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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

faire a representation of it as you might do as shall be somewhat more cleared in my next position 3. As for the Authors of the third or lowest Classis we should be agreed in it that they are no farther to be valued than as they agree with Scripture pure antiquity and the harmony of the Protestant Confessions as indeed no meer humane authorities are to be set up higher Isa 8. 20. You quote but one Anselme p. 27. who yet 1. Saith nothing of Gods intention equally to save all but rather the contrary in the very words cited by you His words must needs be understood de voluntate signi of what his dispensations import and not de voluntate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what he hath decreed to bring to passe 2. It is famously knowne that Anselme as wel as a number of Pontificians more are against you in the matter of praedestination (t) Anselm de Concord cap. 2. Necesse est fieri quae praesciuntur quae praedestinantur and also in their magnifying of the distinction of the sufficiency of Christs death in reference to Reprobates (u) Ansel in Elucidario Innocent 3. l. 2. de officio missae c. 4. sanguis Christi pro solis praedestinatis effusus est quantum ad efficientiam sed procunctis hominibus quantum ●d sufficientiam Sic. Th. Aquin. super Rev. 5. De passione loqui est dupliciter aut secundum sufficientiam sic passio redemit omnes omnibus n. redimendis salvandis sufficiens est etiamsi plures essent mundi ut dicit Anselm lib. 2. Cur Deus homo cap. 14. Aut secundum efficientiam sic non omnes redempti sunt per passionem Sic Stapulens ad Rom. 5. Tapper Artic. 6. Sonnius lib. 3. Relig. Christianae cap. 19. and of the efficiency of it onely to the Elect. The Protestants you call on your side 1. Phil. Melancth p. 29. but quote nothing out of him advantageous to you if by reprobation hee meane but positive reprobation or damnation the meritorious cause whereof no man denies to bee sinne Melancthon was a man who because he ever had a name in the Church and that deservedly for depth of learning for calmnesse prudence and moderation your vapouring party use much to glory in upon a pretence that he is one of theirs when as the contrary is most evident 1. From his intin acie which to the last he maintained with Calvin who also dedicated his booke against Pighius such another wrangler as your selfe unto him as to a Patron and chief Vindex of the doctrine conteined therein 2. From a testimonie under Melancthons own hand and that towards the time of his death Anno 1543. that hee Calvin Epist 48. agreed with Calvin in the doctrine of praedestination free will c. save that Calvins way was the more profound but that his waies were to use his owne words simpliciora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usui accommodatiora 3. Indeed his scholer Christoph. Pezelius (x) See Pezelius Joh. Bogerm contra Grotium a. p. 160. ad 179. and concludes with a strong syllogisme p. 179. thus Qui sententiam Lutheri Calvini in quibusdam scriptis ●radidit plenè aperte à priori in nonnullis prolixe cam inculcat à posteriori is c. who was to Melancthon what Timothy to Paul or Prosper to Austin hath so abundantly made it evident that there was no other difference betwixt their doctrine of praedestination save in the manner of delivering Melancth beginning à posteriori from vocation wrought in the heart c. Calvin speaking of it often à priori as conceived in the bosome of the Almighty as that to all the Arminian party who boast of Melancthon hee hath left nothing but falsehood joined with impudence as often as they make him of their partie 2. Next you produce P. Moulin a man in all the five Articles controverted in that very Anatome by you cited against you and your great Dr Arminius that a man would wonder what was become of your forehead when you call for help from him For what though in some one odd notion of yours about the object of reprobation he may seem to be yours should that embolden you to produce him as if hee were compleatly yours If you had the spirit of valour in you you should take up the bucklers for him against Dr Twisse who hath made it evident in the point you quote him for that Non tenetur Magister sententiarum in hoc Articulo 3. The last man you quote for you with a superlative encomium given him p. 29 c. is our own Dr Overall though some (y) As they who subjoin'd it to his dissert de praedest repr ascribe that treatise to Dr Davenant As for him 1. If hee will in the laxe generall phra●es bee no otherwise understood then as Dr Davenant expounds them of a sufficiency in the death of Christ for all together with an intention that Christs death should be a generall remedy not actuallie to bee applied to all but applicable to all upon condition of faith and repentance (z) Though reverend B●sh●p Davenant in his dissert seem to g●e a way by himselfe yet the summe of all hee would have himself being judge p. 23. is but this Non est al●enum à divina sapientia statuere ordinare media ad finem aliquem appl●cabil●a licet intelligat interveniente aliquo obstac●lo quod ipse removere non d●crevit ipsam application●m fieri impediendam Huc of ferri potest illud Aquinatis de vest disp de praed●st ubi discrimen ponit inter providentiam communit●r sumptam praedestinationem quae est specialis pars providentiae providentia inquit ordinem finem respicit tantum praed●stinatio respicit exitum vel eventum ordinis Quae per providentiam illam communiorem ad si nem ordinantur non semper finem consequuntur at quae per praedestinationem singularem ordinantur semper consequuntur c. When I shall understand this to be all which you plead for in this point I shall be willing that whatsoever difference about this may remaine betwixt us may be determined in a coole conference 2. I doubt not but therefore Dr Overall is so high in your favour not so much because he symbolizeth with you in opinion as because you are tickled at the very heart that he as well as you plaies upon Calvin as elsewhere he doth traduce the Puritans also who have been cleared of the crimes by as wise learned and more moderate a * Bishop Vsher in his Sermon before the Commons 1620. Bishop Carleton against Montague quo supra c. Bishop then himselfe for heterodoxie about praedestination yet what both you and he bring out of Calvin doth you not the least service For 1. If in both places Calvin as he doth understand the all for all of a certaine sort viz. for all

not for over-glutting my Reader that you are no better friend in the points under debate to the Articles of the Church of England then once your great but unsuccessfull friends Barnaveld your admirable Grotius were to the Articles of their Belgicke Confession who being the politique Leaders of their true followers the Remonstrant faction they put them fiercelie upon stickling for a Revision of their Confession and Catechisme c. (b) Vide praefationem ad Synod Dordrac I say I must needs beseech you how troublesome soever it might prove to you to crave your proofs of this your veneratiō of the doctrine of our own English mother Church Whether hope you to prove this as certaine it is you may easilie doe it the clean contrary way by your consent to the Articles of the Church published in King Edward the 6. daies An. 1551 2. Or by your Approbation of a writing in the fierie bloody daies of Queen Mary signed by the blessed Martyrs Bradford Cranmer Ridley and Latimer in opposition to one Henry Heart who with opinions the very same with yours now troubled the consciences of poor imprisoned Martyrs 3. Or not helping your selfe with any Francisco-Clarian gloss by giving the true sense of the 39. Articles published by the Convocation in 1562. Art 9 10 13. Art 17. c 4. Or by demonstrating of your allowance of the 9. Articles of Lambeth agreed on November 20. 1595 5. Your concurrence with the Articles of the Church of Ireland 1615. especially with their 11 12 13 14 15 16. Articles 6. Or by gliding along with the stream of the Authors of the greatest note and renowne in our Church opposing Barret and Baro and since with all the eminent Authors Bishops (c) Bp Carletons examination of the Appeale p. 8 9. When our Church was disquieted by Barret and Baro as now by T. P. the Bishops that then were in our Church examined the new Doctrine of these men and utterly disliked and rejected it And in the point of Predestination confirmed that which they understood to be the Doctrine of the Church of England against Barret Baro who oppugned that Doctrine This was fully declared by both the Archbishops Whitgift of Canterbury and Hutton of Yorke with the other Bishops and Learned men of both Provinces who repressed Barret and Baro refuted their Doctrine and justified the contrary as appeareth by that booke which bo●h the Archbishops then cōpiled Good Mr T. P. read on to the end of that Bishops Chapter upon my honest word it may b●e much for your edification and others in our Church appearing against the late Arminian Montacutian faction Truly Sir if your book can be by you maintained to agree with all these who certeinelie very well understood the doctrine of their owne Church and bore as great a reverence to it as your selfe or any of your party then eris tu mihi magnus Apollo I will lay downe the bucklers with a profession too that when the Commons assembled in Parliament Jan. 29 An. Dom 1628. entred this following Remonstrance into their journall booke they meant to testifie their agreement with you and your party We the Commons now in Parliament assembled doe claime professe and avow for true that sense of the Articles of Religion which were established by Parliament in the 13. yeare of the raigne of Queen Elizabeth which by the publique Acts of the Church of England and by the generall and current exposition of the Writers of our Church hath been delivered to us and doe reject the sense of the Jesuites and Arminians and all others wherein they differ from us But all this will bee done by you as soon as an Eagle will swim or a Dolphin flie Virg. A me leves ergo volitabunt in aethere Cervi Well may you be able to shew your front in the undertaking (d) Aug. centra Jul. lib. 1. Mirum si in facie homin●s tantum intervallum sit inter frontem linguam 〈◊〉 hac causâ s●●ns non compr●ma● lingua● but you will shew no force in the Conquest 3. I even skip for joy at your referring your Reader to the citations which follow your first inference Sect. 18. whereby you sufficientlie intimate that they are but brought in there as fresh Auxiliaries coming in towards another fierce Battalio which you wage with your once conquered enemie Sir N. N. in this Chapter from thence all along though you doe foulie asperse your reall enemies but the Churches and my reall friends I may safely conclude I may forbeare all over-anxious paines about those authors which the necessitie of the cause by me defended against you will not require however something may bee said to stop the mouth of your importunity You your selfe give me a supersedeas when here you tell me to what purpose you produce them from troubling of my selfe much about them who with them from my sould detest your hatred against Sir N. N. assertion but have no mind to bee imploied in the resolving of the Question An chimaera bombinans in vacuo comedat secundas intentiones To chap. 2. and especiallie to the front and reare of the chapt sect 14. and 20. p. 17. and 31. with chap. 3. sect 35. p. 46. YOU had so valiantlie with Scripture Reason and Authority beaten Sir N. N. out of the field for maintaining God to be the Author of sinne in your first chapt as that in this and up and downe in your third taking spirits to your selfe after your victorious atchievements you adventure against God against the Antients against Reason against Arminius against your very selfe to start up another proposition viz. That man himselfe is the sole ●fficient cause of his eternall punishment This it seems you resolve in the two next following Chapters to defend contraomnes gentes sive Ethnicas sive Christianas that by Scripture Reason Authority In this certainly Hortensius noster sufflaminandus est And ergò that your courage may bee a little cooled I crave leave before I cleare it that in this undertaking you fight against God good men and even your selfe 1. To ●u● up your memorie with the old observation that Qui bene distinguit bene docet Hee who distinguisheth well teacheth well which had you minded you would not all alongin these two Chapters have confounded the Efficient or as I may say the making cause of all punishment cujus vi res est with the meritorious or procuring cause ob quam res est of all punishment whether temporall or eternall The first is the Almightie himselfe for that must needs hold true Amos the 3. 6. shall there be evill in the City and the Lord hath not done it 2. The second is onelie the sinfull will of man and Devils for that in another Prophet will hold as firmelie Hos 13. 5. O Israel thou hast destroied thy selfe but in me is thy help 2. I beg leave to tell you that p 46. sect 35. even there

and then they set dogs upon them so you transform the holiest and ablest of your adversaries into modest or immodest blasphemers who are for the Ligonem Ligonem of Gods being the author of sin and then you set the bandogs of your rhetorick upon them But how sharp soever your shield I trust the two edged sword of Gods word will be able to cut it all in pieces Heb. 4. 12. Sect. 3. p. 2. AS for your private conference I had thought that you had not been at all for private divine Conventicles and not having been at it I cannot guesse much how much or how little it was for edification but since the breaking of it up from the report which here you make of it and I have otherwise heard of it me thinks I may gather these notes 1. That because you thought your first draught conteining the sum of your conference to bee so inconsiderable as not so much as to vouchsafe it a reading over before you did part with it out of your hands You have made it impossible for your selfe with reason to make such invectives as every where you do against the Transcribers of your scrible for how can you now tell that some did not honestlie write according to what they found you to have writtē before them without any of the least adding to or detracting from your first Copy 2. It is somwhat strange that you who are a publicke Preacher and provided of a publick place to divulge any wholsome sound doctrine in which it cannot be gainsaid and what have you to do with any other should yet in a time wherein Liberty enough in all Conscience is given and taken to and by those who do but pretend to Liberty of Conscience be so shie to owne what you teach should in meer points of Religion be so much for Conjurations of greatest secrecie p. 3. for whispers and murmurs nay for a readinesse of going with your owne hands to the fire with your papers rather then to the Light p. 4. as if your owne conscience did tell you that they were very fit to be burnt for hereticks Aliquid in this sure latet quod non patet veritas est temporis filia dies diem docebit * See how like the Pelagians you are in this apud August Epist 104 105. Sunt qui occultius penetrant domos quod in aperto jam clamare metuunt in secreto seminare non quiescunt c. 3. That by what I know and have heard and could tell further if need were you were in the way of gaining close proselytes to you not so happy in that other Gentleman you mention as you were in tripping up of the heels of the first whom you felled to the ground as the report goes by a strange long-winded syllogisme with which you begin your first papers If ever you get beyond sea againe you must not cry victoria for gaining all you ever conferred with unlesse you will doe it with as little veritie as Dr Weston at St See Dr Featlies Praeface to the Protestant Relation Nostra damus cum verba damus quia fallere nostrum est Omars did glorie that the Bishop of Calcedon had made the Earle of Warwicke to become a good Romane Catholicke Sect. 4. p. 3 4. 1. IF you did not after your wonted fashion feed us with empty spoons put us off with meer words and bare pretensions of your inability to fathome the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle or the Abysse of the Psalmist you would Calvin instit lib. 3. c. 23. 7. not p. 24. so tartly and sarcastically have gibed at Calvin for calling the decree about the permission of Adams fall and the consequents of it horribile decretum in no other sense as its evident then because upon the consideration of it it did affect him with some awfull horrour that would in very deed have well becommed you were your head of a thousand times deeper reach then it is to have been strucken with a reverentiall and amazing silencing pause at the mysterious gulfe of divine predestination seeing both the Apostle and the Psalmist and all humble modest Divines with them and Austin (i) August ad Laurent c. 99. ad Rom. 9. Hoc loco quidam stulti putant apostolum in responsione defecisse inopiâ reddendae rationis repressisse contradictoris audaciam Sed magnum habet pondus quod dictum est O homo tu quis es Et in talibus quaestionibus ad suae capacitatis considerationem revocat hominem Verbo quidem brevi sed reipsâ magna est reddita ratio Idem eodem lib. cap. 98. Nunquid iniquitas apud Deum absit iniquum enim videtur ut sine ullis honorum malorumve operum meritis unum Deus diligat oderitque alterum Qua in re si futura opera vel bona hujus vel mala illius quae Deus utique presciebat vellet intelligi nequaquam diceret non ex operibus sed diceret ex futuris operibus eoque modo istam solveret quaestionem immo nullam quam solvi opus est faceret quaestionem willinglie confesse themselves to be at a stand about the severall mysterious waies of executing those decrees which the ever holie wise God takes in the course of his providence 2. But he that runs if he be but reading of your book in his hand may easilie perceive that in your doctrines about this matter you are but too n●er allied to that proud haughty and daring generation I meane now of the Jesuits Arminians and Socinians who think it high scorn that any thing about this mysterie should baffle or give check to that which they take to bee the Lydius Lapis for the trying of all doctrines viz. their Recta Ratio And pray according both to you and them what depth according to meer naturall reason is there in it for to allow God the sole assignment of the conditions upon which he wil Elect and Reprobate 2. Or for to maintain that it was fitting for him to make finall faith or infidelity the conditions of those decrees as finall legall obedience or disobedience and yet this is the ne plus ultra of the deepest Bathos of your predestination by which have you not turned it into a fordable shallow for any child to wade through 3. And why seeing you doe in these trim publick papers of yours give out faith and infidelity to be the causes of Election and Reprobation p. 70. doe you so much as seem to denie p. 56. what you had strenuouslie asserted in your uncorrected Copy p. 11. that when two are equally called whereof the one converts himselfe the other miscarries it is not God but man that puts the difference (k) August in Iohan. 6. Quem trahat quem non trahat quare illum trahat illum non trahat noli velle judicare si non vis errare Can you assigne a cause of the

depths of Satan Rev 2. 24. great pity it is that by so fine and elegant a tongue it should have been communicated to any one Poysons sometimes go down glib ſ Ruffinus predecessor to Pelagius did propone his fi●st poison in a book composed by Sixtus a Pythagorean Philosopher under the name of Siatus a M●rtyr and Bishop of Rome vide Hieron Epist ad Ctesiph in c. 23. Hierem. l. 4. Comment Hoc enim saith my author Jansenius for it ideireo eum s●cisse existimandum est ut venenum aureo martyris poculo biberetur when presented in a golden cup and commended by noted Physitians 13. Which belonged only to the fire 1. Sure you may be thought to suspect your papers to be guilty of some heresie because you would thus with your owne secular arme have cast them into the fire 2. And yet in so doing you would neither have dealt worse with with them then they deserved K. James at the first sight of P. Bertii his book entituled Apostasia sanctorum professed that ob solum Titulum it was liber dignus igne 3. Nor worse then as the report goes your admired G. Vossius to whom you are much beholding did to a basket full of his writings for feare of the approaching Synod of Dort and that he might stand firm in his Praesidentship in Collegio Belgico D. D. ordinum Hollandiae It 's well for you that his Historia Pelagiana did escape his fierce fingers for else what would you have done for a Warehouse to fetch quotations out of 14. So much as a Massilian That sure you are as the minimum quod sic for the opinions of the Molinists It 's plaine that our own Brittish Divines in their suffrage given in at the Synod of Dort (t) Synod Dordrac p. 2. p. 256. in 410. Inter Massiliensium errores refertur quod n●gaverint dari cuiquam talem perseverantiam à qua non permittitur praevaricari Quem errorē refellit August de bono perseverant c. 6 relate it out of a letter of Hilaries to Austin that it was reckoned amongst the Massilian tenents that they did deny there was given unto any such a perseverance from which they were not permitted to prevaricate And 't is as plaine that you maintaine many to fall off and to praevaricate totally and finally from Grace even the grace of Regeneration and Justification p. 67. 15. A very orthodox Protestant of the Church of England So indeed you would be reputed to be yea even so very a genuine sonne to the Protestant Church of England as if for many miles about you our good mother had never such another And all this in despight of many Articles of the Church in King Edward the 6. his Reign Of the 17. Article in Queen Elizabeths Reigne Of the 9. Lambeth Articles towards the latter end of her Reigne Of the explanatorie Articles of the Church of Ireland in King James his Reigne Nor so much as to dare to mention the Confession of faith Catechismes c. of the late Westmonasterian Assembly though highly commended by the Reverend and incomparable Primate of Armagh For my own part I have in fidelity though with much weaknesse served my mother the Church of England now above these twentie yeares in the work of the Ministry and if I bee not able to prove that the Doctrines which I have taught all along contrary to what you deliver in this booke are most agreeable to her faith and that yours are as opposite to it as heaven and hell light and darknesse the Articke is from the Antarticke pole I shall be content to be cursed by my mother even with Anathema Maranatha But of this more if need bee when I shall come to what you say p. 16. Onlie let all the true Christian sonnes and daughters of the Church of England tell me what true sons to her at any time she hath found Arminian clericall ceremonialists to bee The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame Prov. 29. 15 16. Managed discourse c. not from the hidden mysteries of Gods secret will but from the clearest expressions c This trim flim-flam will then Apologize for your methodus procedendi when as you shall have proved that Rom. 9. 11 13 16 18 21 22. Eph. 1. 4 11. Act. 15. Rom. 8. 25 29. 1 Tim. 2. 19. Rev. 13. 8. 20. 15. and other Scriptures more which do professedly handle the matter of Predestination and accquaint us with what God hath fully determined shall be and how he doth if I may so say make up his decree to be no part of his revealed will or word concerning his secret will conceived in himselfe (u) Of which will manifested in the word Dr Whitaker in his Cygnea Cantio writes excellently well conformable to Scriptures And Austin Rom. 11. O altitudo ultima illa Apostoli exclamatio hanc sententiam confirmat Neque enim tantae allitudinis est ut penetrari inequeat Deum od●sse homines propter peccatum etiam antequam nati sunt immò rationi convenientissimum est ut Deus serre nequeat quod est naturae suae contrarium Ibi demum infinitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abyssus est divinae discreti●nis quando sine peccati ratione quidam reprobantur alii qui nihilo erant amore digniores ad vitam foecilitatem praedest●nantur I●iquum videtur ait Augustinus ut sine ullis bonorum malorumque operum meritis unum Deus diligat odiatque alterum Deus igitur hunc dil●git illumque odit sine meri●is ●llis operum aut b●norum aut malorum Hoc videri p●ssit al●cui iniquum sed est aequ●ssimum quia sic Deo visum est neque Augustinus affirmare veritus est eos Apostoli verbum evacuare qui judicium divinae discretionis ad opera reducunt praevisa aut praeterita c. or that those Scriptures are placed in Gods booke as a Doctor once openly did deliver it in my hearing in a sermon at Christs Church which had been better delive'rd extraaedem Christi as the forbidden tree was in the Garden of Eden not to be medled with or that as Adolphus Venator once had it The Apostle might have found him some other worke then to have wrote those Scriptures Till you shall have made some attempts towards the proving of some of these matters you must pardon us though we continue beleeving the forementioned Scriptures to be as true and cleare Scriptures for what we prove out of them for absolute praedestination as any promises commands threats c. frequently quoted by you do signifie what God likes or dislikes will reward or punish when believed done or left undone The former signifie whom why how he doth praedestinate the main things disputed The latter tell after what fashion and upon whom that praedestination is to be executed of whom there is no question or difficulty And would God

all good Christian Apostolicall Ecclesiasticall companies of all sorts I doubt not but they will be found of the opposite side to you and so long we shall not be afraid to glory in it that there will be more for us then against us 2 Kin. 6. 16. 4. The Church I speake now of the true reformed Church of England as it hath stood ever since Queen Maries daies is like to have but an unhappy sonne in you who whilst as she thinkes and shall bee further cleared p. 16. you were in the right for the absolute decree p. 24. then you were vincibly knowing but since you are turned off to the conditionall or respective decree you are become invincibly ignorant Pray God send your mother more grave and staied sonnes Sect. 7. p. 8 9 10 11 HEV quantum mutatus ab illo Are you the man who all along the former Section were a puling Petitioner as it were sub forma pauperis praying for mercie moderation deprecating immoderate criticismes if thorough the unsteadinesse of your braine or the unhappinesse of your penne you should bee overtaken with any escapadoes crying all along as David gently gently with Absolom my sonne my sonne 2 Sam. 18. 5. And doe you so quicklie in this Section turne tyrant against the persons and say it be so unwarie lines of other men Men the Lord knowes and the Church knowes by farre your betters (z) Unto whom I may safely enough apply what Rom. B p. Abbot did once against one who upbraided others with their flight to G●neva Erant illi homines doctissimi quibus il le certe haud satis dignus qui Amanuensis esset Abbat contra Thom. de intercisgratiae with whom you are not like to compare in hast either for depth of theologicall learning holinesse of life or savourie name and fame in the Church Against these mens blessed workes and memories you rage and rampe it and make slaughters among them Nimrod or Nero-like and that more waies then one 1. By a palpable Jesuiticall calumnie whose maxime you follow in this calumniare fortiter aliquid adharebit I had almost said a loud lye which harsh phrase I am sure I may more truly use in this matter then you in the same crie out that some are p. 23. for Ligonem Ligonem that some as you here call them open or as there you stile them modestblasphemers do put you upon a necessitie of proving your principles to be true when as yet your conscience could tell you if you would but consult with it that all the adversaries that you have cited doe avowedlie upon all occasions denie God to be the author of sinne (a) And here againe it is not amisse for you to take out another Episcopal admonition once directed by the same hand to the fore mentioned author and exceedingly befitting you Abbot ad eundem Thomson p. 332. Nulla hic libertinorum pestis est sed pestilentissimus calumniator Thomsonus alias T. P. qui adversariis suis de illorum nomine invidiam facit quos libertinorum hostes profligatores fuisse novi● and so assert your first principle And that all the question indeed the onlie question betwixt you and your opposites is Whether it be possible for you to adhere to your second principle if you doe but resolve to stick to what you stickle for in your first and second mischievous papers 2. You represent them as a companie of Jude 16 murmurers or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complainers of their hard fates according to what you quote out of Pro 19 3. when as it is famouslie knowne to all the ●hristian world that that charge belongs to none so properly as to your selfe and faction unto whom now you undertake to be a Ringleader and will needs appeare in the van of Who when you doe not or will not conceite aright of the counsels and decrees of God then you fret against the Almighty and cry out Fate Fate (b) You say with Faustus Rhegin Semipelagianorum Coryphaeus Intra gratiae vocabulum absconditur fatale venenum If praedestination be absolute Nemo vigilet nemo sej●ne● nemo libidini contradicat You slander the footsteps of the anointed and Julian-like throw up daies against Heaven as if with him you were resolved to breath out your last with a vicisti Galila● in your mouth see p. 24. the Lord be mercifull to you 3. Thorough the fine and thinne aulicall complementall lawne of your civility which with a gentle hand you would seem to lay upon no other then the ever blessed names of reverend Calvin and my never to be forgotten Dr Twisse you make your hypocrisie to be very conspicuous so have I knowne Joab and Judas to have given a kisse when they meant a stab as you with good words in your mouth mean to pierce thorough and thorough those mens workes and books which have been (c) Left any should think a whit the worse of Calvins institutions for your bespattering him and them I shall think it worth the while to transcribe what I finde in reverend R. B●lton quoted out of judicious Mr Hooker as you stile him p. 14. Instruct for afflicted consciences p. 25. For my owne part I thinke Calvin incomparably the wisest man that ever the French Church did enjoy since the houre it enjoied him In his praeface p. 3. Though thousands were debtors to him as touching divine knowledge yet he to none but only to God the author of that most blessed fountaine the booke of life and of the admirable dexterity of wit together with the helpes of other learning which were his guides Ibid. We should be injurious to vertue it selfe if we did derogate from them whom their industry hath made great Two things of principall moment there are which have deservedly procured him honour throughout the world The one his exceeding paines in composing the institutions of Christian Religion The other his no lesse industrious travels for exposition of holy Scripture In which two things who ever they were that after him bestowed their labours he gained the advantage of prejudice against them if they gainsaied and of glory above them if they consented Ibid. p. 9. The more learned and holy any Divine is the more heartily he subscribes to Paulus Thureus his true censure of his institution Praeter Apostolicas post Christi tempora chartas Huic peperere libro saeculanulla parem No marvell then that a learned Bishop of London in Queen Elizabeths time began his speech thus against a lewd fellow which had railed against Calvin Quod dixisti in virum Dei Calvinum tuo sanguine non potes redimere c. I poor Presbyter durst not have let such words have fallen from my penne lest I should have been suspected by him as I perceive he is apt to do Epist 2. post publicat for a design of taking away his life or as he there of burning of him which was the judgement and

first relates to what God will doe himselfe the latter to what shall be done by the sinnefull will of others lib. 1. sect 10. p. 140. the place quoted by T. P. but just now We grant saith he there * Dr Twisse disputes against Jac. Armin. his text speaking of the latter even that will to be efficacious but the last consequence if by an efficacious will ergò by an efficient we totally denye as in consequent and then succeed the words mentioned by you p. 10. line 21. inde In both Gods will is efficacious but in the one it is only permissive but in the other effective 2. As for the prostitution unto sinne required which you speake of doubtlesse he speaks of some judiciary acts of God upon impenitent sinners as the Prophet Hosea 3. 13 14. when your daughters c. the Apostle 2 Thes 2. 3. You may as well denie God to put forth any providence in governing of the world as deny God to administer occasions of sinning unto wicked men (f) Bee content for once to learne something that is good from your beloved Jac. Armin. Disput 9. de ●ffic prob Dei in mullo Thes 20. propter incitamentorum occasionum oblationem directionem determinationem Dei permissioni peccati additam dicitur Deus quae ab hominibus malis Satana perpetrantur mala ipsa facere quod probat ex Gen. 45. 8. 37 25. 28. 4● 12. 12. 41. 19. Job 1. 2. 2 Sam. 12. 13. 12. 2 Sa 15 16. Sic Deus fecisse dicitur quod Absolon fecit quia potissimae partes in actionibus isti apotelesmati producendo adhibitis Dei fuerunt Accedit huc quod cum sapientia Dei norit si per talem incitamentorum occasionū oblationem directionem determinationem rem totam administret certo infallibiliter ●xisturum quod à creatura sine scelere perpetrari nequit cum voluntas ipsius decernat administrationem istam liquidius patet cur Deo factum hujusmodi tribuatur Fidei humanae potest subesse falsum and that those occasions not Gods sinning in offering them accursed be such a blasphemy do really affect the imaginations according to all those degrees whether that of profit or pleasure represented in them See this largely proved by our good and great Doctor past all feare of being confuted in his answer to Mr Hoard p. 26. inde And thus I hope I have in reference to the second thing proposed set Mr Calvin and Dr Twisse and all that hold with them into their proper honourable stations of sound and able Divines againe by wiping off the aspersion of modest or immodest blasphemy from their names But I shall bee forced to leave Mr T. P. amongst the accusers of the brethren and of his owne mothers sons Psa 50. 20. were he at least but a genuine son a member of any true Protestant Church In this I have been the longer not only to testifie my respects to two such great luminaries of the Church but because by so doing I have quite overturned one great rotten pillar upon which all this book doth rest which now as we shall see more briefly in what followes will bee Psal 62 3. as a bowing wall and a tottering fence And now thirdly in reference to the third thing proposed for the finishing of this Section I have but a few words to say to your quaking trembling oratoriall peroration with which you wind up this Section 1. I must professe it to be some part of my faith pray God I may be out in it to believe that you will rather turn Quaker and with them get into your trembling and shivering fits when you are big with no spirit of prophecy then you will not upon any or no occasion given take liberty by abusing such as Mr Calvin and Dr Twisse make the hearts of Gods people sad whom hee hath not made sad Ezek. 13. 22. make their very eares to tingle and hearts to tremble 2. Now I can upon certaine knowledge tell how little conscience you have used in reading or representing authors I may justly feare you do rather act the Tragaedian part of a Stage-plaier for the making your adversaries odious then that you greatly feare even reall blasphemies if you did so you would not upon suppositiō of the absolutenes of Gods decrees which cannot possibly be otherwise unless as I have elsewhere shewed we resolve to be madly Atheistical to call in Poets p. 13. if not Devils p. 24. to help you to blaspheme 3. But though since Mountebanck like you have thrust your selfe upon a stage and finde it necessary for the carrying on of your designe to have in readinesse the very pages and lines of those severall authors whom you designe if you can do it shall be offered up as victimes to the popular Jury of ignavo's or ill affected persons And that rather then this shall not be done you will rif●le the well furnisht Cabinet of the Batavian Remonstrant writings (g) Scripta Synodalia Remonstrantium Fur praedestinatus tied to the taile of the book quoted by Mr T. P. as to Andrewes his book or not sticke to be beholding to very thieves viz. such roguish pamphlets as fur praedestinatus and others are rather then you will want materials for invectives against Calvin Beza Twisse c. Yet pray Sir why should you expresse your sense of indignation against as you say too litterall expositions of some Texts of scripture of those vid. or the like enumerated by me p. 103 Know you not that bonus textuarius est bonus Theologus and that sensus scripturae est (h) Vide Dr Ames in Psalm secundum tantum unicus isque grammaticus where the letter is not plainly metaphoricall typicall or contrary to other more plain places and the cleare analogy of faith But belike when all your Socinio-Grotio-Percian glosses and Annotations shall be compiled together and be published for the clearing of the forequoted places and the putting of milkie mild Socino-Arminian glosses upon them the plumbeus cerebrofities of the now Protestant reformed world will be better indoctrinated and recede further from the words of those Scriptures but approach nearer to the genuine sense of them Credat Judaeus Apella non ego And thus have I done with this your seventh Section and I might say too with all this your first Chapter wherein I have and shal at every turn be forced to meet and scuffle with the Don Quixot you mention Epist 2. ante publicam edit and of which you may read in my last abused friend Dr Twisse upon the very like occasion writing against Jesuit Bellarmine (i) Dr Twisse lib 2. div gr 2. cap. 5. p. 53. quasi vero operosa demonstratione opus esset ad illud confirmandum de quo né libertini quidem dubitant nempe in hac palestra dominab●tur Bellarmin una cum socio suo T. P. egregiam laudem

facit in nobis vel habent in nobis causam meritoriam talia dicit Damasc Deum velle consequenter sicut poenam quamlibet quam propterea vul● nobis quia peccamus ita quod peccatum est causa meritoria poenae quam nobis infligit Aut non habent in nobis talem causam meritoriam saltem primam sed ex sua gratia sua voluntate illa nobis concedit talia sunt omnia bona quae habemus hoc dicit ip sum Deum velle nobis voluntate antecedente quoniam nulla in nobis causa antecedit nec propter aliud in nobis vel ex nobis vult prim● aliqua bona nob is sed ex sua bonitate primo unde merita nostra dona sunt ejus ut August 13. de Trin. Non ergo talis-voluntas consequitur causaliter vel meritoriè aliquid in nobis ideo non excausa nostra sicut voluntas punitionis sed ex seipso Et ideo vocat illam consequentem hanc antecedentem hanc manifestè patet intuenti diligenter esse intentionem ejus c. had ever the happinesse to explaine it any thing handsomely 3. Damascene the great pretended Author of it 1. Seems not to be constant to himselfe for here as you quote him p. 27. out of lib. 2. c. 29. orthod fidei whilst he distinguisheth in God his antecedent from his consequent will hee must needs at least as the words sound ascribe deliberation properly so called in counsell and mutations of counsell also to God which else where he doth deny for saith he ib. c. 22. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To advise or to take counsell is an argument of ignorance 2. In this his device he seems but to jump with much such another as before him was taken up by the Massilians for the same end and purpose (h) Quia non omnes salvos fieri certum est hinc illud propositum generale non absolutum sed ineffieax quasi conditionatum statuunt viz. Si homines ipsi velint consentiant Dilucidis verbis eorum sensum Prosp ad Aug. promit Itaque quantum ad Deum pertinet omnib paratam vitam aeternam quantum autem ad arbitrii libertatem ab his eam apprehendi qui Deo sponte crediderunt quxilium gratiae merito credulitatis acceperint And this to be your meaning the same with theirs and their Leaders Faust Rheg l. 1. de grat lib. arb is plaine throughout your book but especially by what you have out of Dr Andrews p. 20. and out of Hilar. p. 260. and Anselme p. 27. And yet you would make us beleeve you are much for Prosper 4. The Arminians and yet it seems to be most proper Lettice for their lips the very Helena they are enamoured withall could never yet by it commend or divend any of their Arminian wares any thing the better for that at no hand they agree in opening the mysticall meaning of it And you amongst all the rest of that generation are the most unhappy in the management of it for that you are not only as your great Vossius and your domestique Dr Jackson to whom you are much beholden for abusing the world with your two first principles p. 6. which you took from him and which you understand full out as equivocally as he driven to confesse p. 51. that you understand this distinction not in respect of Gods will simply in which there can be neither prius nor posterius but in respect of the things which are the objects of his will but also because p. 40. you doe it seems even in proprietie of speech ascribe such velleities would bees yea such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Almighty as is most contrary to his nature In the first way of explaining the distinction you are unhappy however it be foelix infortunium to the Church in that with your own hands you overthrow most part of your book to be sure all your third Chapter as I shall shew when I come to it In the latter if you doe but stand to it you will become Atheisticall (m) And say with Vorstiu● de Deo p. 195. Non satis circumspectè loquuntur qui Deum ut essentia sic voluntate prorsus immutabilem esse affirmant Voluntas Dei ad extra non minus in Deo quam in Angelis hominib ad opposita vertibilis Id p. 371. Nihil absurdi inde sequitur quod Deus in tempore quaedam praecise velle vel nolle dicatur quae fortasse non antea it a praecise voluit vel noluit p. 486. poenitentia Deo rectè convenit quatenus ipse opera sua propter supervenientem aliquam causam insperatam verè improbat deseri● aut mutat And this for the Authors of the first Classis 2. As for the Authors of the second Classis Austin and his genuine followers I make not the least doubt of it but you would as gladly have them all unclassed as you could wish that Calvin and Beza had never at Geneva appeared for Classes Synodi a thing which I am sure you are as angry at as the fellow that wrote the Clerico-classicum of late And this I gather 1. In that in the matters debated bordering upon Pelagianisme against which if in any thing he was his crafts-master you would have Austin turn'd off from the Bench of your Jury p. 28. and that upon some shadow of reason which one and but one Grotius delivers in in a book of his wherein beyond Cassander the Text which he was to defend he carrries on his cruell Popish designe against all Protestants (n) Riv. Dyalis in Discuss Grot●i p. 595 c. The discussor being the last book that ever Grotius wrote Grotium nobis benè volu isse nec suisse quantum potu●t in nostrus persecutionum incentorem incendiarium nemo credet sanus qui postrema ejus scripta legerit in qu bus omnibus pacem offert ut nobis solis bellum indicatur c. And what the goodly designe was which Grotius before his death travelled with he thus tels us himselfe in the last leafe save one of that his last book p. 255. as if hee were making of his last Will and Testament Restitutionem christianorum in unum idemque corpus semper optatum à Grotio sciunt qui ipsum nôrunt Existimavit autem aliquando incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam Calvinistarum ingenia fermè omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico Regimine sociantur Quae causa est cur partes aliae aliae sint exsurrecturae Quare nunc planè ita sentit Grotius multi cum eo non posse protestantes inter se jungi nisi simul jungantur cum iis qui sedi Romanae N. B. cohaerent sine qua nullum

God that of his comparative and absolute wil p. 51 52. of his inviting revenging wil of God of his mercy of his justice ibid. you shal not apply them to the mould and making of Gods decrees as they are in themselves but to the execution of them in time which you ought to yield to who have unwarily I wish but cordially confessed that in Gods will simply there is neither prius nor posterius p. 51. And then as to all what you have Sect. 40 41. excepting alwaies that which you put into a parenthesis p. 53. about the dependency or independency of Gods will which we must ever mainteine to be independent wee shall bee marvellous like to accord with you Article 4. You shall for the future next to the holy blessed unerring book of God in the Quinque-Articularian Controversy and what depends upon it study the best and most choice orthodox authors such as of old hath been Austin Prosper Fulgentius Hilary Historia Gottes c. and of late that you may know that we are not so Presbyterian as in every thing to crosse the Episcopall humour Matthew Hutton Archiepiscop Eborac Jacob. Armachanus Rob. Abbot Satisburiens Jos Exon. John Dav. Sarisburiens Georg. Cicistrens and a number more Article 5. You shall not for after times with Tilenus be such an Antizelote as hee was in his Paraenesis ad Scoto● disciplinae Genevensis zelotas to Presbyterian discipline as out of hatred to it to abhor all the doctrines which are delivered by the men of that way and order and so in opposition to them turne Arminian and Thompsonian and then yet call your selfe in despite of all the orthodox Fathers and Articles of the Church of England a very orthodox Protestant of the Church of England p. 4. For indeed now if you have such tricks with you you will not only deserve to be disciplined as somewhere Hieron professeth of himselfe that he was by the Lady M. in a vision Quod potius Ciceronianus quàm Christianus esset and as you might bee for your Boethian rather then Christian Philosophy But you will give cause to your Mother the Church of England to looke upon you as a son that causeth shame to desire your room rather then your company and to tell you that at Rome as appeares by the Bull of Innocent the tenth you and your doctrines shall be more welcome then they can be to England whiles the Articles of the Church are in any credit with the sons of the Church 3. As to the third thing promised viz. the clearing of the passage quoted p. 50. out of Mr Calvins 4. Section of the 23. chap. of the 3. book of Institutions hee shall not need to be reverenced any thing the lesse or suspected any thing the more for what he saith there if that may be but considered what hath been said often in his behalfe already upon occasion of such like passages in answer to p 9 10. But you lessen your own reverence and give reason enough to Protestants for to the marking you atro carbone with the black coale of their censures for your so frequent branding of Calvin whose spots whereover they doe appear in his writings were but like those of Cyprians Naevi in candido pectore whereas yours doe but appear to be like those which are not the spots of Gods children Deut. 32. 5. you doe but in your censures resemble him in the Poet too much who did passe by the Crowes and shoot at the Pigeons 〈…〉 Praeteriens Corvos vexat Censura Columbas But what must Mr Calvin bee suspected for for mainteining that God did praedestinate Adam and in him all men to the cause of their damnation sinne But first that which is in the objection which was made against Calvins Doctrine which he had delivered in his former third Chapter is it also in Calvins Resolution Doth hee consent to the whole of that objection (k) Doth hee not deny it with a non protinus sequitur Deum huic obirectationi sub jacere Doth he joine his fateor I confesse to the all of it as it lies or doth he onely say which unanimously enough School-men (l) Ca●thus in 4. q. 1. dist 46. Causa naturae proprietatum ●jus est divina voluntas vel eligentis vel reprobant●s ideo totus ordo j●st●tiae or●ginaliter ad div●nam voluntatem reduci●ur dist 41. D●●o quo● Deus ord●navit A. ad essectum praedestinationis non B c. had said before him that Gods will was the only prime soveraigne cause why Adam and in him all men were at first left to their owne free sinfull wils from falling into which God might have preserved them if hee had been so pleased as well as he did uphold Adam any one hour before his fall or doth the Angels unto this day 2. You misrerresent Calvin most shamefully contrary to his clear Doctrine in the foregoing Section (m) What Ruiz de vo● d●sp 39. S. 3. saies Aliq●i modi in voluntate non reducuntur in Deum tanquam in co●s●m pras●rtim quando culpabilis est nodus se habendi vid. disp 6. n. 12. when as you would have him teach that God doth as much praedestinate men to the misety of sinne as to the misery of punishment which followed upon it that very thing which he had confuted Section 3. just before the objection which you would have him in the whole to consent to 3. You fear not or be not ashamed to add to his answer when you say that by the expresse will of God c. The word expresse is an expresse forgery fingis non leg is you foist it in but read it not in Calvins text and it so sounds as if by an expresse warrant or approbation from Gods will Adam had fallen into sinne whereas Calvins decidisse filios Adam Dei voluntate signifies in him at the utmost but an efficacious permissive will which differs much from his will of approbation or his effective will as we have heard long since 4. You will take no notice either of what Calvin disputes against the Sorbonists who were for Gods absolute power and will devoid of all reason known to himselfe (n) lib. 3. c. 23. s 2. Commentum non ing●rimus absolutae potentiae quod sicut profanum est it a meritò detestabile nobis esse d●bet Non singimus Deum exlegem qui sibi ipsi lex est c. Section 2. nor of what he doth in this very fourth Section as well as Section 2. before and Section 4. immediately behind produce for Gods unaccountablenesse for any of his decrees or doings to any of the children of men And yet these Reasons to the Apostle to Austin and others as Calvin shewes you before and behinde the place which you quote out of him were judged very weightie But about these and other such Cavils of yours against Calvin I hope ere long you will bee soundlie

synodi convocatione liceat expediat introducere sive in iis stabilire probare ●ut ferre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pastoribus doctoribus qui populum juventutem pro virili seducunt orthodoxiam palam impugnant plerique etiam blasphemant de graviorum insuper errorum occultatione apud quàm plurimos sunt suspecti nec cessabunt nisi obstante lege novis discipulis sententiam suam ad ministerium posteritatis transmittere Sed M. D. T. P. nec in ventilatione vel in decisione hujus quaestionis ero tibi ulterior h●c qu●dem vice molestus But because for the present I know no regular Ecclesiast●call Authority before whom I list to debate or determine this Question Nay though I thinke both you and I be certeine that you did but jeere when you talkt of Ministers authority to make you pardonably erroneous I will wholly wave this debate and speak but very few words more to you of my own viz. That because I know how much you do reverence Episcopall authority and how highly you pretend to be an obedient sonne of the Church of England p. 4. I shall beseech you and if it please you upon your bended knees to hearken and say Amen to a most pious learned Fatherly Episcopall and as it were Canonicall admonition of the Right Reverend Father in God George once Lord Bishop of Chichester directed to Mr M●ntague then but a Presbyter and now as fit for Mr T. P. For the speeding of which to the good of your soul and the edification of the Church of England I will but cry grace grace to the fatherly counsell given you (q) Minte● in melius mutare non levitas est sed ●irtus Amb●os in Psal 119. and so I conclude my whole book with an Amen fiat è Musaeo Brocholensi Sept. 26. 1655. The Admonition is extant in Bp Carletons Examination c. p. 44 45. c. IF Saint Peter was called in consideration and respect of these things then was that grace of his calling given in consideration and respect of these things and so gratia datur secundum merita whether wee translate according to merits or in respect and consideration of merits all is one I stand not upon any curiosity of words there is no difference in the matter it followes necessarily that this man teacheth that doctrine for which Pelagius was condemned for an Heretick let him shift this as he can Here the Author of the Appeal may consider what wrong hee hath done to the Church of England in obtruding for doctrines of our Church the old rotten heresie of Pelagius and let him also consider who doth now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble and betray the Church of England We teach with the Scriptures and with the most orthodox ancient Church That St Peter was praedestinated and called unto faith obedience and repentance This man runneth with the Arminians into the depth of Pelagius his poisoned doctrine And was it not likely that he should run this way who being a private man without authority taketh upon him to impose doctrines upon our Church to change those that are received and in place thereof to revive the Pelagian errors to beare men in hand that these are the Doctrines of our Church to scorn men that have been reverenced for their learning and will be reverenced in the ages following such as Arch-Bishop Whitgift Arch-Bishop Hutton Dr Reynolds Dr Whitaker and the other Bishops and learned men that joined with them whom this man sometimes accounted Calvinists and Puritans sometimes they were reputed learned as if himselfe had that in truth which they did but seem to have who being a Priest of the Church of England accuseth Bishops his superiours to be Puritans as all must be to him who yield not to his foolish and erroneous doctrines who in this exasperating humour careth not and professeth that he careth not what any think that pleaseth not this his humour who with such height of disdaine slighteth the diligence and industry of his brethren gathered at the Synod of Dort Yet they who were imploied in that service were authorized by his Majesties Commission directed by his instructions and when they returned rendring an account to his Majesty of their imployment were most graciously approved by his Majesty onely they cannot get the approbation of this Gentleman It were good for him to consider these Aug. Epist 105. O humana non justitia sed nomine justitiae planè superbia quid te disponis extollere exasperating humours they proceed from pride (r) For to you as to him r●s sordida est trita ac vulgari vi● vivere Sen. Epist 112. Nihil juvat obvium You do sapere absque commentario in your Epistles Here is neither humility nor charity to be found and therefore not the spirit of God And what good can he do in Gods Church that commeth in pride and a spirit exasperating without charity and humility Sir I write not this in choler nor in malice to your person (ſ) Aug. lib. de oper monachorum cap. 13. in cognitione cavendus est err●r in actione nequitia Errat autem quisqu●s putat verita●em se posse cogn●scere dum adhuc nequitid vivat This would be wel considered by your selte your Lic●feldian Amanuen●●s and some of that party quos dicere nolo but I have told you plainly the censures of those men with whom I have spoken in this matter both of the higher sort in the Church who are your Fathers and of the inferiour rank who are your brethren I omit the censure of the Laity I speake of them that are able to judge of your spirit and because they have observed these things in you I thought the best service I could do you was to let you know these things that you may amend them It were good and necessary for you to understand how you have been fetched over by those cosening companions the Arminians who have plunged you with themselves into the depths of Pelagius Their end in devising that respective decree is that praedestination should not bee ruled by Gods will and eternall purpose but by mans free will And this is the end which you must embrace unlesse God turne your heart and warn you to avoid those dangerous and pernicious doctrines wherein you draw the yoake with Pelagius God make you to see your errour and to make some satisfaction to the Church of England whom you have so much wronged FINIS The Author to the attentive Reader Good Reader MY occasions no way suffering me at London to attend the presse you cannot greatly wonder at the multiplication of Erra●a's The truth is my hand at best being but a scrawling one mislead some of my transcribers to mistake both my words and the sence of them when as yet they neither in margin or text left me space enough fairly to amend their escapes which occasioned difficulty to the overseers of the Press For