being committed even to final Impenitence should become that Requisite to the production of punishment which being suppos'd must needs be followed with its effect man is the sole efficient Cause of his eternal punishment that is to say he is the Cause of his being punished of deriving upon himselfe a right to punishment not of the Torments of Hell in themselves which others suffer as well as he and which would have been Torments to others though he had not felt them but of his suffering the Torments of Hell or of the appertaining of those Torments to himselfe or of committing those sins of which those Torments are unavoidable effects Thus though God is the Maker and so the Father of mankind yet he having ordained not to make every man as he did Adam out of the Earth nor every woman as he did Eve out of the man's left side but that by the union of man and woman both men and women should be produced we truly say that the Parents are the efficient Causes of their Sons and Daughters It is not as Mr. B. doth inconsiderately suppose either the Law-giver or the Law by whom and which a Felon is ordained to be hanged It is not the Plaintiff the witness the Counsellor or the Judge the Iury the Goaler the Sheriff or the Gibbet it is not the Carpenter who made the Gibbet on which the Felon is to be hanged nor the Hangman by whom nor the Halter with which it is not any nor all of these to which the Death of the Felon or Malefactor can be so imputable as to himself He is therefore the most considerable efficient who by the Malefaction of his Fellonie did call Death to him and pulled destruction upon himselfe with the worke of his hands as the Book of Wisdom speaks of the greatest punishment of all his o conceiving of his sin o brought forth his punishment All the Catalogue of Requisites to the condition of his punishment did no more then give a due connexion of the Cause to its effect His maâ—efaction was the Root from which his punishment did grow and so his sufferings are but the fruit of his guilty doings He sought out death in the error of his life and is but filled with his Devices He hath rewarded evil unto himselfe 4. One sin sometimes becomes the Punishment of another and the greater of the less In which case say I the former sin is the Cause and efficient Cause of the later Which if Mr. B. shall deny he must according to his reasonings against my second Chapter affirme God the efficient of the greater sin and man only the efficient or rather the Deficient of the lesser because the greater sin which follows is the punishment of the lesser which goes before and he denieth that man is the efficient Cause of his punishment But if he shall not deny it he grants the whole Cause against which he hath taken such exceeding great pains Unless he can give a solid reason why a Man who by Sin is the Cause of one punishment may not also by more sin become the Cause of another From whence it follows 5. That the Scripture speaks very truly and properly when it connecteth punishment with six by a conjunction Causal Such as For. And wherefore and therefore and because Nor was it nonsense or a lye which was said by Solomon that the wicked shall eat of the fruit of their own way and the turning away of the simple shall slay them Prov. 1. 31 32. And therefore 6 It was judiciously spoken of Mr. Hooker who hardly knew to speak otherwise our selves we condemn as the only Causes of our own miscry Let the Reader compare Mr. Hooker's saying and mine and judge which is liable to most exception He saith the Causes of Misery but I of Punishment He saith the only Causes I the only efficient And where Mr. B. doth pretend to wrest the suffrage of so great an Author out of my hand in his p. 86 he spoyles his very pretensions in these few words which confirme the saying of Mr. Hooker and much more mine All that he saith hath been most readily consented unto by men less liked by you After this he adds something in pretence of exposition to Hookers words so perfectly impertinent either to Hookers meaning or his own purpose as sheweth his necessity exceeding great He will only say something that his Reader may not see he hath nothing to say Mr. B. there saith p. 86. that even those very things of which Gods absolute Will is the Cause yet as they stand in relation to each other they have many other causes and lawes besides Gods absolute will And this he saith that Mr. Hooker doth say in effect But first it is as contrary to that saying of Hooker which I produced as any thing can be spoken Secondly I aske are those words true of Sin it selfe in Mr. B. his account and are they less true of punishment 7. The repeated saying of Melancthon in that part of his works in which he used his greatest Care and writ with greatest consideration as appears by his Epistle to our King Henry the eighth will put this matter without all doubt And so much the rather because Mr. B. commendeth him p. 129. for Depth of learning Calmeness Prudence and Moderation yea and as none of my party yet saith he it is certain that the sin of men and their will is the Cause of their Reprobation and to assure us of his meaning he saith a little after The Cause of Rejection and Reprobation Which though the same in effect with the words of my Thesis in my Second Chapter yet are the words of Melancthon much more liable to exception if any such as Mr. B. would quarrell with him and since Mr. B. doth charge me as an Arminian with falsehood and impudence as often as I make Melancthon on my party I will say a few things to shew how little of Truth or of Modesty there is in that expression First in general it is known by all that are tolerably knowing in such things as these that as Melancthon grew older and so more learned and wiser too he grew an enemy to those opinions which he had formerly been of and which Mr. B. doth now assert Next it appears in particular to any man that shall read his common places de Causâ peccati de Praedestinatione wherein he took as great care to speak the Truth with moderation as he ever did in any worke if not much greater that he speaks as precisely against the Doctrines of Mr. Calvin as I have done in my Notes Nor is it likely that he could be a Calvinist who is so much in the favour of learned Grotius and Erasmus But he that was once against Publick Schools might also once have entertained other Errors and yet afterwards retract as well the one
9. 4. 5. t Prov. 1. 29. 31. Maâ— 25. 4â— Psal 81. 11. 12. Rom. 1. 21 24 25 26. Jer. 6. 19. 6. u Hooker Ecâ— Polit. l. 5. Sect. 72. ☞ The Reverend Bp. Hall saith the same in effect in his 34th Select Thought p. 103. 104. comparing a Reprobate to one that is a Felon of himselfe Bishop Davenant also is express that the Original and Cause of all Evils is not founded in God Reprobating but in the Reprobates themselves And that there is no such Decree of God by which Reprobates should be forced to Sin and Perish but alwayâ—s they Perish by their own voluntary Unbelief and Impiety Free and not Constrained Which how contrary it is to the common doctrine of Sub and Supralapsariâ—ns I shall shew by my Citations when I come to the 63 page of Mr. B. ☜ 7. w eo majore conâ—ilio Religione scribi debâ—bant quare majore curâ ac studio illa artis vestigia confector religionem fidem quam debemus rebus sacris praeâ—tare studui c. Melancth ad Hen. 8. ante loc Com. Edit 1536. x Causam Reprobâ—tionis certum est hanc esse viz. peccatum in hominibus humanam voluntatem paulâ— inferiùs Haec de causâ Rejectionis seu Reprobationis certa sunt Phil. Melancth in loco Praedestin p. 316. 317. Edit Basil 1562. Causa reprobationis in ipsis est p. 320. Correp Cor. p. 129 * Quam Lutheri sâ—ntentiam postea Philippus Melancton tum in Confessione tum in locis communibus correxit Cassand Consult de Praesci ad Art 19. page 134. †Confer Melanct loc Com. de Cau. Pec. p. 47. 48. cum Calvin Inst l. 3. c. 23. Sect. 4. p. 323. * Grotius observes that the Followers of Calvin were fierce and cruel but the Followers of Melancthon mild and gentle Vot pro Pace p. 18. y Nonne Melancthon damnavit Scholas publicas nune autem dicit maneant scholae quae bonae sunt vitia corrigantur Erasm in Epist l. 31. Ep. 59. p. 2127. Confess August Artic 18. 19. p. 22. 23 24. Cassander p. 128. usque ad p. 135. Grâ—t ad Cass p. 307. 308. 309. z These objective considerations are the proper Causes of his Temporal Transient acts and of the execution of those Decrees Correp Cor. p. 113. No man ever suffered to the cutting of his finger but for his Sin Which is not the Cause of Gods Decree but only of the Execution of his Decree page 116. a P. MolinaeiCausae Orthodoxae non tam defensio quà m praevaricatio Ut non modo hac ex parte Causam Arminianorum plus justo promoveret sed quicquid antea de electionâ— satis Orthodoxè differuerat prorsus convelleret Twiss in Vin. Gr. l. 1. par 1. Digr 1. Sect. 4. p. 58. 1. 2. 3. 4. 1. 2. * His words were in Latine verbatim thus communi Presbyterorum consilio 3. 4. of Dr. Twisse his â—â—arging of hâ—…ren tâ—… â—…apsarians with their making God the author of sin 1. 2. 1. ☜ a Vis liberâ— pronunâ—iem quod vnice proficiatur ex hac nostrae de praedestinatione sententiae temperatione dicam quid sentiam Hinc nimirum efficitur ut à lapsu primorum parentum decreto praedestinationis subjiciendo subordinando liberemur c. Twiss Vin Gra l. 1. part 1. p. 87. Digr 4. Sect. 4. c. 4. Edit 2. Amster 1632. b Sed quem alterâ viâ declinare satis anxie cupivimus ad eundem lapidem alterâ nihilo minus infeliciter impeâ—â—rimâ—s 〈…〉 c Quiâ—… mum anxia hac nostrâ scopuli istius declinatione profecerimus Id. ib. d Haec sunt monstra illa opinionum portenta quae nobis parturit paritista sententia Sublapsariorum sc scholis Jesuiticis Arminianis digniora quam nostris Id. ib. p. 88. Col. 1. e Objectum praedestinationis universae esse massam nonduÌ„ conditam nec tameÌ„ cujusquam Reprobationem fieri citra considerationem peccati probatur per totum cap. 5. l. 1. par 1. Sect. 4. Digr 3. p. 77. f Confer l. 1. par 1 Sect. 4. Digr 2. c. 1. p. 63. 64 65. cum cap 4. Digr 4. ejusdem libri Sectionis p. 87 88. g Quod posterior sententia Piscatoris sit deterior eâ quam retractat Id. l. 1. par 1. Sect. 4. Digr 3. cap. 2. p. 74 75. h quod videam Theologum istum in articulo Reprobationis turpiter hallâ—cinatum adeoque purum putum Arminianismum Ecclesiis Reformatis reposuisse Idque proh dolor nimium animosè splendide sine omni tergiversatione executum esse Quo facto hac ex parte non modo ex professo cum Arminianis conspirat sed Idem l. 1. part 1. Sect. 4. Digr 6. c. 1. p. 92. k Reprobatio non procedit quemadmodum ille contendit nist ex peccatis actualibus praevisis perseverantiâque finali in ijsdem Id. ibid. 2. Of Mr. Calvin's stile and Temper l Quâ—s nune quidam Augustini supra modum Admiratores Pelagio compares faciunt Grot in Discuss Riv Apol p. 98. conferantur illa verba cum Calvin Instit l. 2. c. 2. Sect. 4. â—ol 78. m Grot. vot pro Pace page 17. n Imo ob atrocia dicta Bucerus ei Nomen dedit Fratricidae Hanc maledicendi libidinem Calvinus in Epist ad Bucerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impatientiam vocaâ— nondum aiâ— consecutum ut Belluam domuerit Si quis post id ab eo scripta leget inveniet eum profecisse sed in pejus Id. ibid. p. 18. 3. o Vide â—â—iscopium in suo Vedel Râ—apsod cap. 10. p. 186. 187 188 190. seqq p Correp Cor. p. 28. q Correp Cor. p. 56. 4. 1. r Correp cor p 63. lin 12. 13 14. c. s Ibid. line 3 4. from the bottome t Id. ibid. lin 2. from the bottome u Had it been out of Calvin it must have been de occultâ dei Providentiâ Not in Serm. de Prov. c. ☜ ☞ 2. Calvin Inst. l. 1. c. 18. Sect. 4. p. 71. 3. w E. G. in his p. 134. Of Gods permission of sin How understood by Mr. B. and his Masters and how by me ☜ 3. * Of this see more ch 4. Sect. 28. x x Corrept Cor. p. 7â— 79. p. 54. 196. 5. y Correp Cor. p. 54. 69. z Id p. 55. 117 118. a Id. p. 58. where he refers to my Section of Gods permission Qui tollit providentiam tollit Deum b b b For all which and more see my Testimonies out of Calvin Zuinglius and Dr. Twisse in my 9 and 10 pages * Theodor. Bezâ— in lib. Quâ—st Resp Christianarum p. 695. †Calv. Inst l. 3. c. 23. Sect. 8. p. 325. Sect. 7. fol. 325. * Dr. Twiss in vind Gra. l. 1. part 1. Sect. 12. p. 140. See also Corr. Corr. p. 88. and what I have cited upon his 28 Invention c Apud Vos de Humano Arbitratu Divinitas pensitatur nisi homini deus
learned then all the men in the world who hath thirty legions at his command perhaps my Master doth consider that it lies in his power to do me shrewd turns and beleeves that I am of his opinion and that by way of prevention I will give him leave to confute me I mean in his way A little Correptory Correction he may hope will be borne to shun a great deal of mischief And therefore all his chief weapâ—ns are Drums and Trumpets The very Title of the book is Io pâ—â—n victoria a Correptory Correction That 's the motto held forth in the Triumphant Flagg whereby the Reader must understand that He comes not to combat but to chastise me And that the credulous unwary Reader may not take up his Title by the wrong handle it will not be amiss to tell him truly what it means Correptory Correction in this Authors acception of the phrase is the singing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before a Fight A way of Conquest by meer Contempt When the great Goliath disdained David because he was but a youth and made no doubt of giving David's flesh unto the foules of the Aire and to the Beasts of the Field it was a Correptory Correction When * Hanun took Davia's servants and shaved off the one halfe of their Beardâ—… and cut their Garments in the middle eâ—eâ— to their * Buttocks and sent them away it was intended to King David as a Correptory Correction When Jezebel suborned the two sons of Belial to swear that Naboth blasphemed God and the King and so to rob him of his Vineyard it was a Correptory Correction When Caligula the Brave did thunder back against Jupiter and threaten to banish him into Greece it was a Correptory Correction When he condemn'd a few Gauls and a few Grecians to be killed and then gave out that he had conquered Gallo-Graecia That was Correptory Correction When he march't with his Army against the Ocean and took abundance of Cockles Captive and devoted them to the Capitol as spoyles of a routed and plundered Ocean and erected a monâ—ment to the eternal memory of the Fact it was a Correptory Correction When my Excellent Neighbour hath called me all the ill things that he could Name and set me up on a Gibbet in the ugliest guise that he could fancy and reform'd my little Book as He and others would do Religion he tells the world it is a Correptory Correction I find that Correptorie is a new-coyn'd word sent out into the world from Mr. B. his Mint to signifie something in himself peculiarly differing from other men He is indeed an extraordinary Writer I beleeve the Sun in all his Course nee'r saw his peer His book was enter'd with the Title of a Castigatorie Correction and now 't is mended into the worse § 2. Post-Destination is another cast of his Invention and evinseth in its Author a threefold weakness First because a Decree before the Creation of the world is as much and as purely a Predestination although conditional as his absolute Decree can be suppos'd to be and That the word Praescience doth very sufficâ—ently inforce 2. His terme of Post-destination according to his way of reasoning will fall foule upon all his most venerable Masters who follow the sublapsarian way for that is founded in praescience of Adams fall which doth inferr a Decree not altogether irrespective And though Mr. B. hath not yet Dr. Twisse had sagacity enough to discern this Truth which I am speaking Who therefore rebuketh the Sublapsarians and by consequence Mr. B. in as severe a manner as any Molinist or Arminian hath ever done Yea even all the bitter speeches which Mr. B. hath vented against the respectiveness of Gods Decree will by an easy Violentum as Logicians speak belong directly to himself and to all the whole Colledge or Combination of Postlapsarians For that Decree is respective which is made in Intuition of Adam's sin as well as that which is made in Intuition of a mans own Where then lies the difference betwixt them of the Consistory â—nd us who are of the Church God say they decree'd to reprobate the greatest part of mankinde in consideration of no other then Original sin But say we of the Church of England and the famous Moulin of France it was in consideration of all the sins that were future not only of original but actual also And which of these two respective Decrees is most agreeable to the nature of God Almighty revealed to us in his word That which determin'd the Reprobation of Cain of Pharaoh of Judas and the like in regard of nothing but Adams fall or that which determin'd their Reprobation both in regard of Adams fall and of their actual sins besides viz. the murder of Cain the manifold wickedness of Pharaoh the filthy trechery of Judas and the final Impenitence of all who were eternally the objects of Reprobation The man that laboureth at the Plough may here demand of Mr Barlee and Mr. B. may answer when he is able was God less able to foâ—esee the actual sins of wicked men when he decree'd their Reprobation then their Original sin which was actually committed by â—one but Adam and Eve many thousands of years before these Reprobates were born or was he able to connive so as by conâ—ivance to conceal any thing from himself so as to have no foresight or Intuition of actual sins and yet to have it of original Was he able for a time not to be Omniscient which is only a power of becoming weak and by consequence of not being God Could he eternally foresee the sin of Adam and not foresee at the same Instant the actual sins of his Posterity Or soâ—eseeing both together which by virtue of his Omniscience he could not but doe could he consider the former and not consider the later Or did he hate Original sin in Cain which he drew only from his Parents more then the murdering of his Brother which he wilfully acted without his Parents Or could he be willing to reprobate the soul of Cain in respect of that sin which was committed by his Parents before his Birth and which by consequence he could not hinder from being naturally derived upon himself and at the same instant be unwilling to decree his Reprobation in respect of his murder and impenitence which were actually and wilfully committed by himself and which by consequence he might have hindred as being a free and voluntary not a necessitated and fatall sinner was original sin only the Condition or the Cause or the object of Reprobation and are all actuall sins to be punished only by the By what need the Cause of Cains Ruine be thrown intirely upon Adam or his being considered as lying in the loynes of Adam when he hath sinne enough besides which is peculiarly his own Did Cain receive the greater damnation for his murdering of Abel or
that from which he blest God he had been personally free Nor that he ever so much as privately rebuked his brethren for what he called an unchristian ungentlemanly unscholarly unneighbourly unecclesiastical thing From hence it will publickly appear that Mr. Barlee had accused his own Dear Brethren of what he judged to be hainous in five respects and that I very justly rebuk't him for it I mean for giving their practice so black a character behinde their backs as he durst not own before their faces So well hath he requited his three special Benefactors for their commendatory Epistles before his Book § 6. That I make God to be worse then the Divel himself p 10. quoting my 24 page Where he knows as well as I. 1. 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 3. Mr. B. doth make this inference to the reproach of his own opinion which I could never have done that if Gods absolute Decree doth necessitate the misery of all the reprobated Crew and by consequence slay them from all eternity as Christ is said to be slain from the foundation of the world Rev. 13. 8. he is not only inferred to doe more then the Divel but to be worse then the Divel himselfe In what a lamentable case is my Declamator if he be now observed to say 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. And Mr. Calvin That Reprobates were predestin'd to that corruption which is the Cause of Condemnation And that no other Cause can be given for the apostacy of Angels then that God did reprobate and reject them Never did I inferr so foule a consequence from any doctrine as the Declamator hath from his own propriis perire pennis grave He could not have miscarried worse if I had hir'd him § 6. His 7th That I in my 24th page have tartly and sarcastically gibed against Calvin p. 14. Yet 1. I only name his words a horrible Decree not bestowing on him any one of those termes which my liberal Corrector bestowes on me in all the pages of his Book 2. Having spar'd his Person it was my Duty to shew his words and to observe their Inconvenience Why else are Books printed on either side Let the Reader be judge how I could have said less unless by losing my advantage which had been Treason to my Cause 3. Is it not strange that Mr. Barlee should reprove a man for being bitter How men do hate their own vices when they but fancy them in others which in themselves they love most dearly 4. How unsound are those words confess'd to be when he that doth faithfully repeat them is thought to gibe if I had not said the Truth he would have told me that I had Lied and yet because I said the whole Truth he calls me Giber § 8. His 8th that in my 70 page I give out Faith and Infidelity to be the causes of Election and Reprobation p. 15. Still my amazemen grows 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 1. there is not any such word in all that page which he citeth or in any other which he citeth not 2. In the page going before § 55. not many lines before the passage which Mr. B. citeth I had said expresly that our Election is not of works but of him that calleth that good works are required as a necessary condition though â—…erly unworthy to be the Cause of our Election 3. In the page which he citeth I say that Christ is the means the meritorious Cause and the head of our Election And that upon the condition of beleeving in his Son God gave the promise of eternal life from Joh. 3. 26. what I called the condition why doth he say I gave out to be the Cause if he knew no difference betwixt the cause and the condition why would he meddle in these affairs for which he is not qualified with any tolerable skill it is indeed for my Humiliation that I must be whipt by that man whom I must Teach to distinguish 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 I have no way to help him out in his great extremity and distress but by saying that such a condition is causa-sine-quâ non Yet that will do him but little service For Gods Commandments written or unwritten are not the Cause of sin and yet they are the Causa-sine-quâ-non without which it is impossible that there should be a Transgression My Declamator it seems cannot write a great book without Calumnies and railings but it follows not they are the Cause unless he will have them a material Cause of which his book is Composed as of a very essential part Suppose a man should say that without a Magistrate there can be no Rebellion who is therefore a condition without which it is impossible for any Rebellion to be committed can we affirme with any Truth that he gives out the Magistrate to be the Cause of the Rebellion if Mr. B. shall alleage that he knew the difference betwixt the Cause and Condition of our Election and needed none of my Teaching his case is worse then before and he confesseth it a studied or wilfull misdemeanour If he mislik't my words why did he not faithfully repeat them and shew the reason of his mislike But if he did not why would he proclaim that my page was innocent by shewing he needed to forge it guilty 4. If I had spoken that which he knows I did not I had not spoken no more then what Polanus himselfe hath yielded Who to the ninth Argument brought to prove that Faith is one of those Causes for which God decreed to make men safe he gives a willing concession and professeth to be of that opinion and reckon's it as a calumny to be said to speak otherwise So that Polanus an Anti-Remonstrant I am sure is more that which is call'd Arminian then Mr. T. P. or perhaps then Arminius himself Let Mr. B. contend against him 5. As if Mr. B. took care not to speak a true word he add's the word Reprobation for which he quotes the same page When first there is not any mention nor any the least occasion for it Secondly If I had said it elsewhere why did he not refer us to it Thirdly I had never so little Logick as to say that any thing in man which is the object could be the
mans sin is the cause of his Reprobation And Mr. B. will have Melancthon to be one of his party p. 129. yea in effect he saith the same p. 113. where he quotes Austin against himself and Rivet nothing to his purpose Now I hope the Cause is before the effect and therefore sin before punishment Though Mr. B. elsewhere p. 115. affirms God to have decreed punishment first and that men should sin afterwards His word is permission of sin But he means an efficacious permission as hath been shewed by which God determines that sin shall be done p. 79. of which hereafter 4. I produced the Authority of no less then foure Fathers which Mr. B. wittily conceals 5. I spake more warily then Origen did by adding those words in their primary designe c. which either Mr. B. did know or he did not If he did why did he not honestly alleage my own words if he did not why would he accuse me without a knowledg that I was guilty what Texts of Scripture might not Helvidius have accused either of Non-sense Blasphemy or Falsehood if he would have added or altered or have taken away from Gods words as the Declamator hath done to mine And 6. Let it be considered that when our Saviours words were directed to men and to men accursed on the left hand he did not say prepared for you but prepared for the Divel and his Angels Our blessed Saviour had reason for what he spake and I can give many Reasons if this were a place convenient for it 7. There is another deceipt very signal in my Declamators ordering of this matter For he knew very well and doth confess in his p. 133. that in the twenty ninth page of my Notes he should have said the 31. I do use the word especially thus Everlasting fire was prepared especially not for men but for the Divel and his Angels Nor for them by a peremptory irrespective Decree but in praescience and respect of their pride and Apostacy And he putting his trust in the idle credulity of his Reader makes bold to add that by my eagerness to defend Origen I leave some kinde of suspicion behinde me as if in process of time I would goe on with him to maintain Redemption from Hell it selfe yea salvation of Divels p. 133. Here he proves what before he professed that he is a very jealous man For 1. in all my Notes I doe not plead for Origen at all much less with eagerness Though Bishop Hall commended Origen for a good Interpreter As Mr. B. confesseth in his p. 123. 2. All the Auditors of my Parish and some of his are my witnesses that I have made it my solemn business to confute that Error to which he would have me be thought inclinable 3. I sufficiently shew my aversion to that Error in the 143 page of my late Printed Book which the Reader will now think that some enemies as well as friends did perswade me to publish and so the Declamator is every whit as unhappy in his Dexterities as he is able to make himself much more unhappy then I can wish him For if he were lesse liable I might be able to dispatch him with greater brevity § 13. His 13th That he doth by one half with those few under him take more paines then I do with my more numerous Flock p. 21 22. though this is no more pertinent to the Decrees of God Almighty then other parcels of his volumes yet because he doth indeavour to depredicate his diligence by preaching down mine in hope that some will look upon me as one of the lazie Hierarchick non-residentiall non-preaching Lubbers whom he so railes at p. 20. I will discover how unlucky he is in this too For first it is not a very commendable thing that he is faine to commend himself Nor will his Reader think it any excellent sign that he is fain himself to commend his own Preaching For so he liberally does p. 22. And withall crave's leave to magnifie himself and his Sermons without boasting p. 21 22. Nor can I guesse at the reason why he takes an occasion to tell the world that he hath very few Hearers of all his good Preaching as if it were a fine thing to be insufferable in a Pulpit and to Preach men out of their patience But if he is in good earnest so much more painful and more wholesome in his Preaching then I am why do the chiefest and most intelligent of his Parishioners take the pains to go from him no lesse then two miles as well in the winter as in the Summer but that he said was my insolency against his Ministry and Flock If he is not already I do wish with all my heart he were as much beyond me in every thing that is good as he can imagin or desire upon condition I might not be worse then I am I would be glad if every Creature might be abundantly better And it had been for my ease if others had thought as well of Mr. B. as he doth of himself For then I had not been call'd by ill Names nor been put to this drudgery of cleansing my self from his aspersions 2. Though a Pastors pains should not be measur'd by his Preaching there being many other duties incumbent on him yet he knows I am a weekly Preacher And if he is more I cannot think the better of him or that he takes the more but perhaps the lesse paines For many have found it by experience excepting the labour of lipps and lungs a much easier thing to preach twice every week in one manner then once a fortnight in an other 3. Must all those Glories and Ornaments those venerable supports of our English Church the very latchets of whose shooes we weekly Preachers are hardly worthy to untie be either hinted or held forth to be lazie Lubbers because their lips do not labour twice a week in a Pulpit let those Learned Industrious and righteous men not to be nam'd or thought on without a preface of highest Reverence and Honour be once restored to those places from which they were thrown by none other then Presbyterians and they will preach more in one day then any Correptory Corrector can do in twenty years And whil'st they are not preaching they are doing things of greater moment § 14. His 14. That I did not dare to mention the confession of faith Catechismes c. of the late Westmonasteriall Assembly p. 24. Here the Correptory Corrector gives us a Specimen of his Logick Because I did not name his Authors he inferrs I did not dare to mame them By his own way of reasoning how many thousand Books are there which he did not dare to name 2. How should it lie in my way to name Confessions of Faith or Catechismes which I never saw and seldome heard of I suppose the Assembly had more wit then to think they could make a better Creed then
Ages from that time unto this For no doubt the Apostles made known their mindes to those that lived with them would not injoyne what they themselves had never practised we should therefore in matters Ecclesiasticall be guided and directed very much by the Annalls and Actions of the Church and those beleevers that succeeded in the Apostles Roomes of which Ignatius was one and bequeathed their practice unto succeeding generations This indeed seemeth to me one of the very best arguments in all that Book And I wish it were considered in all Cases as well as in hat wherein 't is urged For the Ecclesiastical Levellers were in all probability the true Parents of all the Levellers in the Civil State And if this Argument is valid for the Patronage of the Pulpit which is so different now in all kinds from what it was in the Primitive Church how much more for those things which Mr. B. hath resisted with so much vâ—hemence 6. It is a very great Ignorance or a strange wilfulness of Deceipt by which Mr. B. doth call a small number of men who I may say are but of yesterday not only the whole Church but the whole both Antient and Modern Church For the one thing that he referrs to is Castellio's Preface And there 't is certain that the vnlgus are they who beleeve what is plain by common sense And that the quidam literati are some of his Time Mr. Calvâ—n and the like who persecuted him for his opinions For it follows because some learned men do much labour to perswade the people that such things are not as are evidently seen that is that that they may pull out the peoples Eyes we also will labour in the refelling of this error And for the ingenuous confession of Castellio's Prefacer that by those certain learned men is meant the Antient and Modern Church since Austin as Mr. B. prodigiously affirmeth on the contrary Felix Turpio that Praefacer speaketh only of a few and even of those very times and of them he speaks very sharply as those that dâ—spised all the rest of the Antients and only followed one Austin at least perswaded themselves that they followed him and that before they were aware they obtruded so absur'd yea so impious and detestable an opinion as that by which they made God to be by necessary consequence the first Author of sin an egregious dissembler a lyar and unâ—ust and by which all piety is plucked up by the root for a special Fundamental of our Salvation That many of the first Reformers did endeavour the prevention of so great a mischief amongst whom then living he only reckons the foure chiefest viz. Erasmus against Luther his servum Arbitrium Theodorus Bibliander against Peter Martyr and Philip Melancthon who at first followed Luther but after acknowledged his Error and maintained the contrary with perseverance unto the end and Sebastiâ—nus Castellio This is the summe of what is said by that ingenious Prefacer in that place so destructiuely contrary to Mr. B his Party and opinions and to the invention lying before us under examination that I cannot but make him this Dilemma Either he understand's the Latine Tongue or he doth not If he doth he must confesse he is a wilfull Impostor and did put his trust in the Readers ignorance or want of leisure to examine the Truth of his Citations And if he doth not understand Latine which will be the best of his plea I will leave it to be conjectured in how many respects he is to be blamed 7. If by the whole Antient and Modern Church he means the 8. or 9. men whom he injoynes me to study next to the holy Book of God p. 194. whom he groundlessely beleeves to be exactly for his turn granting him his supposition his profound meaning will be this That they do make up the whole Church of God who are precisely of his Opinion and they are all of his opinion who think precisely as He doth § 28. His 28th That my concession in the beginning of Chap. 3. that every Reprobate is praedetermin'd to eternall punishment is directly at daggars drawing with my almost whole Chap. 2. where I strenuously dispute that God determins none to punishment p. 45. 1. What Text is there in the Scripture which may not be made by Mr. B. his arts to be at daggers drawing with some other Texts had he been so upright as to have named the next words not by Gods irrespective but conditional Decree he had had no place for this invention Suppose a man say that God is a God of purity in one place of his Discourse and in another that God is not the God of uncleannesse would it not be thought a dishonest part in an Opponent to say he speaks contradictions God is a God God is not a God concealing the two terms which alone did make the two contrary Praedications I have but put his Case into other colours that the plainest Reader may see how odious ' t is I never said in my life that God determins none to punishment there making a period as Mr. B doth but God determins none to punishment without respect or consideration of their Transgressions He doth determine respectively but irrespectively he doth not So that in case I had spoken any such words in my second Chap. Mr. B. had committed a great trespasse But 2. In all that Chapter there are not any such words that I can find nor in any part of my Book nor in any Book I ever saw as Mr. B. hath set them down My Thesis there is no worse then wat is asserted by our Divines who were at Dort viz. That the Cause of Damnation is not on Gods part but that man himself is the sole cause of his eternall punishment p. 20. and what is this to the denial of Gods eternall determination that he would punish this or that man according to his wayes and according to the fruit of his doings Jer. 17. 10. it was only used as a Topick whereby to prove that God's eternall determination to punish sinner's was not made without regard or respect unto their sins But Mr. B. doth not understand how the meritorious cause of punishment can be also the efficient p. 95. I am not to be reviled for another mans want of understanding but I will endeavour to give it light And first I will tell him that his Definition of Causa efficiciens cujus vi res fit is not adaequate to the thing defined and only shews he will be tampering in matters to which in all likelyhood and appearance he was never train'd up Before he adventured to deny what I affirm'd concerning the efficient cause of punishment he should have look't round about him and have studied the Subject of which he spake He should have considered within himself that Causa efficiens in generall is Causa quae extrinsecè producit aliud cujus ipsa non
est pars And then have inquired after the species by these Dichotomies Causa alia per se agit alia per Accidens Causa efficiens per se est vel totalis vel partialis Causa Totalis vel sufficiens vel adaequata Causae partiales quae sociae dicuntur sunt vel ejusdem vel diversi ordinis And again these latter must be considered secundum latitudinem vel secundum vim agendi Quoad Latitudinem alia est universalis alia particularis Secundùm vim agendi alia est Principalis alia instrumentalis Again the Causa principalis as 't is considered in 4. manners so is either magis or minus principalis And the later is motiva primae And this being of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will be found to be exactly the later of these two For the will of man in strict speaking is the immediate efficient cause of his sin that is to say of determining it self to this or that thing which is forbidden by God Almighty and is so the immediate efficient of that which is the motive to or meritorious efficient Cause of punishment that is the efficient of the efficient But for fear Mr. B. should not be able to understand what is Metaphysicall and I may very well feare it whilst I finde him so unintelligent in these affaires as to say that a Cause is not efficient because it is meritorious which is as if he should have said it is not efficient because it is efficient I will open my selfe to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the grossest and most familiar and plainest manner that he can wish And I will doe it so much the rather because he complains in several places of his book that he hath plumbâ—ous Cerebrosities to use his own Bumbast to be indoctrinated He knowes the Parent is the efficient Cause of the Childe And he knowes the relation betwixt the sinner and the sin the sin and the punishment is expressed in Scripture by that of a Father to a Childe Joh. 8. 4. the Divel is a liar and the Father of it And by that of a Mother to a Childe Jam. 1. 15. lust conceaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sin being finished bringeth forth Death From such Texts as those O Israel thou hast destroyed thy selfe Hos 13. 6. And they shall bring upon themselves swift destruction 2 Pet. 2. 1. Man is concluded suppliciorum suorum Faber He is the parent of his sin his sin of his punishment which is not the less its ofspring because it is its wages too Rom. 6. 23. on the contrary the sinner is therefore the efficient because the meritorions Cause for he could not make to himselfe a punishment unlesse by sin he did deserve it By one man saith the Apostle Sin entered into the World and Death by Sin Romans 5. 12. Now the Cause of the Cause is the Cause of the effect The Father of the Father is we know the Grandfather but the sinner we finde is more in relation to his punishment not only its immediate but only Parent For sin being an accident cannot exist without the subject of its Inherence It s very being is in concreto It is impossible to fancy or imagine sin without the connotation of some kinde of sinner Sin in the abstract cannot be much less be active without the sinner nor by consequence effective of any thing whatsoever And although we speake catachrestically true when we say that sin is the Cause of Punishment yet our speaking is more exact when instead of sin we say the sinner Wilfull man effects his â—…n and so is causa efficiens and being by sin become a sinner effects his punishment because his sin and so is causa efficiens still Which Mr. B. and his Masters not considering or not conceiving have ruin'd themselves with the distinction of sins not having an efficient but only a deficient Cause which will inferr it not an efficient but only a deficient cause of punishment since it cannot have more of Entity then the cause of its production But the pitifulness of that distinction will soon appear For 1. If man is the cause of sin and not efficient he must then be either the material or Formal or Final Cause for if the deficient Cause be none of these 't is not a cause Nor will any man pretend that it is either of those three And if it is not a Cause then hath sin no real being because no Cause And so it cannot be in any sense the Cause of punishment and so God will be jnferred to punish men without Cause 2. Malum non habere Causam efficientem when said by any in the Metaphysicks is the same thing as to say malum est non ens For as that must be something which is caused by something so out of no-cause we know that no-effect can be produced Efficient and effect are reciprocally converted both in the affirmative and in the negative So that where there is no-efficient there is no-effect that is to say there is nothing But Mr. B. saith expresly that sin hath no-efficient as in other places so in his p. 79 and his reason is because it wholy consists in a deficiency and by consequence is nothing and so according to him men are punished eternally for just nothing in the world 3. If wicked man is no more then the deficient cause of sin he is not so much the cause of it as God himself in their account who say he absolutely wills that sin shall fall out p. 78. and that he doth determine it shall be done p. 79. that he did voluntarily decree it should fall out p. 73. that his permissive will of sin is efficacious p. 196. p. 54. that he* creates and* commands it and by no less then an* impulse excites men to it That Gods will is as a efficacious in relation to sin as in the production of good and so efficacious as to be a irresistible and by consequence to necessitate sin So that their distinctions of a permissive and effective will or of efficient and efficacious cannot stand them in any stead and are made appear to be but figleaves to cover the nakedness and the shame of those frightful expressions as Mr. B. himself calls them by a periphrasis p. 56. For Dr. Twisse saith plainly That the Divine will is no less efficacious to the doing of that which is sin permittendo then to the doing of that which is good efficienâ— do To what purpose doth he distinguish those two members of his period by permittendo efficiendo whilst he ascribeth as great an efficacy to the will of God in the production of sin as in the production of virtue for the word praestandum is used in both and so is the word efficax And a non minus in the one implyes a non
magis in the other Nor will it helpe him much to say He meant no more by efficacâ—ous permission then Gods withdrawing his Grace and all other hinderances which he might interpose to keepe from sin For this will have no place at all in all those sins which are committed against his Grace Grace being not withdrawn whilst 't is receiving resistance but after 't is resisted When God calls and enables and moves us to obedience and only doth not force us to it or disable us to disobedience it is abominable to say He efficaciously permits it Though God may be said to be efficacious in making man as he is in a peccable conditition whom he might if he had pleased have made impeccable yet that being supposed and the same God giving Grace to inable this man at this time to abstain from the commission of this or that sin which needs must be granted in all that resist the grace of God there can be no new efficacy of God Almighty in thus permitting the sinner that is to say in not forcibly stopping him from that Commission And to place it without question that Dr. Twisse intends an equality in the operation of Gods will as to wicked or good Events he immediately adds not many lines after That the will of God is no less efficacious through his sole permission then from his positive effection By which two last words positive and effection we may discern what they mean by the abstruse point as Mr. B. calls it p. 54. of Gods efficacious permission of sin And the word efficacious ab efficiendo being used in Authors and set down in Dictionaries to signifie prevalent forcible effectual available and the like how can that be only a deficient Cause which is efficacious determining ordaining and irresistible but God saith Mr. B. and his Friends is all that which I have shewed from their forecited pages and man say they is but a deficient Cause therefore God by them is concluded to be more the Cause of sin then the very sinner that commits it 4. If this point is so abstruse that Mr. B. doth not understand it why doth he talk That into the Vniverse of Readers which is arrant gibbrish to himselfe but if it is not so abstruse why doth he talke off and on affirming and denying the very same thing E. G. in his p. 79. he saith the sinning Creature is the sole efficient Cause of his sin Yet in his p. 55. he said that sin hath no efficient Cause Again p. 79. he saith that sins very Being is consisting in a deficiency And by the word Being he needs must mean its existence and so doth confess it to be something real For that must be something which God ordaineth And he saith directly that every thing is ordained by God giving no other Instance then that of sin Which though he affirmeth to be ordained well enough by God yet he saith it is not effected by him giving this reason that sin is only a privative not a positive Entity Which is as much as to say that God can and doth ordain every privative Entity that is to say every sin but he effecteth nothing but positive Entities The meaning of which if it is sense must needs be this that he ordaineth the commission of sin by his Creatures but he committeth not sin himselfe That is He is the Cause but He is not the Instrument or he is the first Cause but not the second He doth it per alios but not perâ—se For if Mr. B. shall plead that his meaning is only this that sin is but a privation and so is not effected by any thing he will rather be in a worse pickle The conclusion being unavoidably to be this that no creature can effect sin and by consequence no creature can commit it These are some of his vile absurdities but these are not all For he presently adds sin hath only a deficient not an efficient cause Which being compared with the first words of that period every thing may well enough be absolutely ordained by God doth most evidently inferr that Gods absolute ordination of sin from whence it receiveth the necessity of its being is the deficient Cause of sin For though he should distinguish of Gods ordaining to permit and not effect it yet it helpes him not at all if we remember duly that he means an efficacious permissive will such as necessitates the thing determined as much as a positive effection as hath been shewed And he is for a necessity of Infallibility as well as of Coaction And to excuse the ugliness of that saying above mentioned he adds the contradictory to it God can ordain nothing but good By which he must mean unless he retract his other sayings That sin is good in as much as it is absolutely ordained by God but evil in as much as God forbids it or as it is committed by man For he saith p. 73. 78. 79. that God doth absolutely will that he doth voluntarily decree that he doth determine sin shall be done that it shall fall out or come to pass 5. It being granted by Mr. B. that sin hath a Being and an Entity it must also be granted that it either exists of it selfe or is effected by something else He cannot say the former that being the priviledge of God alone he must therefore confess the later that sin is effected by some other thing And what is effected doth imply an efficient for they are relata secundum esse being both founded in the Creature and so the cause of sin is not only deficient 6. If the Cause of sin is only deficient not efficient what will become of the difference betwixt sins of Omission and sins of Commission betwixt not praying and cursing not giving Almes and committing Saoriledge if the Cause of the first were only deficient wich yet is as irrational yet sure the Canse of the second must needs be efficient For the Cause must needs be more noble then the effect And in genere causarum the deficient if such there were would be less noble then the efficient Now Cursing and Sacriledge and other sins of Commission and I may say of Omission too are effects with a witnesse And then their causes cannot be lesse 7. Where was the Logick of Mr. B. when he concluded sin to have a cause only deficient from its having only a privative Entity for admit what he swallow's the meerly privative Entity of sin which yet is most false can there be any thing so illogicall as to argue the privativenesse or negativenesse of the cause from the privativenesse of the Essect How many privations are there of which God himself is the first and chiefest cause the darknesse of the night is a privatton of light which yet was one of the famous works of his Creation Gen. 1. 4 5. And will Mr. B. say that God is but Causa deficiens non efficiens
tenebrarum A man is often the efficent cause of his own blindnesse sicknesse Death it self which yet are privations of three contrary habits But 8. A thing may be privative in one respect and yet positive in an another As we find by experience in our sicknesses and sins The stone and the Srangury the Feaver and the Pestilence are not only privative of health and pleasure but they are constitutive of sicknesse and torment and destruction it self So adultery and murder and blasphemy and Witchcraft are not only the absences or meere privations of Grace and vertue but they do ponere multifariam constitute both the species and degrees of vice Murder hath some thing of positive in it by which it differs in kind from all other sins and in degree from other murders The disorder of Nature the confusion of faculties the resistance made against Grace the defacing of God's Image the grieving his Spirit the dihonouring his Name the like are such attendances of sin as do inforce it to be more then meerely privative If Davids sin of not protecting the life of Vriah and the chastity of his wife had had no more then a privative entity yet his murder of the first and his pollution of the Second could have no lesse then a positive entity If the sin of not admonishing or reproving the guilty were meerely privative yet the sin of seducing and perverting the innocent would have something in it to make it positive If the sin of not obeying the commandements of God did wholly consist in a deficiency yet would it have something of addition to rebell with violence against them We know by experience that there are some of whom we commonly say they are not good and rather not very vitious then very vertuous Whereas others are not only positively but superlatively evil So that according to M. B. one sin would be a privative o◠a negative privative and another Sinne would be a Positive Privative But 9. It cannot so much as be pretended that every sin is only privative For every privation praesupposeth a Habit. Which every sin cannot do Because a man may be covetous or cruel who never was liberall or compassionate Which rather implie's a Negation then a privation of those vertues which he hath not lost but never had So that if those vices have nothing in them of positive but do wholly consist in a Deficiency they will not be privative but negative of Entity that is to say they will be nothing 10. To conclude If there is any Truth in that Proposition That there is a deficient cause of sin it is in a morall signification quod qui peccat deficit à regulâ rectae rationis c. that the sinner is wanting or defective in the performance of his duty But then that will not be sufficient to verifie the other part of Mr. B. his assertion That sin hath no efficient cause Because that Agent that is morally deficient and in that circumstance faileth and transgresseth the Law doth yet effect or prodvce the action which is so deficient and so irregular For 1. the Adulterer is without question the efficient cause of his filthy act 2. The Divell is called by our Saviour the Father of lies and sure a Father is an efficient 3. A man by Gods grace is the efficient of a good action and as such rewardable And I hope Mr. B. will not say what is much worse then Pelagian that man is more the efficient of a good action then of an evill one For which he is punishable with much more justice then rewardable for the other To conclude Mr. B. himself is of opinion in his p. 111. where he thinks it for his turn that there may be something positive in a privation and that in death there is so so far forth as under the notion of punishment and so is from God the Author of it Let him now but remember First that sin is sometimes under the notion of a punishment next that death is a privation as much as any sin can be and more then some sins can possibly be Thirdly that he alleageth it as the reason in his p. 55. why they do not say that God is the Author of sin even because that sin hath no efficient cause And then he is forced to conclude in one of these sad inferences 1. Either that God is not the Author of Death consisting in a deficiency as well as sin at least Or 2. that he is the author of sin which hath something in it of positive as well as death at least Or 3. That he is the Author of both as farr as both have any thing of positive in them Or 4. That he is the Author of neither as being not efficient of what consisteth wholly in deficiency So miserably intangled is this man in his own unwary unskilfull sayings But I have not shew'd him his whole unhappinesse For whilst he argues their deniall of Gods being the Author of sin from sins not having any efficient cause p. 55. he perceives not that that Reason is as apt to evince that the sinner himself is not the Author of sin neither man nor Divell And then according to Mr. B. either sin hath no author at all as consisting wholly in a deficiency p. 55. or God is the Author of it as having something in it of positive p. 111. or that God its first Author as having decreed it from eternity saith Mr. B. p. 73. and man only the second as fulfilling in time what was decreed from Eternity p. 79. 135. From all which Absurdities which do naturally grow from his Principles and distinctions we must conclude by way of Refuge that it is not for a Small-thing a meere defect or privation much lesse for No-thing of which there is not a cause efficient that God doth punish wicked men in a bottomelesse lake of fire and Brimstone where the Recompence or Revenge is not only not finite but of eternall duration too 3. And now M. B. I hope hath learn't how by sin's having an efficient cause the Sinner becomes the cause Efficient of his eternall punishment Not of Hell the place of his punishment nor of the Divels or the Fire which are the Instruments of his punishment for they are substances of God's Creating and in genere substantiarum are very good And this was but the grosnesse of Mr. B. his mistake to deny that the Sinner is the Cause of his Damnation because he did not make Hell which is the place of Damnation So he askes if the Judges doe let the Malefactors be the efficients of their Gibbets Racks Rodds c. Forgetting that the Carpenter is the efficient of such as these which are the Instruments wherewith to punish not punishment it selfe Now that which I said was plainly this That God having ordained that such Causes as Sin should be productive of such effects as punishment and that Sin
them from doing what he sees they will doe if they be not restrained is said very properly to punish sins with sins yet the former words are so blasphemous as not to be capable of any tolerable excuse That God made men such as that they might be able to sin yea he made them to this end or purpose that they really might sin That God by a secret force as by a hidden Rope doth drag wicked men to attain those ends which they think not of To which they are directed without their least purpose or indeavour just as arrows are shot out of a Bow without being sensible whither they are going which though true in one sense is blasphemous in another That God chose some and reprobated the rest for this reason only that he might manifest the Glory of his power in handling those that were equal unequally That the subduction of Grace and of its means even Excecation and Induration and Perseverance in â—ins are the fruits of God Rejection or the things which follow from or out of his rejection That it is incomprehensible yet beleeved by us how it is just to damn such as doe not deserve it That it is not agreeable or fitting to ascribe the preparation to destruction to any other then the hidden counsel of God That Reprobates are compelled with a Necessity of sinning and so of perishing by this Ordination of God and so compelled that they cannot chuse but sin and perish This is usher'd in with a Damus we grant That all who are predestin'd to the End are predestin'd to the means without which they cannot attain unto the end The common means are three The Creation and Fall and Propagation of man That God made men to diverse ends and some to the end that they might suffer eternal Torments He appointed also or ordained that those men being intire should fall from their Integrity And that for this reason that whom he had created for Destruction he might reprobate to this end that he might punish them out of Justice That the Denial of Grace and Sins are the consequents of Reprobation Sins are the Punishments of Sins to all which God preordained Reprobates from all Eternity That God's first constitution was that some should be destin'd to eternal Ruin And to this end their Sins were ordained and desertion and denial of Grace in order to their sins That the first man as he was made upright in body and in soule by the divine Providence so by the Counsel of the same God he contrâ—cted that stain which by no humane meanes can be blotted out his Innocence being lost by his Disobedience he contracted that stain is the same as to say he committed that sin That all things Which shall be shall be by the inevitable Counsels and Decrees of God without any distinction betwixt good and evil That Satan is judged to be the Author of evil whether of sin or of punishment one way and God another way aliter Satan malorum quà m Deus sive de malo quod in culpâ sive de eo quod in poenâ cernitur loquamur Author judicatur esse So Zuinglius speaks of Adultery and Murder as the * worke of God the * Author of it That God doth stirr up the Divell to lye And is in some manner the Cause of sin And thrusteth on the wills of the wicked to grievous sins That God doth will and necessitate sin that men do ill to distinguish betwixt Gods Will and Permission that no man can be free from necessitation that all men who doe any thing for love or Revenge or Lust though free from Compulsion yet their Actions may be as necessary as those that are done by Compulsion whether this is not the upshot of Mr. Hobs his Doctrine in those pages which for brevities sake I have thus expressed in this Epitome of his sense I leave it to be judged by such as have leisure to consult him That God is the Author not of those Actions alone in and with which sin is but of the very pravity Ataxy Anomie Irregularity and sinfulness it self which is in them Yea that God hath more hand in mens sinfulness then they themselves That Reprobates are therefore not converted because God will not have them to be converted Yea That God calls men to Christ but will not have them come for it pleaseth him not to draw them which is absolutely necessary to their coming And seeing they were dead in sins and obnoxious to damnation before that Christ is preached to them it must necessarily follow that Christ is preached to them to aggravate their Damnation That God predestin'd whom he pleased not only to Damnation but the Causes also of Damnation of this Beza saith agnosâ—imus esse verum we acknowledge it too true That both the Reprobates and the Elect were preordained to sin as sin In as much as the goodness and Glory of God was to be declared by it That as God did so deprive Reprobates of his Grace as that they cannot sin so he also ordained or destin'd them to this condition that they cannot but of their own Nature commit variety of sins That a Necessity of sinning and of sinning unto Death without Repentance doth lye upon Reprobates from Gods immutable Reprobation This is with a non dubitamus conâ—iteri That if God wrought or acted the wicked man to punishment it follows that he acted him or wrought him to sin also because unless sin preceded he could not justly punish him That God made men with this intent or to this purpose that they might really fall Because he could not attain his principal ends any otherwise then by this course That the word of God doth dictate that God doth predestine men to their very sins and that by an absolute Decree note that this is by way of Answer to Vorstius his Question That men were constituted and ordained to disobedience by Gods decree That he ordained Reprobates to their very Incredulity That he took care to have his Temple prophaned That he commanded by the secret Impulse of some evil spirit and moved the will of Shimei to curse David That men were predestinated precisely to both evils Both that they may eternally be punished and that they may Necessarily sin Yea that they may therefore sin that they may be justly punished That the Rebellion of the Reprobates doth depend upon the Antecedent will of God That God doth necessitate man to sin to the end that he may punish him for sin That though Reprobates are Predestin'd to damnation and to the Causes of Damnation and created to that end that they may live wickedly and be vessels full of the dregs of sins yet it follows not that God's absolute Decree of Reprobation is the Cause of all the villanies and lewdnesses in the world because
besides the sins of the Reprobates there are also other villanies and lewdnesses committed namely by the Elect. let the Reader here imagin what Piscator will have to be the Cause of the hainous crimes committed by the Elect if not the very Decree of Election since he expresly affirmeth the Decree of Reprobation to be the Cause of all the wickednesses committed by Reprobates And whensoever they say that God's Decree is the Cause of wickedness they mean that God himself is the Cause of wickedenss for they cannot but confess that God's Decree is God himself as I can shew if any deny it according to the School-maxime Quicquid dicitur de deo est Deus That God doth will and make us to sin And that he doth us no injury in making us sin because we are willing to be made sin And volenti non fit injuria And in the next page that nothing is future but by the will of God going before as the Cause of what is future That God works all things in all men not only in the godly but also in the ungodly That nothing is done without God's will no nor without his operation For God worketh all things in all men Therefore he willeth and effecteth that ungodly men do live in their concupiscences That the sin of Incredulity doth depend upon God's Predestination as the effect upon the Cause this saith he is his Opinion or Tenent Yea he adds p. 25. that God doth effect in them an incredulity in as much as he blindeth them whilst the Gospel is preached Two things are here remarkable 1. He doth not say that God makes them only incredulous but effects or makes their Incredulity As if it were his sin in them and not theirs but by donation 2. He inferrs the only cause of their Incredulity to be this that God is their hinderance That God doth incite seduce draw command harden and inject deceptions and doth or maketh or effecteth those things which are hainous or grievous sins That it doth or at least may appear from the word of God that we neither can doe more good then we doe nor omit more Evil then we omit Because God from eternity hath precisely decreed that both the good and the evil should so be done That it is fatally constituted when and how and how much every one of us ought to study and love piety or not to love it we may Note that he useth the word debeâ—t as well as to non colere as to colere pietatem As if it were a mans Duty to be wicked when God hath precisely appointed him to be so And indeed upon their principle of Gods particular decree and precise determination and secret command that such a man shall be wicked he ought to be so indeed Piscator's Inference is very logically good however morally it is vehemently evil Now whereas in my Notes p. 15. 16. I said that God doth only permit sin that is to say doth not â—inder or doth patiently suffer it to be committed by the unconstrained or free-will of his Creatures and when he hath so permitted it to be committed doth wisely order or dispose it to the best advantage and draws good out of the evil not evil out of the good we see the Absolute Reprobatarians whom Mr. B. defendeth and admires do oppose against this reverent and safe stating of God's Permission that He doth absolutely decree it and effect it and command it and will it and seduce and stirr up and compell men to it and create men on purpose that they may commit it And much more then this as hath been shew'd in the Citations not from a few but from many of those Doctors nor from those of the least but of the greatest Note amongst the Masters of Mr. Barlee § 35. His 35th That I call in Poets if not Divels to help me to blaspheme p. 69. if the Reader will examine my two pages which he referrs to he will admire the strangeness of this complicated Invention 1. That I blaspheme 2. That I call in Poets Yea 3 Divels to helpe me The first place he fetcheth from the thirteenth page of my first Chapter Where the thing which I assert is meerely this That I am the Author of my own sins that Adam and the Serpent may be allowed as sharers but my God blessed for ever is none at all This I hope was no blasphemy Having proved this by Reason I made it good by Scripture too Let no man say when he is tempted I am tempted of God Jam. 1. 13 14. this I hope was no blasphemy From that reason and that Scripture I next concluded that I durst not say with him in the Comaedian who had been a great sinner what if some God hath so decreed it and to say I durst not say so blasphemously I hope was no blasphemy The only Poet in that page was Terence and him I cited to condemn that horrid blasphemy Why then said Mr. B. that I called in Poets to help me to blaspheme 2. Mr. B. must say against what it was that I blasphemed Not against God for whose hatred of sin I was an Advocate nor against Scripture which I pleaded in my behalfe But against the wicked Heathen brought in by that Poet speaking just like those men who say as expresly as that Heathen did and my Quotations shall prove what I am speaking That God decreed that Adam should sin That sin is committed God willing decreeing and ordaining it yea forewilling foredecreeing and foreordaining it In so much that it could not but come to pass Yea farther that God doth secretly thrust men on to those same sins which he forbids Yea farther that God's will doth pass not only into the permission of the sin but into the sin it selfe which is permitted Thâ—t God did not only will the permission of Adams Sin but the sin it self which he permitted or it was Gods will that Adam should fall c. Yea farther yet that a wicked man doth sin by the Impulse of God as Mr. Calvin expresly words it Which word Impulse for which alone I cite the place is confessed by Dr. Twisse to note both a natural and moral action Yea farther yet if that is possible That as well the Elect as the Reprobates were praeordained to sin as sin reduplicativè that is to say in as much as it is sin in that very notion and respect in as much as it behooved the goodness and glory of God to be declared by it Now that these are the opinions and sayings not only of those Authors whom I have cited in the Margin but of very many others and of our Correptory Corrector in many places of his Volume I have prepared to demonstrate in my next Accompt of the most material things in his Declamation But Thirdly I have wrong'd the Heathen Poet and the Actor in his Play by
because I knew not the Author of it of what Credit he might be and because I would not have it possible for any Correptory Corrector to abuse himselfe by aspersing me And I can never enough admire Mr. B. his slanders in this particular since upon examination whether my Ten Quotations p. 9. 10. or any of them were accidentally also in that Dialogue I finde Mr. B. to have chosen his Fiction the worst that could be for his turne and because it is my business to give an account of his dealings that the unwary Reader may know what kinde of Author he takes in hand I will detect him by these Degrees First in my Decachorde p. 9 10. I have foure Citations out of Dr. Twisse who is not at all mentioned in Fur praedestinatus 2. That Dialogue cites Zuing. de Prov. c. 6. But my Citation was thus Zuing. in Serm. de Prov. c. 5. 6. which I also cited from Dr. Twisse himselfe l. 2. part 1. p. 36. where'tis verbatim to be found Nor did Mr. B. know that I had any thing of Zuinglius as I have shewed before 3. Of the five places from Calvin foure are wanting in that Dialogue And 4. The one place remaining though by accident in the Dialogue is only fetcht from the Book Chap. and § whereas I fetch 't it from the page 324. which shews I used mine own Calvin Inst Edit Genev. A. D. 1637. and farther I quoted these words in a different manner from Mr. Calvin then that Dialogue doth which shews I had them not thence but from the Fountain But 5. Suppose I had agreed in each circumstance of that one Quotation with the Dialogue would it have followed that I had taken it out thence 〈◊〉 might not one Testimony of Ten be lighted upon by me and by another from such an ordinary Book as Calvin's Institutions But 6. When on the contrary I did abstain from the reading of that Fur Praedestinatus and did studiously avoid the having any commerce with him or of taking from him any syllable with what modesty or conscience or shew of Charity could Mr. B. say even in print where every Readers light might be able to manifest the exceeding blackness of such a Deed that I was beholding to Thieves and Roguish Pamphlets nay that I was my selfe a very Thief p. 158 when he called me Thief by a Paralepsis in the first of his letters which he so often alludeth to throughout his Book he was somewhat the less unpardonable because he was robbed as he worded it of a considerable part of his Auditors But here his Calumny is absurd as if he should say that Dr. Twisse did filtch Quotations out of Arminius He had not spoken a greater falsehood though to some less credible if he had said that Mr. Barlee took all his Sermons out of Ben Johnson And hence it follows 7. That if those words of Mr. B. have either Truth or Sense in them Calvin Beza and Dr. Twisse writt Roguish Pamphlets and were themselves Thieves in the unworthy Character of their Admirer for theirs were the Books from which I cited those things to which I fasten their Names And this is such language bestowed upon his friends as I could never have given my bitterest Enemies Nor can be possibly prove that he hath not thus defamed them unless he will confess he injur'd me But 8. if Mr. B. his Book is but a Rapsodie or Cento Patch't up out of the writings of Dr. Twisse and the rest of those Absolute Reprobatarians except the major part of it which is foule or false language he had less reason then any man to say that I rifled a Cabinet I never sam or was beholding to a Pamphlet from which I never received so much as the black of a Beane 9. He speaks in the Plural of Râ—guish Pamphlets as if in that number he would include the great and good men Bishop Andrew's and Vossius whom he so much reviles in his p. 190. 206. p. 121. and other places In such a case he should have signified what men he meant if he cannot name any he confesseth the nature of his Invention 10. Let him shew in what page I use Invectives against the three men he mentions Had there been any such thing he would have given his Reader my very words at least have shewed him where to finde them I suppose he must mean the Terme of blasphemy which I give to those speeches whereby God is affirmed in effect to be the Author of sin But whether I did amiss to call that blasphemy which is contrary to the Nature and Glory and word of God and whether it is not contrary to each of them to say that God is expresly the Cause of sin the Necessitator of sin that he commands men to sin draws men to sin seduceth men to sin incites men to sin and even effecteth grievous sins all which amounts to what is much more ugly then if they only affirm'd him the Author of sin Whether this I say is not blasphemy I intend to try with the Reverend Author of the first Epistle prefixed to these Behaviours of our Correptory Corrector or at least in my next accompt of Mr. Barlee's Dealings And let it be marked in the conclusion That I affirmed those writers to blaspheme whom I conceived to have written to the Dishonour of God whereas Mr. B. calls me Blasphemer whom he conceives to have written to the Dishonour of men only and of such men only as I have mentioned Of which I doubt not but I shall publish a very satisfactory accompt if yet there are any who are not satisfied already § 37. These are some of those groundless and uncharitable Inventions which I have observed within the compass of his first nine sheets Which we may easily conclude the most tolerable part of his Book as that on which he confesseth he bestowed most pains Should I continue my accompt throughout the rest I leave the Reader to judge how great a Volume must be made on so slight a Subject It shall therefore suffice me to give my Reader but a Taste of Mr. Barlees entertainment in the following sheets § 38. In his p. 125. He saith that I am much beholding to my Domestick Dr. Jackson for abusing the world with my two first principles p. 6. which I took from him If this were true it were a commendable thing And I heartily wish it had been true that I had had the happiness and the leisure from other studies and employments to have read any one of those inestimable books which I have heard commended as such by very learned and pious men But 2. Though I have seen and am possessed of two little pieces of that Great Author intending long and often to make a severe perusal of them yet such have been my prae-engagements in other methods that I have not read six pages in
not of the Church of England which he professeth to be for though I cannot guesse for what reason 2. The Articles of Lambeth were such an Innovation as Queen Elizabeth was angry at and commanded them speedily to be supprest Nor would King James be intreated to let them passe among the Articles of the Church of England who rather protected Mr. Mountague their great opposer And we may very well suspect the Man is sinking irrecoverably who catcheth so earnstly at every such straw to support or rescue his drowning cause § 18. He tells us That in fidelity though with much weaknesse he hath served his Mother the Church of England now above these twenty years in the work of the Ministery and if he cannot prove that the Doctrines which he hath taught all along contrary to what I deliver in my Book are most agreeable to her faith that mine is as opposiâ—e to it as Heaven and Hell he will be contented to be cursed by his Mother even with Anathema Maranatha p. 24 25. 1. Here is another Specimen of his peculiar Logick which doth commonly consist in such a stomackful affirmation that he is in the right and I in the wrong So the Scotish Preacher confuted Bellarmine in the Pulpit Bellarmine saith thus but I say the contrary Where is he now 2. That he hath served his Mother with much weaknesse is that which no body denies him the glory of but 3. with what fidelity we cannot possibly imagine And how much the contrary let others judge But 4. how is the World concern'd to know that Mr. B. hath been a Minister above Twenty years Must we be taught by an example in how long a time how little a Proficiency some Men can make It may here be demanded whether in so many years he ever preached against Railing or Bearing false witnesse If he did how much was his Correptory Correction against his own Doctrine as well as Conscience 5. How cruelly and Rashly he hath proceeded against himself in his Invitation to an Anathema Maranatha amongst many Instances I shall give but one He is an opposer to his poor utmost of Vniversal Redemption asserted by his Mother in her Liturgie Articles and Catechisme Or if he grant Vniversal Redemption how can he doubt of what I say against the absolute Reprobation of the Antelapsarians or the Sublapsarians Preterition For if Christ died for us men and for our salvation as in the Nicene Creed it is expressed by an indefinite equivalent to universal or for me and all mankinde as the Catechisme hath it or for all the sins of the whold World both actual and original as she hath it in her Articles how can the greatest part of Men be absolutely reprobated or but passed by in Massâ without respect unto their actual sins For if that can be true Christ died not for them the passing by being contrary to the giving of Christ Instead of which these Men do very solemnly use God's offering of Christ not for them but to them And this they would fain reconcile with the full intention of God Almighty that they to whom he is offer'd shall not possibly have him § 19. He saith There is no question or difficulty after what fashion and upon whom that predestination is to be executed p. 25. lin ult p. 26. lin 1. This is as much as I desire For if no question is to be made how and on whom Gods predestination is to be executed it doth instantly follow that his execution being agreeable to his Decree it must be also without question that his Decree of Reprobation was to the final impenitent and unbelieving and that his decree of election was to the believing penitent and persevering Which is my Notion of Gods decrees § 20. He saith That I and my party rob God of his Soveraign determinining power c. p. 27. Unlesse he means my denial of God's being the cause and predeterminer of sin I cannot guesse what he means I plead for his Soveraignty and determing power as much as Scripture pleads for them But he doth not exercise his Soveraignty in decreeing to punish without respect unto sin and as he determines all things that are good so he determines nothing that is evil I appeal to the Reader where lyes the Sacriledge In me who deny the least causality of wickednesse to the Spirit of Holinesse or in the Correptory Corrector who will have him the Determiner of all Events just and unjust But 2. our Controversie is not what God may do if he will but what he hath decreed to do and therefore cannot but will because he hath decreed it and determin'd himself by so decreeing and by his word revealed to us those his determinations Which are mercifully and justly to judge every man not according to his merits as Mr. B. words it but according to his works § 21. He saith that his party will clear themselves to hold more then my self that God is no Author of sin nor can be For that the very esse of sin is meerly Privaâ—ivum nullam habet causam efficientem sed deficientem tantum p. 33. Here our Correptory Corrector is fallen so deeply into the mire as it will not be possible to fetch him out For 1. If there is found to be an efficient cause of sin as I have proved there is he concludeth God to be it since he gives no other reason of his not being the Author then that sin hath no efficient cause 2. He implyes that God is such a cause of which the being of sin is capable though not such a cause as is competent to that whose very esse is meerly privative Else for what reason should he render such a reason 3. If the esse of sin is more then privative as I have proved long since Mr. Barlee's only Reason ceaseth in default of which he leaveth God to be the Author of sin he giving no other reason why he is not the Author 4. The Reason which he pretends to give is not taken from the purity and holinesse of God and its repugnancy to the nature of sin but from the incapacity of sin it self as if â—pon supposition of sins being positive and so capable of an Author nothing could hinder God Almighty from a capability of being its Author Or 5. If God is found to be the Author of that whose very esse is meerly privative as of Darknesse Blindnesse and the like then which there is nothing more apparent then notwithstanding the Reason which Mâ— B. gives God may be concluded the Author of sin too Or 6. If his way of arguing were as strong as he can wish it viz. that God is not the Author of sin because its esse is but privative and hath not an efficient but deficient cause yet his condition is as lamentable as his very Adversaries can wish it and I heartily wish it were better with him
for this would prove God to be the Author of sin as much as any thing else either is or can be And if it hath any force in it it will prove that the Devil is not the Father of lies nor Cain the Author of that Murder for which he is deservedly and justly damned 7. Why may not that which is punishable with Death eternal be something and that which is something be effected and that which is effected have an efficient but Mr. B. hath confessed that sin is something when he made it the object of Gods decree of Gods will of Gods eternal Determination and it cannot be nothing which God hath absolutely willed to fall out and voluntarily decreed and determined to be done Not onely Charity but good Nature forbids the farther prosecution of so unfortunate a writer whose great store of unskilfulnesse may help excuse him For no unskillulnesse is so bad as to be knowingly erroneous without Amendment § 22. His Cylindrical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or turn-pin Indifferency p. 33. he doth as little understand as he doth his Euphâ—es of the pia mater of my Braines p. 19. or his plumbeous cerebrosities of the Church indoctrinated p. 70. For what is non-sense is unintelligible it signifies nothing besides the depth of the speaker and his very small Acquaintance with Greek or Latin But that may otherwise be discerned by comparing the Errors of his Book with those in his Catalogue of Errata which to prosecute at large would make a very long Chapter and stir up more laughter then would be perhaps for the Readers ease It is pity that some men should rather use a â—ew Bumbast and rumbling words at a venture then stay so long as to enquire after their proper signification The passage which he quoteth p. 64. was fetcht from Iesus the son of Sirach whom perhaps he beleeves to have been one of the prophane spawn of the Arminians many hundred of yeers before Arminius himself was born And Walaeus his Argument in the Margin p. 33 that if the first man were placed in aequilibrio to good and evil he would not onely have been Gods but Satans Image is so incomparably shallow that none but a Correptorie Corrector could have thought it worth citing For the image of Satan consisteth in the pressing motion to evil and not in an Indifferency to good or evil If Mr. B thinks otherwise he hath a better opinion of the Divel then he seems to have of Adam in his state of Innocence § 23. He confesseth that their Doctrine would sinck men into the gulfe of Despair if they did teach that though men did knock never so hard heaven Gates should never be opened unto them p. 34. yet it is part of theïr Doctrine that that no man can possibly commit lesse sin then he committeth or do more good then he doth because God hath precisely decreed from eternity that both be done as they are done And that it is fatally constituted both when and how and how much every one of us ought to be pious or not to be pious It is another part of their Doctrine that all the care and diligence which men can use towards the attainment of Salvation is vain and frustrate and rather hurtful then helpful to them that are without faith And Mr. Calvin referreth the irremediable misery of the sons of Adam ad solum Arbitrium divinae voluntatis to the solâ— or onely or meer will of God as if he were afraid that a maâ—s own will should be any cause of that corruption which is alleaged to be the cause of Damnation For such is the Question to to which he there answers and makes a Grant Qâ— Were not men predestined by the ordination of God to that * corruption which is alleaged as the cause of Damnation when therfore they perish in their corruption they onely suffer the punishment of that Calamity into which Adam fell and into which he drew headlong his Posterity with himself by Gods Predestination Truly saith Calvin I doe confesse that all the sons of Adam did fall into the misery of this condition in which they are bound and fettered by the will of God And this is that which I said at the beginning that we must alwayes have recourse to the sole Decree of Gods will the cause of which lies hidden within himself I will here observe but two things 1. That the Question was not made of any other corruption then that of sin viz. the cause of Damnation 2. That such as are absolutely reprobated or passed by in Adams loynes and had not Christ as a Ransom intended for them cannot enter heaven Gates though they should knock never so hard that is upon supposition that they should knock which whether they can or cannot they cannot enter if they are absolutely excluded by unconditional Reprobation Which being the Doctrine of Mr. B. and of his Teachers he hath confessed it to be bloody as leading men into the Gulf of Despair § 24. He hath a strangely weak and false assertion of A. Rivet in the Margin of his 38. page which he saith will prove most unavoidably true viz. that they who affirme an inclination to sin before the fall do lay all the fault of the sin upon God the Author of nature since such an inclination cannot but be vitious which yet must needs have been from God if it were before the fall p. 38. But here I demand Had not Eve an inclination to the forbidden fruit before she eat it was it not fair to look on and did not this incline her eye was it not tempting to the Tast and did not that incline her palate had she not a body of flesh and blood inclinable to its proper material objects as well as a soul or spirit inclined to obedience if before she sinned she was not inclinable to sin how then did she sin was it without or against her inclination if her sin was voluntary and not committed of necessity or whether she would or no she had an inclination to which she yielded and thereby sinned And which if she had resisted shee had not falâ—e but been victorious 2. Her meere inclination to sin was not her sin for if it were she sinned before she sinned And if her inclination to her first sin were it self a sin there would be something primo prius before the first and the first would be second which would imply a contradiction There would also be an inclination to that inclination as there must needs be to every voluntary and wilfull sin which would infer the absurdity of progressus in infinitum if inclinatio ad peccandum were ipsum peccatum nor would there be any distance betwixt the way and the journeys end 3. It is not a sin to be hungry for so was Christ nor to be tempted for so was Christ too But t is a sin to do what
Grotius been called Socinian much more might be said to shew the absurdity of Mr. B's Answer and the force of the Argument from that Text which is yet found to be capable of no other Answer 7. I will now return to his former shift of saying that all doth onely signifie many when Christ is said to die for all The absurdity of which as I have shewed many wayes so may it be shewed many more As 1. From other places of Scripture where the Death of Christ is so universally expressed as to exclude the least exception He died for all that is for the world for the whole world for every man for them that are capable of perishing for them that deny him and are damned Texts so very much prevailing with Junius and Tilenus as to make them acknowledge the Antient Fathers ' distinction which Mr. B. derides so often of Gods Antecedent or conditionate will 1. That no man should perish 2. That all should come to repentance Which doth infer sufficient Grace to every man in the world as Prosper a hundred times confesseth and of â—are even Junius as well as he 2. From the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro For which needs must note either the end or the effect In respect of this later he died effectually for noâ—…â—ut â—ut the elect because they onely do beleeve and obey and syncerely repent and persevere unto the end which are the Conditions of the Covenant betwixt us and Christ and the respective Qualifications in the prescience of which we were Elected But in respect of the former He died intentionally for all and every one even for them that forsake him whom he never forsaketh untill he is forsaken by them As Prosper spake in his answer to one of Vincentius his Objections who yet of all mankinde is the least suspected to be Pelagian by our Correptorie Corrector and all of his way The goodnesse of God would have continued even on them if they had continued in his goodness as St. Paul expresseth the condition upon which the prâ—mises of God are made The Lord is with us whil'st we are with him If we seek him he will be found of us But if we forsake him he will forsake us as Azariah spake by the spirit of God In the former notion of the word for as it noteth the effect of our Saviours death he is said to lay down his life for the sheep and to have given himself for his Church But in the later notion of the word for as it noteth the end and by consequence the intention of our Saviours Death he is said to be the propitiation for the sins of the whole world and to have tasted Death for every man Thus the double notion of the particle for shews us an easie reconcilement of several Texts which may outwardly seem to disagree And if our Correptorie Corrector can neither prove another use of the particle pro for nor evade those absurdities which have risen from his Doctrine and wayes of proof I do conceive he is obliged to make a publick Recantation § 27. He saith Fulgentius makes it his businesse to confute my Second Chapter where he largely proves that though God do not predestinate men to sin yet he doth to their punishment for sin p. 43. Yet this is pleading for my second Chapter and not against it For sure supplicium punishment supposeth sin and so Gods Predestination of sinful men to punishment must needs be made in intuition of sin which to prove is the businesse of my second and third Chapters but Mr. B. takes his usual liberty of calling things as he pleaseth A respective Decree must be no Decree aâ—… when he has need to begg the Question He will not allow me to say in my second Chapter that the sin which God willeth not is the Cause of the punishment which God willeth onely for sin not for it self And yet he cites a * saying from Dr. Twisse That sin is acknowledged to be the cause of the will of God in reprobation quoad res volitas in respect of the punishment willed thereby If I had said that sin had been the cause of Gods will in any respect whatsoever as D. Twisse hath done Mr. B. would probably have called it blasphemy because Gods will is himself and the cause is ever before the effect but nothing is before the will of God and therefore nothing can be the cause of it But if the meaning of that Doctor was onely this that sin was that thing in respect of which or for whose sake the punishment of the sinner was will'd by God in his eternall Decree of Reprobation there is sense and Truth in what he spake And so he grants the whole Thesis against which he disputeth viz. That Gods Decree of reprobation is respective and conditional So our Correptorie Corrector is â—ain to do when he allows the distinction of Gods Antecedent and consequent will with this proviso that it be quoad res volitas and what Remonstrant did ever think otherwise for they that say that Gods decree of Reprobation is respective must understand something in the object in respect of which it is respective And what can that be but Sin which every punishment doth presuppose so that if Mr. B. or Dr. Twisse himself would not gainsay sometimes out of distaste and Animosity what they sometimes say when driven to it by necessity and pressing urgency of discourse a great part of our difference would be at an end and Mr. B. hence-forward would write no more Volumes against himself § 28. He saith they deny God to be the Author of sin whilst they repeat it at every turn that sin hath no efficient cause p. 55. How many very grosse absurdities do arise from this poor Salvo I have shew'd before and must not here make repetitions I shall only adde That Mr. B. and Dr. Twisse do ascribe to God Almighty an efficacious permission of sin and when they say he willeth and decreeth sin they say that will is efficacious We know that permission although active in sound is passive in signification For to permit is to suffer or not to hinder So that when they say an efficacious permission they say in effect an active passive a positive negative a forcible not-hindering and why should non sense be spoken and studied or the known sense of words be purposely abused and perverted if men were not conscious to themselves of some fowl Doctrine which must thus be cover'd and disguized but the disguise is so grosse that it stands in need of a disguise For Dr. Twisse affirmeth that his efficacious permissive will doth act as irresistibly as when it is effective which I have also shewed before and how are they thank-worthy who deny that blasphemy in one mode of speaking but assert it in another efficacious and efficient
p 63. penult dele not 69. ult Erastian p. 72. l. 7. r. volumn p. 99. l. 19. r. ni 106 for the Title r. Of the cause of punishment p. 112. l. 15. r. unto p. 124. for the running Title r. Dr. Twisse against p. 125. l. 2. r. Peter Martyr Vermilius Fl. p. 129. l. 25. after Mr. r. B. p. 130. l. for sceleritus r. sceleratus p. 132. in Marg l 10. Schasm ibid in Marg. l. 45. 46 fol. 5. 19. p. 137. l. 2. after cannot r. not ibid in marg l 12 r. Schasm p. 139. in marg l. 17. 21. r. Broeckerus Dominicus ibid l. 22. dele as after well p. 141. in marg l. 17. for quia r. quà p. 146. l. 11. after is r. as ibid l. 24. r. Rhapsodie p. 151. l. 28. after from r. me CHAP. 4. Page 6. line 9. read Correptorie p. 9. in marg l. 12. r. Canoâ—um p. 20. l. 5. r. determining ibid. l. 9. r. sacrilege p. 23. in Marg. 41. r. cujus causa sit in ipso ibid in marg 45. r. conjiciunt p. 24. for the running title r. the ugly consequence of p. 57. l. 6. dele for A Table of those things that are most material wherein the Reader must needs be referred as well to the Chapter as to the Page A. A Braham in relation to the sacrificing of Isaac Ch. 4. p. 57 58. Absolute See Decrees Arminianism what and how little understood by the â—ulgar and by Mr. B. Ch. 1. p. 12. to p. 17. Arminius his Absolute Decrees Ch. 4. p. 35. Artificial Handsomness in the worst kind Ch. 3. p. 150 151. Antiquity how misunderstood and abused by Mr. B. Ch. 1. p. 27. to p. 30. Augustin Ch. 1. p. 28. of his writings and the Fathers before him Ch. 3. p. 74 75 76 77. vindicated from Mr. B's Calumnies Ch. 4. p. 44 45 46. Author See God B. Blasphemies A Catalogue of them and from what Doctrine they arise Ch. 3. p. 123. to p. 140. p. 141. c. it is no blasphemy to free God's Decree from being any Cause of Sin p. 140. rather the contrary is blasphemy p. 147. as to say he is the Author of Adultery with Zuinglius Ch. 4. p. 59 60. C. Calvin his stile and Temper Ch. 3. p. 125 126. the weakness of his simile of the Sun and a Dunghil Ch. 4. p. 49 50. how calumniated by Mr. B. p. 60 61. Calvinists agreeing with Papists Ch. 4. p. 34. Castellio How injur'd by Mr. B. Ch. 3. p. 148 149. Conditional See Decrees Church The Church of England Ch. 1. p. 17 18 19 20. all the antient and modern Church how meant by Mr. B. Ch. 3. p. 105 106. Correptory Correction what it signifies ch 1. p. 1 2. c. Christ his dying only for the Elect a great and dangerous Error Ch. 3. p. 86. 87. c. of his dying intentionally as well as fufficiently for all p. 93. 94. c. D. Damnation How disguised by Mr. B. and his masters Ch. 4. p. 3. 4. c. Decrees Absolute Ch. 3. p. 56. absolute and conditional Ch. 4. p. 2. irrespective Decrees if beleeved lead men into despair by their confession who maintain them p. 22. 23. respective Decrees proved from Dr. Twisse his own words p. 32. the absolute Decrees of Armineus p. 25. Decrees though eternal must have an object and so be ad alterum p. 56. Despair the effect of Mr. B's Doctrine Ch 4. p. 22. 23. Dort Our Divines at that Synod Ch. 4. p. 13. 14. jeer'd by Mr. â—…as not being for his turn p. 16. E. Effect and End not distinguished by Mr. B. Ch. 4. p. 39. Efficient and Efficacious how confounded by Dr. Twisse and Mr. B. Ch. 4. p. 64. See Sin Election eternal The Cause and the Condition must be distinguish't Ch. 3. p. 62. 63. c. Erysipelas Exulcerate hurtful malgrè Mr. B. Ch. 4. p. 8. F. Freewill How safely interpreted by me Ch. 3. p. 64. 78. 79 80. p. 100. Ch. 4. p. 21. 22. Fundamentals in Religion Ch. 14. p. 10. 11. Fur Praedestinatus how groundlesly imputed by Mr. B. Ch. 3. p. 145. 146. Ch. 4. p. 51. G. God How and by whom he is forged to be the Fountain and Cause of Sin Ch. 1. p. 23. 24 25. 26 27. how inferred by Mr. B. to be more the Cause of Sin then the sinner himself Ch. 3. p. 110. 111. God's being made to be the Author of Sin is charged by Dr. Twisse upon the Anti-Remonstrants his Brethren p. 123. to p. 125. how God's permission of sin is understood by Mr. B. his Teachers p. 129 to p. 143. How made to be more then the Author of sin p. 131. 133. c. of his Decrees Ch. 4. p. 1 2. His soveraignty is consistent with Justice and doth not consist in the causality of sin p. 20. how made Author of sin by Mr. B's very way of Tergiversation p. 20 21. and by Rivets Argument p 23 24 25. and by Mr. B's way of denying it p. 33 34. how Mr. B. and his are demonstrated to make God the Author of sin in 10 whole Sections from p. 36. to the end of Ch. 4. God cannot will his own dishonour p. 46. c. Grace special Ch. 3. p. 83 84. c. of perseverance p. 98. 99. prevenient p. 100. of perseverance not irresistible p. 101. 102. 103. Ch. 4. p. 17. 18. H. Hell For whom prepared Ch. 3. p. 70. 71. Mr. Hobbs against Mr. B. Ch. 4. p. 44. otherwise of the same principles Ch. 3. p. 136. Hilarie Ch. 1. p. 29. I. Dr. Jackson Ch. 3. p. 147 148. King James orthodox with Mr. B. Ch. 4. p. 7. Infants are harmlesse and in a saveable condition malgrè Mr. B. Ch. 4. p. 25 26. L. Lambeth Articles an Innovation which Q. Elizabeth was angry at Nor would K. James be intreated to admit them Ch. 4. p. 18. M. Massilianism Ch. 1. p. 7 8. c. Melancthonianism Ch. 1. p. 14. O. Orthodox Assemblies Ch. 4. p. 7 The Orthodoxie of K. James Ibid. Orthodox not so good as sincere p. 9 10. P. Pelagianism Ch. 1. p. 7 8 c. Permission of sin how misunderstood and misapplyed to God by Mr. B. and his Masters Ch. 3. p. 129. to p. 143. and confounded with positive effection Ib. and Ch. 4. p. 61 62. Perseverance See Grace Postdestination Ch. 1. p. 4 5 c. Postlapsarians charged with postdestination by the Antelapsarians Ib. Practical Christians no ill things Ch. 4. p. 10. Predestination respective confessed unwillingly by Mr. B. Ch. 4 p. 19. See Decrees Prediction not distinguish'd from effection by Mr. B. Ch. 4. p. 41. Preterition how it argues the shamefastnesse of the Sublapfarians Ch. 4. p. 3 4. c. See Reprobation Prosper Ch. 1. p. 29. Punishment eternal the cause of it Ch. 3. p. 107 108. c. and p. 116 117. to p. 121. the punishment of sin with sin how meant by us and by our Adversaries Ch. 4. p. 61.
R. Railing leads to five conclusions Ch. 2. p. 44. to p. 50. not warranted by Scripture Ch. 4. p. 13. Reason of what Authority right reason is Ch. 3. p. 103 104 c. Redemption universal Ch. 1. p. 21 22. Special Ch. 3. p. 84 85 c. Universal clear from Scripture p. 86. and flowing immediately from an Article of the Creed in the judgement of Bishop Davenant Ch. 4. p. 11. and is vindicated from Mr. B's attempts p. 29 30 31 32. Remonstrants Ch. 3. p. 144. Reprobation its Cause and Condition Ch. 3. p. 62 63 c. confessed to be conditional by Mr. B. p. 64. c. Positive and Negative an ill distinction p. 65 66 67. Ch. 4. p. 3 4 c. Revealed See Will. Rivet's strange Argument inferr's God the Author of Sin Ch. 4. p. 23 24 25. S. Scripture how used by Mr. B. and how by me Ch. 1. p. 21 22. to 27. and Ch. 3. p. 123 c. Vindicated from being made to make God the Author of sin Ch. 4. p. 33 34 38 39 40. the sad effects of its literal Interpretation where it speaks figuratively p. 47 48. the right way of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. Sin no man above it Ch. 3. p. 81 82. It s cause efficient not deficient only p. 110. to 116. Sinfulnesse cannot be separated from sin nor sin from the act of sinning Ch. 4. p. 42 43 44. See God Sincerity better then Orthodoxie Ch. 4. p. 9. 10. T. Temptation to sin is not sin Ch. 4. p. 63. 64. Tradition of what Authority Ch. 3. p. 103. c. Dr. Twisse against his Brethren the Anti-Remonstrants Chap. 3. p. 123 124 125. His words infer respective degrees Chap. 4. p. 32. Of clashing with Mr. B as p. 44. how strangely mistaken and how sadly defended by Mr. B. p. 60 61 62 63 c. V. Vedelius chargeth the Anti-Remonstrants with Atheisme Ch. 3. p. 126. Vniversal See Redemption W. Will. What the Adversaries do mean by Gods Secret and Revealed will And the absurdities which follow Ch. 4. p. 52 53 54 57 58. The End a Psal 35. 21. b Verse 20. c Verse 11. 12. * If you desire some examples without the labour of searching for them you may turn to that which I have spoken in my following discoveries Chap. 1. Sect. 5. p. 23 24 25 26. and chap. 3. Sect. 31 34 35. and chap. 4. Sect. 21. 24. 28 29. and from Sect. 33. to the end and Sect. 28 p. 110 111 112 116. * Muliebre maximè puerile est vitium Seneâ— de irâ c. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. Dissert 2. In sapieâ—tem non cadit Injuria Sen. ad Serenum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wisd 17. 12. * 2 Tim. 1. 6. Jer. 9. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian Ep. l. 1. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Act. 2 13. * Ver. 25. * Acts 28. 4. * Ver. 6. b Correp cor p. 22. * p. 79. he saith he is not at leisure fully to open in what sence But he had partly told us but 14. lines before where he saith expresly God determins that sin shall be done not as a duty but as a fact that shall fall out by the sinfull will of the creature Nor can he meane a conditional determination who is all for absolute And he saith p. 86 87. God 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 Now sin must needs be a thing or action or a modality of thing or action And withall it must needs be either necessary contingent or voluntary And of all such modalities he saith that God is the supreme cause p. 87. Again he saith p. 60 61. that God doth stir up wicked men to acts as acts which to the Actors are and will be unjust As if God could stir up David to pollute Bathsheba without stirring him up to his adultery or else that Adultery become no sin See what I shall say ch 4. p. 42 43 44. * Correp Cor. p. 43. 174. a p. 15. ** p. 92. * Michael Servetus procurante id Calvino vivus exustus est Genevae Anno 1553. libenter fateor inquit Calvinus de se ac prae me fero ex me prodiisse Accusatorem Gro. in Vo. pro. pa. Ecc. Spero capitale saltem feret judicium Calvin in Epist. ad Farellum * This I should never have said or thought if Mr. B. himself had not assur'd me under his hand and seal that being a Prebsbyterian he affected much to proceed by the common counsell of the Presbytery Which makes me amaz'd at the injustice of his Dedicatory Epistle p. 7. where he accuseth me for suggesting that thing to him which had been more then suggested by him to me As if he thought it mâ—…crime to beleeve the truth of what he told me and which however he told me in words at length yet have I a better opinion of those men then to think them all guilty of what they were so very early accused to me by Mr. Barlee * At bene consuluerant Ephesii Decreto memoriam teterrimi hominis abolendo nâ—si Theopâ—mpi Ingenium in historiis eum suis comprehendisset Val. Max. l. 8. c. 14. * page 9. * There is a notable example p. 39. where â—he pretends me to have baosted that I am above Sin and by my own power could abstain from it And p. 73. That I am against all second Marriages of Ministers And very many the like in other places which are as groundless as these two enough to let you taste what is likely to be your entertainment Sophocles in Ajace flagellifero Erasm in Adag * Correp Corr. p. 44. a Saepe gravius vidi offendere animos Auditorum eos qui aliena flagitia aperte dixerunt quà m eos qui commiserunâ— Cicerâ— * It is his own expression of himself in his p. 48. b Mortua quin etiam jungebat corpora vivis Virgil. c Nullus imperitus scriptor est qui Lectorem non inveniat similem sui Hieron Epist 36. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 3. ee Matt. 15. 3 7 9 14. c. Matt. 23. 14 33. g 1 Cor 13. 7. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Aristot. Ethic. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. l Jer. 9. 3. m Prov. 8. 16. * As indeed in this case difficile est Satyram non scribere It is hard to say any thing which will not looke like severity where such enormities must be detected n Jam. 5. 20. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot â—th r Prov. 8. 3. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heâ—â—od 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. Of his Correptory Correction * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. l. 3. b Corr. Corr. p. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod in Melpom. c. 3. p. 226. * Familiaribus suis
ib. p. 9. l Id. ib. p. 8. l Id. ib. p. 9. m Id. ibid. m Id. ibid. n p. 13. 14 15. c. o 2 Pet. 2. 2â— p peccavi faâ—â—or p. 9. q Epist Ded. 2. p. 13. r Id. ib. p. 14. s Id. ib. p. 10. t 2 Cor. 7. 10. u Ep. Ded. 2. p. 14. w Id. ib. p. 15. x p. 9. y Id. ib. p. 16. ** Act. 13. 8. z Id. ib. p. 16. a Act. 13. 10. * Sed reprimam me p. 16. b Id. ibid. c c p. 10. d d p. 17. e Gallum quemque procerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermonem Germanicum addiscere coegit ut triumphui inservirent Sueton. l. 4. ** Correp Corr. p. 1. * 1 Cor. 5. 11. †Jude 9. * Jer. 2. 19. * In his first letter it appears that this was the Ground of all his Correptory correction * Jer. 9. 3. †Psal 64. 3. * Jam. 3. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb lib. 3. * Ver. 6. * Tiâ— 2. 10. †Psal 57. 4. * These are some of those sayings which I call'd frightfull and for the confutation of which all my Notes were written on Gods Decrees And my proving these sayings to be false blasphemous is confessed by Mr. Bar. to be the Pillar on which my Book doth rest Corr. Cor. p. 68. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Polyb. l. 2. passim alibi * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In his first Letter to me * Jer. 2. 19. * Jer. 2. 19. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian l. 3. c. 26. * Rom. 12. 20. Psal 140. 5. 2. * Psal 69. 4. Scias illum profecisse cui Cicero valde placuit Quint. 3. * Correp Corr. p. 45. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 20. 1. 2. 3. 4. * This he confesseth he doth feel full well but comforts himself with veritas â—dium pariâ— nothing comes amiss to him If but a few men love him 't is for his Excellence If most men hate him it is because of his Deserts 5. Of absolute Decrees a Agnoscimus docemus Deum non decrevisse quenquam damnare nisi justissime propter ipsius peccata Et hoc respectu decretum hoc non posse ita absolutum vocari ut Deus fine ullo peccatorum respectu decreverit quemquam damnare Suarez in 3. Disp 5 p. 103. Cor. Cor. 117. c Correp cor p. 121. d AbsolutuÌ„ Dei decretuÌ„ quo decrevit filium ponere me diatorem c. Armin. in Declarat sâ—ntent p. 95 96. b Dr. Twisse saith that sin is the cause of Reprobation quoad res volitas p. 49. against Mr. Hoard as Mr. B. confesseth p. 145. 2. e Eph. 5. 6. f Colos 3. 5. 3. 4. 2. 3. 4. 5. * Note that in his p. 5. l. 8 9. he confesseth he can give no honest reasons though some other he thinks he can give which must be sure dishonest reasons since he confesseth they are not honest why I should peremptorily deny my former papers speaking of the forged mishapen Manuscript in his Study to have been mine 2. * Correp Cor. p. 6. lin 20 21. 3. 4. 1. 2. 3. * This is in the last Epistle of Mr. Barlee which I had etertally concealed had he not publickly laid his own faults to my charge 1. 2. * Nonne ad eam quae nunc pro damnatiâ—nis causâ obtenditur corruptionem Dei ordinatione praedestinatiâ—… ante fuerant c. fateor c. inferiùs de Angelorum Defectione loquens Cuiusâ—… rei causa inquit â—â—n poteâ—… alia adduci quà m reprobatio c. Calvin Inst l. 3. c. 23. Sect. 4. p. 323. * Calvin Inst l. 3. c. 23. Sect. 7. 1. 2. 3. 4. Of eternal Election and Reprobation 1. 2. 3. I. * A very gross Ignâ—rance * Correp Cor. p. 10. compared with his message II. * Or else a wilful deceit 4. * Conclusio istius Argumenti se Deum ab aeterno decrevisse illos his ipsis causis inter quas fides est salvos facere non contradicit nobis atque adeo totum illud argumentum lubentissime concedimus Credimus corde confitemur quicquid in isto argumento dicitur Polan Syntag. Theol. l. 4. c. 9. de elect ad vit aeter 5. Mr. B. Confession before he is aware of Conditional Reprobation * Note that Piscator himself affirmeth God to have decreed the damnation punishment of men without any condition or respect to their sins meerly because it was his pleasure And this Mr. B. must confess is positive Reprobation Piscat Resp ad Dupl Voâ—st par 1. p. 25. p. 106. Of the distinction of positive and Negative Reprobation * Note here that Mr. B. doth either inwardly acknowledge that this distinction is but a shift in his p. 197. or else in that place he must outwardly acknowledge something or other which is worse For to excuse Mr. Calvin from making God's Reprobation to be the cause of the Angel's defection he there saith that he meaneth God 's Reprobation is the cause of his Dereliction Upon which I offer him this Dilâ—mma He understands either the negative or the positive Reprobation If he say the negative he makes the same thing to be both the cause and the effect of the very same thing For what is Dereliction but negative Reprobation in his way of speaking and how absurd is it to sâ—y that God's Dereliction or negative Reprobation is the cause of his Dereliction or negative Reprobation if he say he means the positive Reprobation the speech is yet more absurd For that were to put the positive reprobation as the cause of the negative and so before it in order of nature The decree to damn before the decree to passe by or to relinquish And then according to his concession p. 121. God's first Decree would not be absolute but upon praescience and supposition of wilfull rebellion and impenitence which is to confesse the thing which he so vehemently denieth So that what course he will take to get out of this dilemma I leave the Reader to imagin * Cum verò â—inis quem intendit Deus sit gloriae suae patefactio per modum justitiae punientis hinc sequi tur non nisi damnatione hominis peccatoris ejusmodi gloriam posse patescere Twiss in praefat ad Vin. Gâ— p. 3. col 2. 3. a Nullus habetur intentionis ordo nisi qualis intercedit inter intentionem finis mediorum ad finem c. Twiss ibid. Correp Cor. p. 115. * In Angelis nullus occurrit locus massae coruptae cur null ratio habeatur c. Twiss in Praefat p. 3. b Calvin Inst. l. 3. c. 23. Sect. 4. 7. c Haec sunt monstra illa opinionâ—m portenta quae nobis parturit parit ista sententia Scholis Jesuitiâ—is aut Arminianis digmora quà m nostris c. Twis Vin. Grat. l. 1. cap. 4. p. 87. d Idem l. 1.
B. Apud Hist Nar. p. 10. k Et quod neque per mortem vel praevaricationem Adae omne genus humanuÌ„ moriatur neque per Resurrectionem Christi omne genus humanuÌ„ Resurgat Aug. apud Hist. Nar. p. 6. l Rom. 5. 18. * This should be considered by Mr. B. who asks somewhere if Ch. died to save all why are not all saved and p. 174. from the fewnesse of the chosen he would make it a blasphemy to say that all were seriously called or that Christ desired the salvation of all Not having learnt that Christ is a conditional Saviour saving none for whom he died but such as do what he requires to be done * Correp p. 4. l. 13. 21. Of the grace of Perseverance 1. 2. 3. 4. 5. * How many faults he hath committed in his multa rara and what an English Latinist he is whose Latine makes him so gaye let any man judge * Defectio arguit fuisse derelictos Cujus supple derelictionis saith Mr. B. non potest alia adduci causa quam ☜ reprobatio c. p. 197. 6. Of Preventing Grace and Free will 1. 2. 3. 4. * Quod enim credimus nostrum est quod autem operamur illius August apud Hilar. Basil Edit p. 679. Of the Grace of Perseverance I. II. 1. 2. 1. 2. 3. †credendum est quosdam in â—ide quaeper dilectionem operatur incipere vivere aliquandiu fideliter justè vivere postea cadere neque de hac vitâ priusquam hoc ijs contingat auferri Aug. de correp Gra. c. 13. p. 1647. * So in his p. 217. he calls the very power of resisting Gods Grace which is not an act of resisting and so not guilty and which God himself was willing we should have a wretched miserable lying â—inful power Of Grace Resistible m Eph. 4. 30. n 1 Thes 5. 19. o Act. 7. 51. p Joh. 3. 19. q Iâ—a 1. 22. r Verse 21. s 1 Sam. 10. 22. t ch 15. 8 9. u ch 23. 14. w ch 14. 44. x ch 28. 7. y ch 31. 4. Exo. 32. 33. a Ex regeneratis in Christo Jesu quosdam relictâ— fide pijs moribus apostatare à Deo impiam vitam in suâ aversione â—iâ—ire multis quod dolendum est probatur exemplis sed horum lâ—psum Deo ascribere immodicae pravitatis est Quast ideo ruinae â—psorum Impulsor aâ—que author sit quia illoâ— ruituros propriâ ipsorum voluntate praescivit ob hoc à filijs perditionis nullâ predestinatione discrevit Prosper ad Gall. object 7. vide â—tiam 3. 3. ob Of Scripture Tradition and right reason 1. 2. 3. 4. 5. * Pulpit Patron part 2. c. 2. p. 197. Sect. 7. 6. * Sed quia multum laborant liberati quidam ut per suadeant hominibus â—a non esse quae sentiuntur hoc est ut hominibus â—culos effodiant nos laborabimus in hoc errore reâ—â—llendo Sebast Castel in Pref. ad Diaâ— * Itaque factum est ut plerique eorum qui nostrâ memoriâ Christianae Religionis notitiam funditus propemodum eversam instaurare sunt aggressi ad hunc lapidem offendâ—rint caeâ—eris Antiquioribus omnibus spretis unum Augustinum aut secuti aut certe se sequi persuasi tam absurdam imo nefariam detestandam opinionem quâ velint nolint Deus peccati primus auctor egregius simulator atque proh scelus turpiter mendax injustus esse necesâ—ario concluditur ac pietas universa convellitur imprudentes pro salutis nostrae praecipuo quodam fundamento obtruserint Viderunt hoc non pauci viri praestantissimi qui in plerisque satanae imposturis detegendis cum illis ipsis consenserunt Nec tanto malo obviam ire neglexerumt Atque ut eoâ— qui adhuc vivunt silentio praeteream ex iis vero qui obdormierunt quatuor tantummodo praecipuos commemorem c. Felix Turp in Praef. ad Castel 7. Of the cause of punishment eternall ☜ 1. 2. * Bishop Hall in his Select Thoughts Medit 34. 35. p. 102 103 to p. 107. * Quicquid ad aeternam damnationem ducit miseros mortales in gehennam praeeipiâ—at id omne nobâ—s nostrisque Demeritis imputemus à Deo longè faceâ—â—ere jubeamus Senten Davenan p. 20. this is just the Sense meaning of my words which I spake as M. Hooker did when he said our selves we condemn as the only causes of our own miserie l. 5. Sect. 72. Of the cause of punishment a Biel in 2. d. 1. q. 5. act 1. b Soncinas 12. Met. q. 3. c Scot. in 4. d. 1. quaest 1. ibid. Gabriel * Correp Corr. p. 33. 135. 178. Of the Cause of sin not deficient but efficient which shall be spoken of again ch 4. Sect. 21. 1. 2. z Correp Cor. p. 55. 3. How God is inferred by Mr. B. to be more the Cause of sin then man is or can be *** All this and more is asserted by Mr. B. in his asserting the 10. citations which I produced at the entrance of my Notes from his 59. page as farr as p. 68. 〈◊〉 a Vtramque voluntatem agnoscimus esse efficacem ut cui nemo possiâ— resistere Twiss Vin Gra. l. 1. part 1. Sect. 12. p. 140. of which I shall speak ch 4. Sect. 42. b Voluntas divina non minus est efficax ad praestandum quod peccatum sit permittendâ— quà m ad praestandum quod bonum sit efficiendo Id. ibid. c Ex quo fit ut per solam permissionem non minus efficax sit voluntas Dei quà m ex effectione positivâ Idem ib. And here Note that Piscator doth expound efficaciously by necessarily Saying that God doth efficaciously destine men to sin so as by the force of his destination men must necessarily sin Piscat Notis ad Am. Coll. Vorstij p. 157. 4. ☞ d Correp Cor. p. 178. 5. e p. 79. f p. 178. 6. 7. * Note that the 19. Article of the Augustan confession and so Melancthon do set down the will of the wicked as the positive cause of sinne Avertitse à deo ad alias res And the Ratisbon proposition was conceived in these words Causam peccati constat esse malam voluntatem Diaboli hominis se à Deo avertentem Quae malitia voluntatis non à Deo sed ex Diabolo nobis est And is the judgement of Cassander In Art 19. de Causa peccati 9. 10. ☞ * Deut. 32 35 A return to the point at first proposed The cause of of punishment h In his p. 97. k Ibid. l Causa efficiens positis omnibus ad agendum requisitis necessariâ— producit effectum Note that these are meant for illustrations and not as additionals to the arguing part m Wisd 1. 16. n Verse 1â— Jam. 1. 15. p Jer. 17. 10. ch 6. v. 19. q Wisd 1. 12. r Prov. 1. 31. ch 14. v. 14. s Isa 3.
Scripture is there any such thing No 't was He in the Comaedian who spake just like it III. 1. 2. 3. 1. 2. 3. IV. h Correp Cor. p. 79. â—is words are â—od doth deâ—…min that sin shall be done k Yet here he contradicts his honest Piscaâ—or flatlyâ—…it â—…it in illis â—…tem Deus â—iscat â—…p â—d Dupâ—… Vâ—râ—â— part 1. 〈◊〉 25. l Correp cor p. 80. m See his p. 54. 69. 117 118. and how freely he there besâ—ows Atheism on all Dissenters VI. * See the Forgery taken from his 10th page Sect. 6. n Non miramur Vos de nâ—bis id est homines de hominibus falsae posse conâ—ingere câ—m videamus Vos â—ic 〈◊〉 Diabolo esse Fasâ—inatos Augustin Hypognost lib. 6. Sub initium mihi p. 880. Calvin Inst l. 3. c. 23. Sect. 9. p. 325. Piscat in Praeâ—at Disput de Praedest p. 8. Herm Rennech in Aur â—â—lut Cat p. 32. Rippert Six Horn-Defens Necess p. 755. Of the Batavian Remonstrants 1. Of the Batavian Remonstrants 2. * Note here the impotent ill will of Mr. B. p. 24. where he would seem to discover to my disadvantage what I had told him in print p. 25. as I thought to my advantage 4. 5. * Note that in his p. 158. he flings upon me the Thievery of the Fox and filtching matters against Calvin Though he cannot but know that I cite him to the page which others do not and to the page of mine own Editions and almost to the very line as himself confesseth in his p. 52. Of Fur Praedestinatus ☜ 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. * Piscator contra Taufr p. 47. Beza contra Castel Art de Nat. veri falsi Dei p. 417 Piscator Notis ad Am. Col. Vorst p. 157. Nota. 6. 8. Resp ad Dupl Vorst part 1. p. 220. Martyr in Jud. 3. v. 9 p. 49. viginti tales †In his p. 114. he saith I pour out damnable Blasphemies That I play the Lucian Carpocratian in his p. 119. Of Dr. Jackson 1. 2. 3. Of Castellio 1. 2. 3. a Heb. 10. 34. b Ch. 11. 23. c Correp Cor. p. 179. Of a book intitled Artificial Handsomeness ☞ 2. d 2 Tim. 3. 5. e Mat. 7. 15. f Mat. 23. 14. g Ver. 25. h Ver. 28. k Ver. 27. 3. 4. ☞ Of Gods Decrees 1. * Note that he professeth himself a good friend both to the Sub and to the Supralapsarians as hath been shewed 2. a Psal 95. 11. a Psal 95. 11. 3. 1. 2. 3. 4. 5. 6. b Matth. 25. 28 29. 4. Of Preterition Damnation or Reprobation Negative and Positive 1. 2. †Quos praeterit reprobat nec aliâ causa nist quod ab baereditate quaÌ„ filiis suis praedestinat illos vult excludere Calvin Inst l. 3. c. 23. Sect. 1. fol. 322 * Corrept Cor. p. 121. ☜ ☜ 3. 4. b Male vos parietum Amor cepit malè Ecclesiam Dâ—i in Tectis aedificijsque veneramini male sub his pacis Nomen ingeritis Montes mihi sylvae lacus Carceres voragines sunt tutiores In his enim Propheâ—ae aut manentes 〈◊〉 detrusi Dei spiritu prophetabant Hilarius contra Arianos Auxentium in fine Basil Edit p. 216. Of Orthodox Assemblies Of Aust King Iames 1. a a Corrept Cor. p. 102. ‖ Id. p. 55. 2. 3. Of Erysipelas 1. 2. 3. 4. 5. a Erysipelas est duplex unum quod simplex Eris Celso appellatur solo rubore ardore nullâ exulceratione molestum alterum quod eidem sacer ignis nuncupatur atque exulceratum Erysipelas Simplicis Erysipelatis origo est è fervente tenuique sanguine qui biliosus appellatur exulcerati verò ex eo cui bilis supervacaneae ejusque incalescentis nonnihil sit admistum Fernel l. 7. c. 4. ‖ Quando suppuratur apparet non fuisse verum legitimum quia genitum est ab aliquo crasso humore cum bile mixto undesequitur corrosio partiuÌ„ quae cuti proximè subsunt quapropter tale Erysipelas pejus etiam habetur eo quod exquisituÌ„ appellatur Frambes in l. 7. CanonicuÌ„ ConsultationuÌ„ Med. p 497. †Id autem quod Erysipelas vâ—cari dixi non solum vulneri supervenire sed sine hoc quoque oriri consuevit atque periculum majus affert utique si circa cervicem aut caput constitit Celsus lib. 5. cap. 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates Aphor. 20. Sect. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Aph. 25. Sect. 6. Of syncere being better then Orthodox ‖ Rom. 26. 1. †Matth. 2. 16. 2. Correp Cor. p. 22. To be practical Christians 〈◊〉 ill thing Of Fundamentals in Religion * Sentent Davenaâ—… p. 10. 11. 1. ‖ Mat. 15. 11. †Vers 19. 2. * Correp Cor. p. 23. †John 3. 21. Meekness professedly put off by Mr. B. ‖ Prov. 15. 32. 1. 2. 3. Railing not warranted by Scripture Of our Divines at the Syof Dort and of the Synod it self †Sentent D. Davenantij edit Cantab. p. 10. 11. Bishop Davenant * P. 27. Edit Lond. A. D. 1641. Edit Latin Cantab p 20. a Id. ibid. p. 46. b Exhortat to broth Comm c 11. p. 150. * Select Thoughts one Centurie Med 34. p. 102 103. 104. seqq Bishop Hall ‖ Argumenta omnia erant ferrea syllogismi numellae ac compedes Praetor majorem Propositionem Lictor Minorem conclusionem faciebat Carcer Episcop in Vedel Rhap c. 11. p. 216. †Dr. Hall D. Davenant D. Carleton Doctor Ward a Confer Artic 31. Eccl. Belg. in Act Synod part 1. p. 362. cum Artic 36. Eccl. Anglic. Item Thes 6 8 c. Genev. in Synod Dordr part 2. p. 132. 133. cum Artic 2. 7. 15. 31. Eccl. Anglic b Confer Thes 3. sent Theol Mag Brit in Act. Synod de Artic. 2. in part 2. p. 100 101 cum Thes 6. 8. sent Genev ibid 132 133 5. Of the Grace of Perseverance 1. 2. 3. * Corrected Copy of Notes p. 66. a Cum dicunt sancti ne nos inducas in tentationem sed libera nos à malo quid aliud quam ut in sanctitate perseverent precantur Aug. de bono Persev c. 6. 1. 2. 3. 4. 5. Of Lambeth Articles 1. 2. 1. 2. 3. 4. 5. Vniversal Redemption asserted by the Church of England Predestination Respective confessed unwillingly by Mr. B. Of Gods Soveraignty and justice 1. 2. * Rev. 20. 12. Rom. 2. 6. Of Gods being the Author of sin according to Mr B. his reason to the contrary The distinction of Efficient and Deficient Cause was before considered Chap. 3. Sect. 28. 1. 2. 3. 4. 5. a Correp Cor. p. 73. b Id. p. 78. ‖ Id. p. 79. Of Free-will ‖ Correp Cor. p. 28. * Si liberum arbitrium primi hominis consistebat in illo aequilibrio affectus inclinationis ad malum bonum tum sane homo ante lapsum non tantum Dei Imaginem sed quod
it to be so when I 〈…〉 find a convenient season or when any man shall require 〈…〉 of me 4. When Mr. B. doth distinguish betwixt a Negative and positive Reprobation he is a pure Sublapsarian with Mr. Calvin and yet to excuse Mr. Calvin in his p. 117 he is as pure a Supralapsarian as any in the Church of Rome and as every one must be who makes the fall of the Angels to be a meere effect of God's rejection But he is any thing to serve his turne and professeth to be a friend to both in his p. 113. although Dr. Twisse is a bitter enemy to the Sublâ—…saria Doctrines and by consequence to Calvin's and Mr. Barlees too calling them Monsters of Opinions and such as inevitably inferr God to be the Author of sin and worthier of the Arminian and Jesuit schools then of their own Nor is he a friend to the other supralapsarians and therefore utterly out with Mr. B. who yet will have him to be his and his Fathers friend in several places of his Correptory Correction who doth by consequence call him Atheist p. 118. lin 1. but I have dwelt too long upon his sixth Invention and the many absurdities which follow it I will endeavour to requite my Reader for this length by using brevity in those that come after § 9. His ninth that in my p. 56. I do not so much as seem to deny that when two men are equally called whereof the one converts himself the other miscarrieth it is not God but man that puts the difference p. 15. When yet he knows 1. In that page my words are these If I am beâ—ter then any man it is God that makes me differ And in my p. 70. I said it is God that makes the difference as well as God that chooseth 2. When I said any man I must needs have comprehended not only any that hath equal Grace but any that hath lesse 3. I also said in that page we owe it wholy to God not only that hâ—…es us his Grace but that he gives us the Grace to desire his Grace as well as to use it to the advancement of his glory c. Whosoever will read over my 56. page will finde it so contrary to Mr. B's Invention that he will hardly ever trust him in any one citation before he tries him 4. St. Austin never spake more unlike a Pelagian against Pelagius then I have there done Nay he speaks more towards the way of Pelagius in lib. de spiritu literâ ad Marcell c. 33. quoted in my Notes p. 28. Yea 5ly Mr. B. himself confesseth in his p. 113. that objective considerations are the causes of Gods temporal transient acts and of the execution of his Decrees which is more Pelagian then I durst speak for the saints glorification is one execution of Gods Decree and is it not Pelagianisme in Mr. B. to inâ—err that any thing in the Creature can be the Cause of that I had said not the Cause but a Necessary condition But Mr. B. saith the Cause and the proper Cause Ibid. So inventive is he in reporting my words and so unwary or unskilful in the management of his own § 10. His tenth That I mention slightingly in my p. 4. those Remonstrants that have deserved so well of me p. 19. Yet 1. I there mention the Remonstrants as the Anti-Remonstrants in a most equal manner 2. There is not the least slighting of any Author in that page 3. I there speak slightingly of my selfe and respectfully of others 4. How could he say two such contrary things in the same page as that the Remonstrants had deserved well of me and yet that I had never vouchsafed to look into any Remonstrant Author ibid. he hath sure the worst luck of any man that ever medled with Pen and Paper § 11. His 11th That contrary to my promise as some say I vented my goodly Argument in my p. 72. about the universality of Christs Death p. 20. 1. Breach of promise is dishonesty Which because he cannot evince in me he sayes some say 2. I doe affirme to all the world that I never made any such promise 3. On the contrary I told that person who was imployed to overcome my unwillingness to preach in that place that my unwillingness was grounded upon my knowledge that I should certainly displease a factious part of the Congregation as I had formerly done if I appear'd to be otherwise then they would have me And that as long as I lived I would be single and unmixt that it was a wickedness below me to dissemble my principles and to Preach in a Disguise That if my Livelihood or my Life should depend upon it I would not seek to please men in things of that nature wherein if I should I could not be the servant of Christ 4. Several persons of the Presbytery can bear me witness that I have avowed an abhorrence to the doing or saying of any one thing which might betray me into the danger of being thought a Presbyterian however dangerous it might be in a carnal sense to be thought otherwise by some of that perswasion as our Corrector would make it appear by his Presbyterian Rodds if I were not exempted from the †smart of their †Discipline by some * Erastian Polititians as he calls all them that are Antipresbyterians § 12. His 12th That in my Sermon at Daintry and in my p. 26. I affirmed God to have prepared the Torments of Hell for the Divel and his Angels but not for any wicked men p. 20. It falls out very well that what I Preached at Daintry is since in publick and was published by me so much â—he rather because it was abused by Mr. B. with the name of Pelagian But with what Degree of Charity or shew of Reason I appeal to all honest and ingenuous Readers My words were these that those dark Territories in their primary designe and Institution were prepared not for men but for the Divel and his Angels as Origen Chrysostom Euthymius and Theophylact expound those words of our Blessed Saviour 1. Mr. B. leaves out those words in their primary Designe 2. He adds wicked and any to men which alters the Case the most that may be For God did not prepare Hell for men as men no nor for Angels as Angels but for wicked Angels and wicked men in as much as they were wicked and so had prepared themselves for Hell in order of nature before that God prepared Hell for them For in order of nature sin is first and punishment second Sin inferrs Punishment as that which is naturally to follow but punishment presupposeth the commission of sin as that which of necessity must go before The wages of Sin is Death and Hell But sure the paying of the wages implyes the doing of the work 3. Melancthon saith that a