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cause_n	effect_n	good_a	work_n	5,591	5	6.3844	4	true

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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

reject your haeresy as it did that of Pelagianisme and then it would be done effectually You would bee soundly rated for Courting that Mistresse and in the mean while lying and committing spirituall fornication with that more beloved Hand-maid Dame Nature After you would be shent Can. 7. An Haeretico falleris spiritu An Resistis ipsi spiritui sancto Nay the Anathema of the 4. Canon Concil Milev Can. 4. c. And then 2. As to Massilianisme which once your great Oracle Jacob. Arminius (z) Art 10. with some grains of allowance would have questioned whether it were not to be looked upon as verus Christianismus true Christianity none shall have any the least shadow of reason to doubt of that who either can or will but compare what you have in your fifth Chapter about conditionall election (a) Massilianisme or Semipelagianisme may as well be denied by you as that your nose stands in your face unlesse you will blot out most of all your fifth Chapter There 1. to you Election is founded upon praescience p. 69. 71. So the M●ssilians Psosp Epist ad August Qui credituri sunt quivè in ea●fide quae deinceps per Dei gratiam sit juvanda mansuri sunt praescisse ante mundi constitutionem Deum eos praedestinasse in regnum suum quos gratis vocatos dignos suturos electione de hac vitae bono fine esse excessuros praeviderit 2. Faith in Christ which you make the difference between the elect and reprobate and a difference you say there must be before there can be an election So they as Austin himselfe did when he held their errour August Epist ad Hilar. Non potest in rebus omnino aequalib electio nominari quoniam sp sanctus non datur nisi credentib 3. Election to you is a retribution p. 70. reprobation a punishment passim cap. 3. So they Prosp resp ad dub Genuens ut ipsa electorum praedestinatio non sit nisi retributio 4. The number of the elect or reprobate is not to you fixed nor determinate if it bee conditionall how can that be But you say most expressely in your first papers p. 4. That God praedestinated Israel both to salvation and reprobation God does write and blot and write againe p. 8. So they Prosp ad August Nec acquiescunt praedestinatorum electorum numerum nec augeri posse nec minui Sic Hilar. Arelat ad August 5. According to you none can be certaine of election till he have beleeved obeied and persevered in both p. 69. So they Jansen l 8 de Pelag. haeres Ab electione sola ad bona opera nemo secundum illos de quibus loquitur nemo potest simpliciter electus aut praedestinatus esse vel dici hoc enim nemini competit nisi postquā non solū sanctus esse bene vivere sed etiam in eadem sanct●tate ac bona actione permansurus esse praescitur 6. Add to this your doctrine about universall grace and free will p. 64. 71. wherein you and they are one Prosp ad August universis hominib aiunt propitiationem quae est in sacramento sanguinis Christi esse propositam ut q●icu●que ad fidem ad baptismum accedere voluerint salvi esse possint August lib. de gra contr Petag Habere nos possibilitatem utriusque partis à Deo insitam velut quandam radicem fructiseram soecundam quae possit ad proprii cul●oris arbitrium vel ni●ere flore virtutum vel sentibus horrere vitiorum p 69. and other matters with the marginall parallels which I have drawn up in short and may have occasion as to Pelagianisme and Semi-Pelagia●isme to draw out more at large some other time The third thing proposed hath been proved already in the second for whosoever proves you a Pelagian or Massilian proves you either no Christian or but a piece of one and as good never a whit as never the better But that you may know how kinde hearted I am to you after all the many course salutes which I have had from you I will add somewhat to what already in these and much more to what I have had in answer to your first papers towards the probatum est that in words you doe indeed say over your second principle p. 55. but that it is impossible that it should be consistent with the rest of your tenents for which in this book and in these very last Chapters of it you doe appeare like another pugnacious Bellarmine Anagrammaticè spirans Bella Arma minas Take these few Arguments as a supra-pondium or auctarium to what hath been brought in alreadie Argument 1. He defends not the speciall evangelicall grace of Jesus Christ of which Christ said you have not chosen me but I have chosen you John 15. 16. who mainteins his good workes to be a necessary condition we shall finde that to be tantamount when wee come to it if leisure wil serve to speak to it to a necessary cause of our election But that doth Mr. T. P. indeed and in ipsis terminis p. 69. Ergò quod est causa cansae est causa causati If Mr T. P. his good works be a necessary cause or say but a necessary condition of his election it must much more be so of his vocation justification adoption c. For as Bishop Carleton learnedly proves it 's possible that a prior grace may in some sort and sense be said to be the cause of a posterior as ex gr election of vocation vocation of justification and Sanctification c. but that a posterior grace should be the cause or a necessary condition of a prior is most absurd and impossible (b) See B. Carleton at large exam of the Author of the appeale p. 52 53 54. c. where these words are most remarkable To hold the contrary to this is for love to hold with Pelagius to say something wherein they forsake understanding reason Divinity and Philosophy speak non-sense For that I call non-sense that is against Divinity Philosophy and common sense as this is which maketh a subsequēt gtace to be the cause of a precedent grace to set the effect before the cause If then faith and good works and perseverance in them be before election it selfe the very first grace and fountaine of all grace Rom. 8. 30. Eph. 1. 4. then of necessitie mans free will and good works must be before all true Christian speciall grace according to you Arg. 2. That grace which for kinde and species is but the same with the grace which was given to the first Adam from whence he fell totally and finally that is none of the speciall grace procured and purchased by Jesus Christ. But such is the grace which Mr T. P. doth most ●ouragiouslie stand up for p. 95. Sect. 52. which as Jansenius doth most learnedlie out of Austin dispute did only afford unto Adam adjutorium sine quo non without which

habit or gracious quality which God infuseth into mans soule whereby the naturall motion of mans will is changed though the l●berty of it be not taken away but onely some externum auxilium by precepts promises threatnings c. whereby the naturall power that is in it to good is excited and stirred up His similitude of the bladders plainly intimate so much which can yield no help to a dead man but to one that hath a principle within to set them on worke 2. Hee takes no notice of that usuall distinction of voluntas decreti and voluntas praecepti For from that saying that God wils not the death of a sinner he concludes that God decrees not the death of a sinner nor the salvation of a beleever but conditionally for saith he Gods will and decree are both one whereas the will of his decree and the will of his praecept are really distinct for 1. The will of his decree cannot be resisted who hath resisted his will but the will of his command is daily resisted by wicked men 2. The will of his decree is eternall being actus ad intra but his commands are given forth in time one after another 3. The will of his decree is immutable being all one with himselfe the will of his command is mutable as in Abrahams case 4. The will of his decree is alwaies fulfilled he doth what soever he will the will of his command is seldome fulfilled by wicked men and not alwaies by good men 5. The will of his decree is within himselfe the will of his command is that which he puts forth from himselfe and therefore as much differing as the creature and the Creator 3. He takes no notice betwixt an absolute and a conditionall necessity or which is the same a causall and consequentiall necessity The first of these arising from the necessary connexion of causes and their effects the other from Gods decree Hence he infers that if God hath decreed a man should do good then he doth it not freely but forcedly against his will which is altogether false For Gods decree doth not infringe the liberty of the second causes but rather establish it 1. That it doth not infringe it appears 1. Because Christs death was decreed yet hee dyed voluntarily and freely otherwise it had not been meritorious 2. The Angels in Heaven obey freely and voluntarily yet is this decreed for they are called elect Angels 3. When the faithfull beleeve they doe it freely yet they are elected to doe this 2 Thes 2. 18. 4. If all our free actions and motions are not determined we shall exclude God from a great part of that his providence which he exerciseth in governing the world 2. The decrees of God d ee stablish the liberty of the creatures because he hath decreed not only rem ipsam which comes to passe but modum rei the manner of them Why doe some things come to passe necessarily but because God hath decreed they shall come to passe by necessary causes Why doe other things come to passe contingenuly but because he hath decreed they shall so come to passe by contingent causes and the certainty of his knowledge doth as much hinder the liberty of the creature as the certainety of his decree For as he cannot be frustrated in his purpose and decree so he cannot be deceived in his knowledge therefore what he knowes must necessarily come to passe by this consequentiall necessity yet none will say this takes away the liberty of the creature Had this Objector been pleased to take notice of these distinctions and throughly digested them he might easily have seen that they would have utterly enervated those his paralogismes which he cals demonstrations and holds forth with such confidence He grants afterwards that God foreknowes all things and that his certaine foreknowledge doth not hinder the liberty of mans will And upon the same ground he must grant it of his decree also for they are both actus ad intra of which the rule is that they do nihil ponere in objecto The decree of God being an act within himself whiles he puts it forth in some outward act tending to execution works nothing upon the creature Now let him shew if he can in what outward acts upon the creature tending to the execution of his decree he doth any way necessitate mans will For outwardly he works upon him onely by morall suasion and inwardly by infusing gracious habits which sweetly incline and dispose him freely to choose what is good in good actions In evill actions he works not inwardly at all by infusion of any ill quality or principles but onely by leaving him to the liberty and free motion of his wicked will which he is not bound to restraine and outwardly by propounding such outward objects as are in themselves good By which it is apparent that Gods decree doth not at all necessitate mans will Yet upon this false foundation that the will is necessitated by Gods decree he goes on usque ad nauseam to inferre most absurdly irrationally and contrary to all Logicall principles that if the end be certaine the meanes are needlesse If mans salvation be certainely determined then no need of faith and repentance obedience and the like then all praecepts threatnings c. are to no purpose Whereas he cannot be ignorant that media sunt propter finem and that finis intentionis est causa mediorum and media sunt causae executionis And whereas the Apostle useth this as an argument to make us carefull to be sober and to put on the breast plate of faith and love and the helmet of hope 1 Thes 5. 8. is parts of that spirituall armour whereby we must mainte●ne the spirituall combat because God hath not appoi●ted us unto wrath but to obtain salvation by Jesus Christ ver 9. He argues the quite contrary way that if we be appointed to salvation these things are needlesse And whereas the Apostle saith that we are chosen to alvation through the sanctification of the spirit and beliefe of the truth 2 Thes 2. 15. and so makes sanctification and faith as certeine and necessary as salvation it selfe we being chosen to both by one act of Gods decree which is both eternall and unchangeable he saith no if wee bee chosen to salvation by any unchangeable decree then neither sanctification nor faith are needfull and so severs the end and meanes which God hath inseparably joined together He might as well argue that because God had determined that Hezekiah should live fifteen yeares after his sicknesse therefore hee need no longer make any use either of food or physick yet this is his manner of arguing all along his discourse 4. His conditionall decree drawes after it these absurdities 1. He takes away all difference between election and reprobation betwixt love and hatred For by this Esau is loved as well as Jacob if he chuseth good and Jacob hated as well as Esau if hee chuseth evill

own will therefore he did ab aeterno decree to permit it for otherwise he could by confirming grace have hindered and prevented the committing of it as well in all Angels as in some as well in Adam as in Angels and that without any violence offered to their nature at all Gen. 20. 5. Gen. 31. 7. 1 Cor. 10. 13. neither can there be given any cause out of God himselfe and the counsell of his owne will leading and inducing him rather to permit then hinder it He did decree to permit it in order to his own glory which is the supreme end and therefore by him absolutely willed because the being thereof by his unsearchable wisdome and power was ordinable thereunto He may out of that common and equall masse wherein he did decree to permit it decree in some in whom he did permit it to pardon it and on them to shew free mercy in others to punish it and in them to shew due and deserved justice the one having nothing to boast of because the grace which saves them was Gods the other nothing to complaine of because the sinne which ruines them is their owne He may by this huge discrimination of persons who were in their lump and mass equall and in themselves indiscriminated shew the absolute soveraignty which he hath over them as the Potter over his clay He may by his most sweet and yet most powerfull efficacie work the graces of faith repentance new obedience and perseverance in the wils and hearts of those on whom he will shew mercy giving them efficaciously both to will and to doe of his own good pleasure and leave others to their own pride and stubburnness his grace being his own to do what he will withall And I say once againe in all this there is neither modest nor immodest blasphemy 1. Gods glory is dearer to him then all the things in the world besides are or can be 2. Every attribute of God is infinitely and absolutely glorious and the glory of every one of them infinitely deare unto him 3. Whatever is infinitely and absolutely glorious in God he may by an absolute will and purpose decree to shew forth the glory thereof in his works without fetching an antecedent Reason ab extra from without himselfe leading and inducing him to make such a decree 4. The subject on which God is absolutely pleased to manifest the glory of his mercy and justice as to mankinde is massa perdita 5. Out of this mass of lost or lapsed mankinde he hath ex mero beneplacito chosen some unto glory and salvation for the manifestation of his free and undeserved mercy and passed by others leaving them under deserved wrath for the manifestation of his justice 6. That such and such particular persons out of the same equally corrupted mass are chosen and others are rejected belongeth unto the deep and hidden counsell of God whose judgements are unsearchable and his waies past finding out to whose soveraignty it appertaineth to forme out of the same lump one vessell unto honour and another unto dishonour to shew mercy on whom hee will shew mercy and to pass by whom he will pass by 7. God doth so absolutely will and decree ab aeterno the manifestation of the glory of his attributes in his works as that withall he purposeth that the temporary execution of those eternall and absolute decrees shall finally be in materia apta disposita for such a manifestation 8. All those intermediate dispositions between the decree and the execution thereof whereby the subject is fitted for such manifestation of Gods glory if they be gracious they are by Gods eternall will decreed to be wrought and accordingly are in time effectually wrought by himselfe and his grace in and with the will of the creature If they be evill and sinfull they are in his eternall purpose permitted to bee wrought and are in time actually wrought by the deficient and corrupt will of the creature and being so wrought are powerfully ordered by the wise and holy will of the Creator to his glory 1. So then God did ab aeterno most absolutely wil and decree his owne glory as the supreme end of all consulting therein the counsell of his owne will and not the wils of any of his creatures 2. In order unto that supreme end he did freely elect some Angels and some lapsed men unto blessednesse for he might do with his own gifts what hee would himselfe 3. In order to the same supreme end he did leave some Angels and some lapsed men to themselves to their own mutability and corruption not being a debtor unto any of them 4. But he did not ordaine any creature to absolute damnation but to damniaton for sin into which they fal as they themselves know by their own wils whereof they are themselves the alone causes and authors Gods work about sinne being only a willing permission and a wise powerfull and holy Gubernation but no actuall efficiency unto the formall being and obliquity thereof I am sorry I am led on by mine own thoughts thus farre into your proper work But here I stop I was glad to see two Orthodox and sound Axioms stand before the book of your Author as the basis of his superstructure Two men of quite different judgements in these very arguments I finde to have done so Prosper cont Collat. c. 14. before The one Cassianus the Collator of whom Prosper hath these words Catholicarum tibi aurium judicia conciliare voluisti quibus de praemissae professionis fronte securis facile sequentia irreperent si prima Liv. decad 3. lib. 8. placuissent Which words of his bring into my mind a saying of the Historian fraus fidem in parvis sibi praestruit Ang de grat Chr●sti cap. 39. ut cum operae pretium sit cum magna mercede fallat and the censure of Austin upon Pelagius Gratiae Vid. Savilii praefat ad lectorem Andr. Rivet Grotian discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 8. Sect. 11. Voss Hist Pelag lib. 1. cap. 26. vocabulo frangit invidiam offensionem declinat The other the famous Arch-Bishop Bradwardine whom learned and good men will honour notwithstanding the hard censure passed by Hugo Grotius upon him who premiseth two Hypotheses as the ground of that profound work of his de causa Dei I will have so faire and just an opinion of your Author as to beleeve that he did this in candor and integrity following therein rather the learned example of Bradwardin then if Prospers censure may be taken the artifice and cunning of Cassianus yet because this is a course which may by the credit of true principles draw the lesse cautelous and circumspect Readers to consent to deductions not naturally consequent upon them It is requisite as for writers as Pliny adviseth saepius respicere titulum so for Readers to follow the Apostles counsell to prove all things and hold fast that which is

any of these things if once by the fault of the creature per accidens sinne do but cleave to them 2. God may not nor doth at any time punish sinne with sinne contrary to Rom. 1. 24. 1. Thes 2. 9 10. or doe any of those many things which even by Arminius (n) Arminius and others I have elsewhere transcribed at large looke after them Armin. Disp 9. pub Tilenus in no lesse then 8 positions in Collat. cum camerone The Remonstrants in script is Synodal●bus who as they do all confute the aequitable sense so let Austin shut up the reare in proving Gods punishing sinne with sinne and pleading for other acts of Gods providence about sin lib. 5 contra Julian Pelag. cap. 3. Per totum fer mè caput Nec tacetur de coecitate Israel Quar● donec plenitudo gentium inquit Rom. 11. intraret nisi sortiter istam poenam negabis esse quam si lucis internae amator esses non solum aliquam sed valde magnam poenam esse clamares A● ista caecitas suit judae is grande incredulitatis malū grandis causa peccati ut occiderent Christum Jam istam caecitat●m si poena fuisse negaveris simil●m te perpeti etiam non confitens indica●is Similia habe●us passim al●bi Tilenus and others are granted for the avoiding of Atheisme in the deniall of Gods soveraign providence to belong to him 4. You would make us beleeve that God hath no other waies of with-holding us from sinne but by destroying us robbing us of our free will turning us into stocks uncreating his creature Which if so pray what becommeth 1. Of al Gods diverting waies by common and speciall providence 2. Of all his restraining waies by Lawes inward feares c. his waies of conviction by common graces Heb. 6. Besides what is done by arts and civilities didicisse fideliter artes c. 4. What of his converting waies of the worst of sinners when ex nolentibus he makes them volen●es 5. Of his preservatives of the good Angels who per magis auxilium by the super-addition of greater grace preserved in their first station which surely if it had pleased God he could have given unto man also for the preventing of his fall 6. Of his timelie taking men out of the world or translating them to glory lest as the antients were used to say our of Ecclesiastic Malitia mutaret in●ellctum ejus If any of these waies of hindering sin tend to the destruction of free will I beseech God demolish that Idoll as much in me as ever Moses did the Golden Calfe when he beat it to powder Exod. 32. 20. 2. As for what you in the second place quote out of Mr Hooker I am sure enough of it were it not that you were a Platonick lover you see I borrow a fine phrase from you p. 24. rather of his Ecclesiasticall policy then of his Divinitie you would not have made him your spokesman who saith nothing to God's meere speculative permission of evill I think you would rather have snibbed him for his so profuse commendation of Calvin as you know we have had out of him 2. All that he saith hath been most readilie consented unto by men because in another Classe of Church-policie lesse liked by you (o) Let one who hath been long an Advocate fo● Protestants speake in his w●y for the rest D● Ames Rescript schol ad Grevinch● cap. 3. D●●o igitur quod antea dixi recte à scholasticis haec ita exponi ut non sit assignanda causa divinae voluntatis ex parte actus volend● quamvis potest ●ssignari ratio ex parte vol●torum in quantum scilicet Deus vult esse aliquid propter aliud Th. 1. q 23. a. 5. Quo sensu rectè etiam dicunt Deus vult hoc esse propter hoc sed non propter hoc vult hoc q. 19. a. 15. illud ordinationem unius rei ut causae ad aliam affectam notat hoc verò motum ipsius voluntatis divinae ab externo medio quod jure dixi indignum Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what saith he in effect but this 1. That though considering all inferiour causes and things as they stand in subordination to God his absolute will is the cause of them yet as they stand in relation to each other so they have many other causes and lawes besides God's absolute will In a word God's absolute will is the sole cause of the making of his decrees and it is Atheisticall to say otherwise even Arminius himselfe being judge (p) Armin. Disp publ 4. Thes 51. Non movetur a causâ externâ ut velit non ab ●fficiente alio non a fine qui extra ipsum sit ne ab objecto quidem quod non sit ipse Etrectè Augustinus apud Lombard l. 1. d 45. Qui causam quaerit voluntatis divinae aliquid majus ●â quaerit cum nihil eâ majus sit Et si habeat causam voluntas est aliquid quod antecedit voluntatem Dei quod ne●as est credere but there be many causes besides of the execution of his decrees If to this true and undeniable assertion you would but take in what all your adversaries will as willingly yield unto you that God in his absolute decrees the results of his will and wisedome and praescience doth not only determine all things and actions but their severall modalities too as to the manner of their being whether as necessary contingent or voluntary and so that his decrees are the supreme cause not onely of all necessitie but of all contingencie and voluntarinesse too q I know you Deus ordinat omnia ut proprios motus exercere sinat August Tho. Aquin. Ordo praedestinationis est certus tamen libertas arbitrii non tollitur ex quâ contingenter provenit praedestinationis effectus Idem Aquinas ad object ad art 4. de provident In hoc est immutabilitas certus divinae providentiae ordo quod ●a quae ab ipso providentur cuncta eveniunt eo modo quo ipse providet sive necessario sive contingenter out of your Jac. Arm●n would not keep such a pudder as you doe about necessity and freedome as if it were impossible they should proceed out of the womb of one and the same decree caderent omnes de crinibus hydrae but of this when I come to your p. 47 48. 3. As for what you say p. 14. that no other reason is knowne to us of Gods works besides his absolute will and that hee workes all things according to the counsell of his will 1. The latter part of this saying is most true and strenuouslie pleaded for by your enemies especiallie by Calvin (r) Vide Calvinum fusè l. de praedestin p. 700. 728. who was not so mad as all along you would have the Christian world beleeve hee was as to hold that Gods wils and decrees were

it had been impossible for Adam to have stood at all but did not afford him Adjutorium quo by which he was enabled certainely to stand Ergo. Arg. 3. That grace which doth not absolutelie give us to will and doe according to Gods will and pleasure but only upon condition of our willing and doing and that in the very first act of our regeneration and conversion that is not the speciall grace of Jesus Christ Phil. 2. 12 13. But no other grace doth Mr T. P. stand up for either before regeneration as may be seen and read of all men in the application of his illustrious simile taken from the opening of the eye-lid as a necessary condition for the intromitting of light p. 63. A thing which as Austin hath well cleared is most necessary even sanis oculis to those who see best and unto whom not a faculty of seeing is given but externall light nor after regeneration as is plaine Sect. 45. p. 57 58. by what he disputes there and what is not greatly as he might have known disputed betwixt him and his adversaries who denie not but that after the first grace received and after the habits of grace infixed and impacted into the will that doth voluntarily act being acted But T. P. mainteins the will to be not only the materiall cause or rather the subject in which and upon which as not a blockish and brute instrument as he represents it but upon a rationall intelligent subject grace workes (c) Bernard de lib. arb gra opus hoc sine duobus perfici non potest uno a quo sit altero in quo sit Deus est Author salutis liberum arbitrium tantum capax De hoc primo actu intelligendum est quod Augustinus dicit Deum ut velimus in nobis sine nobis operari Idem quod Thomas in primo actu voluntatis qui procedit à gratia praeveniente voluntatem esse motam non moventem or the formall cause which doth elicite the acts of willing believing doing for questionlesse we will when we will we beleeve when we believe and God doth not will believe repent (d) August de gra lib. arb c. 16. Certum est nos velle cum volumus sed ille facit ut velimus bonum c. Certum est nos facere cum faciamus sed ille facit ut faciamus praebendo vires efficacissimas voluntati vid. de bon persev cap. 13. but he doth as hath been seen often and in his never to be forgotten simile p. 63. make the will as very an efficient cause of its own willing as the faculty of seeing is of the eie-lids opening ergo T. P. defends not the speciall grace of Christ Arg. 4. He that mainteines no other grace then what is conveied by a generall covenant founded o●●y upon conditionall promises he doth not mainteine the speciall grace of Jesus Christ Jer. 31. 33. Heb. 10. 16. But that doth Mr T. P. p. 36. 71. Ergo. Arg. 5. Hee that so interprets those scriptures which speake of Gods most efficacious omnipotent wonder-working grace as to allow grace not a supernaturall reall efficacious worke but only a forinsecall morall suasive worke he say he what he will to the contrary shuts Christs speciall grace out of doors and makes it stand in the cold lackying upon mans will Pelagian like e But that doth Mr T. P. by his glosses d August de gra cont Peag Celest l. 1. cap. 7 Adjuvat nos Deus per doctrinam revelationem suam dum cordis nostri oculos aperit dum nobis ne praesentib occupemur futura demonstrat dum Diaboli pandit insidias dum mult●formi ineffabili dono gratiae coelestis illuminat Nay doth Mr T. P. allow so much as Pelagius doth who c. 38. ibid. hath these words N●s qui per Christi gratiam in meliorem hominem renati sumus qui sanguine ejus expiati mundati upon Phil. 2. 12 13. Sect 45. and upon Ezek. 26 27. Cant. 1. 14. 1 John 3. 9. Sect. 47. p. 60. c. Ergo. Arg. 6. And last He that mainteins Christ himself to jeer at sinners p. 37. c. alibi and every where jeers at Christs faithfull servants for mainteining with Christ and his Apostles John 15. 2. Rom. 8. 7. 1 Cor. 2. 14. men to be so impotent since their fall as that they cannot come to Christ unlesse Christ and the Father draw them by their speciall all conquering power of grace not communicated unto all John 6. 44 But this doth Mr T. P. p. 37. and in this Chapter from Sect. 44. p. 56. almost to the end of it Ergo I trust I may upon the whole matter something more theologically and logically conclude with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Mr T. P. that though in aemulation to Dr Jackson (f) Of divine Attri praef the very oracle and Arminius revived to all English Arminians you did think it most conducing to the credit of your interest to maintein God to be the speciall author of all grace and goodnesse p. 5. yet you will never be able without contradicting most of your whole book to defend it If the three faire lines and a halfe set downe p. 55. or the foure and a halfe set down p. 6. must stand uncrossed you must provide a deleatur and an Index expurgatorius for many five hundred lines of good English but bad Theology in your book 4. As to the fourth thing promised touching your ordering of Gods decrees proposed by you p. 56. 1. The Father loves the Sonne c. I list not much in these high points to contend with any man about meer matters of order (g) D. Riv. disp de praedest thes 12. Certè inter eos qui credunt praedestinationis causam referendam esse ad summam voluntatis divinae libertatem non ad prae visa bona vel mala in hominibus controversia in re nulla est etsi in loquendi modo videantur dissentire if all other matters were but right especially in an age and Church which after many vows and Covenants for good order and discipline seems to have adjured both good order and all Ecclesiasticall discipline but yet I must needs confesse I think not yours though it be verbatim a Saint Andrean order to bee either soundly 1. Theologicall 2. Rightly rationall 3. Or so passable as that of Arminius himselfe 1. It is Atheologicall without any necessity to multiply decrees in God who is purus putus actus and in whose will simply as you say very truly p. 51. there cannot be either prius or posterius first or second Frustra fit per plura quod fieri potest per pauciora The orthodox do much better who for their own ease distinguish one entire decree of praedestination into that about the end and that about the meanes according not to the diversity of Gods acts as according to the great

Pos●●is operatiamb omnib gratiae quib ad conversionem in nobis ●fficiendam Deus utitur manet tamen ipsa conversio ita in nostra p●tes●ate ut p●ssimus non converti id est nosmet ipsos convertere vel non convertere Assi m. tuentur Remonstr viz. Whither when all the operatios of grace are granted which God doth use for the effecting of cur conversion it doth notwithstanding so remain in our free power that we may not be converted that is that we may convert our selves or not convert our selves Or else as even Suarez hath it (m) In br●vi resolut de gra effi●ac S●ct a punctus controversiae est quid addat hot auxilium ●fficax supra auxilium s●ffi●●ns aut ●ur in uno habeat actualem ●ffi●aciam non in alio what addition is made by effectuall grace which Mr T. P. would seem to be very carefull p. 61. in distinguishing from sufficient and irresistible above that which is called sufficient or why in one it hath an effectuall efficacy and not in another 2. And then in the words of our friends (n) Quaestio est An motus voluntatis qu●m Deus per gratiam effi●it cum homin●m ad se vocat ●fficatit●r sit p●op●●ius immediatus verè ●ff●ct●vus an verò mediatus tantum metaphoricus D. Riv. disp 9. thes 19. all wimples of words being removed the question is Whether the motion of the will which God doth effect by grace when he calleth men effectually to himselfe be proper immediate and truly effective or only mediate and metaphoricall and so God be only a cause disp●sitive imputative excitative by the way of counsell intreaty or the like Our adversaries and Mr T. P. with them as is plain p. 45 57. Sect. 47. p. 60. hold the first in the affirmative we in the negative They hold the latter in the negative we in the affirmative 2. As to the second the discovery of the severall Sophisms and feats about this question their Snake-like windings and turnings both of the Arminians and Mr T. P. non mihi si centum linguae oraque centum can I expresse into what various shapes they put themselves that they may play boo peep themselves and yet spit out their venome of rancor against us (o) D. Preston hath proved and that in no lesse then 5. particulars that the doctrine of the Jesuites is more orthodox then that of the Arminians and so of T. P's Thes de irresistib gra tantae molis est Romanam condere gentem to set up the Roman Jesuiticall Idols of resistible grace and free will Sooner shall you wrest Hercules his club out of his hand then be able to make them desist from upholding these faire Diana's of theirs Yet if I have been able to observe any thing in either of their Serpentine like motions the chiefe of them be these 1. With a world of confidence and forehead they make the world beleeve that these terms of Resistible and Irresistible were of our owne coining choosing and picking out whereas we say they came first out of Jesuiticall and Arminian Schools (p) Vid. Bogerm Arnot 82. Synod stas se●mè omnes in ●llorum judicio they are pinned upon us but not willingly owned by us Even old Paraeus when hee had one foot in the grave could finde at least six or seven canting equivocations in them (q) Synod Dordra Sess 99. p. 256. Edit in 4 to c. It was not only Dr Twisse then as he pretends p. 59 60. who found fault with them But Paraeus Rivet (r) Disp 9 Thes 11. in hac materia introductae sunt voces prodig●osae ●rr●sist b●l●a●is c. and I think almost every judicious Author writing upon these questions can be content that Mr T. P. should againe with his adjective in Bilis p. 67. and the forepart of it Resisti or Irresisti goe to school among the technicall Grammarians and get the Irresistibilis and Resistibilis to be whipped for being barbarous and false Latine as some good Latinists stick not to affirme (ſ) Paraeus supra 2. When from pregnant places of Scripture such or the like as our Mr T. P. reckons up p. 57 p. 60. Phil. 2. 12 13. Ezek. 36. 27. Cant. 1. 4. 1 John 39 ●n the question about the gracious workemanship of Gods own hand Eph. 2. 10 they be u●ged hard they are not ashamed to use your own phrase p. 66. so farre to skip from the question as to betake themselves to their tottering hold of meer speculative praescience opposite to all praedetermination This when it is done as hath been shewed in the questions about aeternall praedestination is bad enough but it is most absurd and monstrous when it is done in the question of Gods temporall gracious operations And yet this is Arminius (t) Cont. Perkins p. 153. Praescit Deus quae argumenta sthoc rerum statu tempore animum sint motura hominis eo quo Deus illum inclinatum cupit Sect. 31. and Mr T. P. their way p. 61. and this way is the way of their shame and folly The question is how in the collation of grace God determines the will and they talke of praescience (u) Aug. de corrept gratiae Quae promisit Deu● potens est facere non a●t quae praescivit potens est promutere aut quae praedixit potens est ostendere c. sed quae p●omisit potens est facere 3. These termes are imposed by them upon us but in the matters debated they are owned by themselves as Mr T. P. doth p. 67. for a double end and purpose and in a double way Arminians are much for double dealing in a way offensive against us as is every where to bee seen in their writings that they might if we owne them securely accuse us for maintaining Stoicisme Manichaisme Turcisme and what not for turning reasonable creatures into brutes introducing fate coaction violent raptures and enthusiasmes 2. To the great injury of God men and Angels good and bad whilst placing upon occasion of this question the will in an absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to good or evill (x) Pelagius like Hieronym ad C●es●●h Destruitur volun●as quae alterius ope indig●t Sed liberum dedit arbitrium Deus quod aluer liberum non crit nisi quod-volu●ro f●c●ro Ac per hoc aut utor semel petestate quae mihi data est ut liberum serv●●ur arbitirum aut si alteri●● ope●i●d●geo libertas arbitru in me distruetur they strip God Angels and Saints departed Heb. 12. the wicked on earth and the Devils in hell of all liberty of will which in any propriety of speech can be so called p. 63. T. P. as his Arminius before conceives it absurd to say that God doth choose to bee good 2. In a way defensive and for the recovery of what ever good words they doe sometimes for the commendation of grace

such mistakes of the matter as very Alphabetarians in these controversies would hardly runne into as that I should blush to spend time having laid open matters as I have done in the confuting of them 6. The Arminians and Mr T. P. when as they can scarse be ignorant that the debates betwixt them and their adversaries are chiefely of Gods way of working upon the soule in the first act of conversion or regeneration yet for the serving of their owne turnes they will make the world believe that even after conversion we mainteine that God workes alwaies irresistibly in his children as to all occasionall individuall acts whereby they are kept from sinning against him p. 56. This liberty and freedome of the regenerate will is at once expressed Psal 119. 32. p. 65. I may wonder as well as Grotius Nullum magnum ingenium sine mixtura dementiae ●emo sapit omnibus horis You and your admirable Grotius with you may trifle and toy for pray when was this ever questioned by any adversary which either of you had 7. If what the Arminians and T. P. every where say that we cannot prevaile for the irresistibility of the will because it destroies it how can they look to prevaile for the resistibility of it for that will be as contrary to it as the former (d) De his vide Dr Ward concionem de gratediscriminatrice Dr Ames in coronid ad Artic. 3. 4. J. Bogerm Annot. contr H. Grot. Dr Riv. disp 9. agnoscunt in homine illam potentiam resistendi semper manere qua si vult resistere po●est Sed negant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle resistere And this I trust may serve abundantly as to the second particular proposed p. 326. For the third what ends the orthodox have when they use these termes of irresistible physicall necessary c. 1. It is seldome done without some renitency 2. Never done without granting some resistency actuall before in and after the worke of conversion from Rom. 7. 22 23. Gal. 5. 17. not in the least fashion denying a connate and adnate power of resistency to remain in us to the last (e) Vid. Antea in marg p. 171. however strenuouslie denying any of these actuall or potentiall resistences to be stronger then the grace of God which in Gods elected converts and that by vertue of the grace of their election and conversion goeth forth conquering and to conquer gets the mastery and binds the resisting and strong man 3. They never use them for the destroying of the essentiall liberty of the will the introducing of fatall necessity coaction (f) Dr Prest p. 17. Haec cautio praemittenda est hoc vocabulo irresistibiliter non intellegere nos vim aliquam voluntati ill at am sed in superabilem tantum efficaciam gratiae divinae who in reference to Gods eternall decree and temporall execution of it in the the matter of grace introduce no other necessity then what in reference to divine praescience T. P. with a world of othe● Arminians he cals certeinty infall●bility a necessity of consequence p. 61. c. save onely we date no● be so bold as with him 1. To suspend Gods decrees upon the meer certeinty of event p. 60. as if it were not directed by Gods determinate Counsell 2. And then farre lesse dare we when we speak of saving gracious workes for of them he is treating and he knowes or should know the question to be say with him p. 61. that it is one thing to follow as the effect of a cause in order of nature and quite another to follow as the sequell of an antecedent in the way of argumentation For although this be a true Logicall maxime in it selfe yet when it is applied as here it is to the acts of Gods grace there can be nothing clearer however you doe peremptorily deny it severall times Chap. 4 5. p. 73. but that you deny Gods decree of eternall election and his grace of temporall vocation to be any causes in nature ex gr of faith repentance or any other grace as the genuine fruits thereof Habeamus confitentem reum Sorex se prodit proprio judicto (g) That questionlesse is truth which Dr. Preston expresseth Thes de grat convertentis irresistibilita●e conversio simul est libera irresistibilis Irresistibilis est quia non solum necessitatem consequenti● sed consequentis sequitur physicam inclinationem voluntatis praeeuntem ultimum dictamen intellect us illud probans confirmans nos dicim us veluntatem non posse tum physicè motioni à gratia profectae tum divinae suasioni reniti vel refragart sed necessitate consequen●●s ductum Dei sequi 4. But when they use them they do it as Austin (h) August Enchirid. cap. 96. Liberum arbitrium non potest De● salvum facienti resistere Prosper contra collat cap. 6. Non quae resistentem invitumque compellat sed ex inviio volentem faciat Aug. de praedest sanctorum cap. 7. Haec gratia quae occultè divinâ largitate humanis cordibu● tributtur à nullo duro corde respu●tur Ideo quippe trihu●ur ut cordis d●r●●ia pr●mitus aufera●ur alib à nullo duro corde rejicitur Inspirata nempe ut loquitur de sp lit cap. ●7 g●attae suavi●●t● per spiritum sanctum faciente plus delectare quod praecip●t quam delectat quod ● p●di ut alibi brev●us indendo certam scientiam victricem del●ctationem Si● lib de praedest sanctor lib. 1. cap 20. in nobit mirabil● modo in●ff bili operatu● velle Prosper de vocat gent●um cap. 33. Nihil obsistere divinae grat●ae posse quo m●nus id quod vol●erit impleatur Fu●gent de remissione peccat lib. 2 cap. 2. Quia ho● vult qui omnia quae●u●que voluit fecit quod semper insuperab●l●ter facit ho● utique in his impletur quod ommpotentis Dei volun●●s immutabili● insuperab lis ●acit and others have done such as are tantamount with them to expresse as farre as lies in them that which to the full is ineffable viz. Gods working in the soule graciously 1. By a proper reall way of working opposed to an externall meraphoricall constructive or meerly morall way 2. By a most internall penetrating way of putting into the soule the life of God and all the habits of grace called the seed of God depth of earth oile in the lamp and not only by some slight coruscations or irradiations which most probably you may call p. 56. grace infused 3. Wee understand by such expressions an Almighty Almercifull grace a most durable lasting everlasting worke of grace in the commending of which the Scripture is most sweetly and excellently copious In all which matters oh that Mr T. P. were but soundly instructed by that teacher qui cathedram ●abet in coelo John 6. 45. and in which if it pleased him hee might have had sound information from all our orthodox

force you to mainteine meritorious causes of divine election as farre as ever Pelagius did and in the sense that the Fathers did take the word merit and deny grace to be conferred according to works Your second argument Sect. 56. p. 69. and 70. hath that mistake in the ●ail of it which the other hath ● the head namely because that Christ in time is the head of the Church and before all time was designed to be such therefore he was the merit●rious cause of election it selfe and not onely of salvation and every saving grace tending to it which none but Socinians and the grostest sort of Arminians use to deny and so the election of Christ being in the in●uition of the back-sl●ding of the first Adam p. 69. ergo say you it must needs be respectively but because you doe but in this imperiously dictate and offer no proofe at all and that you be a direct Anti-Augustinian in this Augustin using against the Pelagians to triumph in the contrary Argument taken from Gods freely choosing Christ to be the head of the praedestinate (i) Aug. lib. de p●ecatorum merit remis de persev sanct cap. ult de corrept gra cap. 17. Nemo enim quisquam tanta rei hujus sidei caecus est ignorantia ut audeat dicere quamvis de spiritu sancto Virgine Maria filium hominis natum per liberum tamen arbitrium bene vivendo sine peccato bona opera faciendo mer●isse ut esset Dei filius resistente evangelio at● dicente verbum caro factum est c. I shall think nothing so fit as to send you to School again to Dr Twisse that famous School-man whom you point at when you reject the saying which some affirme p. 70. that Christ is not onely the meanes but the meritorious cause of our election and there you may understand I pray God give you grace to doe it how that assertion is mainteined by him without the least diminution to Christs blessed merits but to the certeine overthrow of your cause D. I will onely at this time leave you to muse upon that saying of Th. Aquinas 1. q. 23. Artic. 5. Nullus ita fuit insanae mentis ut diceret merita esse causam divinae praedestinationis exparte actus praedestinantis and whilst you be musing on it aske but of your selfe this question num satis sobrius 3. Your third proposed Sect. 57. p. 70 71. is so horribly and most uglily grosse in the forefront and ●ear of it as that it would even affright a Christian to looke upon it And yet 1. The sequell of it is but taken from the analogy of humane electio● to that of divine because man may ●ay must if he will choose rationally finde a difference in the object whom he prefers for that by virtue of his choice he cannot make it a whit better then he findes i● erga so God must in his choice and by vertue of it not make ●ut finde a difference proba scilice● cons●quent●am I might wonder (k) Even a popish Aquinas could have taught you better v. Thomam 1 2 q. 2 3. ar●ic 4 V●luntas D●l qua vult bonum alicui dilig●nao est causa cur illud b●●um ab co prae allis hab●atur probe enim observat D. Rivet disp 3. de p●aedestinat thes 10. Notandum esse electionem dil●●●anem aliter in nobi● ordinari quam in D●o e● quod voluntas in n●bis diligendo non causat bonum sed ex bono praeexistente incitamur ad diligendum ideo eligimus aliquem quem diligimus unde dilectio praecedit electionem in nobis in D●o autem est è converso our Saviour could not hit upon this when he said John 15. 16. You have not chosen me but I have chosen you and ordeined you not because he di● find or foresee fruit but that by v●rtue of their election they should go and bring forth fruit and that then fruit should remaine That the Logicall Apostle Paul should be so dogmatically contrary to this Rom. 9. 11 18. that he should keep such a coile with his v. 20. Man who art thou that thou repliest against God That the beloved Disciple so often in Christs bosome as Christ had been before in his Fathers bosome should have heard neither tale nor tidings of this when he wrote John 1. 4 10. that herein is love not that we loved God but that he loved us and sent his Son to bee a propitiation for our sins But I ceased to wonder when I considered that none of these blessed ones had ever sate at the feet of any Arminian Gamaliels 2. The sequell of it seems to be co●roborated with a saying out of that very same book of Austins ad Smplic of which you had formerly made a very simple use nor are you yet in your dealings with Austi●● come to your much commended retraciation p. 51. what Austin cast out by way of argumentation in concertatione whilst he was as some where he hath it (l) As we have seen before and often since in Epist Hilar. ex lib. exposit qua rund proposit Epist ad Romanos lib. de persev sanct cap. 18. Yea your Vessius confesseth as much Histo● Pelag. 655. And so much you might have learned out of Damascen quo●ed by your selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conflict● de gratia libertate you produce as his victorious conclusion in determinatione 2. Whilst you and your St Andrew with you from whom you had this quotation and almost your whole 57. Section for which hee is therefore most worthily shining in your margin p. 70. take up that for which Austin himselfe did beshrew himselfe very often and yet all this while p 70 you would make us believe that man hath no matter to boast though God never choose him till he hath persevered to the last gasp in faith and obedience Mira sed non vera canis 4. Your fourth Argument at length and not in figures proposed from 71. to 73. Sect 58 hath nothing in it but what for the most part even by me hath been often confuted you impose upon your readers but prove nothing As for what you say about the respectivenesse of Gods counsell as it relates to Christ p. 71. Counsell as it implies consultation and debates cannot properly be ascribed to God 2. It might relate to Christ as head of the predestinate or the chief yea the only meritorious cause and means of the executing of praedestination yet be no meritorious cause of the decree it selfe The praedestinate were chosen in Christ not because they had faith obedience but that they might obtein them for Christs sake The rest about the intentionality of Christs merits universall grace and redemption Christs invitations warnings c. we have found and dealt with all so often as that I have not a mind to salute them now as hasting to my wonted rest But as for that which you now