim I say I do now feare that against so stomachfull and railing an Adversary I shall rather bee judged too soft and playfull rather then too sharp and serious against one who in many things behaves himselfe but too like Elymas in drawing away the Deputy from the faith and may seem to deserve as cutting a reproof as he received from Paul Acts 13. 10. sed reprimam me Oh my worthy deare brethren what now remaines but that we should be First deeply humbled before the Lord and if it were possible with floods of teares be waile it that from among our selves and our own sacred order there is one arisen furnished with the greatest advantages of wit Art Oratory Applause of no beggars to speake such perverse things to draw no meane Disciples after him Secondly That with all possible Alacrity and Vigour wee should go on with what we seem some way to be beginning to unite into an Ecclesiasticall and spirituall association that to use Cyprians phrase we may Deificam confaederare disciplinam that by word tongue and penne and Christian censures we may what lies in u● suppresse the growing up of such errors which threat our Churches with as much mischiefe as ever F. Socinus and his followers brought upon the Polonian or since Arminius and Vorstius brought upon the Batavian verbum sapienti sat est principiis obsta c. within the meer orb of an Ecclesiasticall spheare you shall finde me as truly yours as I am or desire to be my own Dum meus ipse mihi dum spiritus hos regit artus W. B. Brockhole June 30. 1656. For his Reverend and worthy Friend Mr William Barlee Minister of the Word at Brockhole in Northamptonshire SIR I Returne you many thanks for communicating unto mee your elaborate and learned answer to an Anonymous book lately published concerning Gods decrees reported to be written by one whom for his polite parts of wit and learning I have and do respect but have been long since taught a very good rule by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lib. 1. cap. 4. I was sorry to see this controversy revived amongst us which caused antiently so much trouble to

to be decreed or inflicted but for sinne (i) So Dr Twisse often Calvin in 2 Thes 2. Reprobi suo delicto morti devoti sunt non pereunt nisi qui digni sunt Zanc. de nat Dei l. 5. p. 712. peccatum non est causa rejectionis sed est causa damnationis 2. That by condition you doe not understand the condition of Gods eternall internall immanent act of willing but of the thing willed or the damnation to bee inflicted (k) D Riv. de reprob 12. Decrevit eos quos reprobavit propter peccatum damnare neque tamen propterea sequitur peccatum esse causam decreti quam●is est causa rei decretae quia potuisset Deus etiam considerato peccati merito homines illos revocare ad meliorem viam quod aliis accidit qui non minus in se habebāt causam damnationis Sed tamen non decrevit Deus absolutè eis infligere poenam sine conditione peccati et si conditione posita potuisset non infligore 3. That by condition you doe not understand such a causall condition as was in no sort arbitrary unto God to have taken or not have taken the advantage of for if so we must all have been damned for God saw sin enough in all And now we seem to have made up the composition you put in for p. 47. I might allow my selfe an holy day with my Mr T. P's good leave as finding little worke for mee to doe about this Chapter But that you may know how much better I like to keep at my worke then to play I will adventure to doe two things 1. Without all craft and deceit as much of it lurks in generals to put in some generals which to any intelligent attentive Reader shall quite overthrow all or most of the particulars of this Chapter untill p. 47. 2 Out of my free heartednesse towards you I shall affixe some Animadversions to your text where you are jeering railing at or nibling at doctrine that cannot must not be gainsaid In reference to the first I have as briefly as the matter will beare these foure things to say 1. In what sense our Divines say or say not that Gods decree of election or reprobation is absolute 2. That in the sense to be opened that of irrefragable Archbishop Bradwardine must needs be true that all Gods decrees or wils are absolute 3. That reverend Mr T. P. in this very Chapter saith as much in effect 4. I shall shew what be Mr T. P's chiefe mistakes and grand sophismes throughout the body of this Chapter As to the first I might justly referre to the very first thing which I have done in my first papers wherein I have at large handled this the rather because I may hope that that which relates to the stating of the questions belonging to these 3 4 5. Chapters may come to light not long after this Yet lest any disaster should fall out take the very abstract of all thus 1. As for the termes absolute necessary irrespective fatall irresistible c. they are not chosen by us (l) Bp Carletons Exam. p. 14. Wee use not these termes we reject them we need them not we have enough in Scripture to maintaine this doctrine who have others more scripturall as these are not to expresse our meaning about Gods decrees but rather imposed upon us by our adversaries who also in that imposition usually understand them not in that sense which wee sometimes have when wee are forced to make use of some of them but in the sense they are pleased to give them for the making of us and our doctrine odious But as for the termes of irrespective conditionall incomplete indefinite not peremptorie they are termes of our adversaries owne coining though farre lesse scripturall than most of the former and therefore ought not by them to bee disowned When we say then e. gr at any time That Gods decree is absolute we meane not that it is 1. Irrationall that were an abhorred blasphemy against the God of all reason As he can doe no unrighteous thing so nor irrationall how little soever men or Angels may be able to give a reason of that justice (m) See Calvin at large before citing Scripture Austin for his de praedest 700. 728. voluntati ejus quis resistit nunquid responsum est ab Apostolo O homo falsum est quod dixisti Non sed responsum est O homo quis tu es qui responsas Deo 2. Or that it is devoid of and hath no respect to an efficient materiall formall or finall cause ab interno movens moving from within though we denie all cause moving from without causam procatarcticam and all distinctive conditions formall in or from an externall object (n) Riv. disp 5 Thes 3 4 D Dav. in prolegom de Rep. moving from without It will be an aeternall truth that praedestinatio non egreditur extra se 3. Or that it is without all science or praescience of what shall be or shall not be future as to different conditions and qualifications in the object this were horribile dictu to throw dust in the Almighties eies (o) V●de Walaeum cap. 3. de provid cont Corvin p. 71. Licet verum sit quod decretum ejus antecedat scientiam visionis quia alioqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut temeraria existentia induceretur tamen boc verum est scientiam sapientiam Dei hic esse divinae voluntatis quasi norma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we say not dare not say cannot prove it when we have said it that God doth from aeternity discerne this or that upon the praescience of or for the sake of those different qualifications 4. Lesse by an absolute decree doe we understand as Mr T. P. and all the Jesuiticall Anticalvinisticall c. associates with him would faine make the world beleeve that we hold such a decree which for salvation or damnation was intended to be executed without all consideration of the different wils and behaviours of men (p) That would bee decretum horribile indeed even a very cyclopick one monstrum horrendum c. Vide Apol. Remonstr so as that though men had beleeved or repented never so much from their whole heart yet by vertue of an absolute decree they should bee designed to eternall torments and dragged to them and others againe whom Episcopius in scorn speaking of the Elect cals albae gallinae filios by vertue of their election should bee as certaine for heaven whatever their lives and faiths had been As that fur praedestinatus a booke which extremely all the Batavian and English Arminian partie are taken with nota loquor would have the world beleeve that upon our principles he was after his horrid debaucheries and his impenitence in them all (q) See fur praedest ad finem when he comes to his Te Deum p. 64 65 c. where hee

Vulgar Greek Septuagint there words be not a word of either though the Hebrew relating to the freedome of mans will as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (q) Riv. disp 8. thes 1. Liberi arbitrii phrasis non legitur in vulgata interpret latina veter● novi Testament rather refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spontaniety which you reject p. 64. then to what is the full liberty of the will option option twice which in al cases you plead for p. 64. optio est optimorum (r) Sic Jacob. Armin. Art 2. p. 132 and you transcribe him p 63 just as Julian twitted Austin Non minore stultitiae profissione quam profanitate liberum v●cas quod dicis nisi unum velle non posse Aug. upon Matthew suprà besides that as we have heard both Austin and Melancthon scarce durst name the free will of man since the fall I say you are so confident of them as that you deny unto God himselfe all true liberty of will and election of good as if he (ſ) Just as the Pelagians had done before Aug. l. 1. operum imperfect liberum non est nisi quod duo potest velle id est bonum malum Liber Deus non est qui ma●um non potest velle de quo etiam ipse dixisti Deus esse nisi justus non potest siccine D●um laudas ut ei auferas libertatem c. were not liberum sed necessarium agens no free but necessary agent p. 63 whereas the very School of Plato wherein your admirable Boethius was brought up could have taught you better (t) Let him but look saith my old good Tutor Dr Ames Praef to Dr Jacksons vanities Marsil ficin Theolog Platonia de immor anim● he shall finde this title voluntas Dei necessaria simul est libera and in the Chapter it selfe hee shall finde that the Platonists would be ashamed of such flim fl●n●s In ipso bono certe summa naturae necessitas cum summa libertate voluntatis concurrit usque adeo ut necessario liber voluntariusque Deus sit voluntarie necessarius A nobis id tantum ubique affirmari optamus quod Deo dignum sit quale est in Deo cum summa necessitate summam congredi libertatem And thus to your illiberall escapes about free will Come we to the next to speake of your mistakes about the Saints perseverance which we mainteine or of the Saints Apostacy which you like better and treat of p. 65. to the end of the third Chapter And here I finde it true what you my good Medicaster you know in your Epistles you began with me medicè offering to be my Physitian doe observe very truly p. 60. that an error in the first concoction is hardly mended in the second therefore you having taken in so many errors about praedestination and free will in your first concoction are not like to mend in your last about perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uno absurdo dato mille sequuntur The chiefe of them be these for drawing up towards a conclusion I am onely for the summa capitula rerum And here your first stumbling stone is that Adam p. 65. fell from the same kinde of grace which is now by Jesus Christ the Redeemer given unto Christians to preserve them from falling and that ergo Christians may Apostatize as well as he whereas Austin long since hath shewn many differences betwixt the grace given to the first Adam and the grace given by the second Adam the chiefe whereof be these 1. That God did more give up the first strong Adam into his owne keeping but that now he puts his weake lambs into a stronger hand viz. into the hands and keeping of the second Adam out of whose hands no man or Devill shall be able to pluck them 2. He gave to the first Adam a power to stand if he would he now gives by Christ to his elect a will to stand and persevere by his power and not by their own 3. All the grace which Adam (u) Posse si v●llet velle ut possit had was onely adjutorium sine quo non a certeine help without which neither men nor Angels could have stood The grace which true Christians have now is adjutorium quo such a succour by which they doe and shall certainely stand which two differ as much as Austins solemn illustration useth to be as the giving and continuing of the faculty and act of seeing to a blind man and the giving of the light of the Sun to a seeing man (x) The giving of food to a living man and the raising up of a dead man see him in the place before quoted cap. 12. de correp grat most excellently and fully Nunc sanctis in regnū Dei per gratiam Dei praedestinatis non tantum tale adjutorium perseverantiae datur sed talis ut perseverantia ipsa eis donetur ergo Adam might and did fall but the elect Saints shall not 2. Your next rock of offence is that upon which your admirable Grotius p. 65. makes you to stumble and here caecus caecum ducit whilst neither of you will distinguish betwixt a partiall foule fall such as Davids was p. 66. and a totall and finall Apostacy whereas even apostatizing Bertius in (y) Bertius de Apostasia sanctorum his famous booke which he wrote about Apostacy might have taught you that though David by his fall did most heinously resist the Holy Ghost by grieving of it yet he did not totaliter expectorare spiritum sanctum which made him to pray Psal 51. 11. that the Lord would not take away his holy spirit from him ergo as yet he even had it after his fall viz. to restore unto him the joy of his salvation ergo hee was fallen not from the state of salvation but from the joy of it And if this had not been true David after his fall must have been circumcised again and all Christians at any time falling into enormous sins must be baptiz'd again I hope Mr T. P. shall not need to turne Anabaptist so soon as he shall have recanted for writing his offensive Correct Copy As for what you scoffe at about the circular returne of Gods omnipotent grace coming and giving it is for substance but a Pelagian flout who used to cry out that if grace be necessary unto every act of doing good or shunning evill that then God is conquered and his grace and not man and his will (z) Hyeronym Dialog l. 3 Si non f●cimus quod praecepit aut voluit nos ad●uvare Deus aut noluit si voluit adjuvit tamen non quod voluit facimus non nos sed ille superatus est Si autem noluit adjuvare non est culpa ejus qui voluit facere 2. Farre wiser and holier men then your selfe dare maintein it against all your jeeres that some graces of God