cause and head of our Election c. Answ Doubtless our Authour is frequently disposed to pretend amazement at my doings and yet without all peradventure when he never shakes or shivers at all Cum frigidus nullus obstruit praecordia sanguis He doth it without once changing colour for else 1. when I did but say that he gives out Faith and I might rather have said good works of all sorts to be the cause of Election for them in all his writings he rather delights to name than Faith he could have had no reason of complaining I specified not what kind of causes he took them to be I only said he took them to be causes And I trow he will grant me that Causa sine qua non or conditio sine qua non which even p. 39. whilest he disputes against me he grants Faith and good works to be of Election are in their kind to be reputed Causes 2. Whilest in the very next lines to the words which I have transcribed he doth out of § 55. of his Correct Copy quote it that good works are required as a necessary condition though very unworthy to be the cause of our Election 3. I will leave it to understanding Readers to judge whether this necessary condition which here he talks of amount not to somewhat more then a bare antecedent or a mere Causa sine qua non The rather because in other places he calls it the important coâ—â—â—tion without which Election cannot be had Nay that which p. 70. of his Correct Copy the very page which I had quoted against him makes the difference betwixt the Elect and Reprobate and that because as there he speaks as well as elsewhere those who are in Christ by faith are better then those who are out of Christ by infidelity who therefore are chosen when as others are left yea that without which it would be unjust for God to elect any man Correct Copy p. 71. Justification precedeth Election because no man is elected unless he differ from him that is rejected p. 69. Correct Copy whatsoever is justly decreed may be justly executed as it is decreed If he decreed to save any without regard or respect of their being such he might actually save them without respect to their being such So that â—e needed not so thrasonically to have boasted of his logical skill against me whom he looks upon and represents p. 63. as a meer ignaro in these matters to distinguish p. 63. betwixt the Cause propter quam res est for which a thing is and the necessary condition sine quâ non est without which it is not whilest in his own mentioned expressions he doth sufficiently confound them 3. Though he do very often times gull us as p. 70. Correct Copy Philanthrop Chap. p. 80. with good words that God makes the difference and crowns his own gifts in us c. yet how will it be possible for him to put any good sense upon these words who every where teacheth that these previous dispositions are precedent to Election that we are not choâ—en to Faith and good works and perseverance in them but that we are by Gods choosing foreseen to have them He likewise maintains Correct Copy p. 69. That God no otherwise executes his Decrees then he made them and ergo if in our first and eternal Election there were respect had to our faith good works and perseverance in them then suâ—e when in time he doth call us effectually Rom. 8. 28. which most Divines use to call our temporal Election from 1 Cor. 1. 26 27. he doth in like sort chuâ—e us for our Faith good works perseverance c. and all this sure will make them to be somewhat more then Causa sine qua non or conditio sine qua non even such things as being performed according to what the Judge requires do move his will to bestow Election as a reward upon us as I have told him that one of his dear Remonstrants speaks (a) Nic. Grevinchov contra Ames p. 24. Contendo naturae legum ac conditionum praescriptarum omninó conveniens esse ut voluntas Judicis à conditione postulatâ praestitâ moveatur ad praemium Just as the Massilians of old Prosper in Resp ad 8. dubium Genuens Ipsa Electorum Praedestinatio non est nisi retributio Et evidenter Faustus Lib. 2. Cap. 3. Praescientia gerenda praenoscit post modum praedestinatio retribuenda praescribit Illa praevidet merita haec praeordinat praemia praescientia ad potentiam praedestinatio ad justitiam pertinet Philanthr p. 66. Reprobation is said to be an act of Justice and good works c. are the important condition without which Election will not be had 4ly Who that observes how often in the Correct Copy and elsewhere Mr. T. P. doth consound the Decree of Election with the Decree of Salvation will believe that Mr. T. P. makes Faith and obedience c. only to be necessary prâ—cedents unto life and Salvation and that he doth not also take them to be Causes of Salvation if not directly meritorious yet in some more then ordinary way procuring and causing Salvation Mind the drift of his Discourse against the Solifidians Sinner Impleaded from p. 332. to 337. 5ly If he will maintain that there is any the least Analogy betwixt his Doctrines of Election and Reprobation then as every where he maintains sin to be the meritorious Cause of Reprobation what reason hath he to deny that Faith and obedience are the meritorious Causes of Election which is opposite to Reprobation 6ly Who can believe that all in haste Mr. T. P. will in heart differ whatsoever in words he may seem to do from what he doth after his fashion most solemnly quote out of Prosper Austin Melancthon (b) Phil. Chap. 3. p. 77 Saints whom for his own turn he will elsewhere be thought to adore who as he saith did all agree That Gods Predestination was accordâ—ng to foreknowledge so as he made some Vessels of honour and some of dishonour even for this cause because he foresaw their several ends of what wills they would be and what would be their actions under the assistance and help of grace Mark that Prosper in these words speaks neither his own or Austins sense but that of the Massilians or Semi-Pelagians Is there any thing in the genius of any of Mr. T. P's singular Doctrines which should move him to enter a dissent from these sayings § 2. As for what he adds of Christs being the means and the meritorious cause of our Election Answ There might be some reason to take some more then ordinary notice of it 1. If he had made it his business as well to have proved it as after Arminius and others to have dictated it 2. If he would have thought it worth the while to have confuted any of Dr. Twisse his large Discourses against it unto which I had about it referred him in my Corrept
Prefacers the third upon the Neighbouring Lecturers of Northampton and Daventry his fourth upon the Eminentesâ— Chaâ—iots and Horsemen of Reformed Israel whether forraigne or domestique such as Calvin Rivet Walaeus Vedelius Amyraldus Bishop Usher Hall Davenant King James The fifth Upon whole Synods of them at Dort or Westminister in a word upon allmost all the Protestant Name and Glory § 2. And yet which a man would exceedingly stand amazed at who is not acquainted with him though he intended to make most cruell sport he makes his first entrance upon his Theater in his Grave Philosophicall Socratick Grown (a) Epist Deditate pag. 4. and there reads Lectures of Morality nay of Christianity as if he intended to be a Mirror of Patience Moderation Mercy forgetfulnesse of all wrongs forgivenesse charity c. insomuch as he is not afraid to bestow some Correptory Correction upon his Cryptick Patron The Person of honour and integrity for sharpening of his pen a little against me the only deadly publique foe which he hath alive (b) Philanthrop As he saith pag. 4. I think truly he doth this most justly be cause he would forestall him in his own proper work or be jealous of him that he was not like to Correct me more sharply yet more elegantly then himself Thus frequent it is for men to flatter before they stabb Tuta frequensque via est sub amici fallere nomen § 3. But the Jeast in all this is just so soon as he had ended his grave Talke before he had quite layd his assumed Gown or Vizard aside he closeth up his Oversevere Oration with a most facetious stinging Peroration about four-footed Graecians hung upon a beame (a) Dedicat. Epist pag. 9. and thus he ends his first Act and Scene Horat. Spectatum admissi risum teneatis Amici Mulier formosa superné Desinit in piscem § 4. However put he himself into what poisture he pleaseth for the abusing of far better men then himself it is most fitting that he should not scape without some serious Check which I had thought distinctly to have given him according to the several Rancks and Orders mentioned by me p. 10. but for Brevities sake which I shall extreamely affect in all the ensuing work I give it him thus more immethodically according as I find abuses against my self or other dispersed up and down throughout his Satyricall Volume First Epist Dedic l. 7. § 5. Mr. Wasp I possible may Deserve that name habet musca splenem because I have adventured to deale with one of the three Great Master Wasps of this Nation who I from my Soul do beseech God that they may not prove I will not say more stinging then Wasps but than the sharpest hornets that ever were against that very Church which bred them and brought them forth and which they pretend to be of whilst they undermine the soundest doctrines that ever were taught in it We had need to be warned against them Deventum est ad Triarios 2. Epist Dedicat. p. 6. l. 1. 2. That I am in a State of damdation that I am meerly allied to the Jesuites and Socinians Answ first Neither in p. 43. or in p. 174. of my Correptory Correction is there any such Phrase to be found as that of the State of Damnation pag. 43. I say but Hypothetically you are like to be looked on as some of the Planets spoken of Judâ— v. 13. if you repent not the sooner c. And p. 174. I do expresse not my opinion of him but my feares and that upon a very solemn occasion which I would beseeâ—h the Reader comparing of us both there to look after whilest I say I much fear that no man could write thus but one well nigh in the same Condition with Simon Magus Let him give me leave to be jealous over him with a Godly jealously Secondly I charge him not with Jesuitism but in points Controverted viz. of Predetermination Free-will c. My words are p. 15. in your Doctrines about this matter now I was never able to find but that since Judicious pious Reverend Mr. Perkins was by his great Mr. Jacobus Arminius (a) Arminius contra Perkins p. 109. Edâ—tan 8 Ludum Batav 1612. Jesuitarum in Theologicis hisâ—e Controversiis judicium Dominicanorum judicio praefereudum esse clamat Grevin chovius c. Soilicet nemirum credibile est Jesuitarum â—dia in Protestantes multó quà m caeterorum Pontificiorum temperatiora esse fide Grâ—vinchovii DT wisse Liâ— 2. vindic p. 20. Col. 1. provoked to answer Jesuite Bellarmines Criminations against the Orthodox as maintaining God to be the Author of Sin but that all his followers out of him and other Jesuites have been most forward to make use of their objections against us Secondly Nay he himself must needs confesse this if knowing but what his own tenents are he would but resolve us out of his 4th Chap. p. 34. (a) Correp Correct Chap. 4. p. 34. whether in the matters Controverted betwixt us he hold not more with the Jesuites of the Church of Rome then with the Dominicans c. in the same Church Thirdly To my best remembrance in all my book I do not charge him with directly assertive but only with Consequentiall Constructive Socinianisme (b) Corrept Correct p. 85. 178. 157. but how much farther I might without Calumny have promoted this accusation I will leave to the intelligent Reader to Judge if I had pressed what he delivers in his uncorrect Copy about the very Trinity and which I am confident enough no body durst have pinned upon him had he not given it under his own hand p. 2. that unto the Authority of the Fathers we owe the Canon of the Scriptures and our beleif of three Subsistences in one Subctance and to the same sense though not in the same words in his Philanthrophy (a) Philanth p. 104. Chap. 3. Ibid Chap. p. 88. how will be able to prove the Trinity of the persons in the unity of the Godhead when he saith that those who have overthrowne the Authority of Tradition and of the Universall Church which those have never done whom he would accuse of it are utterly unqualified to prove the Baptism of Infants the Sunday Sabbath the very Canon of Scripture the Apostolicalnesse of the Creed or their Pretensions to the Ministry Fourthly possibly since his taking into his bosome the Viperous Socinian Books of S. Castalio and S. Episcopius (b) Philanth Chap. 3. p. 148. Chap. 4. 14. I may have a much fitter opportunity to shew how justly he may be suspected of Socinianism Thirdly Ibid. l. 6. 7. 8. 9. 10. 11. 12. making me lyable not only to sequestration but death it self for you know that Servetus was burnt at Geneva for lesse then being a Socinian and what would be done to the Papist that should hold a Parsonage here in England Answ Because here he chargeth deep Si accusâ—sse suffecerit
be and what their actions 5ly As for future morall good things especially such as accompany Salvation such as are effectual vocation justification sanctification c. he eternally foresaw they would be in his Own because he did from eternity resolve or decree to bestow them graciously upon his own 1 Tim. 3. 9. But as for future moral evil things whether original or actual sins God foreknew them all in the same moment of eternity because even then he did by his permissive and ordinative will determine that they should fall out Act. 2. 23. 4. 28. (c) Carthus Lib. 1. disc 40. qu. 3. p. 580. q. 3. p. 580. vide Aquin. Part. 1. qu. 23. Art 3. Bonum subjacet providentiae divinae tanquam ordinatum causatum ab eâ ideò praedestinatio est causa Gratiae Gloriae sed quoniam malum culpae non subjacet providentiae Divinae ut intentum causatum sed solum tanquam praescitum ordinatum hinc reprobatio est The sum then is we do not first in any moment of time deny Gods Omniscience and Praescience only we make them not as to the determinate futurition of any thing as we conceive matters antecedent to Gods Decrees but either Concomitant or at most in the same moments of time and nature subordinate 2ly We do not as the learned Bishop of Salisbury well observes deny praescience in the matter of Praedestination of either good or bad actions only we deny an Arminian praescience (d) Solum praescientia culpae non paenae Davant p. 25. 45. sed praecipue p. 153. of such actions foreseen in men as caused or preceded the different decrees of God in electing some men mercifully unto salvation and leaving others through their own default to plunge themselves into eternal damnation We grant it is not only untrue but unpossible that God should decree the salvation of any man without the foresight of those acts viz. of faith perseverance c. We deny not the foresight of faith and perseverance in the Catholick sense and the like sure in point of Reprobation may be said of persevering in infidelity that is of effects and Consequents of divine Praedestination or Election but in the Arminian sense that is as of antecedent motives reasons causes or conditions foreseen in men and drawing after them the Decree of Predestination Whether this determination of his long Question will please him yea or no I know not if he like it not as learned enough let him take heed lest he meet not with one which is more rash but not so soâ—â—nd (e) Consilium Dei velle nosse multorum est nosse autem vel paucisâ—imorum hominum vel omnino nullorum Aâ—gust lib. 2. opier Imp. Contra Jut f. 346. I may justly fear how much soever as yet he will seem to be for an eternal Praescience of all things yet if he do but go on to hugg his beloved S. Episcopius f as he hath begun to do Mr. T. P. his principles will quickly prompt him much better to like of that which Episcopius sets down (g) Episcopius disp 4. Thes 10. Et si non negemus Deo scientiam futurorum attribui posse imprimis quia eam Scriptura Deo tribuere passim videtur tamen an necessarium scâ—â—u sit ad hoc ut Deus colatur ejusmodi scientiam Dâ—o competere examinari permiâ—â—imus An cognoscat Deus possibilia an infinita absoluâ—e necessarium scitu non credimus Though we do not deny but that the Science of future contingent things may be attributed to God especially because the Scripture doth up and down seem to ascribe it to God yet whether it be necessary to be known for this end that God may be worshipped that such a knowledge doth belong to God we permit it to be examined Whether God know possible things infinite things we do not believe to be absolutely necessary to be known 6th He saith p. 6. That I do betray a third fort of weakness c. for that as he saith I know that he doth as much as any assert eternal Praedestination only I prove it against him to be respective of final impenitence in all that shall be damned Answ 1. How I could so much as divine that he should assert eternal Praedestination I cannot tell when as the face and true Genius of his opinion looks quite another way and when but once if once he had in his Correct Copy so much as mentioned the word Eternall and that only in the matter of praescience and not in the matter of Predestination or Predetermination which are acts of Gods will as the former is of his knowledge 2. It is not to him or to any man in the World conceiveable or explicable how an eternal immanent Act of Gods Counsel should be founded upon the temporal Act of the free will of a versatile Creature and yet such is the Act of final impenitence elicited by the wicked free will of a Reprobate or of him that shall be damned 3dly He expresseth himself that he may the more easily deceive unwary souls in too mild a manner when he saith that the Decree of Reprobation hath respect unto finall impenitence as if by that terme in shew harmless he did only understand that it were nudum antecedens whâ—reas it is plain by all the Discourses elsewhere against the distinction of positive and Negative Reprobation he understands by respect a meritorious Cause such as abaeterno moves the will of God to make his Decree of Reprobation And the like fallacy lurks in the same word Respective which he by and by applyeth to the Decree of Election and which requires Faith Repentance and Perseverance to the end in all of ripe age which some where (b) Sinner impleaded he calls the Important Conditions of Election and by which as one of his beloved Remonstrants (c) Vic. Grevin chov Contra Ames p. 24. whom he hath reason as much to hugg as he doth his Associate S. Episcopius (d) Philanthr Chap. 4. p. 14. well expresseth Mr. T. P. his true sense Voluntas judicis à conditione postulata et praestita movetur ad praemium à neglectâ aut repudiatâ— ad poenâ—us idque contendit conveniens esse naturae legum ac conditionum praescriptarum i. e. by which the will of the judge is moved to confer a Reward or infer a punishment by vertue of a Condition required and performed and that in congruity to the nature of Lawes and Conditions prescribed 4ly Why should I have any the least reason to suspect that Mr. T P. by virtue of any of his principles which are all but borrowed from Arminius or from men of that stamp should be any better able to maintaine Eternal Reprobation and then not eternal Election neither and then not sure Eternal predestâ—nation than his Reverend Father Arminius himselfe who professeth it (e) J. Armin. in Examin Perkinâ— de â—lectione Sect. 14. Certum autem
est hominem actu reprobum dici non posse in quo Deus Decretum Reprobationis nullo adhuc interno actu coepit exequi Ibid. Primus actuâ— externus in hominem vel circa hominem re ipsa jam existentem facit illum actu reprobum to be certain that a man cannot be said to be actually reprobated on whom God did not by any internal act beginne to execute the decree of Reprobation which sure he did not or could not execute but in time for it implies a manifest contradiction 5ly Yet if it were any way possible for to found the Eternal decrees of God upon the foreseen acts of the Creature yet could he by virtue of this his praedestination grounded on and dependent on Praescience gaine nothing according to his own manner of reasoning in all his Decachorde of Reasons produced in his CORRECT Copy (f) p. 34. ad 42. for the avoiding of all those foul absurdities and blasphemies which he labours to asperse Gods Absolute Eternal decrees with as they are maintained by us but they will all if his arguments be of any force against Eternall praedestination grounded on deliberate praedetermâ—nation rise up as much against Eternall predâ—stination grounded on praescience they introduce a like infallâ—bâ—lâ—ty in both a like coaction as they call it on the will and like frustration of Admonitions Exhortations (g) Aug. de dono perseveranâ— Lib. 2. c. 15. Ajunt viz Semipelagâ—ani neminem â—osse Correptâ—onis stimulis excitar si dâ—catur in conventu Ecclesiae Itase habet de praedestinatione definita sententia voluntatis Dâ—â— c Ista dum dicunt ita nos à confitenda Dei gratia id est quae non secundum merita nostra datur à confitenda secundum eam praedestinatione Sanctorum deterrere non debet sicut non deterremur â— confitâ—nda praescientia Dei si quis de illo populo sic loquatur ut dicat sive nunc recte vivatis sive non tales vos eritis quales vos Deus fuâ—uros esse praescivit And therefore I doubt not but if he would but seriously in any sense preach Eternall praedestination he would lose most of his customers his forsooth tender Proselytes who with his learned P. Bertius (h) P. Bertius praefat dedicat ad Examen I. Arminii contra Peâ—kins unum quemque nostâ—um invariabilem vitae atque mortis Aeternae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unà cum ipso ortu in lucem hanc nobiscum adferre atque adeò ad hoc nasci hancque diversitatem aliquomodo ad universi perfectionem facere are offended at nothing so much as that God from eternity should have predetermined mens everlasting conditions for Aeternal life or death and not have left it in utramque partem to mans free will to be fabros fortunae suae to be Carvers of their own fortunes Seventhly and lastly he saith of the decree of Election p. 7. that it is Respective of Faith and Repentance and perseverance to the end in all of ripe age who shall be saved and for such as die infants before they can actually Beleive or Repent Gods Eternall predestination or purpose of Electing them unto blâ—sse was also respective of theâ—r being in Christ and this he tells us the Church of England hath taught us out of the Scriptures Answ So much having been spoken against what he brought about Reprobation little need to be said about what we have here concerning Election the rather because he returnes at all no Answer to what I produce against it in my CORREPT Correct p. 228. and where I dispute against his St. Andrean way of ordering of Gods decrees p. 206. ad 209. Only let me say first that I cannot tell whether his former opinion about Reprobation were more destructive to Gods Soveraignity than this is most portentously (a) A. Rvet saith well disp 4. Thes 6. according to this opinion In dubio haeret Deus donec ex ipso effectu videat quinam fint in illa side perseveraturi sub cuâ—us nomine poenitenâ—iam bona opera comprehendunt uti facit Dr. T. P. Quod atheismi rudimentum à Socino haustum multi nunc pleno poculo populis bibendum propinant quo nescimus an aliquid à Christianismi incunabulis ad haec usque tempora perniciosum magis suggestum sit in quo praeter impietatem in Deum totaâ— Justificationis gratuitae rationem cum impurioribus Scholasticis convellunt and after a Socâ—nian â—ashion destructive to the nature power efficacy and peculiarity of Gods grace for say he what he will in words to the contrary that he believes Faith and Repentance to be the gifts of God that Gods grace makes us to differ Philanth c whiâ—st this opinion of his standeth and is mainteined by him they are but delusory words to catch the simple withall for first it is impossible that Faith or any other saving grace should be the fruites of Election when as here they be made to be the Antecedents to it and the important conditions of it his own Phrase We cannot be chosen unto Faith c in which sense faith is said to be the faith of Gods elect Tit. 1. 1. if we be choâ—en in respect unto it or for it 1 Cor. 7. 25. 2ly We do rather yea altogether choose our selves rather then that God can be said to choose us he only chooseth upon what condition we shall be Elected but we upon choosing of his conditions proposed unto us determine him to choose or Elect us and that interpretativé is all one as to choos our selves 3ly How shy soever elsewhere he will seem to be of the word merit in the cause of Election yet if faith may but be allowed to be a good work which sure is one of the best especially wâ—en as here he proposeth it as accompanied with Repentance from dead works attended with perseverance to the end wâ—ich comprehends all good works imaginable to be performed by any Christian I say if this may but be granted he doth directly maintaine Electâ—on according to the praevâ—sion of works expressely against the holy Scripture (b) Rom. 9. 8. 30. Act. 13. 48. Ephes 1. 11. 3. 4. 1 Thess 1. 3. 2 Tim. 1. 9 2 Thess 2. 13. c. pious Antiquity (c) Augustin de praedestinat Sanctor cap. 17. Haec est immobilis veritas praedestinationis gratiae Nam quid est quod ait Apostolus Sicut elegit nos in ipso ante mundi constitutionem quod profâ—ro si propterea dâ—ctum est quia praescivit deus credituros non quia facturus erat ipse credentes contra istam praescientiam loquitur Filius dicens Non vos me elegistis sed ego â—legi vos Electi sunt it aque ante mundi constitutionem ea praedâ—stinatione in qua Deus sua futura opera praescivit who by merits understood nothing else but good works and thus he is a down
Corrept Correct p. 56. and divers more which D. Reynolds had quored in his Epistle p. 5. in a meer literal sense when as yet first in my Corrept Correct p. 69. 70. I had expresly told him that that saying of mine out of D. Ames Sensus Scripturae est tantum unicus isque Grammaticus holds not alwayes but only then when the Letter is not plainly metaphorical typical or contrary to other more plain places and the clear Analogy of faith And sure I take it to be against the two latter for to maintain God to be the Authour of sin or as he most maliciously and hatefully expresseth me the Fountain or cause of sin 2. It is plain to any who doth but list to take notice how I explain the places formerly mentioned whensoever I touch upon them that I do not take the most of them in a mere Grammatical and literal sense but in a figurative for whereas God according to the Letter of many of those Texts seems to be made a moral cause of sin as sin I do every where make it evidenâ— that I do only believe God to be a natural Cause of the mere act of sin (a) Dominicus à Soto de Nat. Grat. lib. 1. cap. 18. Quamvis permulti sint quibus non sit explicatu facile quo modo in odio Dei quod internam habet indivisam malignitatem posset Deus causam esse entitatis culpae vero non item non tamen est ita intellectu difficile In moralibus inquit ille prorsus est verò judicaturque causa qui lege ope consilio favore vel persuasu movet quempiam sive ad bonum sive ad malum At que his modis rationibus universos Deus movet ad bonum honestum neminem autem ad malum without which it is impossible that any sin can be committed but that he is only a mere accidental Cause of the obliquity of the act of sin wherein alone the formality of sin is consisting and from whence alone sin's denomination ought to be taken Thirdly I had just reason for bestowing some sound Correptory Correction on him and by many Arguments from Corrept Correct p. 84. to 86. to correct him for his receding too far from the literal sense of the fore-quoted Scriptures whilest as may be seen in his 14 15 16. pages of his Correct Copy and set down out of it by me Corrept Correct p. 83. unto all which he is as mute as a Fish he will not have them to allow of God's so much as permitting sin but in an equitable sense and that is as it signifies not to hinder by main force and that he disposes and orders them to the best advantage And yet never first will he or any body else by the help of his Melancthon and I cannot tell who besides whom he mentions p. 26. be ever able to prove that the Scripture-phrases of hardning of mens hearts of giving them over to their own hearts lusts of blinding their eyes c. as they are paenal acts of the Almighty can by so soft interpretations be put off Secondly Nothing hath been so usual to the men of his way I mean the Arminians as under colour of receding a little from the Letter of several Texts which in Rom. 9. 11. 18. Phil. 2. 13. Heb. 8. 10. 10. 16. and elsewhere make against them to overthrow all at once both the Letter and the true meaning of the Scriptures And some reason I had to be jealous of Mr. T. P. this way Fourthly Though I have in many places of my Correptory already shewed and shall be forced again else-where to do in what sense I maintain God efficaciously to permit sin viz. only in such a sense as renders God free from all guilt of sin is no way destructive to sinful mans Liberty when he sins and so makes him the only Delinquent yet I shall think it fitting once for all in the margin (b) Thes Salvian de providentiâ Dei in mal pag. 186. Praeter nudam permissionem esse aliquam Dei efficaciam in perpetratione mali contendunt alii alii negant acerrimè Illine quid Divinâ providentiá subtrahant aut eam in rerum humanarum procuratione negligentius versari dicant quà m admirabilem Dei sapientiam decet hinc Deo labem aliquam aspergant quasi esset auctor peccati utrique metuentes ne in scopulum aliquem incurrant Certè uti natura Dei à peccato abhorret summoperè alienos nos esse ab eá sententia quae Deum peccati causam statuit juxta oportet Verum haud facilè quicquam Deo indignius dici potest quà m ut vel conniventibus oculis omnia temerè ferri patiatur vel omnia inspectare dicatur quidem veruntamen brachiis quasi complicatis otiose torpere putetur quasi eo sese abdicârit imperio quod in Creaturarum ratione praeditarum facultates obtinet à naturâ Neque enim consentaneum est ut imperium illud peccato Diaboli hominum perdiderit neque ut id amplius exercere non possit immunis à labe Equidem non negaverim aliquibus in locis Scripturae Sacrae verba quae efficientiam Deo tribuere in eo genere videntur sic esse interpretanda ut facere dicatur quod non impedit quia solus id impedire potest veluti cum indurare hominum cerda dicitur quia non emollit ut Hebraicè vivificare dicitur is qui non occidit Quae est alicubi Augustini sententia At ut taceamus negationem illam actionis quâ sola indurationem impedire valuit esse ab aliquo Justo Judicio plurima loca sunt in quibus Scriptura magis emphaticè loquitur quà m ut ad solam permissionem revocari possint Scilicet cum Deus magnopere Iratus Davidi fore denunciat ut quod flagitium clanculum admisit id in apertâ luce adeoque in conspectu Solis vindicet putandumne est eum nihil aliud sibi velle quà m ut Absalomi nesarios coâ—atus non reprimat sinatque furere intemperanteâ— Aut cum Joseph negat alius quà m Dei ipsius operâ factum esse ut in Aegyptum descenderet nihil ne significat praeterquam quod non impedivit quominus venderetur Sonant sane illa verba aliquid amplius Istud verò quod nihil neque Judaei neque Judas in proditione crucifixione Christi fâ—cerunt quam quod Dei confilium atque manus factum iri decreverat non nisi admodum frigide dilutè sic tamen T. P. p. 9. alibi passim de nuda permissione explicari potest Aug. Lib. de praedestinat Gratiâ cap. 4. 2 Sam. 12. 11. Gen. 45. 8. Act. 4. 28. Huc accedit quod si Deus in eo genere efficit vitari quidem non possit quin mala perpetrentur haud enim aliter Creatura corrupta in peccatum ruit quà m ut aqua sponte naturá fluit
he hath so far out-stripped me as the most artificial and Elegant scold ever did the most pewling Smatterer in a Tongue-Combate Laureâ tu dignus § 8. An Answer to any thing that is Dogmatically material in his 3d Chapter to his Sect. 6. p. 61. § 1. THat I make God to be worse than the Devil himself p. 10. quoting my 24. page where he knowes as well as I that there are no such words in all my page 2. That what I say of Gods being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only inferred from that Doctrine which I resist and he defendeth Answ 1. I do not say absolutely that he saith so but that upon supposition of an absolute Decree which elsewhere I prove must needs be so (a) Correpâ— Correct 139 140 141. he is not ashamed so to speak both in his p. 24. and in his p. 41. 13. Correct Copy and that he thus speaks by way of inference he dares not here deny Secondâ—y He takes no notice of what I have divers times told him (b) P. 64. 70. p. 72. 182. c. that whilest he makes no proofs that either in Terminis his Adversaries do speak thus or that by any lawful Consequences they must speak thus These blasphemous speeches are rather his who utters them than his Adversaries who abhorr the thoughts of them more than he doth 1. In what a lamentable case is my Declamator if he be now observed to say p. 115. That punishment must needs be decreed before the permission of sin And p. 87 That God is the determiner not only of all things and actions but of their several modalities too c. Answ 1. If any body will but be pleased to turn to the words of my Corrept p. 115. 116. He will there find that with Dr. Twisse I do conclude the Decrees of Gods permitting of sin and of his damning for sin not to be subordinate but coordinate insomuch as that I say no rational Creature either noble or ignoble did ever in time suffer so much as to the cutting of his finger but for sin nor did God ever entertain any thoughts that he should suffer for any thing else Secondly it may be in the same place as plainly seen that what I speak of punishments being decreed before the permission of sin is only spoken by way of opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Divinity with which p. 23. of his Correct Copy he had made himself so merry and upon the supposition of some that damnation of the Creature is the supreme end of Gods intention which upon the place I dispute against 3. If any body will but yield to what I say p. 86. 87. and if he yield not to it to the Authority by which I back it in the Margin he is worse than distracted that God doth not only determine all things and actions but their several modalities too as to the manner of their being whether as necessary contingent or voluntary then he will not shew himself a lamentable Declamator it were pitty so egregious an Orator as himself is known to be should so sowly stumble but which is worse he will prove himself to be a most woful Calumniator whilest he would insinuate that by holding this principle I must needs maintain God to be the Author of sin whereas any learned and sober Reader will easily conclude that I must needs maintain the contrary viz. that if God determined modalities as well as things that then he did determine that sin should be by him permitted to fall out by the contingent voluntary sinful will of the Creature but not at all by the sinful will of the Creator § 9. To his § 2. p. 56. which I had almost forgotten That I allow no other will to God then a Hypothetical one p. 4. yet he knowes on the contrary that he neither doth nor can show any one passage in my notes where I deny that God Almighty hath as well an absolute as a conditional will Answ First I spake that only by the by in that place and therefore no great matter should have been made of it 2. By any understanding man I must needs be understood to speak it in reference to the Decrees of Election and Reprobation which every body knowes that ever hath read him he maintains only to be conditional and not at all to be absolute so that if here or as again he doth Chap. 4. p. 2. he should talk of never so many absolute Decrees of God yet every body would see that he doth vagari extra oleas speak nothing to the main purpose 3. It is most observable that where he speaks most distinctly about Gods absolute Decrees as he doth Philanth Chap. 4. p. 2. he sets not down any one absolute Decree by which the Lord determined to give Faith or Repentance unto any but that he is absolute in this that he will proceed by the Rule of rewarding if we will obey and of punishing if we will not 4. By what he doth even in this Section refer us unto in Correct Copy p. 49. p. 52. and by what he disputes up and down about Gods antecedent and consequent will there is nothing so plain but that Gods absolute will which he and his Arminians with him call his Consequent will is grounded upon his Hypothetical and so if a man could tell how to believe it his will is but hypothetically absolute 5. Chap. 4. p. 2. He grants Gods Decree of Creation to have been absolute but he will no where grant God when he decreed to create Man to have resolved for what end he would make him God and Nature use to make nothing in vain but according to this mans goodly Divinity God decreed to make one of the chiefest of his Creatures before he had resolved upon the Cui bone He is extremely angry with Calvin Correct Copy p. 24. for having said that God foreknew what end man should have before he made him and dâ—d therefore foreknow it because by his decree he had so ordained it (a) The words which Mr. T. P. finds fault with are these Lib. 3. Instit Cap. 23. §. 7. Decretum quidem horribile fateor infieiari tamen nemo potest quin praesciverit Deus quem exitum esset habiturus homo antequam ipsum conderet ideo praesciverat quia Decreto suo sic ordinaverat § 10. To his 9th Section p. 62 63. § 1. That in my seventy page I give out Faith and Infidelity to be the causes of Election and Reprobation p. 15. Still my amazement growes more and more that any man even in print should speak so clearly against his knowledge and contradict his own eyes and the eyes of as many as ever have or shall read me for there is not any such word in all that page which he citeth or in any other which he citeth not In the page which he citeth I say that Christ is the means the meritorious
too p. 108. he quotes out of Biel Soncinas Scot Gabriel what any fresh man of a moneths standing in either University would and could as judiciously have quoted out of his greasie Jack-Seton Ramus Schibler Crucius Elementa Burgersdicii or any the most vulgar Logician 3. If it be an Adaequate definition of a Cause in general that it is that cujus vi res est then sure it cannot be very inadaequate to the efficient cause which hath as much if not more of causality in it in reference to the effect than any other cause can have which all derive their causality from the first efficient Cause 4. It savours of no great Logick or Metaphysicks either that in all his whole Discourse he seems not yet to have learned that there is a vast difference betwixt a Physical real working cause of any thing which I did therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency call the Efficient Cause and a morally metaphorical working or Efficient Cause which in distinction from the former I did therefore call the meritorious Cause of punishment I never denyed man to be the meritorious efficient Cause of his punishment but I maintained God to be the chief Authour of his punishment as the Decreer of it the inflicter of it which his Chap. 2. Correct Copy plainly denies 5. Dr. Twisse sure may be allowed to have bin trained up to some Logick and Metaphysicks and not to have been the meanest Proficient in either yet there be upon several occasions divers places wherein he commits as great Solacisms in Logick as my self when he distinguisheth betwixt the Efficient and meritorious Cause But perchance I ought to remember that the greater Logician and Metaphysician Mr. T. P. owes the Doctor a reckoning for using a Logical Maxim Philan. Chap. 3. p. 67. after so ignorant a manner as if he learned Mr. T. P. Aquila non Captat muscas (a) Doctor Twisse Lib. Vindic. p. 273. Sit remissio pecatorum etiam Sancti Spiritus effectio sed in genere causae efficientis quod tamen nihil obstat quominus statuatur remissionem peccatorum esse propriam mortis Christi effectionem in genere causae meritoriae Sit Paulo post c. Quemadmod in eandem fermè sententiam Lib. 1. p. 26. Irrogatio paenarum pendet à Deo tanquam à causa efficiente Physica sed quis dubitat pendere etiam à peccatis creaturarum tanquam à causis efficientibus moralibus alioqui neque Salus nostra pendere dicetur à Christo quaterus est causa ejus meritoria Lib. 2. p. 62. de hoc ipso argumento Licet peccatum quà peccatum duntaxat à creatura sit hoc tamen nihil impedit quó minus Deus concurrat ad actum peccati idque determinando Creaturae voluntatem ad agendum c. Ruina exitii paenae ex Creatura est tanquam à causa meritoria à Deo veró tanquam à causa efficiente had but so used it when he was but a raw Sophister he had been hissed out of the Schools and no doubt the Doctor shall be well payed the next time Mr. T. P. comes from France unto which belike he did at first go as his Journies end before his thoughts did so much as run upon that Country till he took shipping at Dover § 4. § 4. But I must travail from this to what followes next at large about sins having a proper efficient Cause and a true positive entity p. 110 111. Chap. 4. 20 21. 33. In the handling of which I think it will abundantly be made evident that he is forsaken by all sound Divinity and Divines as well as of all true Logick and Philosophy if not to all common honesty in the misrepresenting the known Judgement of his adversaries In which that we may proceed the more distinctly not only because the matter is to admiration and astonishment by all confessed to be most abstruse to the most quick piercing eyes b but also because it is the last rotten guilded Pillar upon which all the rest in this gawdy flourishing Pamphlet doth rest I will walk in this method First I 'le represent what was that which he takes as an occasion for all this Discourse (b) Salvian de Gubernat Dei Lib. 3. Si quis ad omnes humanae rationis quaestiunculas responsum expectet audiat Salvian Possum quidem rationabiliter satis constanter dâ—cere Nescio secretum consilium divinitatis ignoro Sufficit mihi ad causae hujus probationem dicti Caelestis oraculum Deus á se omnia dicit aspici omnia regi omnia judicari Si scire vis quid tenendum sit habes literas sacras Perfecta ratio est hoc teâ—ere quod legeris Qua causa autem Deus haec de quibus loquimur ita faciat nolo à me requiras Homo sum non intelligo secreta Dei investigare non audeo ideo etiam attentare formido quia hoc ipsum genus Sacrilegae temeritatis est si plus scire cupias quam sinaris Sufficiat tibi quod Deus à se agi ac dispensari cuncta testatur August in Psal 148. Si nos non intelligimus quid quare fiat demus hoc providentiae ipsius quia non sit sine causa non blasphemabimus Quum enim caeperimus disputare dâ— operibus Dei quare hoc quare illud non debuit sic facere male fecit hoc ubi est laus Dei perdâ—disti Halle-luia Omnia sic considera quo modo placeas Deo laudes artificem Quia si intrares in officinam fortè fabri ferrarii non auderes reprehendere folles incudes malleos Da imperitum hominem nescientem quid quare fit omnia reprehendit Sed si non habeat peritiam artificis habent saltem considerationem hominis quid sibi dicit non sine causa hoc loco folles positi sunt Artifex novit quare et si ego non novi In officina non audet vituperare fabrum audet reprehendere in hoc mundo Deum Secondly I 'le show what the Opinion of the best reformed Churches and of her most eminent Doctors is in this matter and particularly what Dr. Twisse understands by Efficax decretum in the matter of sins permission Thirdly Evidence how horridly wicked abâ—urd and foolish M. T. P's Opinion is which in this Section and else-where he doth maintain Fourthly I will by Gods help take off the Objections which make him so insolent and scornful against the Orthodox § 1. About the occasion taken for his Scriblings from p. 110. and up and down elsewhere about Gods agency in or about sin the positiveness or privativeness of it its efficacious permission c. All this long talk which fills up by far more than half of all that which is upon any just account argumentative in this his Philanthropy was occasioned by what Correct Copy p. 14. he talks of Gods permitting of sin only
hanc abyssum discutiendam inscrutabilia perscrutanda expectatio vestrae caritatis impingat Agnosco modulum meum sentire mâ—hi videor etiam modulum vestrum Altius est hoc incrementis meis fortius viribus meis puto quia vestris c. Si quis autem istam quaestionem liquidius ac melius nôrit se posse exponere absit ut non sim paratior discere quà m docere 2. When Mr. B. saith Corrept Correct p. 79. that the sinning Creature is the sole efficient Cause of his sin he quite forgets to subjoyn the very next words If there can be an efficient Cause of that whose very being is consisting in a deficâ—ency 3. Sin being such a complicated unhappy thing as it is alwayes made up of an act and its obliquity Mr. B. might well say in different respects that sin hath a true efficient Cause and yet hath only when he speaks most properly of sin as sin a deficient Cause which yet in this moral matter is tantamount to an efficient Cause as to the Sinner Defectus est causa secunda in Aquin. Lib. 3. advers Gent. Object 4. p. 113. He is for a necessity of infallibility as well as of Coaction Answ Neither he nor Doctor Twisse whom in these matters he hopes he shall never be ashamed to have followed very much allowes not at all of any necessitation or coaction of mans will which they hold (a) See Dr. Twisse vindic Lib. 2. p. 22. 27 28. 30. Sed quid dico motionem Dei qua voluntas humana movetur immediate non semper esse per viam compulsionis cum potius in confesso sit voluntatem ipsam cogi non posse neque compulsionem pati Thom. Aquin. Lib. 3. advers Gentiles Cap. 72. Divina Providentia non excludit contingentiam in rebus nec eis imponit necessitatem quia non excludit causas secundas Ex causis autem Proximis effectus dicuntur necessarii vel contingentes non ex Remotis Causis cannot be forced by God himself they allow only of a necessity of infallibility which by his principles Mr. T. P. nor any of his party will ever be able to maintain Object 5. If the Cause of sin is only deficient not efficient what will become of the difference betwixt sins of omission and sins of commission p. 113. Answ 1. It will be as easie to conceive how that distribution will hold as it is easie to conceive that Mr. T. P's Horse is ouâ— or is in an error as well when he goes too fast as when he goes too slow He may have heard of a Fellow who complained That his Horse did stand still faster then another mans could go on Salisbury Plain (b) Vide Dr. Twisse Answer to Dr. Jacksons vanities Dr. Ames medulla Lib. 1. Cap. 14. §. 12. 2. He is miserably out if he think the distribution betwixt sins of Omission and Commission to be a distribution of things different in their kinds when as they do only differ in their modes of acting for in every moral Omission there is a voluntary Commission more or lesse vice versâ and so both wayes there is a defect of what should be Object 6. Which in Mr. T. P's multifarious repetition of one and the same thing is his 7th and 8th p. 114. as if he wete rowling Sisyphus his cold stone How many Privations are there saith he of which God himself is the first and chiefest Cause The darkness of the night is a privation of light which yet was one of the famous works of his Creation Gen. 1. 4 5. The Stone and the Strangury the Feaver and the Pestilence are not only Privative of health and pleasure but they are constitutive of sickness and torment Answ 1. But will he allow of no difference betwixt Privations Physical and moral †Thom Bradward Lib. 1. Cap. 1. p. 65. Nonne secundum omnes vere Philosophantes omne malum scilicet pura malitia peccatum non est res aliqua positiva sed privatio vel carentia rei bonae aut cujuspiam bonitatis Privatio autem in Subjecto apto plenè tolli non potest nisi per plenam positionem habitus quem privabat non enim ibi potest medium inveniri Joh. Cameron defens contra Epistol Cujusdam viri docti p. 166. Tenebrae nil ut loquuntur in Scholis habent positivi Quâ—d enim aliud tenebrae sunt quà m lucis privatio betwixt Privations which are only Poenal in a moral sense as the Feaver Pestilence c. and Privations culpable Did ever man fansie that God by creating or effecting these things could become culpable but would not every one conclude that he would so if he were the proper Efficient Cause of sin as such Secondly By the help of all the Phylosophy and Divinity that he hath in his store it will be hard for him to show how God is the cause of the Privations which he mentions otherwise then by not affording or withdrawing light health ease c. Let that judicious both Divine and Philosopher the often mentioned Bishop of Salisbury be heard determining this point in his Animadvers p. 267. As for this distinction the same which Mr. T. P's p. 115. and in the same case of Negative and Positive Causing it is obscure and improper The Air hath heat and light from the Positive Cause of the Sun-beams darkness fogginess coldness followeth upon the Negation of the Sun-beams and yet neither the Sun nor his beams nor the retractions of his beams are the true and proper causes of coldness or darkness in the Air. The Reason himself hath touched upon because those dispositions or qualities in the Air issue not from the Sun per subordinationem effecti ad eausam but out of the nature of the Aire only That is a cause Per quam res est id quod est Thus the Sun is the true cause that the Air is hot and light If by vertue flowing from the absent Sun it be made dark then might we call the Sun a cause of darkness In proportion we say the same of God If from his decree of non-election there flow any darkness or pravity into mans will or any crookedness sinfulness into his actions there were some colour in terming him a negative cause of mans sin but this shall he never be able to demonstrate Object 7. In Mr. T. P. his p. 115. the 9th Every privation praesupposeth a habit which every sin cannot do because a man may be covetous or cruel who never was liberal or compassionate Answ And so in every sin committed by any sinner it cannot but be granâ—ed that he hath or at least in his first Parents once had an habit to forbear all sin which it is yet his duty to have and his defect to want Eccles 7. 29. Object 8. In him his tenth p. 115. is for the most part of it readily granted him viz. That the Agent that is